The Planetary Prince of Urantia

Lives of Eminent Philosophers, Book 6: The Cynics

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.

On Justice and Courage: a hortative work in three books. Concerning Theognis, making a fourth and a fifth book. In the third volume are treatises: Of the Good. Of Courage. Of Law, or Of a Commonwealth. Of Law, or Of Goodness and Justice. Of Freedom and Slavery. Of Belief. Of the Guardian, or On Obedience. Of Victory: an economic work. In the fourth volume are included: Cyrus. The Greater Heracles, or Of Strength. The fifth contains: Cyrus, or Of Sovereignty. Aspasia. The sixth: Truth. Of Discussion: a handbook of debate. Satho, or Of Contradiction, in three books.

On Talk. The seventh volume contains the following: On Education, or On Names, in five books. On the Use of Names: a controversial work. Of Questioning and Answering. Of Opinion and Knowledge, in four books. Of Dying. Of Life and Death. Of Those in the Underworld. Of Nature, in two books. A Problem concerning Nature, two books. Opinions, or The Controversialist. Problems about Learning. In the eighth volume are: On Music. On Commentators. On Homer. On Wickedness and Impiety. On Calchas. On the Scout. On Pleasure. The ninth volume contains: Of the Odyssey. Of the Minstrel's Staff. Athena, or Of Telemachus. Of Helen and Penelope. Of Proteus. Cyclops, or Of Odysseus.

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.

and he must first do his scouting accurately, and on returning must tell the truth, not driven by fear to designate as enemies those who are not such, nor in any other fashion be distraught or confused by his external impressions. He must, accordingly, be able, if it so chance, to lift up his voice, and, mounting the tragic stage, to speak like Socrates: "Alas! men, where are you rushing? What are you doing, O wretched people? Like blind men you go tottering all around. You have left the true path and are going off upon another; you are looking for serenity and happiness in the wrong place, where it does not exist, and you do not believe when another points them out to you. Why do you look for it outside? It does not reside in the body. If you doubt that, look at Myron, or Ophellius. It is not in possessions. If you doubt that, look at Croesus, look at the rich nowadays, the amount of lamentation with which their life is filled. It is not in office. Why, if it were, then those who have been consul two or three times ought to be happy men, but they are not. Whom are we going to believe about this question? You who look upon their estate from the outside and are dazzled by the external appearance, or the men themselves? What do they say? Listen to them when they lament, when they groan, when they think that their condition is more wretched and dangerous because of these very consulships, and their own reputation, and their prominence.

When a man is engaging in such exalted politics, do you ask me if he is to engage in politics? Ask me also, if he will hold office. Again I will tell you: Fool, what nobler office will he hold than that which he now has? And yet such a man needs also a certain kind of body, since if a consumptive comes forward, thin and pale, his testimony no longer carries the same weight. For he must not merely, by exhibiting the qualities of his soul, prove to the laymen that it is possible, without the help of the things which they admire, to be a good and excellent man, but he must also show, by the state of his body, that his plain and simple style of life in the open air does not injure even his body: "Look," he says, "both I and my body are witnesses to the truth of my contention." That was the way of Diogenes, for he used to go about with a radiant complexion, and would attract the attention of the common people by the very appearance of his body. But a Cynic who excites pity is regarded as a beggar; everybody turns away from him, everybody takes offence at him. No, and he ought not to look dirty either, so as not to scare men away in this respect also; but even his squalor ought to be cleanly and attractive.

The Dhammapada

If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.

He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder. An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion. He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.

The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy. He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk. Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.

The Bhagavad Gita

Reason, wisdom, non-illusion, forgiveness, truth, self-restraint, calmness, pleasure, pain, existence, non-existence, fear, and also courage Harmlessness, equanimity, content, austerity, almsgiving, fame and obloquy are the various characteristics of beings issuing from Me. The seven great Rishis, the ancient Four, and also the Manus, were born of My nature, and mind; of them this race was generated. He who knows in essence that sovereignty and yoga of Mine, he is harmonised by unfaltering yoga; there is no doubt thereof.

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.

Under Me as supervisor, Nature sends forth the moving and unmoving: because of this, O Kaunteya, the universe revolves. The foolish disregard Me, when clad in human semblance, ignorant of My supreme nature, the great Lord of beings; Empty of hope, empty of deeds, empty of wisdom, senseless, partaking of the deceitful, brutal and demoniacal nature. Verily the Mahâtmâs, O Partha, partaking of My divine nature, worship with unwavering mind, having known Me, the imperishable source of beings.

Shinto Oracles

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

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

It is the upright heart of all men which is identical with the highest of the high, and therefore the God of Gods. There is no room in Heaven-and-Earth for the false and crooked person

The Tao Te Ching

The things which from of old have got the One (the Tao) are-- Heaven which by it is bright and pure; Earth rendered thereby firm and sure; Spirits with powers by it supplied; Valleys kept full throughout their void All creatures which through it do live Princes and kings who from it get The model which to all they give. All these are the results of the One (Tao). If heaven were not thus pure, it soon would rend; If earth were not thus sure, 'twould break and bend; Without these powers, the spirits soon would fail; If not so filled, the drought would parch each vale; Without that life, creatures would pass away; Princes and kings, without that moral sway, However grand and high, would all decay. Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.' Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.

1. Tao has of all things the most honoured place. No treasures give good men so rich a grace; Bad men it guards, and doth their ill efface. (Its) admirable words can purchase honour; (its) admirable deeds can raise their performer above others. Even men who are not good are not abandoned by it. Therefore when the sovereign occupies his place as the Son of Heaven, and he has appointed his three ducal ministers, though (a prince) were to send in a round symbol-of-rank large enough to fill both the hands, and that as the precursor of the team of horses (in the court-yard), such an offering would not be equal to (a lesson of) this Tao, which one might present on his knees. Why was it that the ancients prized this Tao so much? Was it not because it could be got by seeking for it, and the guilty could escape (from the stain of their guilt) by it? This is the reason why all under heaven consider it the most valuable thing.

For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation. It is only by this moderation that there is effected an early return (to man's normal state). That early return is what I call the repeated accumulation of the attributes (of the Tao). With that repeated accumulation of those attributes, there comes the subjugation (of every obstacle to such return). Of this subjugation we know not what shall be the limit; and when one knows not what the limit shall be, he may be the ruler of a state. He who possesses the mother of the state may continue long. His case is like that (of the plant) of which we say that its roots are deep and its flower stalks firm:--this is the way to secure that its enduring life shall long be seen.

The Analects of Confucius

The chief of the Mang family having appointed Yang Fu to be chief criminal judge, the latter consulted the philosopher Tsang. Tsang said, 'The rulers have failed in their duties, and the people consequently have been disorganised, for a long time. When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability.'

Shun had five ministers, and the empire was well-governed. King Wu said, 'I have ten able ministers.' Confucius said, 'Is not the saying that talents are difficult to find, true? Only when the dynasties of T'ang and Yu met, were they more abundant than in this of Chau, yet there was a woman among them. The able ministers were no more than nine men. 'King Wan possessed two of the three parts of the empire, and with those he served the dynasty of Yin. The virtue of the house of Chau may be said to have reached the highest point indeed.'

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

By those who set the ranks in battle order And those who drive away (the wicked) with reproof And those who read (the Word) for a reminder, Lo! thy Lord is surely One; Lord of the heavens and of the earth and all that is between them, and Lord of the sun's risings. Lo! We have adorned the lowest heaven with an ornament, the planets;

Lo! it is from Solomon, and lo! it is: In the name of Allah, the Beneficent, the Merciful; Exalt not yourselves against me, but come unto me as those who surrender. She said: O chieftains! Pronounce for me in my case. I decide no case till ye are present with me. They said: We are lords of might and lords of great prowess, but it is for thee to command; so consider what thou wilt command.

And a full cup. There hear they never vain discourse, nor lying - Requital from thy Lord - a gift in payment - Lord of the heavens and the earth, and (all) that is between them, the Beneficent; with Whom none can converse. On the day when the angels and the Spirit stand arrayed, they speak not, saving him whom the Beneficent alloweth and who speaketh right.

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.

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!

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.

World English Bible

Organization of the One Hundred

10. The supreme court of tribal co-ordination and racial co-operation. This supreme council was directed by Van and was the court of appeals for all of the other nine special commissions charged with the supervision of human affairs. This council was one of wide function, being intrusted with all matters of earthly concern which were not specifically assigned to the other groups. This selected corps had been approved by the Constellation Fathers of Edentia before they were authorized to assume the functions of the supreme court of Urantia.

66:5.31

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