We can hardly guess the things that are on earth, and we find the things that are close at hand with labor; but who has traced out the things that are in the heavens?

For as the notes of a lute vary the character of the rhythm, even so the elements, changing their order one with another, continuing always in its sound, as may clearly be conjectured from the sight of the things that have happened.

Many things greater than these are hidden, for we have seen just a few of his works.

Energy—Mind and Matter

Lives of Eminent Philosophers, Book 6: The Cynics

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."

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.

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.

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.

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."

"From now on my mind is the material with which I have to work, as the carpenter has his timbers, the shoemaker his hides; my business is to make the right use of my impressions. My paltry body is nothing to me; the parts of it are nothing to me. Death? Let it come when it will, whether it be the death of the whole or some part. Exile? And to what place can anyone thrust me out? Outside the universe he cannot. But wherever I go, there are sun, moon, stars, dreams, omens, my converse with gods." In the next place, the true Cynic, when he is thus prepared, cannot rest contented with this, but he must know that he has been sent by Zeus to men, partly as a messenger, in order to show them that in questions of good and evil they have gone astray, and are seeking the true nature of the good and the evil where it is not, but where it is they never think; and partly, in the words of Diogenes, when he was taken off to Philip, after the battle of Chaeroneia, as a scout. For the Cynic is truly a scout, to find out what things are friendly to men and what hostile;

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.

Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal).

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

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.

What that Field is and of what nature, how modified, and whence it is, and what He is and what His powers, hear that now briefly from Me. Rishis have sung in manifold ways, in many various chants, and in decisive Brahma-sûtra verses full of reasonings. The great Elements, Individuality, Reason, and also the unmanifested, the ten senses and the one, and the five pastures of the senses;

In whatsoever wombs mortals are produced, O Kaunteya, the great Eternal is their womb, I their generating father. Harmony, Motion, Inertia, such are the qualities, Matter-born; they bind fast in the body, O great-armed one, the indestructible dweller in the body. Of these Harmony from its stainlessness, luminous and healthy, bindeth by the attachment to bliss and the attachment to wisdom, O sinless one.

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

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

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

The things which from of old have got the One (the Tao) are-- Heaven which by it is bright and pure; Earth rendered thereby firm and sure; Spirits with powers by it supplied; Valleys kept full throughout their void All creatures which through it do live Princes and kings who from it get The model which to all they give. All these are the results of the One (Tao). If heaven were not thus pure, it soon would rend; If earth were not thus sure, 'twould break and bend; Without these powers, the spirits soon would fail; If not so filled, the drought would parch each vale; Without that life, creatures would pass away; Princes and kings, without that moral sway, However grand and high, would all decay. Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.' Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.

The grandest forms of active force From Tao come, their only source. Who can of Tao the nature tell? Our sight it flies, our touch as well. Eluding sight, eluding touch, The forms of things all in it crouch; Eluding touch, eluding sight, There are their semblances, all right. Profound it is, dark and obscure; Things' essences all there endure. Those essences the truth enfold Of what, when seen, shall then be told. Now it is so; 'twas so of old. Its name--what passes not away; So, in their beautiful array, Things form and never know decay. How know I that it is so with all the beauties of existing things? By this (nature of the Tao).

All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is. So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another. Therefore the sage manages affairs without doing anything, and conveys his instructions without the use of speech. All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement). The work is done, but how no one can see; 'Tis this that makes the power not cease to be.

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.'

Tsze-kung said, 'Chau's wickedness was not so great as that name implies. Therefore, the superior man hates to dwell in a low-lying situation, where all the evil of the world will flow in upon him.' Tsze-kung said, 'The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him.'

The Master said, 'If, because a man's discourse appears solid and sincere, we allow him to be a good man, is he really a superior man? or is his gravity only in appearance?'

The Meaning of the Glorious Koran

When Earth is shaken with her (final) earthquake And Earth yieldeth up her burdens, And man saith: What aileth her? That day she will relate her chronicles, Because thy Lord inspireth her. That day mankind will issue forth in scattered groups to be shown their deeds. And whoso doeth good an atom's weight will see it then, And whoso doeth ill an atom's weight will see it then.

What aileth you that ye hope not toward Allah for dignity When He created you by (divers) stages? See ye not how Allah hath created seven heavens in harmony, And hath made the moon a light therein, and made the sun a lamp? And Allah hath caused you to grow as a growth from the earth, And afterward He maketh you return thereto, and He will bring you forth again, a (new) forthbringing.

When the heaven is cleft asunder, When the planets are dispersed, When the seas are poured forth, And the sepulchres are overturned, A soul will know what it hath sent before (it) and what left behind. O man! What hath made thee careless concerning thy Lord, the Bountiful, Who created thee, then fashioned, then proportioned thee? Into whatsoever form He will, He casteth thee.

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.

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.

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

Atomic Matter

Not every world will show one hundred recognizable elements at the surface, but they are somewhere present, have been present, or are in process of evolution. Conditions surrounding the origin and subsequent evolution of a planet determine how many of the one hundred atomic types will be observable. The heavier atoms are not found on the surface of many worlds. Even on Urantia the known heavier elements manifest a tendency to fly to pieces, as is illustrated by radium behavior.

42:7.5

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