Jesus said these things, then lifting up his eyes to heaven, he said, “Father, the time has come. Glorify your Son, that your Son may also glorify you; even as you gave him authority over all flesh, so he will give eternal life to all whom you have given him. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. I glorified you on the earth. I have accomplished the work which you have given me to do. Now, Father, glorify me with your own self with the glory which I had with you before the world existed.

And they were both troubled, and fell upon their faces; for they were afraid. And he said to them, “Don’t be afraid. You will all have peace; but bless God forever. For I came not of any favor of my own, but by the will of your God. Therefore bless him forever. All these days I appeared to you. I didn’t eat or drink, but you all saw a vision. Now give God thanks, because I ascend to him who sent me. Write in a book all the things which have been done.” Then they rose up, and saw him no more. They confessed the great and wonderful works of God, and how the angel of the Lord had appeared to them.

Jesus said to her, “Don’t hold me, for I haven’t yet ascended to my Father; but go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Baptism and the Forty Days

Lives of Eminent Philosophers, Book 6: The Cynics

Alexander having on one occasion sent a letter to Antipater at Athens by a certain Athlios, Diogenes, who was present, said: Graceless son of graceless sire to graceless wight by graceless squire. Perdiccas having threatened to put him to death unless he came to him, "That's nothing wonderful," quoth he, "for a beetle or a tarantula would do the same." Instead of that he would have expected the threat to be that Perdiccas would be quite happy to do without his company. He would often insist loudly that the gods had given to men the means of living easily, but this had been put out of sight, because we require honeyed cakes, unguents and the like. Hence to a man whose shoes were being put on by his servant, he said, "You have not attained to full felicity, unless he wipes your nose as well; and that will come, when you have lost the use of your hands."

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."

He would praise those who were about to marry and refrained, those who intending to go a voyage never set sail, those who thinking to engage in politics do no such thing, those also who purposing to rear a family do not do so, and those who make ready to live with potentates, yet never come near them after all. He used to say, moreover, that we ought to stretch out our hands to our friends with the fingers open and not closed. Menippus in his Sale of Diogenes tells how, when he was captured and put up for sale, he was asked what he could do. He replied, "Govern men." And he told the crier to give notice in case anybody wanted to purchase a master for himself. Having been forbidden to sit down, "It makes no difference," said he, "for in whatever position fishes lie, they still find purchasers."

Discourses 3.22: On the Calling of a Cynic

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.

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?

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?

The Dhammapada

He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream). Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar. In like manner his good works receive him who has done good, and has gone from this world to the other;--as kinsmen receive a friend on his return.

Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, 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 enter into the heavenly world of the elect (Ariya).

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.

The Bhagavad Gita

If, thinking Thee but friend, importunate, O Krishna! or O Yâdava! O friend! I cried, unknowing of Thy majesty, And careless in the fondness of my love; If jesting I irreverence showed to Thee, At play, reposing, sitting or at meals, Alone, O sinless One, or with my friends, Forgive my error, O Thou boundless One. Father of worlds, of all that moves and stands, Worthier of reverence than the Guru's self, There is none like to Thee. Who passeth Thee? Pre-eminent Thy power in all the worlds.

The Blessed Lord said: I will again proclaim that supreme Wisdom, of all wisdom the best, which having known, all the Sages have gone hence to the supreme Perfection. Having taken refuge in this Wisdom and being assimilated to My own nature, they are not re-born even in the emanation of a universe, nor are disquieted in the dissolution. My womb is the great Eternal; in that I place the germ; thence cometh the birth of all beings, O Bhârata.

The Blessed Lord said: Again, O mighty-armed, hear thou My supreme word, that, desiring thy welfare, I will declare to thee who art beloved. The multitude of the Shining Ones, or the great Rishis, know not my forthcoming, for I am the beginning of all the Shining Ones and the great Rishis. He who knoweth Me, unborn, beginningless, the great Lord of the world, he among mortals without delusion, is liberated from all sin.

Shinto Oracles

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

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 of high and low degree, rather than pray to Heaven- and-Earth, rather than pray to all the Kami, dutifully serve your parents. For your parents are the Gods of without and within. If that which is within is not bright it is useless to pray only for that which is without

The Tao Te Ching

When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)? Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Tao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself. In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.

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?

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

The Master being very ill, Tsze-lu wished the disciples to act as ministers to him. During a remission of his illness, he said, 'Long has the conduct of Yu been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven? 'Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? And though I may not get a great burial, shall I die upon the road?'

The Master said, 'The sage and the man of perfect virtue;-- how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness.' Kung-hsi Hwa said, 'This is just what we, the disciples, cannot imitate you in.' The Master being very sick, Tsze-lu asked leave to pray for him. He said, 'May such a thing be done?' Tsze-lu replied, 'It may. In the Eulogies it is said, "Prayer has been made for thee to the spirits of the upper and lower worlds."' The Master said, 'My praying has been for a long time.'

The disciple Zan returning from the court, the Master said to him, 'How are you so late?' He replied, 'We had government business.' The Master said, 'It must have been family affairs. If there had been government business, though I am not now in office, I should have been consulted about it.'

The Meaning of the Glorious Koran

(And remember) when the angels said: O Mary! Lo! Allah giveth thee glad tidings of a word from him, whose name is the Messiah, Jesus, son of Mary, illustrious in the world and the Hereafter, and one of those brought near (unto Allah). He will speak unto mankind in his cradle and in his manhood, and he is of the righteous.

He said: Peace be unto thee! I shall ask forgiveness of my Lord for thee. Lo! He was ever gracious unto me. I shall withdraw from you and that unto which ye pray beside Allah, and I shall pray unto my Lord. It may be that, in prayer unto my Lord, I shall not be unblest. So, when he had withdrawn from them and that which they were worshipping beside Allah, We gave him Isaac and Jacob. Each of them We made a prophet.

And had We willed We could have set among you angels to be viceroys in the earth. And lo! verily there is knowledge of the Hour. So doubt ye not concerning it, but follow Me. This is the right path. And let not Satan turn you aside. Lo! he is an open enemy for you. When Jesus came with clear proofs (of Allah's Sovereignty), he said: I have come unto you with wisdom, and to make plain some of that concerning which ye differ. So keep your duty to Allah, and obey me.

The Japji

The air is the guru, water our father, and the great earth our mother; Day and night are our two nurses, male and female, who set the whole world a-playing. Merits and demerits shall be read out in the presence of the Judge. According to men's acts, some shall be near, and others distant from God. They who have pondered on the Name and departed after the completion of their toil, Shall have their countenances made bright, O Nanak; how many shall be emancipated in company with them!

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!

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!

World English Bible

The Forty Days

When the Most High Father of Edentia had taken leave, Jesus held long converse with Gabriel regarding the welfare of the universe and, sending greetings to Immanuel, proffered his assurance that, in the work which he was about to undertake on Urantia, he would be ever mindful of the counsel he had received in connection with the prebestowal charge administered on Salvington.

136:3.6

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