You covered it with the deep as with a cloak. The waters stood above the mountains.

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

There are also those strange and wondrous works in it— variety of all that has life and the huge creatures of the sea.

Urantia During the Early Land-Life Era

Lives of Eminent Philosophers, Book 6: The Cynics

On coming to Myndus and finding the gates large, though the city itself was very small, he cried, "Men of Myndus, bar your gates, lest the city should run away." Seeing a man who had been caught stealing purple, he said: Fast gripped by purple death and forceful fate. When Craterus wanted him to come and visit him, "No," he replied, "I would rather live on a few grains of salt at Athens than enjoy sumptuous fare at Craterus's table." He went up to Anaximenes the rhetorician, who was fat, and said, "Let us beggars have something of your paunch; it will be a relief to you, and we shall get advantage." And when the same man was discoursing, Diogenes distracted his audience by producing some salt fish. This annoyed the lecturer, and Diogenes said, "An obol's worth of salt fish has broken up Anaximenes' lecture-class."

To the youth who was posing fantastically as an artist's model he put this question, "Tell me, if the bronze could speak, on what, think you, would it pride itself most?" "On its beauty," was the reply. "Then," said he, "are you not ashamed of delighting in the very same quality as an inanimate object?" When a young man from Pontus promised to treat him with great consideration as soon as his boat with its freight of salt fish should arrive, he took him and an empty wallet to a flour-dealer's, got it filled, and was going away. When the woman asked for the money, "The young man will pay," said he, "when his boatload of salt fish arrives." Antisthenes is held responsible for the exile of Anytus and the execution of Meletus.

Hence, it is said, arose a quarrel among his disciples as to who should bury him: nay, they even came to blows; but, when their fathers and men of influence arrived, under their direction he was buried beside the gate leading to the Isthmus. Over his grave they set up a pillar and a dog in Parian marble upon it. Subsequently his fellow-citizens honoured him with bronze statues, on which these verses were inscribed: Time makes even bronze grow old: but thy glory, Diogenes, all eternity will never destroy. Since thou alone didst point out to mortals the lesson of self-sufficingness and the easiest path of life.

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."

Lo, these are words that befit a Cynic, this is his character, and his plan of life. But no, you say, what makes a Cynic is a contemptible wallet, a staff, and big jaws; to devour everything you give him, or to stow it away, or to revile tactlessly the people he meets, or to show off his fine shoulder. Do you see the spirit in which you are intending to set your hand to so great an enterprise? First take a mirror, look at your shoulders, find out what kind of loins and thighs you have. Man, it's an Olympic contest in which you are intending to enter your name, not some cheap and miserable contest or other. In the Olympic games it is not possible for you merely to be beaten and then leave; but, in the first place, you needs must disgrace yourself in the sight of the whole civilized world, not merely before the men of Athens, or Lacedaemon, or Nicopolis; and, in the second place, the man who carelessly gets up and leaves must needs be flogged, and before he is flogged he has to suffer thirst, and scorching heat, and swallow quantities of wrestler's sand. Think the matter over more carefully, know yourself, ask the Deity, do not attempt the task without God. For if God so advises you, be assured that He wishes you either to become great, or to receive many stripes. For this too is a very pleasant strand woven into the Cynic's pattern of life; he must needs be flogged like an ass, and while he is being flogged he must love the men who flog him, as though he were the father or brother of them all.

Now the spirit of patient endurance the Cynic must have to such a degree that common people will think him insensate and a stone; nobody reviles him, nobody beats him, nobody insults him; but his body he has himself given for anyone to use as he sees fit. For he bears in mind that the inferior, in that respect in which it is inferior, must needs be overcome by the superior, and that his body is inferior to the crowd—the physically weaker, that is, inferior to the physically stronger. Therefore, he never enters this contest where he can be beaten, but immediately gives up what is not his own; he makes no claim to what is slavish. But in the realm of the moral purpose, and the use of his sense-impressions, there you will see he has so many eyes that you will say Argus was blind in comparison with him. Is there anywhere rash assent, reckless choice, futile desire, unsuccessful aversion, incompleted purpose, fault-finding, self-disparagement, or envy?

The Dhammapada

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).

As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake. Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.

Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law. If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool.

The Bhagavad Gita

Thy mighty Form, with many mouths and eyes, Long armed, with thighs and feet innumerate, Vast-bosomed, set with many fearful teeth, The worlds see terror-struck, as also I. Radiant, Thou touchest heaven, rainbow-hued, With opened mouths and shining vast-orbed eyes. My inmost self is quaking, having seen, My strength is withered, Vishnu, and my peace. Like Time's destroying flames I see Thy teeth, Upstanding, spread within expanded jaws; Nought know I anywhere, no shelter find; Mercy, O God! re of all the worlds!

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.

Darkness, stagnation and heedlessness and also delusion—these are born of the increase of Inertia, O joy of the Kurus. If Harmony verily prevaileth when the embodied goeth to dissolution, then he goeth forth to the spotless worlds of the great Sages. Having gone to dissolution in Motion, he is born among those attached to action; if dissolved in Inertia, he is born in the wombs of the senseless.

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

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

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.

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.

That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;--it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them. In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them. Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.

There is nothing in the world more soft and weak than water, and yet for attacking things that are firm and strong there is nothing that can take precedence of it;--for there is nothing (so effectual) for which it can be changed. Every one in the world knows that the soft overcomes the hard, and the weak the strong, but no one is able to carry it out in practice. Therefore a sage has said, 'He who accepts his state's reproach, Is hailed therefore its altars' lord; To him who bears men's direful woes They all the name of King accord.' Words that are strictly true seem to be paradoxical.

The Analects of Confucius

The Master said, 'Tsang Wan kept a large tortoise in a house, on the capitals of the pillars of which he had hills made, and with representations of duckweed on the small pillars above the beams supporting the rafters.-- Of what sort was his wisdom?'

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.'

The superior man did not use a deep purple, or a puce colour, in the ornaments of his dress. Even in his undress, he did not wear anything of a red or reddish colour. In warm weather, he had a single garment either of coarse or fine texture, but he wore it displayed over an inner garment. Over lamb's fur he wore a garment of black; over fawn's fur one of white; and over fox's fur one of yellow. The fur robe of his undress was long, with the right sleeve short. He required his sleeping dress to be half as long again as his body. When staying at home, he used thick furs of the fox or the badger. When he put off mourning, he wore all the appendages of the girdle. His under-garment, except when it was required to be of the curtain shape, was made of silk cut narrow above and wide below. He did not wear lamb's fur or a black cap, on a visit of condolence. On the first day of the month he put on his court robes, and presented himself at court.

The Meaning of the Glorious Koran

And when Moses said unto his servant: I will not give up until I reach the point where the two rivers meet, though I march on for ages. And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free. And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey.

And placed therein high mountains and given you to drink sweet water therein? Woe unto the repudiators on that day! (It will be said unto them:) Depart unto that (doom) which ye used to deny; Depart unto the shadow falling threefold, (Which yet is) no relief nor shelter from the flame. Lo! it throweth up sparks like the castles, (Or) as it might be camels of bright yellow hue.

Lo! This is in the former scrolls. The Books of Abraham and Moses.

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.

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.

Praisers praise God, but have not acquired a knowledge of Him, As rivers and streams fall into the sea, but know not its extent. Kings and emperors who possess oceans and mountains of property and wealth, Are not equal to the worm which forgetteth not God in its heart.

World English Bible

The Later Reptilian Age

This was a fresh-water age characterized by many inland lakes, as is shown by the abundant fresh-water fossils of the so-called Morrison beds of Colorado, Montana, and Wyoming. The thickness of these combined salt- and fresh-water deposits varies from 2,000 to 5,000 feet; but very little limestone is present in these layers.

60:2.5

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