“Come therefore and let’s enjoy the good things that exist. Let’s use the creation earnestly as in our youth.

As well as you can, aim to know your neighbors, and take counsel with the wise.

Behold, that which I have seen to be good and proper is for one to eat and to drink, and to enjoy good in all his labor, in which he labors under the sun, all the days of his life which God has given him; for this is his portion. Every man also to whom God has given riches and wealth, and has given him power to eat of it, and to take his portion, and to rejoice in his labor—this is the gift of God. For he shall not often reflect on the days of his life, because God occupies him with the joy of his heart.

Last Visit to Northern Perea

Lives of Eminent Philosophers, Book 6: The Cynics

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.

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.

Being asked what was the height of human bliss, he replied, "To die happy." When a friend complained to him that he had lost his notes, "You should have inscribed them," said he, "on your mind instead of on paper." As iron is eaten away by rust, so, said he, the envious are consumed by their own passion. Those who would fain be immortal must, he declared, live piously and justly. States, said he, are doomed when they are unable to distinguish good men from bad. Once, when he was applauded by rascals, he remarked, "I am horribly afraid I have done something wrong." When brothers agree, no fortress is so strong as their common life, he said. The right outfit for a voyage, he said, is such as, even if you are shipwrecked, will go through the water with you.

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.

"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.'"

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

If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant. Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.

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).

O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time! The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night.

The Bhagavad Gita

Having in ancient times emanated mankind together with sacrifice, the Lord of emanation said: "By this shall ye propagate; be this to you the giver of desire; "With this nourish ye the Shining Ones, and may the Shining Ones nourish you; thus nourishing one another ye shall reap the supremest good. "For, nourished by sacrifice, the Shining Ones shall bestow on you the enjoyments you desire." A thief verily is he who enjoyeth what is given by Them without returning Them aught.

He who on earth doth not follow the wheel thus revolving, sinful of life and rejoicing in the senses, he, O son of Pritha, liveth in vain. But the man who rejoiceth in the Self, with the Self is satisfied, and is content in the Self, for him verily there is nothing to do; For him there is no interest in things done, in this world, nor any in things not done, nor doth any object of his depend on any being.

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.

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

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.

Abstaining from speech marks him who is obeying the spontaneity of his nature. A violent wind does not last for a whole morning; a sudden rain does not last for the whole day. To whom is it that these (two) things are owing? To Heaven and Earth. If Heaven and Earth cannot make such (spasmodic) actings last long, how much less can man! Therefore when one is making the Tao his business, those who are also pursuing it, agree with him in it, and those who are making the manifestation of its course their object agree with him in that; while even those who are failing in both these things agree with him where they fail. Hence, those with whom he agrees as to the Tao have the happiness of attaining to it; those with whom he agrees as to its manifestation have the happiness of attaining to it; and those with whom he agrees in their failure have also the happiness of attaining (to the Tao). (But) when there is not faith sufficient (on his part), a want of faith (in him) ensues (on the part of the others).

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 Analects of Confucius

Confucius said, 'There are three things men find enjoyment in which are advantageous, and three things they find enjoyment in which are injurious. To find enjoyment in the discriminating study of ceremonies and music; to find enjoyment in speaking of the goodness of others; to find enjoyment in having many worthy friends:-- these are advantageous. To find enjoyment in extravagant pleasures; to find enjoyment in idleness and sauntering; to find enjoyment in the pleasures of feasting:-- these are injurious.'

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 Master said, 'Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune.' The Master said, 'They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.' The Master said, 'To those whose talents are above mediocrity, the highest subjects may be announced. To those who are below mediocrity, the highest subjects may not be announced.'

The Meaning of the Glorious Koran

When the event befalleth - There is no denying that it will befall - Abasing (some), exalting (others); When the earth is shaken with a shock And the hills are ground to powder So that they become a scattered dust, And ye will be three kinds: (First) those on the right hand; what of those on the right hand? And (then) those on the left hand; what of those on the left hand?

Yet when He hath delivered them, behold! they rebel in the earth wrongfully. O mankind! Your rebellion is only against yourselves. (Ye have) enjoyment of the life of the world; then unto Us is your return and We shall proclaim unto you what ye used to do. The similitude of the life of the world is only as water which We send down from the sky, then the earth's growth of that which men and cattle eat mingleth with it till, when the earth hath taken on her ornaments and is embellished, and her people deem that they are masters of her, Our commandment cometh by night or by day and We make it as reaped corn as if it had not flourished yesterday. Thus do we expound the revelations for people who reflect.

Know that the life of the world is only play, and idle talk, and pageantry, and boasting among you, and rivalry in respect of wealth and children; as the likeness of vegetation after rain, whereof the growth is pleasing to the husbandman, but afterward it drieth up and thou seest it turning yellow, then it becometh straw. And in the Hereafter there is grievous punishment, and (also) forgiveness from Allah and His good pleasure, whereas the life of the world is but matter of illusion.

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!

God created nights, seasons, lunar days, and week days, Wind, water, fire, and the nether regions. In the midst of these He established the earth as a temple. In it He placed living beings of different habits and kinds. Their names are various and endless, And they are judged according to their acts. True is God, and true is His court. There the elect are accepted and honoured. The Merciful One marketh them according to their acts. The bad and the good shall there be distinguished. Nanak, on arrival there, this shall be seen.

Make contentment and modesty thine earrings, self-respect thy wallet, meditation the ashes to smear on thy body; Make thy body, which is only a morsel for death, thy beggar's coat, and faith thy rule of life and thy staff. Make association with men thine Ai Panth, and the conquest of thy heart the conquest of the world. Hail! Hail to Him, The primal, the pure, without beginning, the indestructible, the same in every age!

World English Bible

Teaching About Accidents

“1. You may share in those normal happenings which are a part of the life you and your fellows live on the face of the earth.

166:4.6

Closest passages