My quotes for peace The quote book of Sylvain (En)

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T o the Aborigine, life is a cycle, though whether it is continuous or not, he does not always dare to say. Found by his parent in a spiritual experience, he is incarnated through his mother and so enters profane life. But a few years later, through the gate of initiation, he partially re-enters the sacred dream-time or sky-world which he has left for a season. After passing farther and farther into it, so far as the necessities of profane life allow, he dies, and through another gate, the transition rite of burial, he returns completely to his sacred spirit state in the sky, the spirit-home or totemic centre, perhaps to repeat the cycle later, perhaps to cease to be.

Australian Aborigene quote, Tradition / Australian
A.P. Elkin, The Australian Aborigines 3rd ed. (Carden City, N.Y.: Doubleday and Co., 1964), PP, 336-7

M an has a spirit, and the body seems to be a coat for that spirit. That is why people should take care of their spirits, so as to reach Heaven and be admitted to the Creator's dwelling. We are given some length of time to live on earth, and then our spirits must go. When anyone's time comes to leave this earth, he should go to Gicelemu'kaong, feeling good on the way. We all ought to pray to Him to prepare ourselves for days to come so that we can be with Him after leaving the earth.

'We all must put our thoughts to this meeting, so that Gicelemu'kaong will look upon us and grant what we ask. You all come here to pray, you have to reach Him all through life. Do not think of evil; strive always to think of the good which He has given us.

'When we reach that place, we shall not have to do anything or worry about anything, only live a happy life. We know there are many of our fathers who have left this earth and are now in this happy place in the Land of the Spirits. When we arrive we shall see our fathers, mothers, children, and sisters there. And when we have prepared ourselves so that we can go to where our parents and children are, we feel happy.

'Everything looks more beautiful there than here, everything looks new, and the waters and fruits and everything are lovely.

'No sun shines there, but a light much brighter than the sun, the Creator makes it brighter by his power. All people who die here, young or old, will be of the same age there; and those who are injured, crippled, or made blind will look as good as the rest of them. It is nothing but the flesh that is injured: the spirit is as good as ever. That is the reason that people are told to help always the cripples or the blind. Whatever you do for them will surely bring its rewards. Whatever you do for anybody will bring you credit hereafter. Whenever we think the thoughts that Gicelemu'kaong has given us, it will do us good

Native American Culture quote, Tradition / Native American
M. R. Harrington, Religion and Ceremonies of the Lenape (New York, 1921), pp. 87-92

O ld 0ne or Chief came down from the upper world on a cloud to the surface of the great lake or watery waste which was all that existed. The cloud rested on the lake. Old One pulled five hairs from his head and threw them down: they became five Perfectly formed young women. He asked each in turn what she wished to be.

The first replied, 'A woman to bear children. I shall be bad and foolish, and seek after my own pleasure. My descendants will fight, steal, kill, and commit adultery.' The Chief answered that he was sorry, for because of her choice death and trouble would come into the world.

The second replied, 'A woman to bear children. I shall be good and virtuous. My descendants will be wise, peaceful, honest, truthful, and chaste.' The Chief commended her, and said that her way would triumph in the end.

The third chose to become Earth. From her, Old One said, everything would grow, and to her would return at death.

The fourth chose to be Fire, in grass, trees, and all wood, for the good of man. The fifth became Water, to 'cleanse and make wise' the people. 'I will assist all things on earth to maintain life.'

Then the Chief transformed them: first Earth, then Water, then Fire. He placed the two women (good and bad) upon the earth, and impregnated them. He told them they would be the parents of all the people. The evil would be more numerous at first, but the good would prevail eventually, he promised. Then the end will come: all the dead and living will be gathered together, Earth, Fire, and Water will resume their original forms, and all will be transformed and made new.

Native American Culture quote, Tradition / Native American
Condensed and paraphrased from James A. Teit, Mythology of the Thompson Indians (Publications of the Jessup North Pacific Expedition, vol. 8, Pt. 2 322-4 d New York: Brill and Stechert.)

B efore the beginning of the new-making, Awonawilona (the Maker and container of All, the All-father Father), solely had being. There was nothing else whatsoever throughout the great space of the ages save everywhere black darkness in it, and everywhere void desolation
In the beginning of the new-made, Awonawilona conceived within himself and thought outward in space, whereby mists of increase, steams potent of growth, were evolved and uplifted. Thus, by means of his innate knowledge, the All-container made himself in person and form of the Sun whom we hold to be our father and who thus came to exist and appear. With his appearance came the brightening of the spaces with light, and with the brightening of the spaces the great mist-clouds were thickened together and fell, whereby was evolved water in water; yea, and the world-holding sea.

With his substance of flesh outdrawn from the surface of his person, the Sun-father formed the seed-stuff of twain worlds, impregnating therewith the great waters, and lo! in the heat of his light these waters of the sea grew green and scums rose upon them, waxing wide and weighty until, behold! they became Awitelin Tsita, the 'Four-fold Containing Mother-earth,' and Apoyan Ta'chu, the 'All-covering Father-sky.'

From the lying together of these twain upon the great world-waters, so vitalizing, terrestrial life was conceived; whence began all beings of earth, men and the creatures, in the Four-fold womb of the World.

Native American Culture quote, Tradition / Native American
F, H. Cushing Outlines Of Zuni Creation Myths, in Thirteenth Annual Report, Bureau of Ethnology (Washington D.C. 1896 pp. 325-447; Quotation from pp. 379-83)

I n the beginning, my dear, this was Being alone' one only
without a second. Some people say 'in the beginning this Was non-
being alone, one only; without a second. From that non-being, being
was produced.'

But how, indeed, my dear, could it be thus? said he [i.e., the
sage Uddalaka], how could being be produced from non-being? On the
contrary, my dear, in the beginning this was being alone, one only,
without a second.

It thought, May I be many, may I grow forth. It sent forth fire.
That fire thought, May I be many, may I grow forth. It sent forth water. . . .

That water thought, May I be many, may I grow forth. It sent forth food. . . .

The Upanishads quote, Hinduism
Chandogya Upanishad, VI, 2, 1-4, S. Radhakrishnan (editor and translator), The Principal Upanishads (New York: Harper & Row, 1953), PP. 151-2, 399, 447-9

T he Sun is Brahman-this is the teaching. An explanation .thereof (is this). In the beginning this (world) was non-existent. It became existent. It grew. It turned into an egg. It lay for the period of a year. It burst open. Then came out of the eggshell, two parts, one of silver, the other of gold.
That which was of silver is this earth; that which was of gold is the sky. What was the outer membrane is the mountains; that which was the inner membrane is the mist with the clouds. What were the
veins were the rivers. What was the fluid within is the ocean.

The Upanishads quote, Hinduism
Chandogya Upanishad, III, 19, 1-2, S. Radhakrishnan (editor and translator), The Principal Upanishads (New York: Harper & Row, 1953), PP. 151-2, 399, 447-9

T here was nothing whatsoever here in the beginning. By death indeed was this covered, or by hunger, for hunger is death. He created the mind, thinking 'let me have a self' (mind). Then he moved about, worshiping. From him, thus worshiping, water was produced. . . .
. . . .. That which was the froth of the water became solidified; that became the earth. On it he [i.e., death] rested. From him thus rested and heated (from the practice of austerity) his essence of brightness came forth (as) fire.
He divided himself threefold (fire is one-third), the sun one-third and the air one-third. He also is life [lit., breath] divided threefold, . . .

The Upanishads quote, Hinduism
Brihad-aranyaka Upanishad, 1, 2, 1-3, S. Radhakrishnan (editor and translator), The Principal Upanishads (New York: Harper & Row, 1953), PP. 151-2, 399, 447-9

T his (universe) existed in the shape of Darkness, (1) unperceived, destitute of distinctive marks, unattainable by reasoning, unknowable, wholly immersed, as it were, in deep sleep.

Then the divine Self-existent (2) indiscernible, (but) making (all) this, the great elements and the rest, discernible, appeared with irresistible (creative) power, dispelling the darkness.

He who can be perceived by the internal organ (3) (alone), who is subtle, indiscernible, and eternal, who contains all created beings and is inconceivable, shone forth of his own (will). (4)

He, desiring to produce beings of many kinds from his own body, first with a thought created (5) the waters, and placed [his] seed in them.

That (seed) became a golden egg, (6) in brilliancy equal to the sun;
in that (egg) he himself was born as Brahmin, the progenitor of the whole world.

The waters were called naras, (for) the waters are, indeed, the offspring of Nara; as they were his (7) first residence (ayana), he thence is named Narayana . (8)

From that (first) cause, which is indiscernible, eternal, and both real and unreal, (9) was produced that male (Purusha), (10) who is famed in this world (under the appellation of) Brahmin.

The divine one resided in that egg during a whole year, (11) then he himself by his thought (12) (alone) divided it into two halves;

And out of those two halves he formed heaven and earth, between them the middle sphere, the eight points of the horizon, and the eternal abode of the waters.

From himself (atmanas) he also drew forth the mind, (13) which is both real and unreal, likewise from the mind egoism, (14) which possesses the function of self-consciousness (and is) lordly:

Moreover, the great one, (15) the soul, (16) and all products affected by the three qualities, (17) and, in their order, the five organs which perceive the objects of sensation. (18)

But, joining minute particles even of those six, (19) which possess measureless power, with particles of himself he created all beings.

The Law of Manu quote, Hinduism
1, 5-16, Translation by G. buhler, in Sacred Books of the East, XXV (Oxford,1886), PP. 2-8

1 Tamas, a darkness both physical and mental. The Samkhya system finds considerable significance in this stanza: tamas, one of the three twisted strands (gunas) of cosmic substance, represents inertia. 2 Svayambhu, an epithet of Brahmin (masculine), who is the impersonal Absolute (Brahman neuter) personified as manifest god. 3 Atindriya, literally that spirit or mind 'beyond the senses.' 4 i.e., became self-manifest. 5 Or, released. 6 As 'the shape of Darkness' (vs. I) and the environmental 'waters' recall the Rig Vedic creation hymn X, 120, so does this golden 'egg' (anda) and its seed (bija) recall the hiranyagarbha of Rig Veda, X, 121. 7 Brahmin's. 8 An example of popular etymology, nara being primal man or eternal spirit. 9 Literally, having existence (sat) and non-existence (asat) as its nature. 10 See the Purushasukta, Rig Veda, X .90 11 Early commentators disagreed, some saying that the 'year' was a 'year of Brahmin,' others maintaining that a human year is meant, as in the similar version of this selection, Shatapatha- bramana, XI, I, 6, 1 ff. 12 Meditation (dhyana). 13 Manas, mind or intelligence, as distinct from spirit (atman). 14 Ahamkara, literally 'the making of "I" (aham)'; the principle of individuation. 15 Mahat, the 'great'; in Samkhya also called buddhi, consciousness. 16 Atman. 17 Gunas. 18 Tanmatras, subtle elements. 19 Again, the Indian commentators are at variance in their interpretations of these last three lines. Probably 'those six' are classes of tattvas (elements) mentioned in the preceding two verses, in the order: manas, ahamkara, mahat, atman, tattvas affected by the gunas, tanmatras. 'It is interesting to compare the Samkya evolutes of prakriti. Here twenty-five tattvas, a rearrangement of 'those six' above, evolve with greater systematization: (1) purusha; and from prakriti, (2) mahat, (3) ahamkara, (4) manas, (5) five sense organs and five motor organs, (6) five subtle elements (tanmatras) and five gross elements (mahabhutas). --------------------------------------------------------------------------------

T hen (1) even nothingness was not, nor existence. (2)
There was no air then, nor the heavens beyond it.
What covered it? Where was it? In whose keeping?
Was there then cosmic water, in depths unfathomed?

Then there were neither death nor immortality,
nor was there then the torch of night and day.
The One (3) breathed mindlessly and self-sustaining. (4)
There was that One then, and there was no other.

At first there was only darkness wrapped in darkness.
All this was only unillumined water. (5)
That One which came to bc, enclosed in nothing,
arose at last, born of the power of heat. (6)

In the beginning desire descended on it-
that was the primal seed, born of the mind.
The sages who have searched their hearts with wisdom
know that which is, is kin (7) to that which is not.

And they have stretched their cord across the void,
and know what was above, and what below.
Seminal powers made fertile mighty forces.
Below was strength, and over it was impulse. (8)

But, after all, who knows, and who can say
whence it all came, and how creation happened?
The gods themselves are later than creation,
so who knows truly whence it has arisen?

Whence all creation had its origin,
he, whether he fashioned it or whether he did not,
he, who surveys it all from highest heaven,
he knows or maybe even he does not know.

The Rig Veda quote, Hinduism
X, 129, Translation by A. L. Basham, The Wonder That Was India (London, 1954), pp. 247-8

1 In the beginning. 2 Asat nor sat. 3 Tad ekam, 'That One,' who 'breathes without air.' 4 Svadha, energy, intrinsic power which makes self-generation possible. 5 Fluid (salila) and indistinguishable (apraketa) 6 Tapas, an archaic word which also defines those human austerities br techniques which, like this cosmic heat, generate power. 7 From 'bond' (bandhu). 8 This stanza is obscure. A. A. Macdonell suggests that the 'cord' (rashmi) implies the bond of the preceding stanza; thought measures out the distance between the non-existent and the existent and separates the male and female cosmogonic principles: impulse (prayati) above and energy (svadha) below. (A Vedic Reader for Students, London: Oxford University. 1917, P. 210.)

T he Lord of All, after having come into being, says: I am he who came into being as Khepri (i.e., the Becoming One). When I came into being, the beings came into being, all the beings came into being after I became. Numerous are those who became, who came out of my mouth, before heaven ever existed, nor earth came into being, nor the worms, nor snakes were created in this place. 1, being in weariness, was bound to them in the Watery Abyss. I found no place to stand. I thought in my heart, I planned in myself, I made all forms being alone, before I ejected Shu, before I spat out Tefnut (1) before any other who was in me had become. Then I planned in my own heart, and many forms of beings came into being as forms of children, as forms of their children. I conceived by my hand, I united myself with my hand, I poured out of my own mouth. I ejected Shu, I spat out Tefnut. It was my father the Watery Abyss who brought them up, and my eye followed them (?) while they became far from me. After having become one god, there were (now) three gods in me. When I came into being in this land, Shu and Tefnut jubilated in the Watery Abyss in which they were. Then they brought with them my eye. After I had joined together my members, I wept over them, and men came into being out of the tears which came out of my eyes. (2) Then she (the eye) became enraged (3) after she came back and had found that I had placed another in her place, that she had been replaced by the Brilliant One. Then I found a higher place for her on my brow (4) and when she began to rule over the whole land her fury fell down on the flowering (?) and I replaced what she had ravished. I came out of the flowering (?), I created all snakes, and all that came into being with them. Shu and Tefnut produced Geb and Nut; Geb and Nut produced out of a single body Osiris, Horus the Eyeless one (5) Seth, Isis, and Nephthys, one after the other among them. Their children are numerous in this land.

Egyptology quote, Tradition / African / Egyptian
The Book of Overthrowing Apophis, Translation and notes by Alexandre Piankoff, in his The Shrines of Tut-ankh-amon (New York, 1955), P. 24. Cf. the translation by John A. Wilson, in ANET, pp. 6-7

1 Shu the air, Tefnut the moist. 2 Same myth in the Book of Gates, division 4 (The Tomb of Ramesses VI, P. 169). 3 An allusion to the myth of the Eye of the sun god which departs into a foreign land and is brought back by Shu and Tefnut. Another aspect. of this myth is to be found in the Book of the Divine Cow. 4 The fire-spitting snake, the uraeus on the head of the god. 5 The Elder Horus of Letopolis.

O f old, Heaven and Earth were not yet separated, and the In and Yo not yet divided. They formed a chaotic mass like an egg, which was of obscurely defined limits, and contained germs. The purer and clearer part was thinly diffused and formed Heaven, while the heavier and grosser element settled down and became Earth. The finer element easily became a united body, but the consolidation of the heavy and gross element was accomplished with difficulty. Heaven was therefore formed first, and Earth established subsequently. 'Thereafter divine beings were produced between them

The Nihong quote, Tradition / Asian / Japanese
pp. 1-2, translated by W. G. Aston (London, 1924).

L o dwelt within the breathing-space of immensity.
The Universe was in darkness, with water everywhere.
There was no glimmer of dawn, no clearness, no light.
And he began by saying these words,-
That He might cease remaining inactive -
'Darkness become a light-possessing darkness.'
And at once light appeared.
(He) then repeated those self-same words in this manner.
That He might cease remaining inactive:
'Light, become a darkness-possessing light.'
And again an intense darkness supervened.
Then a third time He spake saying:
'Let there be one darkness above,
Let there be one darkness below.
..........................................
Let there be one light above,
Let there be one light below,
..........................................
A dominion of light,
A bright light.'
And now a great light prevailed.
(lo) then looked to the waters which compassed him about,
and spoke a fourth time, saying:
'Ye waters of Tai-kama, be ye separate.
Heaven, be formed.' Then the sky became suspended.
'Bring forth thou Tupua-horo-nuku.'
And at once the moving earth lay stretched abroad.

Pacific Islands Culture quote, Tradition / Pacific Islands
Hare Hongi, 'A Maori Cosmogony,' Journal of the Polynesian Society, XVI (1907), PP. 113-114

lo (Iho), the Supreme Being of the Maori of New Zealand, is regarded as eternal, omniscient, and the creator of the universe, of the gods, and of man.

I n the beginning there was nothing but mere appearance, nothing really existed. It was a phantasm, an illusion that our father touched; something mysterious it was that he grasped. Nothing existed. Through the agency of a dream our father, He-who-is-appearance-only, Nainema, pressed the phantasm to his breast and then was sunk in thought.
Not even a tree existed that might have supported this phantasm and only through his breath did Nainema hold this illusion attached to the thread of a dream. He tried to discover what was at the bottom of it, but he found nothing. 'I have attached that which was nonexistent,' be said. There was nothing.
Then our father tried again and investigated the bottom of this something and his fingers sought the empty phantasm. He tied the emptiness to the dream-thread and pressed the magical glue-substance upon it. Thus by means of his dream did be hold it like the fluff of raw cotton.
He seized the bottom of the phantasm and stamped upon it repeatedly, allowing himself finally to rest upon the earth of which be had dreamt.
The earth-phantasm was now his. Then he spat out saliva repeatedly so that the forests might arise. He lay upon the earth and set the covering of heaven above it. He drew from the earth the blue and white heavens and placed them above.

Native American Culture quote, Tradition / Native American
Paul Radin, Monotheism among Primitive Peoples (Basel, 1954) pp 13-14; paraphrasing and summarizing K. T.Preuss, Religion und Mythologie der Uitoto, 1 (Gottingen, 1921)pp. 166-8

A belief of the Uitoto of Colombia, South America

A t the beginning.' said the Omaha, 'all things were in the mind of Wakonda. All creatures, including man, were spirits. They moved about in space between the earth and the stars (the heavens). The were seeking a place where they could come into bodily existence. They ascended to the sun, but the sun was not fitted for their abode. They moved on to the moon and found that it also was not good for their home. Then they descended to the earth. They saw it was covered with water. They floated through the air to the north, the east, the south and the west, and found no dry land. They were sorely grieved. Suddenly from the midst of the water uprose a great rock. It burst into flames and the waters floated into the air in clouds. Dry land appeared; the grasses and the trees grew. The hosts of the spirits descended and became flesh and blood. They fed on the seeds of the grasses and the fruits of the trees, and the land vibrated with their expressions of joy and gratitude to Wakonda, the maker of all things

Native American Culture quote, Tradition / Native American
Fletcher and La Flesche, 'The Omaha Tribe' in Twenty-seventh Annual Report, Bureau of American Ethnology (Washington D.C. 1911) pp. 570-1

W hat it was our father lay on when he came to consciousness we do not know. He moved his right arm and then his left arm, his right leg and then his left leg. He began to think of what he should do and finally be began to cry and tears began to flow from his eyes and fall down below him. After a while he looked down below him and saw something bright. The bright objects were his tears that had flowed below and formed the present waters. . . . Earthmaker began to think again. He thought: "It is thus, If I wish anything it will become as I wish, just as my tears have become seas." Thus he thought. So he wished for light and it became light. Then he thought: "It is as I supposed; the things that I have wished for have come into existence as I desired." Then he again thought and wished for the earth and this earth came into existence. Earthmaker looked at the earth and he liked it but it was not quiet. . . . (After the earth had become quiet) he thought again of how things came into existence just as he desired. Then he first began to talk. He said, "As things are just as I wish them I shall make one being like myself." So he took a piece of earth and made it like himself. Then he talked to what he had created but it did not answer. He looked upon it and he saw that it had no mind or thought. So he made a mind for it. Again he talked to it, but it did not answer. So he looked upon it again and saw that it had no tongue. Then he made it a tongue. Then he talked to it again but it did not answer. So he looked upon it again and saw that it had no soul. So he made it a soul. He talked to it again and it. very nearly said something. But it did not make itself intelligible. So Earthmaker breathed into its mouth and talked to it and it answered.

Native American Culture quote, Tradition / Native American
Paul Radin, 'The Winnebago Indians,' in Thirty-seventh Annual Report, Bureau of American Ethnology (Washington, D.C., 1923), pp. 212-13

A ll that is in the heavens and the earth magnifies God;
He is the All-mighty, the All-wise.
To Him belongs the Kingdom of the heavens and the earth;
He gives life, and He makes to die, and He is powerful
Over everything.
He is the First and the Last, the Outward and the Inward;
He has knowledge of everything.
It is He that created the heavens and the earth in six days
then seated Himself upon the Throne.
He knows what penetrates into the earth
and what comes forth from it,
what comes down from heaven, and what goes up into it.
He is with you wherever you are; and God sees
the things you do.
To Him belongs the Kingdom of the heavens and the earth;
and unto Him all matters are returned,
He makes the night to enter into the day
and makes the day to enter into the night..
He knows the thoughts within the breasts.

The Quran quote, Islam
LVII, 1-5, Translation by A. J Arberry

G od
there is no god but He, the Living, the Everlasting.
Slumber seizes Him not, neither sleep;
to Him belongs
all that is in the heavens and the earth
Who is there that shall intercede with Him save by His leave?
He knows what lies before them
and what is after them,
and they comprehend not anything of His knowledge
save such as He wills.
His Throne comprises the heavens and earth;
the preserving of them oppresses Him not;
He is the All-high, the All-glorious. […]
God is All-hearing, All-knowing.

The Quran quote, Islam
II, 256-9; VI, 102-3, Translation by A.J Arberry

H e who first through the mind filled the blessed spaces with light,
He it is who by his will created Righteousness,
Whereby he upholds the Best Mind.
This thou hast increased, 0 Wise One, by the Spirit
Which is even now one with thee, 0 Lord!

The Avesta quote, Zoroastrianism
Yasna' 31, 7, Translation and introductory note by Jacques Duchesne-Guillemin, in his The Hymns of Zarathustra (London, 1953) pp. 108-17

W hoever stands by the righteous man, to him shall future glory
appear,
Long lasting darkness, ill food, and wailing-
To such an existence shall your conscience
Lead you by your own deeds, O wicked ones.

The Avesta quote, Zoroastrianism
Yasna' 31, 20, Translation and introductory note by Jacques Duchesne-Guillemin, in his The Hymns of Zarathustra (London, 1953) pp. 108-17

S eek to glorify him for us with hymns of devotion.

The Avesta quote, Zoroastrianism
Yasna'45, 10, Translation and introductory note by Jacques Duchesne-Guillemin, in his The Hymns of Zarathustra (London 1952), pp. 90-7

S eek to win him by praises of veneration

The Avesta quote, Zoroastrianism
Yasna'45, 8, Translation and introductory note by Jacques Duchesne-Guillemin, in his The Hymns of Zarathustra (London 1952), pp. 90-7

A nd when their punishment shall come to these sinners,
Then, 0 Wise One, shall thy Dominion, with the Good Mind, Be granted to those who have delivered Evil into the hands of
Righteousness, 0 Lord! (8)

And may we be those that re-new this existence!
-0 Wise One, and you other Lords, and Righteousness, bring
your alliance,
That thoughts may gather where wisdom is faint. (9)

Then shall Evil cease to flourish,
While those who have acquired good fame
Shall reap the promised reward
In the blessed dwelling of the Good Mind, of the Wise One, and of
Righteousness. (10)

If you, 0 men, understand the commandments which the Wise
One has given,
Well-being and suffering-long torment for the wicked and
salvation for the righteous-
All shall hereafter be for the best. (11)

The Avesta quote, Zoroastrianism
Yasna' 30, Translation and introductory note by Jacques Duchesne-Guillemin, in his The Hymns of Zarathustra (London 1952), pp. 102-7

H ear with your cars that which is the sovereign good;
With a clear mind look upon the two sides
Between which each man must choose for himself,
Watchful beforehand that the great test may be accomplished in
our favour, (2)

Now at the beginning the twin spirits have declared their nature, The better and the evil,
In thought and word and deed. And between the two
The wise ones choose well, not so the foolish. (3)

And when these two spirits came together,
In the beginning they established life and non-life,
And that at the last the worst experience should be for the wicked,
But for the righteous one the Best Mind. (4)

Of these two spirits, the evil one chose to do the worst things, But the most Holy Spirit, clothed in the most steadfast heavens, joined himself unto Righteousness;
And thus did all those who delight to please the Wise Lord by
honest deeds. (5)

Between the two, the false gods also did "not choose rightly,
For while they pondered they were beset by error,
So that they chose the Worst Mind.
Then did they hasten to join themselves unto Fury,
That they might by it deprave the existence of man. (6)

The Avesta quote, Zoroastrianism
Yasna' 30, Translation and introductory note by Jacques Duchesne-Guillemin, in his The Hymns of Zarathustra (London 1952), pp. 102-7

A Bodhisattva resolves: I take upon myself the burden of all suffering. I am resolved to do so, I will endure it. I do not turn or run away, do not tremble, am not terrified, nor afraid, do not turn back or despond. And why? At all costs I must bear the burdens of all beings. In that I do not follow my own inclinations. I have made the vow to save all beings. All beings I must set free. The whole world of living beings I must rescue, from the terrors of birth, of old age, of sickness, of death and rebirth, of all kinds of moral offence, of all states of woe, of the whole cycle of birth-and-death, of the jungle of false views, of the loss of wholesome dharmas, of the concomitants of ignorance, from all these terrors I must rescue all beings. . . . I walk so that the kingdom of unsurpassed cognition is built up for all beings. My endeavours do not merely aim at my own deliverance. For with the help of the boat of the thought of all-knowledge, I must rescue all these beings from the stream of Samsara, which is so difficult to cross, I must pull them back from the great precipice, I must free them from all calamities, I must ferry them across the stream of Samsara. I myself must grapple with the whole mass of suffering of all beings. To the limit of my endurance I will experience in all the states of woe, found in any world system, all the abodes of suffering. And I must not cheat all beings out of my store of merit, I am resolved to abide in each single state of woe for numberless aeons; and so I will help all beings to freedom, in all the states of woe that may be found in any world system whatsoever.

And why? Because it is surely better that I alone should be in pain than that all these beings should fall into the states of woe. There I must give myself away as a pawn through which the whole world is redeemed from the terrors of the hells, of animal birth, of the world of Yama, and with this my own body I must experience, for the sake of all beings, the whole mass of all painful feelings. And on behalf of all beings I give surety for all beings, and in doing so I speak truthfully, am trustworthy, and do not go back on my word. I must not abandon all beings.

And why? There has arisen in me the will to win all-knowledge, with all beings for its object, that is to say, for the purpose of setting free the entire world of beings. And I have not set out for the supreme enlightenment from a desire for delights, not because I hope to experience the delights of the five-sense qualities, or because I wish to indulge in the pleasures of the senses. And I do not pursue the course of a Bodhisattva in order to achieve the array of delights that can be found in the various worlds of sense-desire.

And why? Truly no delights are all these delights of the world. All this indulging in the pleasures of the senses belongs to the sphere of Mara.

The Vajradhvaha Sutra quote, Buddhism, Mahayana
'Shikshasamuccaya,' 280-2, Translation by Edward Conze, in Conze, et al., Buddhist Texts through the Ages (Oxford: Bruno Cassirer, 1954)

F or the Tath-a gata has seen the triple world as it really is: It is not born, it dies not there is no decease or rebirth, no Samsara- or Nirvana; it is not real or unreal, not existent, or non-existent, not such, or otherwise, no false or not-false.

Buddha Sakyamuni quote, Buddhism
Saddharmapundarika, XV, 268-72, Translation by Edwin Conze, in Conze, et al., Buddhist Texts through the Ages (Oxford: Bruno Cassirer. 1954)

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