For even if we sin, we are yours, knowing your dominion; but we will not sin, knowing that we have been accounted yours.

Your name reached to the far away islands, and you were loved for your peace.

For you are our Father, though Abraham doesn’t know us, and Israel does not acknowledge us. You, Yahweh, are our Father. Our Redeemer from everlasting is your name.

Seraphic Planetary Government

Lives of Eminent Philosophers, Book 6: The Cynics

Diocles records the following sayings of his: To the wise man nothing is foreign or impracticable. A good man deserves to be loved. Men of worth are friends. Make allies of men who are at once brave and just. Virtue is a weapon that cannot be taken away. It is better to be with a handful of good men fighting against all the bad, than with hosts of bad men against a handful of good men. Pay attention to your enemies, for they are the first to discover your mistakes. Esteem an honest man above a kinsman. Virtue is the same for women as for men. Good actions are fair and evil actions foul. Count all wickedness foreign and alien.

You will see these men, who are laughing at you, tortured before long by disease, counting you happy, and reproaching themselves for their sluggishness." He used to say that we should study philosophy to the point of seeing in generals nothing but donkey-drivers. Those who live with flatterers he declared to be as defenceless as calves in the midst of wolves; for neither these nor those have any to protect them, but only such as plot against them. Perceiving that he was dying, he would chant over himself this charm, "You are going, dear hunchback, you are off to the house of Hades, – bent crooked by old age." For his years had bowed him down.

He maintained that all things are the property of the wise, and employed such arguments as those cited above. All things belong to the gods. The gods are friends to the wise, and friends share all property in common; therefore all things are the property of the wise. Again as to law: that it is impossible for society to exist without law; for without a city no benefit can be derived from that which is civilized. But the city is civilized, and there is no advantage in law without a city; therefore law is something civilized. He would ridicule good birth and fame and all such distinctions, calling them showy ornaments of vice. The only true commonwealth was, he said, that which is as wide as the universe. He advocated community of wives, recognizing no other marriage than a union of the man who persuades with the woman who consents. And for this reason he thought sons too should be held in common.

Discourses 3.22: On the Calling of a Cynic

When he sees that he has watched over men, and toiled in their behalf; and that he has slept in purity, while his sleep leaves him even purer than he was before; and that every thought which he thinks is that of a friend and servant to the gods, of one who shares in the government of Zeus; and has always ready at hand the verse Lead thou me on, O Zeus, and Destiny, and "If so it pleases the gods, so be it," why should he not have courage to speak freely to his own brothers, to his children, in a word, to his kinsmen? That is why the man who is in this frame of mind is neither a busybody nor a meddler; for he is not meddling in other people's affairs when he is overseeing the actions of men, but these are his proper concern. Otherwise, go call the general a meddler when he oversees and reviews and watches over his troops, and punishes those who are guilty of a breach of discipline. But if you censure other men while you are hiding a little sweet-cake under your arm, I'll say to you: Wouldn't you rather go off into a corner and eat up what you have stolen? What have you to do with other people's business? Why who are you? Are you the bull in the herd, or the queen bee of the hive? Show me the tokens of your leadership, like those which nature gives the queen bee. But if you are a drone and lay claim to the sovereignty over the bees, don't you suppose your fellow-citizens will overthrow you, just as the bees so treat the drones?

What are you, then? Truly a shepherd! for you wail as the shepherds do when a wolf carries off one of their sheep; and these men over whom you rule are sheep. But why did you come here in the first place? Your desire was not in danger, was it, or your avoidance, your choice, or your refusal? "No," he answers, "but my brother's frail wife was carried off." Was it not, then, a great gain to lose a frail and adulterous wife? "Shall we, then, be despised by the Trojans?" Who are they? Wise men or foolish? If wise, why are you fighting with them? If foolish, why do you care? "In what, then, is the good, since it is not in these things? Tell us. Sir messenger and scout." "It is where you do not expect it, and do not wish to look for it. For if you had wished, you would have found it within you, and you would not now be wandering outside, nor would you be seeking what does not concern you, as though it were your own possession. Turn your thoughts upon yourselves, find out the kind of preconceived ideas which you have. what sort of a thing do you imagine the good to be? Serenity, happiness, freedom from restraint. Come, do you not imagine it to be something naturally great? Something precious? Something not injurious?

But that is not your way. If someone flogs you, go stand in the midst and shout, "O Caesar, what do I have to suffer under your peaceful rule? let us go before the Proconsul." But what to a Cynic is Caesar, or a Proconsul, or anyone other than He who has sent him into the world, and whom he serves, that is, Zeus? Does he call upon anyone but Zeus? And is he not persuaded that whatever of these hardships he suffers, it is Zeus that is exercising him? Nay, but Heracles, when he was being exercised by Eurystheus, did not count himself wretched, but used to fulfil without hesitation everything that was enjoined upon him: and yet is this fellow, when he is being trained and exercised by Zeus, prepared to cry out and complain? Is he a man worthy to carry the staff of Diogenes? Hear his words to the passers-by as he lies ill of a fever: "Vile wretches," he said, "are you not going to stop? Nay, you are going to take that long, long journey to Olympia, to see the struggle of worthless athletes; but do you not care to see a struggle between fever and a man?" No doubt a man of that sort would have blamed God, who had sent him into the world, for mistreating him! Nay, he took pride in his distress, and demanded that those who passed by should gaze upon him. Why, what will he blame God for? Because he is living a decent life? What charge does he bring against Him? The charge that He is exhibiting his virtue in a more brilliant style?

The Dhammapada

Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal).

If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.

He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds. This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net. The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train.

The Bhagavad Gita

By Thee alone are filled the earth, the heavens, And all the regions that are stretched between; The triple worlds sink down, O mighty One, Before Thine awful manifested Form. To Thee the troops of Suras enter in, Some with joined palms in awe invoking Thee; Banded Maharshis, Siddhas, cry: "All hail"! Chanting Thy praises with resounding songs. Rudras, Vasus, Sâdhyas and Adityas, Vishvas, the Ashvins, Maruts, Ushmapas, Gandharvas, Yakshas, Siddhas, Asuras, In wondering multitudes beholding Thee.

The Lord dwelleth in the hearts of all beings, O Arjuna, by His illusive Power causing all beings to revolve, as though mounted on a potter's wheel. Flee unto Him for shelter with all thy being, O Bhârata; by His grace thou shalt obtain supreme peace, the everlasting dwelling-place. Thus hath wisdom, more secret than secrecy itself, been declared unto thee by Me; having reflected on it fully, then act thou as thou listest.

Nor am I of all discovered, enveloped in My creation-illusion. This deluded world knoweth Me not, the unborn, the imperishable. I know the beings that are past, that are present, that are to come, O Arjuna, but no one knoweth Me. By the delusion of the pairs of opposites, sprung from attraction and repulsion, O Bhârata, all beings walk this universe wholly deluded, O Parantapa.

Shinto Oracles

If we keep unperverted the human heart, which is like unto Heaven and received from Earth, that is God. The Gods have their abode in the heart. Amongst the various ordinances none is more excellent than that of religious meditation

All ye men who dwell under Heaven. Receive the just commands of the Gods. Regard Heaven as your father, Earth as your mother, and all things as your brothers and sisters. You will then enjoy this divine country which excels all others, free from hate and sorrow. Obey the instructions of the Heaven-shining Deity and honour the Mikado. If any are rebellious, come before me and name their names. I will surely crush the foe and yield you satisfaction

It is the upright heart of all men which is identical with the highest of the high, and therefore the God of Gods. There is no room in Heaven-and-Earth for the false and crooked person

The Tao Te Ching

Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?

The things which from of old have got the One (the Tao) are-- Heaven which by it is bright and pure; Earth rendered thereby firm and sure; Spirits with powers by it supplied; Valleys kept full throughout their void All creatures which through it do live Princes and kings who from it get The model which to all they give. All these are the results of the One (Tao). If heaven were not thus pure, it soon would rend; If earth were not thus sure, 'twould break and bend; Without these powers, the spirits soon would fail; If not so filled, the drought would parch each vale; Without that life, creatures would pass away; Princes and kings, without that moral sway, However grand and high, would all decay. Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.' Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.

Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with. May not the space between heaven and earth be compared to a bellows? 'Tis emptied, yet it loses not its power; 'Tis moved again, and sends forth air the more. Much speech to swift exhaustion lead we see; Your inner being guard, and keep it free.

The Analects of Confucius

Sze-ma Niu, full of anxiety, said, 'Other men all have their brothers, I only have not.' Tsze-hsia said to him, 'There is the following saying which I have heard:-- '"Death and life have their determined appointment; riches and honours depend upon Heaven." 'Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:-- then all within the four seas will be his brothers. What has the superior man to do with being distressed because he has no brothers?'

The duke of Chau addressed his son, the duke of Lu, saying, 'The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment.'

How the flowers of the aspen-plum flutter and turn! Do I not think of you? But your house is distant. The Master said, 'It is the want of thought about it. How is it distant?'

The Meaning of the Glorious Koran

And thou (Muhammad) art not occupied with any business and thou recitest not a Lecture from this (Scripture), and ye (mankind) perform no act, but We are Witness of you when ye are engaged therein. And not an atom's weight in the earth or in the sky escapeth your Lord, nor what is less than that or greater than that, but it is (written) in a clear Book.

When we made you equal with the Lord of the Worlds. It was but the guilty who misled us. Now we have no intercessors Nor any loving friend. Oh, that we had another turn (on earth), that we might be of the believers! Lo! herein is indeed a portent, yet most of them are not believers! And lo, thy Lord! He is indeed the Mighty, the Merciful.

By those who set the ranks in battle order And those who drive away (the wicked) with reproof And those who read (the Word) for a reminder, Lo! thy Lord is surely One; Lord of the heavens and of the earth and all that is between them, and Lord of the sun's risings. Lo! We have adorned the lowest heaven with an ornament, the planets;

The Japji

Make divine knowledge thy food, compassion thy store-keeper, and the voice which is in every heart the pipe to call to repast. Make Him who hath strung the whole world on His string thy spiritual Lord; let wealth and supernatural power be relishes for others. Union and separation is the law which regulateth the world. By destiny we receive our portion. Hail! Hail to Him, The primal, the pure, without beginning, the indestructible, the same in every age!

What is that gate, what is that mansion where Thou, God, sittest and watchest over all things? How many various and countless instruments are played! How many musicians, How many musical measures with their consorts, and how many singers sing Thee! Wind, water, and fire sing Thee; Dharmraj sings at Thy gate. The recording angels, who know how to write, and on whose record Dharmraj judgeth sing Thee. Ishar, Brahma, and Devi, ever beautiful as adorned by Thee, sing Thee. Indar seated on his throne with the gods at Thy gate sing Thee. Sidhs in meditation sing Thee; holy men in contemplation sing Thee. The continent, the true, and the patient sing Thee; unyielding heroes sing Thee. The pandits and the supreme Rikhis, reading their Veds, sing Thee in every age. The lovely celestial maids who beguile the heart in the upper, middle, and nether regions sing Thee. The jewels created by Thee with the sixty-eight places of Hindu pilgrimage sing Thee. Mighty warriors and divine heroes sing Thee; the four sources of life sing Thee. The continents, the worlds, and the universe made and supported by Thy hands sing Thee. The saints who please Thee, and who are imbued with Thy love sing Thee. The many others who sing Thee I cannot remember; how could Nanak recount them? That God is ever true, He is the true Lord, and the true Name. He who made this world is and shall be; He shall neither depart, nor be made to depart. He who created things of different colours, descriptions, and species, Beholdeth His handiwork which attesteth His greatness. He will do what pleaseth Himself; no order may be issued to Him. He is King, the King of kings, O Nanak; all remain subject to His will.

Numberless Thy names, and numberless Thy places. Completely beyond reach are Thy numberless worlds. Numberless they who repeat Thy name with all the strength of their intellects. By letters we repeat Thy name, by letters we praise Thee; By letters we acquire divine knowledge, and sing Thy praises and Thine attributes; By letters we write and utter the word of God; By the letters recorded on man's head his destiny is declared. He who inscribeth them on others, beareth them not on His own head. As He ordaineth, so shall man obtain. As great Thy creation, O God, so great is Thy fame There is no place without Thy name. What power have I to describe Thee? So lowly am I, that I cannot even once be a sacrifice unto Thee Whatever pleaseth Thee is good. Formless One, Thou art ever secure.

World English Bible

The Reserve Corps of Destiny

Your isolated world is not forgotten in the counsels of the universe. Urantia is not a cosmic orphan stigmatized by sin and shut away from divine watchcare by rebellion. From Uversa to Salvington and on down to Jerusem, even in Havona and on Paradise, they all know we are here; and you mortals now dwelling on Urantia are just as lovingly cherished and just as faithfully watched over as if the sphere had never been betrayed by a faithless Planetary Prince, even more so. It is eternally true, “the Father himself loves you.”

114:7.17

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