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.

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.

He answered me, “When the Most High made the world and Adam and all those who came from him, he first prepared the judgment and the things that pertain to the judgment. Now understand from your own words, for you have said that the mind grows with us. They therefore who dwell on the earth will be tormented for this reason, that having understanding they have committed iniquity, and receiving commandments have not kept them, and having obtained a law they dealt unfaithfully with that which they received. What then will they have to say in the judgment, or how will they answer in the last times? For how long a time has the Most High been patient with those who inhabit the world, and not for their sakes, but because of the times which he has foreordained!”

Energy—Mind and Matter

Lives of Eminent Philosophers, Book 6: The Cynics

He used to affirm that training was of two kinds, mental and bodily: the latter being that whereby, with constant exercise, perceptions are formed such as secure freedom of movement for virtuous deeds; and the one half of this training is incomplete without the other, good health and strength being just as much included among the essential things, whether for body or soul. And he would adduce indisputable evidence to show how easily from gymnastic training we arrive at virtue. For in the manual crafts and other arts it can be seen that the craftsmen develop extraordinary manual skill through practice. Again, take the case of flute-players and of athletes: what surpassing skill they acquire by their own incessant toil; and, if they had transferred their efforts to the training of the mind, how certainly their labours would not have been unprofitable or ineffective.

Noticing a good-looking youth lying in an exposed position, he nudged him and cried, "Up, man, up, lest some foe thrust a dart into thy back!" To one who was feasting lavishly he said: Short-liv'd thou'lt be, my son, by what thou – buy'st. As Plato was conversing about Ideas and using the nouns "tablehood" and "cuphood," he said, "Table and cup I see; but your tablehood and cuphood, Plato, I can nowise see." "That's readily accounted for," said Plato, "for you have the eyes to see the visible table and cup; but not the understanding by which ideal tablehood and cuphood are discerned."

Menedemus was a pupil of Colotes of Lampsacus. According to Hippobotus he had attained such a degree of audacity in wonder-working that he went about in the guise of a Fury, saying that he had come from Hades to take cognisance of sins committed, and was going to return and report them to the powers down below. This was his attire: a grey tunic reaching to the feet, about it a crimson girdle; an Arcadian hat on his head with the twelve signs of the zodiac inwrought in it; buskins of tragedy; and he wore a very long beard and carried an ashen staff in his hand.

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.

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.

If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful. Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest.

The Bhagavad Gita

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.

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

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

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 (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end. The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the Tao. Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.

The skilful masters (of the Tao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be. Shrinking looked they like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water. Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise. They who preserve this method of the Tao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete.

The Analects of Confucius

The Master said, 'Without recognising the ordinances of Heaven, it is impossible to be a superior man. 'Without an acquaintance with the rules of Propriety, it is impossible for the character to be established. 'Without knowing the force of words, it is impossible to know men.'

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 Master said, 'The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.' The Master said, 'When we see men of worth, we should think of equalling them; when we see men of a contrary character, we should turn inwards and examine ourselves.' The Master said, 'In serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur.'

The Meaning of the Glorious Koran

By those who set the ranks in battle order And those who drive away (the wicked) with reproof And those who read (the Word) for a reminder, Lo! thy Lord is surely One; Lord of the heavens and of the earth and all that is between them, and Lord of the sun's risings. Lo! We have adorned the lowest heaven with an ornament, the planets;

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.

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.

The Japji

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.

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.

Such is the practice in the realm of righteousness. I now describe the condition of the realm of knowledge. How many winds, waters, and fires! how many Krishans and Shivs! How many Brahmas who fashioned worlds! how many forms, colours, and garbs! How many lands of grace like this! how many mountains! how many Dhrus and instructors such as his. How many Indars, how many moons and suns, how many regions and countries! How many Sidhs, Budhs, how many Naths! how many goddesses and representations of them How many demigods and demons! how many saints, how many jewels and seas! How many sources of life! how many languages! and how many lines of kings! How many possessors of divine knowledge! how many worshippers! Nanak, there is no end of them.

World English Bible

Universal Nonspiritual Energy Systems (Material Mind Systems)

1. Preadjutant-spirit minds. This level of mind is nonexperiencing and on the inhabited worlds is ministered by the Master Physical Controllers. This is mechanical mind, the nonteachable intellect of the most primitive forms of material life, but the nonteachable mind functions on many levels beside that of primitive planetary life.

42:10.3

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