His parents went every year to Jerusalem at the feast of the Passover. When he was twelve years old, they went up to Jerusalem according to the custom of the feast; and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn’t know it, but supposing him to be in the company, they went a day’s journey; and they looked for him among their relatives and acquaintances. When they didn’t find him, they returned to Jerusalem, looking for him. After three days they found him in the temple, sitting in the middle of the teachers, both listening to them and asking them questions. All who heard him were amazed at his understanding and his answers. When they saw him, they were astonished; and his mother said to him, “Son, why have you treated us this way? Behold, your father and I were anxiously looking for you.”

When Jesus had finished directing his twelve disciples, he departed from there to teach and preach in their cities.

Jesus returned in the power of the Spirit into Galilee, and news about him spread through all the surrounding area. He taught in their synagogues, being glorified by all.

The Later Adult Life of Jesus

Lives of Eminent Philosophers, Book 6: The Cynics

He did not lean upon a staff until he grew infirm; but afterwards he would carry it everywhere, not indeed in the city, but when walking along the road with it and with his wallet; so say Olympiodorus, once a magistrate at Athens, Polyeuctus the orator, and Lysanias the son of Aeschrio. He had written to some one to try and procure a cottage for him. When this man was a long time about it, he took for his abode the tub in the Metron, as he himself explains in his letters. And in summer he used to roll in it over hot sand, while in winter he used to embrace statues covered with snow, using every means of inuring himself to hardship.

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."

On Talk. The seventh volume contains the following: On Education, or On Names, in five books. On the Use of Names: a controversial work. Of Questioning and Answering. Of Opinion and Knowledge, in four books. Of Dying. Of Life and Death. Of Those in the Underworld. Of Nature, in two books. A Problem concerning Nature, two books. Opinions, or The Controversialist. Problems about Learning. In the eighth volume are: On Music. On Commentators. On Homer. On Wickedness and Impiety. On Calchas. On the Scout. On Pleasure. The ninth volume contains: Of the Odyssey. Of the Minstrel's Staff. Athena, or Of Telemachus. Of Helen and Penelope. Of Proteus. Cyclops, or Of Odysseus.

Discourses 3.22: On the Calling of a Cynic

"I wear a rough cloak even as it is, and I shall have one then; I have a hard bed even now, and so I shall then; I shall take to myself a wallet and a staff, and I shall begin to walk around and beg from those I meet, and revile them; and if I see someone who is getting rid of superfluous hair by the aid of pitch-plasters, or has a fancy cut to his hair, or is strolling about in scarlet clothes, I will come down hard on him." If you fancy the affair to be something like this, give it a wide berth; don't come near it, it is nothing for you. But if your impression of it is correct, and you do not think too meanly of yourself, consider the magnitude of the enterprise that you are taking in hand. First, in all that pertains to yourself directly you must change completely from your present practices, and must cease to blame God or man; you must utterly wipe out desire, and must turn your aversion toward the things which lie within the province of the moral purpose, and these only; you must feel no anger, no rage, no envy, no pity; no wench must look fine to you, no petty reputation, no boy-favourite, no little sweet-cake. For this you ought to know: Other men have the protection of their walls and their houses and darkness, when they do anything of that sort, and they have many things to hide them. A man closes his door, stations someone at the entrance to his bedroom: "If anyone comes, tell him 'He is not at home, he is not at leisure.'"

"From now on my mind is the material with which I have to work, as the carpenter has his timbers, the shoemaker his hides; my business is to make the right use of my impressions. My paltry body is nothing to me; the parts of it are nothing to me. Death? Let it come when it will, whether it be the death of the whole or some part. Exile? And to what place can anyone thrust me out? Outside the universe he cannot. But wherever I go, there are sun, moon, stars, dreams, omens, my converse with gods." In the next place, the true Cynic, when he is thus prepared, cannot rest contented with this, but he must know that he has been sent by Zeus to men, partly as a messenger, in order to show them that in questions of good and evil they have gone astray, and are seeking the true nature of the good and the evil where it is not, but where it is they never think; and partly, in the words of Diogenes, when he was taken off to Philip, after the battle of Chaeroneia, as a scout. For the Cynic is truly a scout, to find out what things are friendly to men and what hostile;

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

A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.

And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end. And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place. And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law.

Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.

The Bhagavad Gita

Thus by Me this most secret teaching hath been told O sinless one. This known, he hath become illuminated and hath finished his work, O Bhârata.

That time wherein going forth Yogîs return not, and also that wherein going forth they return, that time shall I declare to thee, O prince of the Bhâratas. Fire, light, day-time, the bright fortnight, the six months of the northern path—then, going forth, the men who know the Eternal go to the Eternal. Smoke, night-time, the dark fortnight also, the six months of the southern path—then the Yogî, obtaining the moonlight, returneth.

He who, having cast aside the ordinances of the Scriptures, followeth the promptings of desire, attaineth not to perfection, nor happiness, nor the highest goal. Therefore let the Scriptures be thy authority, in determining what ought to be done, or what ought not to be done. Knowing what hath been declared by the ordinances of the Scriptures, thou oughtest to work in this world.

Shinto Oracles

Leave the things of this world and come to me daily and monthly with pure bodies and pure hearts. You will then enjoy paradise in this world and have all your desires accomplished.

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

In the last days the world will be disturbed and all men troubled. The sovereign house will show respect for the military house, and local governors will make friends with wearisome fellows (Buddhist monks). Buddhist priests will take to them, wives, eat flesh, and propagate base doctrines. The land of Ashihara of the fair rice-ears is the rightful property of my descendants.

The Tao Te Ching

Men come forth and live; they enter (again) and die. Of every ten three are ministers of life (to themselves); and three are ministers of death. There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life. But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death.

1. When we renounce learning we have no troubles. The (ready) 'yes,' and (flattering) 'yea;'-- Small is the difference they display. But mark their issues, good and ill;-- What space the gulf between shall fill? What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)! The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos. Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao).

The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end. The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the Tao. Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.

The Analects of Confucius

When fasting, he thought it necessary to have his clothes brightly clean and made of linen cloth. When fasting, he thought it necessary to change his food, and also to change the place where he commonly sat in the apartment.

The Master's frequent themes of discourse were-- the Odes, the History, and the maintenance of the Rules of Propriety. On all these he frequently discoursed. The Duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did not answer him. The Master said, 'Why did you not say to him,-- He is simply a man, who in his eager pursuit (of knowledge) forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on?'

The Master said, 'While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes.' The Master said, 'If the son for three years does not alter from the way of his father, he may be called filial.' The Master said, 'The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.'

The Meaning of the Glorious Koran

When Allah saith: O Jesus, son of Mary! Remember My favour unto thee and unto thy mother; how I strengthened thee with the holy Spirit, so that thou spakest unto mankind in the cradle as in maturity; and how I taught thee the Scripture and Wisdom and the Torah and the Gospel; and how thou didst shape of clay as it were the likeness of a bird by My permission, and didst blow upon it and it was a bird by My permission, and thou didst heal him who was born blind and the leper by My permission; and how thou didst raise the dead by My permission; and how I restrained the Children of Israel from (harming) thee when thou camest unto them with clear proofs, and those of them who disbelieved exclaimed: This is naught else than mere magic;

Till he was (distant) two bows' length or even nearer, And He revealed unto His slave that which He revealed. The heart lied not (in seeing) what it saw. Will ye then dispute with him concerning what he seeth? And verily he saw him yet another time By the lote-tree of the utmost boundary, Nigh unto which is the Garden of Abode.

(And it was said unto his son): O John! Hold fast the Scripture. And we gave him wisdom when a child, And compassion from Our presence, and purity; and he was devout, And dutiful toward his parents. And he was not arrogant, rebellious. Peace on him the day he was born, and the day he dieth and the day he shall be raised alive!

The Japji

Pilgrimage, austerities, mercy, and almsgiving on general and special occasions Whosoever performeth, may obtain some little honour; But he who heareth and obeyeth and loveth God in his heart, Shall wash off his impurity in the place of pilgrimage within him. All virtues are Thine, O Lord; none are mine. There is no devotion without virtue. From the Self-existent proceeded Maya (athi), whence issued a word which produced Brahma and the rest- 'Thou art true, Thou art beautiful, there is ever pleasure in Thy heart!' What the time, what the epoch, what the lunar day, and what the week-day, What the season, and what the month when the world was created, The Pandits did not discover; had they done so, they would have recorded it in the Purans. Nor did the Qazis discover it; had they done so, they would have recorded it in the Quran: Neither the Jogi nor any other mortal knows the lunar day, or the week-day, or the season, or the month. Only the Creator who fashioned the world knoweth when He did so. How shall I address Thee, O God? how shall I praise Thee? how shall I describe Thee? and how shall I know Thee? Saith Nanak, everybody speaketh of Thee, one wiser than another. Great is the Lord, great is His name; what He doeth cometh to pass. Nanak, he who is proud shall not be honoured on his arrival in the next world.

Were man to live through the four ages, yea ten times longer; Were he to be known on the nine continents, and were everybody to follow in his train; Were he to obtain a great name and praise and renown in the world; If God's look of favour fell not on him, no one would notice him. He would be accounted a worm among worms, and even sinners would impute sin to him. Nanak, God may bestow virtue on those who are devoid of it, as well as on those who already possess it; But no such person is seen as can bestow virtue upon Him.

There are hundreds of thousands of nether and upper regions. Men have grown weary at last of searching for God's limits; the Veds say one thing, that God has no limit. The thousands of Purans and Muhammadan books tell that in reality there is but one principle. If God can be described by writing, then describe Him; but such description is impossible. Nanak, call Him great; only He Himself knoweth how great He is.

World English Bible

The Twenty-Ninth Year (A.D. 23)

The whole of Jesus’ twenty-ninth year was spent finishing up the tour of the Mediterranean world. The main events, as far as we have permission to reveal these experiences, constitute the subjects of the narratives which immediately follow this paper.

129:3.1

Closest passages