Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?

But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God. For who among men knows the things of a man except the spirit of the man which is in him? Even so, no one knows the things of God except God’s Spirit. But we received not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God. We also speak these things, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual things. Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him; and he can’t know them, because they are spiritually discerned. But he who is spiritual discerns all things, and he himself is to be judged by no one. “For who has known the mind of the Lord that he should instruct him?” But we have Christ’s mind.

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.

The Seven Master Spirits

Lives of Eminent Philosophers, Book 6: The Cynics

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.

To one who by argument had proved conclusively that he had horns, he said, touching his forehead, "Well, I for my part don't see any." In like manner, when somebody declared that there is no such thing as motion, he got up and walked about. When some one was discoursing on celestial phenomena, "How many days," asked Diogenes, "were you in coming from the sky?" A eunuch of bad character had inscribed on his door the words, "Let nothing evil enter." "How then," he asked, "is the master of the house to get in?" When he had anointed his feet with unguent, he declared that from his head the unguent passed into the air, but from his feet into his nostrils. The Athenians urged him to become initiated, and told him that in the other world those who have been initiated enjoy a special privilege. "It would be ludicrous," quoth he, "if Agesilaus and Epaminondas are to dwell in the mire, while certain folk of no account will live in the Isles of the Blest because they have been initiated."

There have been six men named Menippus: the first the man who wrote a History of the Lydians and abridged Xanthus; the second my present subject; the third a sophist of Stratonicea, a Carian by descent; the fourth a sculptor; the fifth and sixth painters, both mentioned by Apollodorus. However, the writings of Menippus the Cynic are thirteen in number: Necromancy. Wills. Epistles artificially composed as if by the gods. Replies to the physicists and mathematicians and grammarians; and A book about the birth of Epicurus; and The School's reverence for the twentieth day. Besides other works.

Discourses 3.22: On the Calling of a Cynic

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."

Now the spirit of patient endurance the Cynic must have to such a degree that common people will think him insensate and a stone; nobody reviles him, nobody beats him, nobody insults him; but his body he has himself given for anyone to use as he sees fit. For he bears in mind that the inferior, in that respect in which it is inferior, must needs be overcome by the superior, and that his body is inferior to the crowd—the physically weaker, that is, inferior to the physically stronger. Therefore, he never enters this contest where he can be beaten, but immediately gives up what is not his own; he makes no claim to what is slavish. But in the realm of the moral purpose, and the use of his sense-impressions, there you will see he has so many eyes that you will say Argus was blind in comparison with him. Is there anywhere rash assent, reckless choice, futile desire, unsuccessful aversion, incompleted purpose, fault-finding, self-disparagement, or envy?

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.

The Dhammapada

Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.

He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless? He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless? Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world).

Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness. Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter). If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.

The Bhagavad Gita

Nor doth the sun lighten there, nor moon, nor fire; having gone thither they return not; that is My supreme abode. A portion of Mine own Self, transformed in the world of life into an immortal Spirit, draweth round itself the senses of which the mind is the sixth, veiled in matter. When the Lord acquireth a body and when He abandoneth it, He seizeth these and goeth with them, as the wind takes fragrances from their retreats

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.

Earth, water, fire, air, ether, Mind, and Reason also and Egoism—these are the eightfold division of My nature. This the inferior. Know My other nature, the higher, the life-element, O mighty-armed, by which the universe is upheld. Know this to be the womb of all beings. I am the source of the forthgoing of the whole universe and likewise the place of its dissolving.

Shinto Oracles

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

Even though men prepare for us a pure abode and offer there the rare things of the land, though they hang up offerings of the seven precious things, and with anxious hearts pray to us for hundreds of days, yet will we refuse to enter the house of the depraved and miserly. But we will surely visit the dwellings even of those in deep mourning without an invitation, if loving-kindness is there always. The reason is that we make loving-kindness our shintai. Hear all men! If you desire to obtain help from the Gods, put away pride. Even a hair of pride shuts you off from the Gods as it were by a great cloud. Hear all men! The good Kami find their strength and their support in piety. Therefore they love not the offerings of those who practise tedious ceremonies.

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

The Tao Te Ching

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).

The valley spirit dies not, aye the same; The female mystery thus do we name. Its gate, from which at first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power remain, Used gently, and without the touch of pain.

Governing a great state is like cooking small fish. Let the kingdom be governed according to the Tao, and the manes of the departed will not manifest their spiritual energy. It is not that those manes have not that spiritual energy, but it will not be employed to hurt men. It is not that it could not hurt men, but neither does the ruling sage hurt them. When these two do not injuriously affect each other, their good influences converge in the virtue (of the Tao).

The Analects of Confucius

The Master said, 'For a man to sacrifice to a spirit which does not belong to him is flattery. 'To see what is right and not to do it is want of courage.'

The Master said, 'Heaven produced the virtue that is in me. Hwan T'ui-- what can he do to me?' The Master said, 'Do you think, my disciples, that I have any concealments? I conceal nothing from you. There is nothing which I do that is not shown to you, my disciples;-- that is my way.' There were four things which the Master taught,-- letters, ethics, devotion of soul, and truthfulness.

The Master said, 'The superior man, in the world, does not set his mind either for anything, or against anything; what is right he will follow.' The Master said, 'The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favours which he may receive.'

The Meaning of the Glorious Koran

Say: Each one doth according to his rule of conduct, and thy Lord is Best Aware of him whose way is right. They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little. And if We willed We could withdraw that which We have revealed unto thee, then wouldst thou find no guardian for thee against Us in respect thereof.

Say: It is tremendous tidings Whence ye turn away! I had no knowledge of the Highest Chiefs when they disputed; It is revealed unto me only that I may be a plain warner. When thy Lord said unto the angels: Lo! I am about to create a mortal out of mire, And when I have fashioned him and breathed into him of My Spirit, then fall down before him prostrate,

And a full cup. There hear they never vain discourse, nor lying - Requital from thy Lord - a gift in payment - Lord of the heavens and the earth, and (all) that is between them, the Beneficent; with Whom none can converse. On the day when the angels and the Spirit stand arrayed, they speak not, saving him whom the Beneficent alloweth and who speaketh right.

The Japji

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!

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.

In the realm of knowledge the light of divine knowledge is resplendent. There are heard songs from which millions of joys and pleasures proceed. Beauty is the attribute of the realm of happiness. There things are fashioned in an incomparable manner. What is done there cannot be described. Whoever endeavoureth to describe it shall afterwards repent. There are fashioned knowledge, wisdom, intellect, and understanding; And there too is fashioned the skill of demigods and men of supernatural power.

World English Bible

Relation to Creatures

The Seven Master Spirits do not directly invade the material minds of the individual creatures on the evolutionary worlds of space. The mortals of Urantia do not experience the personal presence of the mind-spirit influence of the Master Spirit of Orvonton. If this Master Spirit does attain any sort of contact with the individual mortal mind during the earlier evolutionary ages of an inhabited world, it must occur through the ministry of the local universe Creative Spirit, the consort and associate of the Creator Son of God who presides over the destinies of each local creation. But this very Creative Mother Spirit is, in nature and character, quite like the Master Spirit of Orvonton.

16:5.3

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