All flesh associates with their own kind. A man will stick to people like himself.

The Morontia Life

Lives of Eminent Philosophers, Book 6: The Cynics

Hipparchia too, sister of Metrocles, was captured by their doctrines. Both of them were born at Maroneia. She fell in love with the discourses and the life of Crates, and would not pay attention to any of her suitors, their wealth, their high birth or their beauty. But to her Crates was everything. She used even to threaten her parents she would make away with herself, unless she were given in marriage to him. Crates therefore was implored by her parents to dissuade the girl, and did all he could, and at last, failing to persuade her, got up, took off his clothes before her face and said, "This is the bridegroom, here are his possessions; make your choice accordingly; for you will be no helpmeet of mine, unless you share my pursuits."

The girl chose and, adopting the same dress, went about with her husband and lived with him in public and went out to dinners with him. Accordingly she appeared at the banquet given by Lysimachus, and there put down Theodorus, known as the atheist, by means of the following sophism. Any action which would not be called wrong if done by Theodorus, would not be called wrong if done by Hipparchia. Now Theodorus does no wrong when he strikes himself: therefore neither does Hipparchia do wrong when she strikes Theodorus. He had no reply wherewith to meet the argument, but tried to strip her of her cloak. But Hipparchia showed no sign of alarm or of the perturbation natural in a woman.

For he fell in with some youths from Pontus whom the fame of Socrates had brought to Athens, and he led them off to Anytus, whom he ironically declared to be wiser than Socrates; whereupon (it is said) those about him with much indignation drove Anytus out of the city. If he saw a woman anywhere decked out with ornaments, he would hasten to her house and bid her husband bring out his horse and arms, and then, if the man possessed them, let his extravagance alone, for (he said) the man could with these defend himself; but, if he had none, he would bid him strip off the finery. Favourite themes with him were the following. He would prove that virtue can be taught; that nobility belongs to none other than the virtuous.

Discourses 3.22: On the Calling of a Cynic

See to what straits we are reducing our Cynic, how we are taking away his kingdom from him.—Yes, but Crates married.—You are mentioning a particular instance which arose out of passionate love, and you are assuming a wife who is herself another Crates. But our inquiry is concerned with ordinary marriage apart from special circumstances, and from this point of view we do not find that marriage, under present conditions, is a matter of prime importance for the Cynic. How, then, said the young man, will the Cynic still be able to keep society going?—In the name of God, sir, who do mankind the greater service? Those who bring into the world some two or three ugly-snouted children to take their place, or those who exercise oversight, to the best of their ability, over all mankind, observing what they are doing, how they are spending their lives, what they are careful about, and what they undutifully neglect? And were the Thebans helped more by all those who left them children than by Epaminondas who died without offspring? And did Priam, who begot fifty sons, all rascals, or Danaus, or Aeolus, contribute more to the common weal than did Homer? What? Shall high military command or writing a book prevent a man from marrying and having children, while such a person will not be regarded as having exchanged his childlessness for naught, and yet shall the Cynic's kingship not be thought a reasonable compensation?

and the Cynic will think him worthy to receive him into his house? So if that is what you think and have in mind, you had much better look around for some nice dunghill, on which to have your fever, one that will give you shelter from the north wind, so that you won't get chilled. But you give me the impression of wanting to go into somebody's house for a while and to get filled up. Why, then, are you even laying your hand to so great an enterprise? But, said the young man, will marriage and children be undertaken by the Cynic as a matter of prime importance?—If, replied Epictetus, you grant me a city of wise men, it might very well be that no one will lightly adopt the Cynic's profession. For in whose interest would he take on this style of life? If, nevertheless, we assume that he does so act, there will be nothing to prevent him from both marrying and having children; for his wife will be another person like himself, and so will his father-in-law, and his children will be brought up in the same fashion. But in such an order of things as the present, which is like that of a battle-field, it is a question, perhaps, if the Cynic ought not to be free from distraction, wholly devoted to the service of God, free to go about among men, not tied down by the private duties of men, nor involved in relationships which he cannot violate and still maintain his role as a good and excellent man, whereas, on the other hand, if he observes them, he will destroy the messenger, the scout, the herald of the gods, that he is.

"I wear a rough cloak even as it is, and I shall have one then; I have a hard bed even now, and so I shall then; I shall take to myself a wallet and a staff, and I shall begin to walk around and beg from those I meet, and revile them; and if I see someone who is getting rid of superfluous hair by the aid of pitch-plasters, or has a fancy cut to his hair, or is strolling about in scarlet clothes, I will come down hard on him." If you fancy the affair to be something like this, give it a wide berth; don't come near it, it is nothing for you. But if your impression of it is correct, and you do not think too meanly of yourself, consider the magnitude of the enterprise that you are taking in hand. First, in all that pertains to yourself directly you must change completely from your present practices, and must cease to blame God or man; you must utterly wipe out desire, and must turn your aversion toward the things which lie within the province of the moral purpose, and these only; you must feel no anger, no rage, no envy, no pity; no wench must look fine to you, no petty reputation, no boy-favourite, no little sweet-cake. For this you ought to know: Other men have the protection of their walls and their houses and darkness, when they do anything of that sort, and they have many things to hide them. A man closes his door, stations someone at the entrance to his bedroom: "If anyone comes, tell him 'He is not at home, he is not at leisure.'"

The Dhammapada

Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves.

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.

Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed. Mean is the scent that comes from Tagara and sandal-wood;--the perfume of those who possess virtue rises up to the gods as the highest. Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way.

The Bhagavad Gita

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,

Fourfold in division are the righteous ones who worship me, O Arjuna; the suffering, the seeker for knowledge, the self-interested and the wise, O Lord of the Bhâratas. Of these the wise, constantly harmonised, worshipping the One, is the best; I am supremely dear to the wise, and he is dear to Me. Noble are all these, but I hold the wise as verily Myself; he, Self united, is fixed on Me, the highest Path.

He who regards impartially lovers, friends, and foes, strangers, neutrals, foreigners and relatives, also the righteous and unrighteous, he excelleth. Let the Yogî constantly engage himself in yoga, remaining in a secret place by himself, with thought and self subdued, free from hope and greed. In a pure place, established on a fixed seat of his own, neither very much raised nor very low, made of a cloth, a black antelope skin, and kusha grass, one over the other;

Shinto Oracles

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.

I refuse the offerings of the impure of heart. Some Gods are great, some small, some good and others bad. My name is Dai jizai wō bosatsu.

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

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.

1. When we renounce learning we have no troubles. The (ready) 'yes,' and (flattering) 'yea;'-- Small is the difference they display. But mark their issues, good and ill;-- What space the gulf between shall fill? What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)! The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos. Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao).

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 men who have retired to privacy from the world have been Po-i, Shu-ch'i, Yu-chung, I-yi, Chu-chang, Hui of Liu-hsia, and Shao-lien. The Master said, 'Refusing to surrender their wills, or to submit to any taint in their persons;-- such, I think, were Po-i and Shu-ch'i. 'It may be said of Hui of Liu-hsia, and of Shao-lien, that they surrendered their wills, and submitted to taint in their persons, but their words corresponded with reason, and their actions were such as men are anxious to see. This is all that is to be remarked in them. 'It may be said of Yu-chung and I-yi, that, while they hid themselves in their seclusion, they gave a license to their words; but, in their persons, they succeeded in preserving their purity, and, in their retirement, they acted according to the exigency of the times. 'I am different from all these. I have no course for which I am predetermined, and no course against which I am predetermined.'

The disciples of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual intercourse. Tsze-chang asked, 'What does Tsze-hsia say on the subject?' They replied, 'Tsze-hsia says:-- "Associate with those who can advantage you. Put away from you those who cannot do so."' Tsze-chang observed, 'This is different from what I have learned. The superior man honours the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue?-- who is there among men whom I will not bear with? Am I devoid of talents and virtue?-- men will put me away from them. What have we to do with the putting away of others?'

Tsze-kung said, 'There is a beautiful gem here. Should I lay it up in a case and keep it? or should I seek for a good price and sell it?' The Master said, 'Sell it! Sell it! But I would wait for one to offer the price.' The Master was wishing to go and live among the nine wild tribes of the east. Some one said, 'They are rude. How can you do such a thing?' The Master said, 'If a superior man dwelt among them, what rudeness would there be?'

The Meaning of the Glorious Koran

Thou canst defer whom thou wilt of them and receive unto thee whom thou wilt, and whomsoever thou desirest of those whom thou hast set aside (temporarily), it is no sin for thee (to receive her again); that is better; that they may be comforted and not grieve, and may all be pleased with what thou givest them. Allah knoweth what is in your hearts (O men), and Allah is ever Forgiving, Clement.

He selecteth for His mercy whom He will. Allah is of Infinite Bounty. Among the People of the Scripture there is he who, if thou trust him with a weight of treasure, will return it to thee. And among them there is he who, if thou trust him with a piece of gold, will not return it to thee unless thou keep standing over him. That is because they say: We have no duty to the Gentiles. They speak a lie concerning Allah knowingly.

Wherein (are found) the good and beautiful companions- Which is it, of the favours of your Lord, that ye deny? - Fair ones, close-guarded in pavilions - Which is it, of the favours of your Lord, that ye deny? - Whom neither man nor jinn will have touched before them - Which is it, of the favours of your Lord, that ye deny?

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.

Numberless are the fools appallingly blind; Numberless are the thieves and devourers of others' property; Numberless those who establish their sovereignty by force; Numberless the cut-throats and murderers; Numberless the sinners who pride themselves on committing sin; Numberless the liars who roam about lying; Numberless the filthy who enjoy filthy gain; Numberless the slanderers who carry loads of calumny on their heads; Nanak thus describeth the degraded. So lowly am I, I cannot even once be a sacrifice unto Thee. Whatever pleaseth Thee is good. Formless One, Thou art ever secure.

Priceless are Thine attributes, O God, and priceless Thy dealings; Priceless Thy dealers, priceless Thy storehouses; Priceless what cometh from Thee, and priceless what is taken away; Priceless Thy rate and priceless the time for dealing; Priceless Thy justice and priceless Thy court; Priceless Thy weights and priceless Thy measures; Priceless Thy gifts and priceless Thy marks; Priceless Thy mercy and priceless Thine ordinances. How beyond all price Thou art cannot be stated. Ever speaking of Thee men continue to fix their thoughts on Thee. They who read the Veds and Purans speak of Thee; Learned men speak of Thee and deliver discourses on Thee; Brahmas speak of Thee, and Indars speak of Thee; The milkmaids and Krishan speak of Thee Shivs speak of Thee, the Sidhs speak of Thee; All the Budhas Thou hast created speak of Thee; The demons speak of Thee, the gods speak of Thee; Thy demigods, men, munis, and servants speak of Thee; How many speak of Thee or attempt to speak of Thee! How many depart while speaking of Thee! If Thou wert to create as many more as Thou hast created, Even then few of them would be able to speak adequately of Thee. Thou mayest be as great as Thou pleasest. Nanak, only the True One Himself knoweth how great He is. If any one were to speak improperly of God, Write him down as the most ignorant of men.

48:2.9

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