For creatures of the dry land were turned into creatures of the waters, and creatures that swim moved upon the land.

Then the channels of the sea appeared. The foundations of the world were laid bare by Yahweh’s rebuke, at the blast of the breath of his nostrils.

In the beginning, God created the heavens and the earth. The earth was formless and empty. Darkness was on the surface of the deep and God’s Spirit was hovering over the surface of the waters.

The Origin of Urantia

Lives of Eminent Philosophers, Book 6: The Cynics

He dedicated to Asclepius a bruiser who, whenever people fell on their faces, used to run up to them and bruise them. All the curses of tragedy, he used to say, had lighted upon him. At all events he was A homeless exile, to his country dead. A wanderer who begs his daily bread. But he claimed that to fortune he could oppose courage, to convention nature, to passion reason. When he was sunning himself in the Craneum, Alexander came and stood over him and said, "Ask of me any boon you like." To which he replied, "Stand out of my light." Some one had been reading aloud for a very long time, and when he was near the end of the roll pointed to a space with no writing on it. "Cheer up, my men," cried Diogenes; "there's land in sight."

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."

He maintained that all things are the property of the wise, and employed such arguments as those cited above. All things belong to the gods. The gods are friends to the wise, and friends share all property in common; therefore all things are the property of the wise. Again as to law: that it is impossible for society to exist without law; for without a city no benefit can be derived from that which is civilized. But the city is civilized, and there is no advantage in law without a city; therefore law is something civilized. He would ridicule good birth and fame and all such distinctions, calling them showy ornaments of vice. The only true commonwealth was, he said, that which is as wide as the universe. He advocated community of wives, recognizing no other marriage than a union of the man who persuades with the woman who consents. And for this reason he thought sons too should be held in common.

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.

"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.'"

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."

The Dhammapada

Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.

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).

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

By Thee alone are filled the earth, the heavens, And all the regions that are stretched between; The triple worlds sink down, O mighty One, Before Thine awful manifested Form. To Thee the troops of Suras enter in, Some with joined palms in awe invoking Thee; Banded Maharshis, Siddhas, cry: "All hail"! Chanting Thy praises with resounding songs. Rudras, Vasus, Sâdhyas and Adityas, Vishvas, the Ashvins, Maruts, Ushmapas, Gandharvas, Yakshas, Siddhas, Asuras, In wondering multitudes beholding Thee.

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.

First of the Gods, most ancient Man Thou art. Supreme receptacle of all that lives; Knower and known, the dwelling-place on high; In Thy vast Form the universe is spread. Thou art Vâyu and Yama, Agni, moon, Varuna, Father, Grandsire of all; Hail, hail to Thee! a thousand times all hail! Hail unto Thee! again, again all hail! Prostrate in front of Thee, prostrate behind; Prostrate on every side to Thee, O All. In power boundless, measureless in strength, Thou holdest all: then Thou Thyself art All.

Shinto Oracles

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

In the last days the world will be disturbed and all men troubled. The sovereign house will show respect for the military house, and local governors will make friends with wearisome fellows (Buddhist monks). Buddhist priests will take to them, wives, eat flesh, and propagate base doctrines. The land of Ashihara of the fair rice-ears is the rightful property of my descendants.

All ye men who dwell under Heaven. Receive the just commands of the Gods. Regard Heaven as your father, Earth as your mother, and all things as your brothers and sisters. You will then enjoy this divine country which excels all others, free from hate and sorrow. Obey the instructions of the Heaven-shining Deity and honour the Mikado. If any are rebellious, come before me and name their names. I will surely crush the foe and yield you satisfaction

The Tao Te Ching

There was something undefined and complete, coming into existence before Heaven and Earth. How still it was and formless, standing alone, and undergoing no change, reaching everywhere and in no danger (of being exhausted)! It may be regarded as the Mother of all things. I do not know its name, and I give it the designation of the Tao (the Way or Course). Making an effort (further) to give it a name I call it The Great. Great, it passes on (in constant flow). Passing on, it becomes remote. Having become remote, it returns. Therefore the Tao is great; Heaven is great; Earth is great; and the (sage) king is also great. In the universe there are four that are great, and the (sage) king is one of them. Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Tao. The law of the Tao is its being what it is.

In the highest antiquity, (the people) did not know that there were (their rulers). In the next age they loved them and praised them. In the next they feared them; in the next they despised them. Thus it was that when faith (in the Tao) was deficient (in the rulers) a want of faith in them ensued (in the people). How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words! Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!'

The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things. Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is all that we shall see. Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful.

The Analects of Confucius

The Master said, 'The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful; the virtuous are long-lived.' The Master said, 'Ch'i, by one change, would come to the State of Lu. Lu, by one change, would come to a State where true principles predominated.' The Master said, 'A cornered vessel without corners.-- A strange cornered vessel! A strange cornered vessel!'

The Master said, 'Learn as if you could not reach your object, and were always fearing also lest you should lose it.' The Master said, 'How majestic was the manner in which Shun and Yu held possession of the empire, as if it were nothing to them!' The Master said, 'Great indeed was Yao as a sovereign! How majestic was he! It is only Heaven that is grand, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it. 'How majestic was he in the works which he accomplished! How glorious in the elegant regulations which he instituted!'

Yao said, 'Oh! you, Shun, the Heaven- determined order of succession now rests in your person. Sincerely hold fast the due Mean. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end.' Shun also used the same language in giving charge to Yu. T'ang said, 'I the child Li, presume to use a dark- coloured victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, O God. If, in my person, I commit offences, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit offences, these offences must rest on my person.' Chau conferred great gifts, and the good were enriched. 'Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me, the One man.' He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the kingdom took its course. He revived States that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned towards him. What he attached chief importance to, were the food of the people, the duties of mourning, and sacrifices. By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted.

The Meaning of the Glorious Koran

And one of them who should say: Lo! I am a god beside Him, that one We should repay with hell. Thus We Repay wrong-doers. Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and we made every living thing of water? Will they not then believe? And We have placed in the earth firm hills lest it quake with them, and We have placed therein ravines as roads that haply they may find their way.

By the Mount, And a Scripture inscribed On fine parchment unrolled, And the House frequented, And the roof exalted, And the sea kept filled, Lo! the doom of thy Lord will surely come to pass; There is none that can ward it off. On the day when the heaven will heave with (awful) heaving, And the mountains move away with (awful) movement,

Say (O Muhammad, unto the idolaters): Disbelieve ye verily in Him Who created the earth in two Days, and ascribe ye unto Him rivals? He (and none else) is the Lord of the Worlds. He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask; Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient.

The Japji

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.

The air is the guru, water our father, and the great earth our mother; Day and night are our two nurses, male and female, who set the whole world a-playing. Merits and demerits shall be read out in the presence of the Judge. According to men's acts, some shall be near, and others distant from God. They who have pondered on the Name and departed after the completion of their toil, Shall have their countenances made bright, O Nanak; how many shall be emancipated in company with them!

There are hundreds of thousands of nether and upper regions. Men have grown weary at last of searching for God's limits; the Veds say one thing, that God has no limit. The thousands of Purans and Muhammadan books tell that in reality there is but one principle. If God can be described by writing, then describe Him; but such description is impossible. Nanak, call Him great; only He Himself knoweth how great He is.

World English Bible

Crustal Stabilization - The Age of Earthquakes - The World Ocean and the First Continent

At the opening of this faraway era, Urantia should be envisaged as a water-bound planet. Later on, deeper and hence denser lava flows came out upon the bottom of the present Pacific Ocean, and this part of the water-covered surface became considerably depressed. The first continental land mass emerged from the world ocean in compensatory adjustment of the equilibrium of the gradually thickening earth’s crust.

57:8.4

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