David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned thirty-three years over all Israel and Judah.

Reu lived thirty-two years, and became the father of Serug. Reu lived two hundred seven years after he became the father of Serug, and became the father of more sons and daughters.

Jared lived one hundred sixty-two years, then became the father of Enoch. Jared lived after he became the father of Enoch eight hundred years, and became the father of other sons and daughters. All of the days of Jared were nine hundred sixty-two years, then he died.

Urantia During the Early Land-Life Era

Lives of Eminent Philosophers, Book 6: The Cynics

When, thirdly, the father himself arrived, he was just as much attracted to the pursuit of philosophy as his sons and joined the circle – so magical was the spell which the discourses of Diogenes exerted. Amongst his hearers was Phocion surnamed the Honest, and Stilpo the Megarian, and many other men prominent in political life. Diogenes is said to have been nearly ninety years old when he died. Regarding his death there are several different accounts. One is that he was seized with colic after eating an octopus raw and so met his end. Another is that he died voluntarily by holding his breath. This account was followed by Cercidas of Megalopolis (or of Crete), who in his meliambics writes thus: Not so he who aforetime was a citizen of Sinope, That famous one who carried a staff, doubled his cloak, and lived in the open air.

But he soared aloft with his lip tightly pressed against his teeth And holding his breath withal. For in truth he was rightly named Diogenes, a true-born son of Zeus, a hound of heaven. Another version is that, while trying to divide an octopus amongst the dogs, he was so severely bitten on the sinew of the foot that it caused his death. His friends, however, according to Antisthenes in his Successions of Philosophers, conjectured that it was due to the retention of his breath. For he happened to be living in the Craneum, the gymnasium in front of Corinth. When his friends came according to custom and found him wrapped up in his cloak, they thought that he must be asleep, although he was by no means of a drowsy or somnolent habit. They therefore drew aside his cloak and found that he was dead. This they supposed to have been his deliberate act in order to escape thenceforward from life.

When mice crept on to the table he addressed them thus, "See now even Diogenes keeps parasites." When Plato styled him a dog, "Quite true," he said, "for I come back again and again to those who have sold me." As he was leaving the public baths, somebody inquired if many men were bathing. He said, No. But to another who asked if there was a great crowd of bathers, he said, Yes. Plato had defined Man as an animal, biped and featherless, and was applauded. Diogenes plucked a fowl and brought it into the lecture-room with the words, "Here is Plato's man." In consequence of which there was added to the definition, "having broad nails." To one who asked what was the proper time for lunch, he said, "If a rich man, when you will; if a poor man, when you can."

Discourses 3.22: On the Calling of a Cynic

It is not in royalty. Otherwise Nero would have been a happy man, and Sardanapalus. Nay, even Agamemnon was not a happy man, though a much finer fellow than Sardanapalus or Nero; but while the rest are snoring what is he doing? "Many a hair did he pluck, by the roots, from his forehead." And what are his own words? "Thus do I wander," he says, and "To and fro am I tossed, and my heart is Leaping forth from my bosom." Poor man, what about you is in a bad state? Your possessions? No, it is not; rather you "are possessed of much gold and of much bronze." Your body? No, it is not. What, then, is wrong with you? Why, this: You have neglected and ruined whatever that is within you by which we desire, avoid, choose, and refuse. How neglected? It remains ignorant of the true nature of the good, to which it was born, and of the true nature of the evil, and of what is its own proper possession, and what is none of its own concern. And whenever some one of these things that are none of its own concern is in a bad way, it says, "Woe is me, for the Greeks are in danger." Ah, miserable governing principle, the only thing neglected and uncared for! "They are going to perish, slain by the Trojans." But if the Trojans do not kill them, will they not die anyway? "Yes, but not all at once." What difference does it make, then? For if death is an evil, whether they die all at once, or die one at a time, it is equally an evil. Nothing else is going to happen, is it, but the separation of the paltry body from the soul? "Nothing." And is the door closed for you, if the Greeks perish? Are you not permitted to die? "I am." Why, then, do you grieve? "Woe is me, a king, and holding the sceptre of Zeus!" A king does not become unfortunate any more than a god becomes unfortunate.

" 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.

Here is concentrated his earnest attention and energy; but, as far as other things go, he lies flat on his back and snores; he is in perfect peace. There rises up no thief of his moral purpose, nor any tyrant over it. But of his body? Certainly. And of his paltry possessions? Certainly; and of his offices and honours. Why, then, does he pay any attention to these? So when anyone tries to terrify him by means of these things, he says to him, "Go to, look for children; they are scared by masks; but I know that they are made of earthenware, and have nothing inside." Such is the nature of the matter about which you are deliberating. Wherefore, in the name of God I adjure you, put off your decision, and look first at your endowment. For see what Hector says to Andromache. "Go," says he, "rather into the house and weave; but for men shall war be the business. Men one and all, and mostly for me." So did he recognize not only his own special endowment, but also her incapacity.

The Dhammapada

But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting. And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting. And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength.

And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end. And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place. And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law.

The world does not know that we must all come to an end here;--but those who know it, their quarrels cease at once. He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree. He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain.

The Bhagavad Gita

The people who know the day of Brahmâ, a thousand ages in duration, and the night a thousand ages in ending, they know day and night. From the unmanifested all the manifested stream forth at the coming of day; at the coming of night they dissolve, even in That called the unmanifested. This multitude of beings, going forth repeatedly, is dissolved at the coming of night: by ordination, O Pârtha, it streams forth at the coming of day.

The Blessed Lord said: This imperishable yoga I declared to Vivasvân; Vivasvân taught it to Manu; Manu to Ikshvâku told it. This, handed on down the line, the King-Sages knew. This yoga by great efflux of time decayed in the world, O Parantapa. This same ancient yoga hath been to-day declared to thee by Me, for thou art My devotee and My friend; it is the supreme Secret.

That time wherein going forth Yogîs return not, and also that wherein going forth they return, that time shall I declare to thee, O prince of the Bhâratas. Fire, light, day-time, the bright fortnight, the six months of the northern path—then, going forth, the men who know the Eternal go to the Eternal. Smoke, night-time, the dark fortnight also, the six months of the southern path—then the Yogî, obtaining the moonlight, returneth.

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.

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

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 (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.

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 Analects of Confucius

Tsze-chang asked whether the affairs of ten ages after could be known. Confucius said, 'The Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known.'

Tsze-chang said, 'What is meant when the Shu says that Kao-tsung, while observing the usual imperial mourning, was for three years without speaking?' The Master said, 'Why must Kao-tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years.'

The Master said, 'I could describe the ceremonies of the Hsia dynasty, but Chi cannot sufficiently attest my words. I could describe the ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my words. (They cannot do so) because of the insufficiency of their records and wise men. If those were sufficient, I could adduce them in support of my words.'

The Meaning of the Glorious Koran

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.

A questioner questioned concerning the doom about to fall Upon the disbelievers, which none can repel, From Allah, Lord of the Ascending Stairways (Whereby) the angels and the Spirit ascend unto Him in a Day whereof the span is fifty thousand years. But be patient (O Muhammad) with a patience fair to see. Lo! they behold it afar off While we behold it nigh:

When the sun is overthrown, And when the stars fall, And when the hills are moved, And when the camels big with young are abandoned, And when the wild beasts are herded together, And when the seas rise, And when souls are reunited, And when the girl-child that was buried alive is asked For what sin she was slain, And when the pages are laid open,

The Japji

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.

Were man to live through the four ages, yea ten times longer; Were he to be known on the nine continents, and were everybody to follow in his train; Were he to obtain a great name and praise and renown in the world; If God's look of favour fell not on him, no one would notice him. He would be accounted a worm among worms, and even sinners would impute sin to him. Nanak, God may bestow virtue on those who are devoid of it, as well as on those who already possess it; But no such person is seen as can bestow virtue upon Him.

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

The Later Reptilian Age

This period, embracing the height and the beginning decline of the reptiles, extended nearly twenty-five million years and is known as the Jurassic.

60:2.15

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