Many, indeed, have been made priests, because they are hindered from continuing by death. But he, because he lives forever, has his priesthood unchangeable. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.

because they even considered all the idols of the nations to be gods, which have neither the use of eyes for seeing, nor nostrils for drawing breath, nor ears to hear, nor fingers for handling, and their feet are helpless for walking.

He will take holiness as an invincible shield.

The Melchizedek Teachings in the Orient

Lives of Eminent Philosophers, Book 6: The Cynics

One day, observing a child drinking out of his hands, he cast away the cup from his wallet with the words, "A child has beaten me in plainness of living." He also threw away his bowl when in like manner he saw a child who had broken his plate taking up his lentils with the hollow part of a morsel of bread. He used also to reason thus: "All things belong to the gods. The wise are friends of the gods, and friends hold things in common. Therefore all things belong to the wise." One day he saw a woman kneeling before the gods in an ungraceful attitude, and wishing to free her of superstition, according to Zolus of Perga, he came forward and said, "Are you not afraid, my good woman, that a god may be standing behind you? – for all things are full of his presence – and you may be put to shame?"

They also hold that we should live frugally, eating food for nourishment only and wearing a single garment. Wealth and fame and high birth they despise. Some at all events are vegetarians and drink cold water only and are content with any kind of shelter or tubs, like Diogenes, who used to say that it was the privilege of the gods to need nothing and of god-like men to want but little. They hold, further, that virtue can be taught, as Antisthenes maintains in his Heracles, and when once acquired cannot be lost; and that the wise man is worthy to be loved, impeccable, and a friend to his like; and that we should entrust nothing to fortune. Whatever is intermediate between Virtue and Vice they, in agreement with Ariston of Chios, account indifferent. So much, then, for the Cynics. We must now pass on to the Stoics, whose founder was Zeno, a disciple of Crates.

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

And how is it possible for a man who has nothing, who is naked, without home or hearth, in squalor, without a slave, without a city, to live serenely? Behold, God has sent you the man who will show in practice that it is possible. "Look at me," he says, "I am without a home, without a city, without property, without a slave; I sleep on the ground; I have neither wife nor children, no miserable governor's mansion, but only earth, and sky, and one rough cloak. Yet what do I lack? Am I not free from pain and fear, am I not free? When has anyone among you seen me failing to get what I desire, or falling into what I would avoid? When have I ever found fault with either God or man? When have I ever blamed anyone? Has anyone among you seen me with a gloomy face? And how do I face those persons before whom you stand in fear and awe? Do I not face them as slaves? Who, when he lays eyes upon me, does not feel that he is seeing his king and his master?"

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?

But that is not your way. If someone flogs you, go stand in the midst and shout, "O Caesar, what do I have to suffer under your peaceful rule? let us go before the Proconsul." But what to a Cynic is Caesar, or a Proconsul, or anyone other than He who has sent him into the world, and whom he serves, that is, Zeus? Does he call upon anyone but Zeus? And is he not persuaded that whatever of these hardships he suffers, it is Zeus that is exercising him? Nay, but Heracles, when he was being exercised by Eurystheus, did not count himself wretched, but used to fulfil without hesitation everything that was enjoined upon him: and yet is this fellow, when he is being trained and exercised by Zeus, prepared to cry out and complain? Is he a man worthy to carry the staff of Diogenes? Hear his words to the passers-by as he lies ill of a fever: "Vile wretches," he said, "are you not going to stop? Nay, you are going to take that long, long journey to Olympia, to see the struggle of worthless athletes; but do you not care to see a struggle between fever and a man?" No doubt a man of that sort would have blamed God, who had sent him into the world, for mistreating him! Nay, he took pride in his distress, and demanded that those who passed by should gaze upon him. Why, what will he blame God for? Because he is living a decent life? What charge does he bring against Him? The charge that He is exhibiting his virtue in a more brilliant style?

The Dhammapada

A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides. The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.

A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers. Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.

Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these three points. After a man has once understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire. A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana.

The Bhagavad Gita

At the close of many births the man full of wisdom cometh unto Me; "Vâsudeva is all." saith he, the Mahâtmâ, very difficult to find. They whose wisdom hath been rent away by desires go forth to other Shining Ones, resorting to various external observances, according to their own natures. Any devotee who seeketh to worship with faith any such aspect, I verily bestow the unswerving faith of that man.

There is not an entity, either on the earth or again in heaven among the Shining Ones, that is liberated from these three qualities, born of Matter. Of Brâhmanas, Kshattriyas, Vaishyas and Shûdras, O Parantapa, the duties have been distributed, according to the qualities born of their own natures. Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, wisdom, knowledge, belief in God, are the Brâhmana duty, born of his own nature.

The Blessed Lord said: With roots above, branches below, the Asvattha is said to be indestructible; the leaves of it are hymns; he who knoweth it is a Veda-knower. Downwards and upwards spread the branches of it, nourished by the qualities; the objects of the senses its buds; and its roots grow downwards, the bonds of action in the world of men.

Shinto Oracles

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

Even though men prepare for us a pure abode and offer there the rare things of the land, though they hang up offerings of the seven precious things, and with anxious hearts pray to us for hundreds of days, yet will we refuse to enter the house of the depraved and miserly. But we will surely visit the dwellings even of those in deep mourning without an invitation, if loving-kindness is there always. The reason is that we make loving-kindness our shintai. Hear all men! If you desire to obtain help from the Gods, put away pride. Even a hair of pride shuts you off from the Gods as it were by a great cloud. Hear all men! The good Kami find their strength and their support in piety. Therefore they love not the offerings of those who practise tedious ceremonies.

The Tao Te Ching

Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?

All the world says that, while my Tao is great, it yet appears to be inferior (to other systems of teaching). Now it is just its greatness that makes it seem to be inferior. If it were like any other (system), for long would its smallness have been known! But I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking precedence of others. With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour. Now-a-days they give up gentleness and are all for being bold; economy, and are all for being liberal; the hindmost place, and seek only to be foremost;--(of all which the end is) death. Gentleness is sure to be victorious even in battle, and firmly to maintain its ground. Heaven will save its possessor, by his (very) gentleness protecting him.

All-pervading is the Great Tao! It may be found on the left hand and on the right. All things depend on it for their production, which it gives to them, not one refusing obedience to it. When its work is accomplished, it does not claim the name of having done it. It clothes all things as with a garment, and makes no assumption of being their lord;--it may be named in the smallest things. All things return (to their root and disappear), and do not know that it is it which presides over their doing so;--it may be named in the greatest things. Hence the sage is able (in the same way) to accomplish his great achievements. It is through his not making himself great that he can accomplish them.

The Analects of Confucius

The Master, speaking of Chung-kung, said, 'If the calf of a brindled cow be red and horned, although men may not wish to use it, would the spirits of the mountains and rivers put it aside?' The Master said, 'Such was Hui that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more.'

There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism. The Master was put in fear in K'wang. He said, 'After the death of King Wan, was not the cause of truth lodged here in me? 'If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?'

The Master said, 'Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!' Yen Ch'iu said, 'It is not that I do not delight in your doctrines, but my strength is insufficient.' The Master said, 'Those whose strength is insufficient give over in the middle of the way but now you limit yourself.'

The Meaning of the Glorious Koran

There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower. Allah is the Protecting Guardian of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein.

He hath ordained for you that religion which He commended unto Noah, and that which We inspire in thee (Muhammad), and that which We commended unto Abraham and Moses and Jesus, saying: Establish the religion, and be not divided therein. Dreadful for the idolaters is that unto which thou callest them. Allah chooseth for Himself whom He will, and guideth unto Himself him who turneth (toward Him).

He it is Who hath sent His messenger with the guidance and the religion of truth, that He may cause it to prevail over all religion. And Allah sufficeth as a Witness. Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. Thou (O Muhammad) seest them bowing and falling prostrate (in worship), seeking bounty from Allah and (His) acceptance. The mark of them is on their foreheads from the traces of prostration. Such is their likeness in the Torah and their likeness in the Gospel - like as sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk, delighting the sowers - that He may enrage the disbelievers with (the sight of) them. Allah hath promised, unto such of them as believe and do good works, forgiveness and immense reward.

The Japji

Make contentment and modesty thine earrings, self-respect thy wallet, meditation the ashes to smear on thy body; Make thy body, which is only a morsel for death, thy beggar's coat, and faith thy rule of life and thy staff. Make association with men thine Ai Panth, and the conquest of thy heart the conquest of the world. Hail! Hail to Him, The primal, the pure, without beginning, the indestructible, the same in every age!

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!

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.

World English Bible

The Hindu Religion

Hinduism has survived because it is essentially an integral part of the basic social fabric of India. It has no great hierarchy which can be disturbed or destroyed; it is interwoven into the life pattern of the people. It has an adaptability to changing conditions that excels all other cults, and it displays a tolerant attitude of adoption toward many other religions, Gautama Buddha and even Christ himself being claimed as incarnations of Vishnu.

94:4.9

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