But you, being sovereign in strength, judge in gentleness, and with great forbearance you govern us; for the power is yours whenever you desire it.

beneficent, loving toward man, steadfast, sure, free from care, all-powerful, all-surveying, and penetrating through all spirits that are quick to understand, pure, most subtle.

But if it was through astonishment at their power and influence, then let them understand from them how much more powerful he who formed them is.

The Almighty Supreme

Lives of Eminent Philosophers, Book 6: The Cynics

He used to affirm that training was of two kinds, mental and bodily: the latter being that whereby, with constant exercise, perceptions are formed such as secure freedom of movement for virtuous deeds; and the one half of this training is incomplete without the other, good health and strength being just as much included among the essential things, whether for body or soul. And he would adduce indisputable evidence to show how easily from gymnastic training we arrive at virtue. For in the manual crafts and other arts it can be seen that the craftsmen develop extraordinary manual skill through practice. Again, take the case of flute-players and of athletes: what surpassing skill they acquire by their own incessant toil; and, if they had transferred their efforts to the training of the mind, how certainly their labours would not have been unprofitable or ineffective.

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.

He became very ready also at repartee in verbal debates, as is evident from what has been said above. Further, when he was sold as a slave, he endured it most nobly. For on a voyage to Aegina he was captured by pirates under the command of Scirpalus, conveyed to Crete and exposed for sale. When the auctioneer asked in what he was proficient, he replied, "In ruling men." Thereupon he pointed to a certain Corinthian with a fine purple border to his robe, the man named Xeniades above-mentioned, and said, "Sell me to this man; he needs a master." Thus Xeniades came to buy him, and took him to Corinth and set him over his own children and entrusted his whole household to him. And he administered it in all respects in such a manner that Xeniades used to go about saying, "A good genius has entered my house."

Discourses 3.22: On the Calling of a Cynic

" You are the sun; you have the power, as you make the circuit of the heavens, to produce the year and the seasons, to give increase and nourishment to the fruits, to stir and to calm the winds, and to give warmth in moderation to the bodies of men; arise, make the circuit of the heavens, and so set in motion all things from the greatest to the least. You are a calf; when a lion appears, do what is expected of you; otherwise you will smart for it. You are a bull; come on and fight, for this is expected of you, it befits you, and you are able to do it. You are able to lead the host against Ilium; be Agamemnon. You are able to fight a duel with Hector; be Achilles." But if Thersites came along and claimed command, either he would not have got it, or if he had, he would have disgraced himself in the presence of a multitude of witnesses. So do you also think about the matter carefully; it is not what you think it is.

When one of his acquaintances, who seemed to have an inclination to take up the calling of a Cynic, asked him what sort of a man the Cynic ought to be, and what was the fundamental conception of his calling, Epictetus said: We will consider it at leisure; but I can tell you this much, that the man who lays his hand to so great a matter as this without God, is hateful to Him, and his wish means nothing else than disgracing himself in public. For in a well-ordered house no one comes along and says to himself, "I ought to be manager of this house"; or if he does, the lord of the mansion, when he turns around and sees the fellow giving orders in a high and mighty fashion, drags him out and gives him a dressing down. So it goes also in this great city, the world; for here also there is a Lord of the Mansion who assigns each and every thing its place.

In what kind of subject-matter for life ought one to seek serenity, and freedom from restraint? In that which is slave, or in that which is free?" "In the free." "Is the paltry body which you have, then, free or is it a slave?" "We know not." "You do not know that it is a slave of fever, gout, ophthalmia, dysentery, a tyrant, fire, iron, everything that is stronger?" "Yes, it is their servant." "How, then, can anything that pertains to the body be unhampered? And how can that which is naturally lifeless, earth, or clay, be great or precious? What then? Have you nothing that is free?" "Perhaps nothing." "And who can compel you to assent to that which appears to you to be false?" "No one." "And who to refuse assent to that which appears to you to be true?" "No one." "Here, then, you see that there is something within you which is naturally free. But to desire, or to avoid, or to choose, or to refuse, or to prepare, or to set something before yourself—what man among you can do these things without first conceiving an impression of what is profitable, or what is not fitting?" "No one." "You have, therefore, here too, something unhindered and free. Poor wretches, develop this, pay attention to this, seek here your good."

The Dhammapada

Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find. The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone. He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds.

Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower? The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.

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

The highest Energy is verily Another, declared as the Supreme Self, He who, pervading all, sustaineth the three worlds, the indestructible Lord. Since I excel the destructible, and am more excellent also than the indestructible, in the world and in the Veda I am proclaimed the Supreme Spirit. He who undeluded knoweth Me thus as the Supreme Spirit, he, all-knowing, worshippeth Me with his whole being, O Bhârata.

Under Me as supervisor, Nature sends forth the moving and unmoving: because of this, O Kaunteya, the universe revolves. The foolish disregard Me, when clad in human semblance, ignorant of My supreme nature, the great Lord of beings; Empty of hope, empty of deeds, empty of wisdom, senseless, partaking of the deceitful, brutal and demoniacal nature. Verily the Mahâtmâs, O Partha, partaking of My divine nature, worship with unwavering mind, having known Me, the imperishable source of beings.

Matter is called the cause of the generation of causes and effects; Spirit is called the cause of the enjoyment of pleasure and pain. Spirit seated in Matter useth the qualities born of Matter; attachment to the qualities is the cause of his births in good and evil wombs. Supervisor and permitter, supporter, enjoyer, the great Lord, and also the supreme Self; thus is styled in this body the supreme Spirit.

Shinto Oracles

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

Of old the people of my country knew not my name. Therefore I was born into the visible world and endured a base existence. In highest Heaven I am the Deity of the Sun, in the mid-sky I show my doings. I hide in the great Earth and produce all things: in the midst of the Ocean I am the eight Dragon-kings, and my power pervades the four seas. If the poorest of mankind come here once for worship, show me their faces and declare their wishes, within seven days, fourteen days, twenty-one days, or it may be three years or seven years, according to the person and the importance of his prayer, I will surely grant their heart's desire. But the wicked of heart must not apply to me. Those who do not abandon mercy will not be abandoned by me

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

The Tao Te Ching

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.

When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw. In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge? (The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Tao).

1. Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains. Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor e'er for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail. The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures.

The Analects of Confucius

The Master said, 'Learn as if you could not reach your object, and were always fearing also lest you should lose it.' The Master said, 'How majestic was the manner in which Shun and Yu held possession of the empire, as if it were nothing to them!' The Master said, 'Great indeed was Yao as a sovereign! How majestic was he! It is only Heaven that is grand, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it. 'How majestic was he in the works which he accomplished! How glorious in the elegant regulations which he instituted!'

The Master said, 'The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man.' The Master said, 'The superior man is distressed by his want of ability. He is not distressed by men's not knowing him.'

There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism. The Master was put in fear in K'wang. He said, 'After the death of King Wan, was not the cause of truth lodged here in me? 'If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?'

The Meaning of the Glorious Koran

Unto Allah belongeth the Sovereignty of the heavens and the earth. He createth what He will. He bestoweth female (offspring) upon whom He will, and bestoweth male (offspring) upon whom He will; Or He mingleth them, males and females, and He maketh barren whom He will. Lo! He is Knower, Powerful. And it was not (vouchsafed) to any mortal that Allah should speak to him unless (it be) by revelation or from behind a veil, or (that) He sendeth a messenger to reveal what He will by His leave. Lo! He is Exalted, Wise.

Blessed is He in Whose hand is the Sovereignty, and, He is Able to do all things. Who hath created life and death that He may try you which of you is best in conduct; and He is the Mighty, the Forgiving, Who hath created seven heavens in harmony. Thou (Muhammad) canst see no fault in the Beneficent One's creation; then look again: Canst thou see any rifts?

And to establish worship and be dutiful to Him, and He it is unto Whom ye will be gathered. He it is Who created the heavens and the earth in truth. In the day when He saith: Be! it is. His Word is the Truth, and His will be the Sovereignty on the day when the trumpet is blown. Knower of the Invisible and the Visible, He is the Wise, the Aware.

The Japji

Force is the attribute of the realm of action. Incomparable are they who dwell therein. There are very powerful warriors and heroes They are filled with the might of Ram.- There are many Sitas in the midst of greatness, Their beauty cannot be described- They die not, neither are they led astray In whose hearts God dwelleth. There dwell congregations of saints; They rejoice; the True One is in their hearts. God dwelleth in the true realm. He looketh on its denizens with an eye of favour, and rendereth them happy. There are continents, worlds, and universes. Whoever trieth to describe them shall never arrive at an end. There are worlds upon worlds and forms upon forms. They fulfil their functions according to God's orders: God beholding and contemplating them is pleased. Nanak, to describe them would be impossible.

One Maya in union with God gave birth to three acceptable children. One of them is the creator, the second the provider, the third performeth the function of destroyer. As it pleaseth God, He directeth them by His orders. He beholdeth them, but is not seen by them. This is very marvellous. Hail! Hail to Him, The primal, the pure, without beginning, the indestructible, the same in every age!

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!

World English Bible

Spirit Dominance

This union of power and personality is expressive on deity levels in and as the Supreme. But the actual evolution of spirit dominance is a growth which is predicated on the freewill acts of the Creators and creatures of the grand universe.

116:6.2

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