Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. So Jesus said to them plainly then, “Lazarus is dead. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let’s go to him.”

But when Jesus heard it, he said, “This sickness is not to death, but for the glory of God, that God’s Son may be glorified by it.” Now Jesus loved Martha, and her sister, and Lazarus. When therefore he heard that he was sick, he stayed two days in the place where he was. Then after this he said to the disciples, “Let’s go into Judea again.”

Jesus answered, “Aren’t there twelve hours of daylight? If a man walks in the day, he doesn’t stumble, because he sees the light of this world. But if a man walks in the night, he stumbles, because the light isn’t in him.” He said these things, and after that, he said to them, “Our friend Lazarus has fallen asleep, but I am going so that I may awake him out of sleep.”

The Visit to Philadelphia

Lives of Eminent Philosophers, Book 6: The Cynics

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.

One day seeing a runaway slave sitting on the brink of a well, he said, "Take care, my lad, you don't fall in." Seeing a boy taking clothes at the baths, he asked, "Is it for a little unguent (ἀλειμμάτιον) or is it for a new cloak (ἄλλ' ἱμάτιον)?" Seeing some women hanged from an olive-tree, he said, "Would that every tree bore similar fruit." On seeing a footpad he accosted him thus: What mak'st thou here, my gallant? Com'st thou perchance for plunder of the dead? Being asked whether he had any maid or boy to wait on him, he said "No." "If you should die, then, who will carry you out to burial?" "Whoever wants the house," he replied.

When he was being initiated into the Orphic mysteries, the priest said that those admitted into these rites would be partakers of many good things in Hades. "Why then," said he, "don't you die?" Being reproached because his parents were not both free-born, "Nor were they both wrestlers," quoth he, "but yet I am a wrestler." To the question why he had but few disciples he replied, "Because I use a silver rod to eject them." When he was asked why he was so bitter in reproving his pupils he replied, "Physicians are just the same with their patients." One day upon seeing an adulterer running for his life he exclaimed, "Poor wretch, what peril you might have escaped at the price of an obol." He used to say, as we learn from Hecato in his Anecdotes, that it is better to fall in with crows than with flatterers; for in the one case you are devoured when dead, in the other case while alive.

Discourses 3.22: On the Calling of a Cynic

And how is it possible for a man who has nothing, who is naked, without home or hearth, in squalor, without a slave, without a city, to live serenely? Behold, God has sent you the man who will show in practice that it is possible. "Look at me," he says, "I am without a home, without a city, without property, without a slave; I sleep on the ground; I have neither wife nor children, no miserable governor's mansion, but only earth, and sky, and one rough cloak. Yet what do I lack? Am I not free from pain and fear, am I not free? When has anyone among you seen me failing to get what I desire, or falling into what I would avoid? When have I ever found fault with either God or man? When have I ever blamed anyone? Has anyone among you seen me with a gloomy face? And how do I face those persons before whom you stand in fear and awe? Do I not face them as slaves? Who, when he lays eyes upon me, does not feel that he is seeing his king and his master?"

Come, what says Diogenes about poverty, death, hardship? How did he habitually compare his happiness with that of the Great King? Or rather, he thought there was no comparison between them. For where there are disturbances, and griefs, and fears, and ineffectual desires, and unsuccessful avoidances, and envies, and jealousies—where is there in the midst of all this a place for happiness to enter? But wherever worthless judgements are held, there all these passions must necessarily exist. And when the young man asked whether he, as a Cynic, should consent, if, when he had fallen ill, a friend asked him to come to his house, so as to receive proper nursing, Epictetus replied: But where will you find me a Cynic's friend? For such a person must be another Cynic, in order to be worthy of being counted his friend. He must share with him his sceptre and kingdom, and be a worthy ministrant, if he is going to be deemed worthy of friendship, as Diogenes became the friend of Antisthenes, and Crates of Diogenes. Or do you think that if a man as he comes up greets the Cynic, he is the Cynic's friend,

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

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).

Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already. Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect). These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness.

How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness? Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold! This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.

The Bhagavad Gita

Sanjaya said: Gudâkesha, conqueror of his foes, having thus addressed Hrishîkesha and said to Govinda, "I will not fight!", became silent. Then Hrishîkesha, smiling, as it were, O Bhârata, spake these words to him, despondent, in the midst of the two armies: The Blessed Lord said: Thou grievest for those that should not be griev ed for, yet speakest words of wisdom. The wise grieve neither for the living nor for the dead.

Sanjaya said: To him thus with pity overcome, with smarting brimming eyes, despondent, Madhusûdana spake these words: The Blessed Lord said: Whence hath this dejection befallen thee in this perilous strait, ignoble, heaven-closing, infamous, O Arjuna? Yield not to impotence, O Partha! it doth not befit thee. Shake off this paltry faint-heartedness! Stand up, Parantapa! Arjuna said: How, O Madhusûdana, shall I attack Bhîshma and Drona with arrows in battle, they who are worthy of reverence, O slayer of foes?

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

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.

Ye men of mine. Shun desire. If you shun desire you will ascend to a level with the Gods. Every little yielding to anxiety is a step away from the natural heart of man. If one leaves the natural heart of man, he becomes a beast. That men should be made so, is to me intolerable pain and unending sorrow

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.

The people do not fear death; to what purpose is it to (try to) frighten them with death? If the people were always in awe of death, and I could always seize those who do wrong, and put them to death, who would dare to do wrong? There is always One who presides over the infliction of death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands!

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

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.'

When the Master was unoccupied with business, his manner was easy, and he looked pleased. The Master said, 'Extreme is my decay. For a long time, I have not dreamed, as I was wont to do, that I saw the duke of Chau.' The Master said, 'Let the will be set on the path of duty. 'Let every attainment in what is good be firmly grasped. 'Let perfect virtue be accorded with. 'Let relaxation and enjoyment be found in the polite arts.'

The Meaning of the Glorious Koran

A speaker of them saith: Lo! I had a comrade Who used to say: Art thou in truth of those who put faith (in his words)? Can we, when we are dead and have become mere dust and bones - can we (then) verily be brought to book? He saith: Will ye look? Then looketh he and seeth him in the depth of hell.

And when I inspired the disciples, (saying): Believe in Me and in My messenger, they said: We believe. Bear witness that we have surrendered (unto Thee) "we are muslims". When the disciples said: O Jesus, son of Mary! Is thy Lord able to send down for us a table spread with food from heaven? He said: Observe your duty to Allah, if ye are true believers.

Say (O Muhammad): O ye who are Jews! If ye claim that ye are favoured of Allah apart from (all) mankind, then long for death if ye are truthful. But they will never long for it because of all that their own hands have sent before, and Allah is Aware of evil-doers. Say (unto them, O Muhammad): Lo! the death from which ye shrink will surely meet you, and afterward ye will be returned unto the Knower of the Invisible and the Visible, and He will tell you what ye used to do.

The Japji

By obeying Him wisdom and understanding enter the mind; By obeying Him man knoweth all worlds; By obeying Him man suffereth not punishment; By obeying Him man shall not depart with Jam 4 So pure is God's name Whoever obeyeth God knoweth the pleasure of it in his own heart. 1 Or by hearing the Name man easily meditateth upon God. 2 Also translated man acquireth the best virtues. 3 Literally he knows it in his own mind, that is, he obtains a pleasure which is incommunicable. 4 The god of death, previously called Dharmraj. This verse means that man shall not die again, but be absorbed in God.

By hearing the Name truth, contentment, and divine knowledge are obtained. Hearing the Name is equal to bathing at the sixty-eight places of pilgrimage. By hearing the Name and reading it man obtaineth honour. 5 1 Surs are spiritual heroes. 2 The bull which the Hindus believe supports the earth. This is not believed in by the Sikhs. See below, pauri xvi. 3 Man shall not die again, but obtain deliverance. 4 Also translated By hearing the Name one is praised by high and low. 5 Also translated On hearing the Name man obtaineth honour by the knowledge acquired. By hearing the Name the mind is composed and fixed on God. 1 Nanak, the saints are ever happy. By hearing the Name sorrow and sin are no more.

If I please Him, that is my place of pilgrimage to bathe in; if I please Him not, what ablutions shall I make? What can all the created beings I behold obtain without previous good acts? Precious stones, jewels, and gems shall be treasured up in thy heart if thou hearken to even one word of the Guru. The Guru hath explained one thing to me - That there is but one Bestower on all living beings; may I not forget Him!

World English Bible

The Message from Bethany

Then said one of the apostles: “Master, if Lazarus has fallen asleep, then will he the more surely recover.” It was the custom of the Jews at that time to speak of death as a form of sleep, but as the apostles did not understand that Jesus meant that Lazarus had departed from this world, he now said plainly: “Lazarus is dead. And I am glad for your sakes, even if the others are not thereby saved, that I was not there, to the end that you shall now have new cause to believe in me; and by that which you will witness, you should all be strengthened in preparation for that day when I shall take leave of you and go to the Father.”

167:4.6

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