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Ĉon is Nature

"A miracle is when the whole is greater than the sum of its parts.

A miracle is when one plus one equals a thousand."

Carl Frederick Buechner


The Universe, as a Whole, is the best possible.

The philosophers would have us first learn of Ĉon.

Ĉon directs the Universe.

How else does Creation work so regularly if not by admonishment of Ĉon?

Earthly things have a natural agreement and union with heavenly things.

Would Ĉon make vibrant color but not the faculty of seeing?

If Ĉon had made the faculty of vision, but had not made objects such for the eyes to see, what would have been the use of it?

Well, suppose Ĉon had made both, but had not made light?

In that case, also, the eyes would have been of no use.

When Ĉon urges the plants to flower, do they flower?

When Ĉon urges them to send forth shoots, do they send forth shoots?

When Ĉon urges them to produce fruit, do they produce fruit?

When Ĉon urges the fruit to ripen, does it ripen?

How does the moon wax and the wane? Does Ĉon urge it?

Ĉon has given the Seed of Life not only to men, but to all life generated on the Earth, for these are formed in communion with Ĉon.

Being by means of reason conjoined with Ĉon - why should not such an individual call himself a child of the Earth, why not a son or daughter of Ĉon, and why should he be afraid of anything which happens among men?

Are we not in a manner kinsmen of Ĉon, did we not come from Ĉon?

The man who would walk with Ĉon must strive to imitate Ĉon.

Ĉon is faithful so man must be faithful.

If Ĉon is free, man must be free; if Ĉon is beneficent, man must be beneficent; if Ĉon is magnanimous, man must be magnanimous.

Thus as an imitator of Ĉon he must follow Ĉon in every deed and word.

Material bodies are bound up with the whole, as is the Eternal Soul.

A carpenter becomes a carpenter by learning certain things.

A philosopher, by learning certain things, becomes a philosopher.

In the present case the mere desire to be wise and good is not enough.

It is necessary to learn certain things. This is then the object of our search.





The philosophers suggest we mention that Ĉon provides for all things and that we cannot conceal from Ĉon our acts or intentions.

Reason distinguishes human limitation as the virtuous individual finds freedom fulfilling natural desire while avoiding unnatural desire.

To each individual Ĉon has granted this inward freedom in dealing with outward things that he may desire what is not his nor worth striving after.

To be moved by human affairs is to assent to some, to dissent from others but as to most things to suspend judgement entirely.

After so many impressions from so many various things, after being jarred awake by them, do you fall upon notions similar to those first impressed?

Is it difficult to see those impressions in a new light?

How is it the Son is able to Illuminate so large a part of everything?

Corruption is of two sorts.

There is corruption of intellectual understanding.

This happens when a man obstinately refuses to acknowledge plain truths, and persists in maintaining what is obviously self-contradictory.

There is corruption of the Eternal Soul.

This happens when a man obstinately refuses to acknowledge the noumenon.

Nevertheless Ĉon has placed by every individual a guardian - His Son.

When you have closed the doors and made darkness within, remember never to say that you are alone, for you are not as the Son is always with you!

These are the principles that in a house create compassion, in a city concord, among nations peace, teaching a man gratitude with cheerful confidence.

When a man has contentment through reason, is he not at peace alone?

He reflects, "Now no evil can happen; everything is full of tranquillity."

One person whose business it is, supplies me with food; another with raiment; another with perceptions and another with preconceptions.

If I am not supplied Ĉon signals retreat, opens the door, and says, 'Go.'

Epictetus




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