In the wilderness, Beth Arabah, Middin, Secacah, Nibshan, the City of Salt, and En Gedi; six cities with their villages.

The Universe Power Directors

Lives of Eminent Philosophers, Book 6: The Cynics

On Justice and Courage: a hortative work in three books. Concerning Theognis, making a fourth and a fifth book. In the third volume are treatises: Of the Good. Of Courage. Of Law, or Of a Commonwealth. Of Law, or Of Goodness and Justice. Of Freedom and Slavery. Of Belief. Of the Guardian, or On Obedience. Of Victory: an economic work. In the fourth volume are included: Cyrus. The Greater Heracles, or Of Strength. The fifth contains: Cyrus, or Of Sovereignty. Aspasia. The sixth: Truth. Of Discussion: a handbook of debate. Satho, or Of Contradiction, in three books.

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.

Antisthenes gave the impulse to the indifference of Diogenes, the continence of Crates, and the hardihood of Zeno, himself laying the foundations of their state. Xenophon calls him the most agreeable of men in conversation and the most temperate in everything else. His writings are preserved in ten volumes. The first includes: A Treatise on Expression, or Styles of Speaking. Ajax, or The Speech of Ajax. Odysseus, or Concerning Odysseus. A Defence of Orestes, or Concerning Forensic Writers. Isography (similar writing), or Lysias and Isocrates. A Reply to the Speech of Isocrates entitled "Without Witnesses." Vol. 2 includes: Of the Nature of Animals. Of Procreation of Children, or Of Marriage: a discourse on love. Of the Sophists: a work on Physiognomy.

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.

" 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.

But the Cynic, instead of all these defences, has to make his self-respect his protection; if he does not, he will be disgracing himself naked and out of doors. His self-respect is his house, his door, his guards at the entrance to his bedroom, his darkness. For neither ought he to wish to keep concealed anything that is his (otherwise he is lost, he has destroyed the Cynic within him, the man of outdoor life, the free man; he has begun to fear something external, he has begun to need something to conceal him), nor can he keep it concealed when he wishes to do so. For where will he conceal himself, or how? And if this instructor of us all, this "pedagogue," chance to get caught, what must he suffer! Can, then, a man who is afraid of all this continue with all his heart to supervise the conduct of other men? It cannot be done, it is impossible. In the first place, then, you must make your governing principle pure, and you must make the following your plan of life:

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.

If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful. Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer. If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue.

He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion. The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge. A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.

The Bhagavad Gita

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.

These five causes, O mighty-armed, learn of Me as declared in the Sâñkhya system for the accomplishment of all actions: The body, the actor, the various organs, the diverse kinds of energies, and the presiding deities also, the fifth. Whatever action a man performeth by his body, speech and mind, whether right or the reverse, these five are the cause thereof.

Desire, aversion, pleasure, pain, combination, intelligence, firmness; these, briefly described, constitute the Field and its modifications. Humility, unpretentiousness, harmlessness, forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control. Dispassion towards the objects of the senses, and also absence of egoism, insight into the pain and evil of birth, death, old age and sickness, Unattachment, absence of self-identification with son, wife or home, and constant balance of mind in wished-for and unwished-for events,

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

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

It is the upright heart of all men which is identical with the highest of the high, and therefore the God of Gods. There is no room in Heaven-and-Earth for the false and crooked person

The Tao Te Ching

1. Colour's five hues from th' eyes their sight will take; Music's five notes the ears as deaf can make; The flavours five deprive the mouth of taste; The chariot course, and the wild hunting waste Make mad the mind; and objects rare and strange, Sought for, men's conduct will to evil change. Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.

The thirty spokes unite in the one nave; but it is on the empty space (for the axle), that the use of the wheel depends. Clay is fashioned into vessels; but it is on their empty hollowness, that their use depends. The door and windows are cut out (from the walls) to form an apartment; but it is on the empty space (within), that its use depends. Therefore, what has a (positive) existence serves for profitable adaptation, and what has not that for (actual) usefulness.

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 Analects of Confucius

The Master said, 'Yu, have you heard the six words to which are attached six becloudings?' Yu replied, 'I have not.' 'Sit down, and I will tell them to you. 'There is the love of being benevolent without the love of learning;-- the beclouding here leads to a foolish simplicity. There is the love of knowing without the love of learning;-- the beclouding here leads to dissipation of mind. There is the love of being sincere without the love of learning;-- the beclouding here leads to an injurious disregard of consequences. There is the love of straightforwardness without the love of learning;-- the beclouding here leads to rudeness. There is the love of boldness without the love of learning;-- the beclouding here leads to insubordination. There is the love of firmness without the love of learning;-- the beclouding here leads to extravagant conduct.'

To Chau belonged the eight officers, Po-ta, Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and Chi-kwa.

The Master said, 'He who is not in any particular office, has nothing to do with plans for the administration of its duties.' The Master said, 'When the music master Chih first entered on his office, the finish of the Kwan Tsu was magnificent;-- how it filled the ears!' The Master said, 'Ardent and yet not upright; stupid and yet not attentive; simple and yet not sincere:-- such persons I do not understand.'

The Meaning of the Glorious Koran

Allah it is who hath created seven heavens, and of the earth the like thereof. The commandment cometh down among them slowly, that ye may know that Allah is Able to do all things, and that Allah surroundeth all things in knowledge.

He it is Who created the heavens and the earth in six Days; then He mounted the Throne. He knoweth all that entereth the earth and all that emergeth therefrom and all that cometh down from the sky and all that ascendeth therein; and He is with you wheresoever ye may be. And Allah is Seer of what ye do.

Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower. But if they turn away, then say: I warn you of a thunderbolt like the thunderbolt (which fell of old upon the tribes) of A'ad and Thamud;

The Japji

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.

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.

Numberless Thy names, and numberless Thy places. Completely beyond reach are Thy numberless worlds. Numberless they who repeat Thy name with all the strength of their intellects. By letters we repeat Thy name, by letters we praise Thee; By letters we acquire divine knowledge, and sing Thy praises and Thine attributes; By letters we write and utter the word of God; By the letters recorded on man's head his destiny is declared. He who inscribeth them on others, beareth them not on His own head. As He ordaineth, so shall man obtain. As great Thy creation, O God, so great is Thy fame There is no place without Thy name. What power have I to describe Thee? So lowly am I, that I cannot even once be a sacrifice unto Thee Whatever pleaseth Thee is good. Formless One, Thou art ever secure.

29:2.7

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