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.

As I am going to demonstrate a most philosophical proposition, namely, that religious reasoning is absolute master of the emotions. I would willingly advise you to give the utmost heed to philosophy. For reason is necessary to everyone as a step to science. In addition, it embraces the praise of self-control, the highest virtue. If, then, reasoning appears to hold the mastery over the emotions which stand in the way of temperance, such as gluttony and lust, it surely also and manifestly rules over the affections which are contrary to justice, such as malice, and of those which are hindrances to courage, such as wrath, pain, and fear. Perhaps some may ask, “How is it, then, that reasoning, if it rules the emotions, isn’t also master of forgetfulness and ignorance?” They attempt a ridiculous argument. For reasoning does not rule over its own emotions, but over those that are contrary to justice, courage, temperance, and self-control; and yet over these, so as to withstand, without destroying them.

Is it any wonder? If the lusts of the soul, after participation with what is beautiful, are frustrated, on this ground, therefore, the temperate Joseph is praised in that by reasoning, he subdued, on reflection, the indulgence of the senses. For, although young, and ripe for sexual intercourse, he nullified by reasoning the stimulus of his emotions. It isn’t merely the stimulus of sensual indulgence, but that of every desire, that reasoning is able to master. For instance, the law says, “You shall not covet your neighbor’s wife, nor anything that belongs to your neighbor.” Now, then, since it is the law which has forbidden us to desire, I shall much the more easily persuade you, that reasoning is able to govern our lusts, just as it does the affections which are impediments to justice. Since in what way is a solitary eater, a glutton, and a drunkard reclaimed, unless it is clear that reasoning is lord of the emotions? Therefore, a man who regulates his course by the law, even if he is a lover of money, immediately puts pressure on his own disposition by lending to the needy without interest, and cancelling the debt on the seventh year. If a man is greedy, he is ruled by the law acting through reasoning, so that he doesn’t glean his harvest crops or vintage. In reference to other points we may perceive that it is reasoning that conquers his emotions. For the law conquers even affection toward parents, not surrendering virtue on their account. It prevails over love for one’s wife, rebuking her when she breaks the law. It lords it over the love of parents toward their children, for they punish them for vice. It domineers over the intimacy of friends, reproving them when wicked. Don’t think it is a strange assertion that reasoning can on behalf of the law conquer even enmity. It doesn’t allow cutting down the fruit trees of an enemy, but preserves them from the destroyers, and collects their fallen ruins. Reason appears to be master of the more violent emotions, like love of empire, empty boasting, and slander. For the temperate understanding repels all these malignant emotions, as it does wrath; for it masters even this. Thus Moses, when angered against Dathan and Abiram, did nothing to them in wrath, but regulated his anger by reasoning. For the temperate mind is able, as I said, to be superior to the emotions, and to correct some and destroy others. For why else did our most wise father Jacob blame Simeon and Levi for having irrationally slain the whole race of the Shechemites, saying, “Cursed be their anger!”? For if reasoning didn’t possess the power of subduing angry affections, he would not have said this. For at the time when God created man, he implanted within him his emotions and moral nature. At that time he enthroned the mind above all as the holy leader, through the medium of the senses. He gave a law to this mind, by living according to which it will maintain a temperate, just, good, and courageous reign. How, then, a man may say, if reasoning is master of the emotions, has it no control over forgetfulness and ignorance?

Energy—Mind and Matter

Lives of Eminent Philosophers, Book 6: The Cynics

Such are the lives of the several Cynics. But we will go on to append the doctrines which they held in common – if, that is, we decide that Cynicism is really a philosophy, and not, as some maintain, just a way of life. They are content then, like Ariston of Chios, to do away with the subjects of Logic and Physics and to devote their whole attention to Ethics. And what some assert of Socrates, Diocles records of Diogenes, representing him as saying: "We must inquire into Whate'er of good or ill within our halls is wrought." They also dispense with the ordinary subjects of instruction. At least Antisthenes used to say that those who had attained discretion had better not study literature, lest they should be perverted by alien influences.

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.

And he saw no impropriety either in stealing anything from a temple or in eating the flesh of any animal; nor even anything impious in touching human flesh, this, he said, being clear from the custom of some foreign nations. Moreover, according to right reason, as he put it, all elements are contained in all things and pervade everything: since not only is meat a constituent of bread, but bread of vegetables; and all other bodies also, by means of certain invisible passages and particles, find their way in and unite with all substances in the form of vapour. This he makes plain in the Thyestes, if the tragedies are really his and not the work of his friend Philiscus of Aegina or of Pasiphon, the son of Lucian, who according to Favorinus in his Miscellaneous History wrote them after the death of Diogenes. He held that we should neglect music, geometry, astronomy, and the like studies, as useless and unnecessary.

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."

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:

When a man is engaging in such exalted politics, do you ask me if he is to engage in politics? Ask me also, if he will hold office. Again I will tell you: Fool, what nobler office will he hold than that which he now has? And yet such a man needs also a certain kind of body, since if a consumptive comes forward, thin and pale, his testimony no longer carries the same weight. For he must not merely, by exhibiting the qualities of his soul, prove to the laymen that it is possible, without the help of the things which they admire, to be a good and excellent man, but he must also show, by the state of his body, that his plain and simple style of life in the open air does not injure even his body: "Look," he says, "both I and my body are witnesses to the truth of my contention." That was the way of Diogenes, for he used to go about with a radiant complexion, and would attract the attention of the common people by the very appearance of his body. But a Cynic who excites pity is regarded as a beggar; everybody turns away from him, everybody takes offence at him. No, and he ought not to look dirty either, so as not to scare men away in this respect also; but even his squalor ought to be cleanly and attractive.

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 appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air. The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites. Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him.

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.

The Bhagavad Gita

Motion, the passion nature, know thou, is the source of attachment and thirst for life, O Kaunteya, that bindeth the dweller in the body by the attachment to action. But Inertia, know thou, born of unwisdom, is the deluder of all dwellers in the body; that bindeth by heedlessness, indolence and sloth, O Bharata. Harmony attacheth to bliss, Motion to action O Bharata. Inertia, verily, having shrouded wisdom, attacheth on the contrary to heedlessness.

Man winneth not freedom from action by abstaining from activity, nor by mere renunciation doth he rise to perfection. Nor can anyone, even for an instant, remain really actionless; for helplessly is everyone driven to action by the qualities born of nature. Who sitteth, controlling the organs of action, but dwelling in his mind on the objects of the senses, that bewildered man is called a hypocrite.

The Blessed Lord said: He, O Pândava, who hateth not radiance, nor outgoing energy, nor even delusion, when present, nor longeth after them, absent; He who, seated as a neutral, is unshaken by the qualities; who, saying, "The qualities revolve," standeth apart immovable. Balanced in pleasure and pain, self-reliant, to whom a lump of earth, a rock and gold are alike, the same to loved and unloved, firm, the same in censure and in praise,

Shinto Oracles

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

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

All men's love of children and love of self are heinous crimes. Nothing is more admirable than to sever, were it only for a time, all earthly relations If men will have upright hearts they must be neither foolish nor clever; they must indulge neither in grief nor in hate, but be as the flowers which unfold under the genial warmth of a vernal sun If there be any who, having studied the books of China or practised the teachings of India, despise the instructions of the Gods of our own Japan, I will go to their houses and either slay their infant children or visit them with, sore disease, or turn away from them their followers, or by the God of Fire destroy their dwellings. This is not because I hate the doctrines of China or India, but because it is rejecting the root for the branches

The Tao Te Ching

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.

Gravity is the root of lightness; stillness, the ruler of movement. Therefore a wise prince, marching the whole day, does not go far from his baggage waggons. Although he may have brilliant prospects to look at, he quietly remains (in his proper place), indifferent to them. How should the lord of a myriad chariots carry himself lightly before the kingdom? If he do act lightly, he has lost his root (of gravity); if he proceed to active movement, he will lose his throne.

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.

The Analects of Confucius

Tsze-chang said, 'The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed.' Tsze-chang said, 'When a man holds fast to virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or non-existence?'

There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism. The Master was put in fear in K'wang. He said, 'After the death of King Wan, was not the cause of truth lodged here in me? 'If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?'

Tsze-hsia said, 'If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:-- although men say that he has not learned, I will certainly say that he has.'

The Meaning of the Glorious Koran

And thou (Muhammad) art not occupied with any business and thou recitest not a Lecture from this (Scripture), and ye (mankind) perform no act, but We are Witness of you when ye are engaged therein. And not an atom's weight in the earth or in the sky escapeth your Lord, nor what is less than that or greater than that, but it is (written) in a clear Book.

And Allah's is the Invisible of the heavens and the earth, and unto Him the whole matter will be returned. So worship Him and put thy trust in Him. Lo! thy Lord is not unaware of what ye (mortals) do.

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.

The Japji

The elect are acceptable, the elect are distinguished; The elect obtain honour in God's court; The elect shed lustre on the courts of kings. The attention of the elect is bestowed on the one Guru. If any one say he can form an idea of God, he may say so, But the Creator's works cannot be numbered. The bull that is spoken of is righteousness, the offspring of mercy, Which supported by patience maintaineth the order of nature. Whoever understandeth this is a true man. What a load there is upon the bull! Beyond this earth there are more worlds, more and more. What power can support their weight? The names of living things, their species, and colours Have all been written with a flowing pen. Doth any one know how to write an account of them? If the account were written, how great it would be! What power and beautiful form are Thine, O God! Who hath power to know how great Thy gifts are? By one word Thou didst effect the expansion of the world, Whereby hundreds of thousands of rivers were produced. What power have I to describe Thee? So powerless am I, that I cannot even once be a sacrifice unto Thee. Whatever pleaseth Thee is good. Thou, Formless One, art ever secure.

When the hands, feet, and other members of the body are covered with filth, It is removed by washing with water. When thy clothes are polluted, Apply soap, and the impurity shall be washed away. So when the mind is defiled by sin, It is cleansed by the love of the Name. Men do not become saints or sinners by merely calling themselves so. The recording angels take with them a record of man's acts. It is he himself soweth, and he himself eateth. Nanak, man suffereth transmigration by God's order.

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.

World English Bible

Atomic Matter

Stability of the atom depends on the number of electrically inactive neutrons in the central body. Chemical behavior is wholly dependent on the activity of the freely revolving electrons.

42:7.6

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