The sea saw it, and fled. The Jordan was driven back.

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

Isn’t it you who dried up the sea, the waters of the great deep; who made the depths of the sea a way for the redeemed to pass over?

The Mammalian Era on Urantia

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.

Antisthenes, the son of Antisthenes, was an Athenian. It was said, however, that he was not of pure Attic blood. Hence his reply to one who taunted him with this: "The mother of the gods too is a Phrygian." For his mother was supposed to have been a Thracian. Hence it was that, when he had distinguished himself in the battle of Tanagra, he gave Socrates occasion to remark that, if both his parents had been Athenians, he would not have turned out so brave. He himself showed his contempt for the airs which the Athenians gave themselves on the strength of being sprung from the soil by the remark that this did not make them any better born than snails or wingless locusts.

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.

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

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.

O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana. Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, `saved from the flood.' Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, `This is pain.'

The Bhagavad Gita

Therefore, O mighty-armed, whose senses are all completely restrained from the objects of sense, of him the understanding is well poised. That which is the night of all beings, for the disciplined man is the time of waking; when other beings are waking, then is it night for the sage who seeth. He attaineth Peace, into whom all desires flow as rivers flow into the ocean, which is filled with water, but remaineth unmoved—not he who desireth desires.

That which is declared indestructible by the Veda-knowers, that which the controlled and passion-free enter, that desiring which Brahmacharya is performed, that path I will declare to thee with brevity. All the gates closed, the mind confined in the heart, the life-breath fixed in his own head, concentrated by yoga, "Aum!" the one syllabled Eternal, reciting, thinking upon Me, he who goeth forth, abandoning the body, he goeth on the highest path.

These I speedily lift up from the ocean of death and existence, O Pârtha, their minds being fixed on Me. Place thy mind in me, into Me let thy Reason enter; then without doubt thou shalt abide in Me hereafter. And if thou art not able firmly to fix thy mind on Me, then by the yoga of practice seek to reach Me, O Dhananjaya.

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

Leave the things of this world and come to me daily and monthly with pure bodies and pure hearts. You will then enjoy paradise in this world and have all your desires accomplished.

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

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.

The valley spirit dies not, aye the same; The female mystery thus do we name. Its gate, from which at first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power remain, Used gently, and without the touch of pain.

The Analects of Confucius

The Master said, 'Anciently, men had three failings, which now perhaps are not to be found. 'The high-mindedness of antiquity showed itself in a disregard of small things; the high-mindedness of the present day shows itself in wild license. The stern dignity of antiquity showed itself in grave reserve; the stern dignity of the present day shows itself in quarrelsome perverseness. The stupidity of antiquity showed itself in straightforwardness; the stupidity of the present day shows itself in sheer deceit.'

The Master standing by a stream, said, 'It passes on just like this, not ceasing day or night!' The Master said, 'I have not seen one who loves virtue as he loves beauty.' The Master said, 'The prosecution of learning may be compared to what may happen in raising a mound. If there want but one basket of earth to complete the work, and I stop, the stopping is my own work. It may be compared to throwing down the earth on the level ground. Though but one basketful is thrown at a time, the advancing with it is my own going forward.'

The philosopher Tsang being ill, he called to him the disciples of his school, and said, 'Uncover my feet, uncover my hands. It is said in the Book of Poetry, "We should be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin ice," and so have I been. Now and hereafter, I know my escape from all injury to my person, O ye, my little children.'

The Meaning of the Glorious Koran

Then opened We the gates of heaven with pouring water And caused the earth to gush forth springs, so that the waters met for a predestined purpose. And We carried him upon a thing of planks and nails, That ran (upon the waters) in Our sight, as a reward for him who was rejected. And verily We left it as a token; but is there any that remembereth?

He said: Nay, verily! for lo! my Lord is with me. He will guide me. Then We inspired Moses, saying: Smite the sea with thy staff. And it parted, and each part was as a mountain vast. Then brought We near the others to that place. And We saved Moses and those with him, every one; And We drowned the others.

Gardens of Eden underneath which rivers flow, wherein they will abide for ever. That is the reward of him who groweth. And verily We inspired Moses, saying: Take away My slaves by night and strike for them a dry path in the sea, fearing not to be overtaken, neither being afraid (of the sea). Then Pharaoh followed them with his hosts and there covered them that which did cover them of the sea.

The Japji

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.

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.

Make divine knowledge thy food, compassion thy store-keeper, and the voice which is in every heart the pipe to call to repast. Make Him who hath strung the whole world on His string thy spiritual Lord; let wealth and supernatural power be relishes for others. Union and separation is the law which regulateth the world. By destiny we receive our portion. Hail! Hail to Him, The primal, the pure, without beginning, the indestructible, the same in every age!

World English Bible

The Modern Mountain Stage - Age of the Elephant and the Horse

The Strait of Gibraltar closed, and Spain was connected with Africa by the old land bridge, but the Mediterranean flowed into the Atlantic through a narrow channel which extended across France, the mountain peaks and highlands appearing as islands above this ancient sea. Later on, these European seas began to withdraw. Still later, the Mediterranean was connected with the Indian Ocean, while at the close of this period the Suez region was elevated so that the Mediterranean became, for a time, an inland salt sea.

61:3.8

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