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1.022_-_The_Pilgrimage

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   1 Sri Aurobindo

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   2 Phil Cousineau
   2 Paulo Coelho
   2 Karen Armstrong
   2 Edward Gibbon
   2 Bruce Chatwin

1:An Energy of perpetual transience makes The journey from which no return is sure, The pilgrimage of Nature to the Unknown. ~ Sri Aurobindo, Savitri, 02.06,

*** WISDOM TROVE ***

1:Common sense and nature will do a lot to make the pilgrimage of life not too difficult. ~ william-somerset-maugham, @wisdomtrove

2:And thus ever by day and night, under the sun and under the stars, climbing the dusty hills and toiling along the weary plains, journeying by land and journeying by sea, coming and going so strangely, to meet and to act and react on one another, move all we restless travellers through the pilgrimage of life. ~ charles-dickens, @wisdomtrove

3:I remember my first lesson on the pilgrimage was the lesson of receiving. I had been on the giving side for many years and I needed to learn to accept as gracefully as I had been able to give, in order to give the other fellow the joy and blessing of giving. It's so beautiful when you live to give. To me it's the only way to live because as you give you receive spiritual blessings. ~ peace-pilgrim, @wisdomtrove

4:Wherever God may keep you at any time, from there itself must you undertake the pilgrimage to God-realization. In all forms, in action and non-action is He, the One Himself. While attending to your work with your hands, keep yourself bound to Him by sustaining japa, the constant remembrance of Him in your heart and mind. In God's empire, it is forgetfulness of Him that is detrimental. The way to Peace lies in the remembrance of Him and of Him alone. ~ anandamayi-ma, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:The pilgrimage to Swaraj is a painful climb. ~ Mahatma Gandhi,

2:Common sense and nature will do a lot to make the pilgrimage of life not too difficult. ~ W Somerset Maugham,

3:Even if I were not able to find my sword, the pilgrimage along the Road to Santiago was going to help me to find myself. ~ Paulo Coelho,

4:There is of course a deep spiritual need which the pilgrimage seems to satisfy, particularly for those hardy enough to tackle the journey on foot. ~ Edwin Mullins,

5:What if the healing of the world utterly depends on the ten-thousand invisible kindnesses we offer simply and quietly throughout the pilgrimage of each human life? ~ Wayne Muller,

6:The hajj is one of the five essential practices of Islam; when they make the pilgrimage to Mecca, Muslims ritually act out the central principles of their faith. ~ Karen Armstrong,

7:morning, it touches the nerves quickly as if we were already in the hunter’s sights. the body yawns and stretches in the light. the pilgrimage is about to begin. ~ Charles Bukowski,

8:So how big an interest have you been taking in the Pilgrimage?’ ‘Big. That idiot Ethan really could trigger the end of the galaxy. I’d have to move.’ ‘How terrible. ~ Peter F Hamilton,

9:An Energy of perpetual transience makes The journey from which no return is sure, The pilgrimage of Nature to the Unknown. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,

10:the belief in one God; namaz, or prayers five times a day; giving zakat, or alms;  roza, fasting from dawn till sunset during the month of Ramadan; and Haj, the pilgrimage to Mecca, which every able-bodied Muslim should do once in their lifetime. ~ Malala Yousafzai,

11:We have felt for some time that if political candidates or their staff are willing to make the pilgrimage to North Iowa, the least we can do is show hospitality. And it's also a wonderful way to get to know these people who make our political system work. ~ Kurt Meyer,

12:Islam has been built on five pillars: testifying that there is no god but God, and that Muhammad is the Messenger of God; saying prayers; paying the prescribed charity (zakat); making the pilgrimage to the House of God in Makkah and fasting in the month of Ramadan. ~ Maulana Wahiduddin Khan,

13:Life is a continuity always and always. There is no final destination it is going towards. Just the pilgrimage, just the journey in itself is life, not reaching to some point, no goal - just dancing and being in pilgrimage, moving joyously, without bothering about any destination. ~ Rajneesh,

14:His beard was thick and red—and annoyed his mother, who said only Hajis, men who had made the pilgrimage to Mecca, should grow red beards. His hair, however, was rather darker. His sky-eyes you know about. Ingrid had said, “They went mad with the colors when they made your face. ~ Salman Rushdie,

15:He also told me of the five obligations Muslims have to fulfill in their lives: to believe in Allah as the one true God, to offer namaz or prayer five times every day, to fast during the month of Ramadan, to give in charity to the deprived, and to perform Hajji—the pilgrimage to Mecca—at least once in life. ~ Radhanath Swami,

16:And thus ever by day and night, under the sun and under the stars, climbing the dusty hills and toiling along the weary plains, journeying by land and journeying by sea, coming and going so strangely, to meet and to act and react on one another, move all we restless travellers through the pilgrimage of life. ~ Charles Dickens,

17:Most of the time it's not the Europeans who belittle us. What happens when we look at them is that we belittle ourselves. When we undertake the pilgrimage, it's not just to escape the tyranny at home but also to reach to the depths of our souls. The day arrives when the guilty must return to save those who could not find the courage to leave. ~ Orhan Pamuk,

18:The pilgrimage of the Christian life is a pilgrimage of faith. It begins when God creates faith in our hearts. In the first stage of our Christian experience, we embrace Christ and trust Him for our redemption, but the whole pilgrimage of the Christian is rooted and grounded in that confidence, that trust. The whole process is defined by living in faith ~ R C Sproul,

19:When I was 40, I wrote my first book, The Pilgrimage, and I said to myself, "why did it take so long for me to write this book?" Because my dream, since I was 10 years old, was to be a writer. I said, I have to revisit my life using a metaphor, and the metaphor was basically this boy that has a dream and has to go far away to realize that his dream is close to him. ~ Paulo Coelho,

20:Christian's attempt to help remedy the perilous condition of these three sleeping pilgrims is met with indifference, indolence, and intolerance. Christian, troubled by the lack of spiritual concern in the "religious" world, does his best to bring about a change, but all his efforts are scorned and rebuffed. Lesson one for the new Christian-many a careless and indifferent traveler will not survive the pilgrimage. 6. ~ John Bunyan,

21:When life has lost its meaning, a pilgrim will risk everything to get back in touch with life. This is why relics, such as a tooth of the Buddha, the dried blood of Christ, or a Shakespeare folio, are objects that must be touched as an integral part of the pilgrimage. This is what the risk is for, the confirmation that the mystery exists at all in a modern world seemingly determined to undermine the sacred as mere superstition. ~ Phil Cousineau,

22:Wherever God may keep you at any time, from there itself must you undertake the pilgrimage to God-realization. In all forms, in action and non-action is He, the One Himself. While attending to your work with your hands, keep yourself bound to Him by sustaining japa, the constant remembrance of Him in your heart and mind. In God's empire, it is forgetfulness of Him that is detrimental. The way to Peace lies in the remembrance of Him and of Him alone. ~ Anandamayi Ma,

23:In this manner the Church proceeds on its pilgrim way in this world, in these evil days. Its troubled course began not merely in the time of the bodily presence of Christ and the time of his apostles; it started with Abel himself, the first righteous man slain by an ungodly brother; and the pilgrimage goes on from that time right up to the end of history, with the persecutions of the world on one side, and on the other the consolations of God. ~ Saint Augustine of Hippo,

24:Man’s kingdom is also continually extending in time through a great surplus in his power of memory, to which is linked his immense facility of borrowing the treasure of the past from all quarters of the world. He dwells in a universe of history, in an environment of continuous remembrance. The animal occupies time only through the multiplication of its own race, but man through the memorials of his mind, raised along the pilgrimage of progress. ~ Rabindranath Tagore, The Religion of Man,

25:O marvelous Sacrament! How can I find words to praise you! You are the life of the soul, the medicament healing our wounds, our comforter when we are overburdened, the memorial of Jesus Christ, the proof of his love, the most precious precept of his testament, our companion in the pilgrimage of life, the joy sustaining us in our exile, the burning coal kindling the fire of divine love, the instrument of grace, the pledge of eternal bliss and the treasure of Christians ~ Louis of Granada,

26:As a general rule of biology, migratory species are less 'aggressive' than sedentary ones. There is one obvious reason why this should be so. The migration itself, like the pilgrimage, is the hard journey: a 'leveller' on which the 'fit' survive and stragglers fall by the wayside. The journey thus pre-empts the need for hierarchies and shows of dominance. The 'dictators' of the animal kingdom are those who live in an ambience of plenty. The anarchists, as always, are the 'gentlemen of the road'. ~ Bruce Chatwin,

27:As a general rule of biology, migratory species are less 'aggressive' than sedentary ones. There is one obvious reason why this should be so. The migration itself, like the pilgrimage, is the hard journey: a 'leveller' on which the 'fit' survive and stragglers fall by the wayside. The journey thus pre-empts the need for hierarchies and shows of dominance. The 'dictators' of the animal kingdom are those who live in an ambience of plenty. The anarchists, as always, are the 'gentlemen of the road'. ~ Bruce Chatwin,

28:If pastors become accomplices in treating every child as a problem to be figured out, every spouse as a problem to be dealt with, every clash of wills in choir or committee as a problem to be adjudicated, we abdicate our most important work, which is directing worship in the traffic, discovering the presence of the cross in the paradoxes and chaos between Sundays, calling attention to the "splendor in the ordinary," and, most of all, teaching a life of prayer to our friends and companions in the pilgrimage. ~ Eugene H Peterson,

29:The point of the pilgrimage,” as a Buddhist priest told the traveling author Oliver Statler on his journey around the Japanese island of Shikoku, “is to improve yourself by enduring and overcoming difficulties.” In other words, if the journey you have chosen is indeed a pilgrimage, a soulful journey, it will be rigorous. Ancient wisdom suggests if you aren't trembling as you approach the sacred, it isn't the real thing. The sacred, in its various guises as holy ground, art, or knowledge, evokes emotion and commotion. ~ Phil Cousineau,

30:Cort Lindahl discovered that the Great Pyramid [points to] Mecca and wrote about it in his books. And I hereby shed more light onto that by revealing that it even points to almost the same direction which the Black Stone points at! The Black Stone is located at the Kaaba's eastern corner; the corner from which the rotation of the pilgrimage around the Kaaba starts. It is as if the facade in front of the low wall of the Kaaba were pointing to the Great Pyramid's direction, or more accurately, the Great Pyramid does indeed point at the exact direction by which the Kaaba was mounted. ~ Ibrahim Ibrahim,

31:Trade and religion were thus inextricably combined in Mecca. The pilgrimage to Mecca was the climax of the suq cycle, and the Quraysh reconstructed the cult and architecture of the sanctuary so that it became a spiritual center for all the Arab tribes. Even though the Bedouin were not much interested in the gods, each tribe had its own presiding deity, usually represented by a stone effigy. The Quraysh collected the totems of the tribes that belonged to their confederacy and installed them in the Haram so that the tribesmen could only worship their patronal deities when they visited Mecca. The sanctity of the Kabah was thus essential to the success and survival of the Quraysh, and their competitors understood this. ~ Karen Armstrong,

32:The Christians affirmed that their inalienable title to the promised land had been sealed by the blood of their divine Saviour: it was their right and duty to rescue their inheritance from the unjust possessors, who profaned his sepulchre and oppressed the pilgrimage of his disciples. Vainly would it be alleged that the pre-eminence of Jerusalem and the sanctity of Palestine have been abolished with the Mosaic law; that the God of the Christians is not a local deity; and that the recovery of Bethlehem or Calvary, his cradle or his tomb, will not atone for the violation of the moral precepts of the gospel. Such arguments glance aside from the leaden shield of superstition; and the religious mind will not easily relinquish its hold on the sacred ground of mystery and miracle. ~ Edward Gibbon,

33:One By One The Sands Are Flowing One by one the sands are flowing, One by one the moments fall: Some are coming, some are going; Do not strive to grasp them all. One by one thy duties wait thee; Let thy whole strength go to each; Let no future dreams elate thee; Learn thou first what these can teach. One by one,-bright gifts of heaven,Joys are sent thee here below; Take them readily when given; Ready be to let them go. One by one thy griefs shall meet thee; Do not fear an armed band; One will fade as others greet thee,Shadows passing through the land. Every hour that fleets so slowly Has its task to do our bear: Luminous the crown and holy, When each gem is set with care. Hours are golden links, God's token Reaching heaven; but one by one Take them, lest the chain be broken Ere the pilgrimage be done. ~ Adelaide Anne Procter,

34:I serve you not, if you I follow, Shadow-like, o'er hill and hollow, And bend my fancy to your leading, All too nimble for my treading. When the pilgrimage is done, And we've the landscape overrun, I am bitter, vacant, thwarted, And your heart is unsupported. Vainly valiant, you have missed The manhood that should yours resist, Its complement; but if I could In severe or cordial mood Lead you rightly to my altar, Where the wisest muses falter, And worship that world-warning spark Which dazzles me in midnight dark, Equalizing small and large, While the soul it doth surcharge, That the poor is wealthy grown, And the hermit never alone, The traveller and the road seem one With the errand to be done; That were a man's and lover's part, That were Freedom's whitest chart. by owner. provided at no charge for educational purposes ~ Ralph Waldo Emerson, Etienne de la Boce ,

35:When April with its sweet showers has pierced the drought of March to the root, and bathed every vein of earth with that liquid by whose power the flowers are engendered; when the zephyr, too, with its dulcet breath, has breathed life into the tender new shoots in every copse and on every hearth, and the young sun has run half his course in the sign of the Ram, and the little birds that sleep all night with their eyes open give song (so Nature prompts them in their hearts), then, as the poet Geoffrey Chaucer observed many years ago, folk long to go on pilgrimages. Only, these days, professional people call them conferences. The modern conference resembles the pilgrimage of medieval Christendom in that it allows the participants to indulge themselves in all the pleasures and diversions of travel while appearing to be austerely bent on self-improvement. To be sure, there are certain penitential exercises to be performed - the presentation of a paper, perhaps, and certainly listening to papers of others. ~ David Lodge,

36:To Wisdom O WISDOM! if thy soft controul Can sooth the sickness of the soul, Can bid the warring passions cease, And breathe the balm of tender peace, WISDOM! I bless thy gentle sway, And ever, ever will obey. But if thou com'st with frown austere To nurse the brood of care and fear; To bid our sweetest passions die, And leave us in their room a sigh; Of if thine aspect stern have power To wither each poor transient flower, That cheers the pilgrimage of woe, And dry the springs whence hope should flow; WISDOM, thine empire I disclaim, Thou empty boast of pompous name! In gloomy shade of cloisters dwell, But never haunt my chearful cell. Hail to pleasure's frolic train; Hail to fancy's golden reign; Festive mirth, and laughter wild, Free and sportful as the child; Hope with eager sparkling eyes, And easy faith, and fond surprise: Let these, in fairy colours drest, Forever share my careless breast; Then, tho' wise I may not be, The wise themselves shall envy me. ~ Anna Laetitia Barbauld,

37:The pilgrimage of Italy, which I now accomplished, had long been the object of my curious devotion. The passage of Mount Cenis, the regular streets of Turin, the Gothic cathedral of Milan, the scenery of the Boromean Islands, the marble palaces of Genoa, the beauties of Florence, the wonders of Rome, the curiosities of Naples, the galleries of Bologna, the singular aspect of Venice, the amphitheatre of Verona, and the Palladian architecture of Vicenza, are still present to my imagination. I read the Tuscan writers on the banks of the Arno; but my conversation was with the dead rather than the living, and the whole college of Cardinals was of less value in my eyes than the transfiguration of Raphael, the Apollo of the Vatican, or the massy greatness of the Coliseum. It was at Rome, on the fifteenth of October, 1764, as I sat musing amidst the ruins of the Capitol, while the barefooted fryars were singing Vespers in the temple of Jupiter, that the idea of writing the decline and fall of the City first started to my mind. After Rome has kindled and satisfied the enthusiasm of the Classic pilgrim, his curiosity for all meaner objects insensibly subsides. ~ Edward Gibbon,

38:Penance (Scripture selection — Joel 2:12-13) The name of Gene Hamilton may be new to you if you are not from the archdiocese of New York or have not read A Priest Forever by Father Benedict Groeschel (published by Our Sunday Visitor in 1998). Gene was a seminarian for that archdiocese at St. Joseph’s Seminary, Dunwoodie. From all accounts he was a fine student, a friendly, sincere young man, eager to be a priest. He was diagnosed with cancer, and the final years of his life were a real cross for him — pain, decline, hopes way up after surgery and treatment only to have them dashed with another outbreak. In his brave struggle a saint emerged, and I use that word purposefully. In his pain, agony, and dwindling strength, a man of deep faith, indomitable hope, and genuine love arose; a seminarian of prayer, who never complained, thought more of the needs and difficulties of others than his own. A man driven by one desire: to be united with Jesus in his passion and death, hopefully, yearning to do so as a priest. There was a lot of longing for a miracle by his family, brother seminarians, friends and admirers; many, including doctors and other medical personnel, told the young man, “You’re going to beat this, Gene.” Dozens who just knew he was too good, too innocent, too pure and holy to die so young and painfully, prayed for his recovery. In January of 1997, Gene Hamilton was too ill to come on the pilgrimage here to Rome with the men from Dunwoodie. Bishop Edwin O’Brien, realistic and thoughtful man that he is, with the late Cardinal John O’Connor, approached the prefect of the Congregation for Catholic Education, the dicastery of the Holy See under which seminaries come, for permission to ordain ~ Timothy M Dolan,

39:When people start the journey towards wholeness, the pilgrimage to the promised land, there is a moment when their deepest being is touched. They have a fundamental experience, as if the stone of their egoism has been struck by Moses' staff and water starts to spring from it, or as if the stone which was over the tomb has been lifted and the deep self is able to emerge. It is an experience - and perhaps only a very faint one - of rebirth, of liberation, of forgiveness, of wonder. It is a time of betrothal with the universe, with the light, with others and with God. It is an experience of life in which we realize that we are fundamentally one with the universe and with God, while at the same time entirely ourselves in the most alive, light-filled and profound sense. It is the discovery that we are a spring of eternal life. This experience at the start of our pilgrimage is like a foretaste of the end, like the kiss which is the foretaste of marriage. This is the call. It guides our steps in revealing our final destiny. There is nothing more deeply personal than this moment of wonder. But it happens very often in a given context. It may be a meeting with a poor person, whose call awakens a response in us; we discover that there is a living spring hidden deep within us. It may be during a visit to a community when we meet people who become models for us; in watching them and listening to them, we discover what we want to be - they reflect our own deepest self and we are mysteriously attracted to them. Or again, the call may be more secret, hidden in the depths of our heart, awakened perhaps by the Gospel or some other writing. It is hidden in our secret part; it makes us feel that we have glimpsed the promised land, found ourselves 'at home', found 'our place'. The experience is often such as to take someone into a community or change the orientation of their life. The experience can be like an explosion of life, a luminous moment, flooded with peace, tranquility and light. Or it can be more humble - a touch of peace, a feeling of well-being, of being in 'one's place' and with people for whom one was made. The experience gives a new hope; it is possible to keep walking because we have glimpsed something beyond the material world and beyond human limitations. We have glimpsed the possibility of happiness. We have glimpsed 'heaven'. The experience has opened our deepest being. Later, once we are in community and on our journey, clouds can obscure the sun and that deepest self can seem to be shut away again. But, nevertheless, the first experience stays hidden in the heart's memory. We know from then on that our deepest life is light and love, and that we must go on walking through the desert and the night of faith because we have had, at one moment, the revelation of our vocation. ~ Jean Vanier,

40:Wordsworth At Dove Cottage Wise Wordsworth, to avert your ken, From half of human fate. What is there in the ways of men, Their struggles, or their state, To make the calm recluse forswear The garden path, the fire-side chair, To journey with the Great? The narrowest hamlet lends the heart A realm as rich and wide As kingdoms do, to play its part; Who reaps not, that hath tried, More rapture from the wayside flower Than all the stairs and robes of power And avenues of pride? Whether we scan it from below, Or bask in it above, We weary of life's glittering show; We tire of all save Love. As, when fatigued with wood-notes shrill, We listen with contentment still To cooings of the dove. In this low cottage nested near Mountain and lake, you dwelt; 'Twas here you tilled the ground, 'twas here You loved, and wrote, and knelt. Hence, wheresoe'er your kindred dwell, Your songs sincere our hearts compel To feel the thing you felt. Glory there is that lives entombed In spacious-soaring shrine; A tenement more narrow-roomed Sufficient is for thine. A homely temple haply found Where peasants toil and streamlets sound, Adorned not, but divine. 613 Your sacred music still is heard, When notes profane have died; Like some familiar home-bred word, You in our lives abide. And when with trackless feet we rove By meadow, mountain, mere, or grove, We feel you at our side. Thrice-happy bard! who found at home All joys that needful be; Whose longings were not forced to roam Beyond your household Three:Your own proud genius, steadfast, calm, A wife whose faith was household balm, And heavenly Dorothy. What is it sweetens tasteless Fame? Makes shadowy Glory bliss? What is the guerdon poets claim? What should it be but this?A heart attuned to understand, A listening ear, a loving hand, A smile, a tear, a kiss! Leave them but these, and let who will Crave plaudits from the crowd, Its vapid incense, aves shrill, And favour of the proud. The sweetest minister of Fame Is she who broods upon one's name, But calls it not aloud. And this at least, in full, you had, From sister, and from wife: They made your gravest moments glad, They havened you from strife; Hallowed your verse, revered your tread, Maintained a nimbus round your head, And deified your life. Hence, long as gentle brows shall bend 614 Over your rustic page, Their pious love shall still befriend The poet and the sage; For, when we cross your cottage sill, Virtue, no less than Genius, will Invite the Pilgrimage. The tallest tower that ever rose Hath but a span to soar; Palace and fane are passing shows, But Time will be no more, When Wordsworth's home no longer leads Men's far-off feet to Grasmere's meads, And sanctifies its shore. ~ Alfred Austin,

   2 Philosophy
   2 Occultism
   2 Islam
   2 Christianity
   1 Theosophy
   1 Psychology
   1 Poetry
   1 Philsophy
   1 Integral Yoga
   1 Alchemy


   4 Sri Aurobindo
   2 Saint Augustine of Hippo
   2 Rudolf Steiner
   2 Muhammad


   2 Savitri
   2 Quran
   2 City of God

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga   The Pilgrimage of Nature to the Unknown.   As if in her ascent to her lost source

1.002 - The Heifer, #Quran, #unset, #Zen   158. Safa and Marwa are among the rites of God. Whoever makes The Pilgrimage to the House, or performs the Umrah, commits no error by circulating between them. Whoever volunteers good—God is Appreciative and Cognizant.   159. Those who suppress the proofs and the guidance We have revealed, after We have clarified them to humanity in the Scripture—those—God curses them, and the cursers curse them.

10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga   Where leads the march, whither The Pilgrimage?   Who keeps the map of the route or planned each stage?

1.022 - The Pilgrimage, #Quran, #unset, #Zen   object:1.022 - The Pilgrimage   class:chapter   --   27. And announce The Pilgrimage to humanity. They will come to you on foot, and on every transport. They will come from every distant point.   28. That they may witness the benefits for themselves, and celebrate the name of God during the appointed days, for providing them with the animal livestock. So eat from it, and feed the unfortunate poor.

1.02 - The Eternal Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga   and I remember saying to myself how easy it is to have divine thoughts, or perhaps even visions, at that altitude, but what about in the valley below? I was not entirely wrong, although I later learned that one can act and work for the world in the silence and stillness of one's own body. (A clinging illusion makes us confuse agitation with action.) Still, what remains of our divine moments once we are removed from our solitude and brought down to the plains? This is a mirage that Western enthusiasts of Hinduism should consider, for if we merely want to escape the world, a retreat in the Alps or the Yosemite Valley, or even a small whitewashed cell, would do just as well; The Pilgrimage to the Source12 has little, if nothing, to do with the Ganges or the Brahmaputra. What was India going to bring to Sri Aurobindo, then? Did she hold some secret relevant to action in life?   Reading books on Hinduism, it would appear that it is a kind of spiritual paleontology interspersed with polysyllabic Sanskrit words,

1.03 - Questions and Answers, #Book of Certitude, #unset, #Zen   25. QUESTION: Concerning The Pilgrimage.   ANSWER: It is an obligation to make pilgrimage to one of the two sacred Houses; but as to which, it is for the pilgrim to decide.   --   29. QUESTION: Again inquiry hath been made about The Pilgrimage.   ANSWER: By pilgrimage to the sacred House, which is enjoined upon men, is intended both the Most Great House in Baghdad and the House of the Primal Point in Shiraz; pilgrimage to either of these Houses sufficeth. They may thus make pilgrimage to whichever lieth nearer to the place where they reside.

1.10 - Life and Death. The Greater Guardian of the Threshold, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy   Thus the first Guardian confronts man as the counterpart of his two-fold nature in which perishable and imperishable are blended; and it stands clearly proved how far removed he still is from attaining that sublime luminous figure which may again dwell in the pure, spiritual world. The extent to which he is entangled in the physical sense-world is exposed to the student's view. The presence of instincts, impulses, desires, egotistical wishes and all forms of selfishness, and so forth, expresses itself in this entanglement, as it does further in his membership in a race, a nation, and so forth; for peoples and races are but steps leading to pure humanity. A race or a nation stands so much the higher, the more perfectly its members express the pure, ideal human type, the further they have worked their way from the physical and perishable to the supersensible and imperishable. The evolution of man through the incarnations in ever higher national and racial forms is thus a process of liberation. Man must finally appear in harmonious perfection. In a similar way, The Pilgrimage through ever purer forms of morality and religion is a perfecting process;    p. 253

1.rwe - Etienne de la Boce, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy   When The Pilgrimage is done,   And we've the landscape overrun,

2.00 - BIBLIOGRAPHY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   PRATT, J. B. The Pilgrimage of Buddhism (New York, 1928).   RADHAKRISHNAN, S. The Hindu View of Life (London and New York, 1927).

2 - Other Hymns to Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga     13. God art thou of the gods, for thou art the lover and friend; richest art thou of the masters of the Treasure, the founders of the home, for thou art very bright and pleasant in The Pilgrimage and the sacrifice. Very wide and far-extending is the peace of thy beatitudes; may that be the home of our abiding!     14. That is the bliss of him and the happiness; for then is this Will very gracious and joy-giving when in its own divine house, lit into its high and perfect flame, it is adored by our thoughts and satisfied with the wine of our delight. Then it lavishes its deliciousness, then it returns in treasure and substance all that we have given into its hands.

3.04 - The Spirit in Spirit-Land after Death, #Theosophy, #Alice Bailey, #Occultism   When the human spirit on its way between two incarnations has passed through this "world of souls" (Kamaloca), it enters the "Land of Spirits" to remain there until it is ripe for a new bodily existence. (The theosophical name for this region is "Devachan.") One can only understand the significance of this sojourn in "Spirit-land" when able to interpret in the right way the aim and end of The Pilgrimage of man during his incarnations. While man is incarnated in the physical body he works and creates in the physical world. And he works and creates in it as a spiritual being. He imprints on the physical forms, on corporeal materials and forces, that which his spirit thinks out and develops. He has therefore, as a messenger of the spiritual world, to incorporate the spirit in the corporal world. Only by being embodied can a man work in the world of bodies. He must wrap physical matter around his spirit    p. 142

5 - The Phenomenology of the Spirit in Fairytales, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology   14 The mountain stands for the goal of The Pilgrimage and ascent, hence it often   has the psychological meaning of the self. The / Ching describes tbe goal thus:

BOOK V. - Of fate, freewill, and God's prescience, and of the source of the virtues of the ancient Romans, #City of God, #Saint Augustine of Hippo, #Christianity   There are those two things, namely, liberty and the desire of human praise, which compelled the Romans to admirable deeds. If, therefore, for the liberty of dying men, and for the desire of human praise which is sought after by mortals, sons could be put to death by a father, what great thing is it, if, for the true liberty which has made us free from the dominion of sin, and death, and the devil,not through the desire of human praise, but through the earnest desire of freeing men, not from King Tarquin, but from demons and the prince of the demons,we should, I do not say put to death our sons, but reckon among our sons Christ's poor ones? If, also, another Roman chief, surnamed Torquatus, slew his son, not because he fought against his country, but because, being challenged by an enemy, he through youthful impetuosity fought, though for his country, yet contrary to orders which he his father had given as general; and this he did, notwithstanding that his son was victorious, lest there should be more evil in the example of authority despised, than good in the glory of slaying an enemy;if, I say, Torquatus acted thus, wherefore should they boast themselves, who, for the laws of a celestial country, despise all earthly good things, which are[Pg 211] loved far less than sons? If Furius Camillus, who was condemned by those who envied him, notwithstanding that he had thrown off from the necks of his countrymen the yoke of their most bitter enemies, the Veientes, again delivered his ungrateful country from the Gauls, because he had no other in which he could have better opportunities for living a life of glory;if Camillus did thus, why should he be extolled as having done some great thing, who, having, it may be, suffered in the church at the hands of carnal enemies most grievous and dishonouring injury, has not betaken himself to heretical enemies, or himself raised some heresy against her, but has rather defended her, as far as he was able, from the most pernicious perversity of heretics, since there is not another church, I say not in which one can live a life of glory, but in which eternal life can be obtained? If Mucius, in order that peace might be made with King Porsenna, who was pressing the Romans with a most grievous war, when he did not succeed in slaying Porsenna, but slew another by mistake for him, reached forth his right hand and laid it on a red-hot altar, saying that many such as he saw him to be had conspired for his destruction, so that Porsenna, terrified at his daring, and at the thought of a conspiracy of such as he, without any delay recalled all his warlike purposes, and made peace;if, I say, Mucius did this, who shall speak of his meritorious claims to the kingdom of heaven, if for it he may have given to the flames not one hand, but even his whole body, and that not by his own spontaneous act, but because he was persecuted by another? If Curtius, spurring on his steed, threw himself all armed into a precipitous gulf, obeying the oracles of their gods, which had commanded that the Romans should throw into that gulf the best thing which they possessed, and they could only understand thereby that, since they excelled in men and arms, the gods had commanded that an armed man should be cast headlong into that destruction;if he did this, shall we say that that man has done a great thing for the eternal city who may have died by a like death, not, however, precipitating himself spontaneously into a gulf, but having suffered this death at the hands of some enemy of his faith, more especially when he has received from his Lord, who is also King of[Pg 212] his country, a more certain oracle, "Fear not them who kill the body, but cannot kill the soul?"[214] If the Decii dedicated themselves to death, consecrating themselves in a form of words, as it were, that falling, and pacifying by their blood the wrath of the gods, they might be the means of delivering the Roman army;if they did this, let not the holy martyrs carry themselves proudly, as though they had done some meritorious thing for a share in that country where are eternal life and felicity, if even to the shedding of their blood, loving not only the brethren for whom it was shed, but, according as had been commanded them, even their enemies by whom it was being shed, they have vied with one another in faith of love and love of faith. If Marcus Pulvillus, when engaged in dedicating a temple to Jupiter, Juno, and Minerva, received with such indifference the false intelligence which was brought to him of the death of his son, with the intention of so agitating him that he should go away, and thus the glory of dedicating the temple should fall to his colleague;if he received that intelligence with such indifference that he even ordered that his son should be cast out unburied, the love of glory having overcome in his heart the grief of bereavement, how shall any one affirm that he has done a great thing for the preaching of the gospel, by which the citizens of the heavenly city are delivered from divers errors, and gathered together from divers wanderings, to whom his Lord has said, when anxious about the burial of his father, "Follow me, and let the dead bury their dead?"[215] Regulus, in order not to break his oath, even with his most cruel enemies, returned to them from Rome itself, because (as he is said to have replied to the Romans when they wished to retain him) he could not have the dignity of an honourable citizen at Rome after having been a slave to the Africans, and the Carthaginians put him to death with the utmost tortures, because he had spoken against them in the senate. If Regulus acted thus, what tortures are not to be despised for the sake of good faith toward that country to whose beatitude faith itself leads? Or what will a man have rendered to the Lord for all He has bestowed upon him, if, for the faithfulness he owes to Him, he shall have[Pg 213] suffered such things as Regulus suffered at the hands of his most ruthless enemies for the good faith which he owed to them? And how shall a Christian dare vaunt himself of his voluntary poverty, which he has chosen in order that during The Pilgrimage of this life he may walk the more disencumbered on the way which leads to the country where the true riches are, even God Himself;how, I say, shall he vaunt himself for this, when he hears or reads that Lucius Valerius, who died when he was holding the office of consul, was so poor that his funeral expenses were paid with money collected by the people?or when he hears that Quintius Cincinnatus, who, possessing only four acres of land, and cultivating them with his own hands, was taken from the plough to be made dictator,an office more honourable even than that of consul, and that, after having won great glory by conquering the enemy, he preferred notwithstanding to continue in his poverty? Or how shall he boast of having done a great thing, who has not been prevailed upon by the offer of any reward of this world to renounce his connection with that heavenly and eternal country, when he hears that Fabricius could not be prevailed on to forsake the Roman city by the great gifts offered to him by Pyrrhus king of the Epirots, who promised him the fourth part of his kingdom, but preferred to abide there in his poverty as a private individual? For if, when their republic,that is, the interest of the people, the interest of the country, the common interest,was most prosperous and wealthy, they themselves were so poor in their own houses, that one of them, who had already been twice a consul, was expelled from that senate of poor men by the censor, because he was discovered to possess ten pounds weight of silver-plate,since, I say, those very men by whose triumphs the public treasury was enriched were so poor, ought not all Christians, who make common property of their riches with a far nobler purpose, even that (according to what is written in the Acts of the Apostles) they may distribute to each one according to his need, and that no one may say that anything is his own, but that all things may be their common possession,[216]ought they not to understand that they should not vaunt themselves, because[Pg 214] they do that to obtain the society of angels, when those men did well-nigh the same thing to preserve the glory of the Romans?   How could these, and whatever like things are found in the Roman history, have become so widely known, and have been proclaimed by so great a fame, had not the Roman empire, extending far and wide, been raised to its greatness by magnificent successes? Wherefore, through that empire, so extensive and of so long continuance, so illustrious and glorious also through the virtues of such great men, the reward which they sought was rendered to their earnest aspirations, and also examples are set before us, containing necessary admonition, in order that we may be stung with shame if we shall see that we have not held fast those virtues for the sake of the most glorious city of God, which are, in whatever way, resembled by those virtues which they held fast for the sake of the glory of a terrestrial city, and that, too, if we shall feel conscious that we have held them fast, we may not be lifted up with pride, because, as the apostle says, "The sufferings of the present time are not worthy to be compared to the glory which shall be revealed in us."[217] But so far as regards human and temporal glory, the lives of these ancient Romans were reckoned sufficiently worthy. Therefore, also, we see, in the light of that truth which, veiled in the Old Testament, is revealed in the New, namely, that it is not in view of terrestrial and temporal benefits, which divine providence grants promiscuously to good and evil, that God is to be worshipped, but in view of eternal life, everlasting gifts, and of the society of the heavenly city itself;in the light of this truth we see that the Jews were most righteously given as a trophy to the glory of the Romans; for we see that these Romans, who rested on earthly glory, and sought to obtain it by virtues, such as they were, conquered those who, in their great depravity, slew and rejected the giver of true glory, and of the eternal city.

BOOK XIV. - Of the punishment and results of mans first sin, and of the propagation of man without lust, #City of God, #Saint Augustine of Hippo, #Christianity   But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book[50] of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in The Pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is[Pg 16] rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body;[51] they rejoice in hope, because there "shall be brought to pass the saying that is written, Death is swallowed up in victory."[52] In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that "because iniquity shall abound, the love of many shall wax cold."[53] They desire to persevere, because they hear that it is written, "He that endureth to the end shall be saved."[54] They grieve for sin, hearing that "If we say that we have no sin, we deceive ourselves, and the truth is not in us."[55] They rejoice in good works, because they hear that "the Lord loveth a cheerful giver."[56] In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, "If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted."[57] They desire to be tempted, because they hear one of the heroes of the city of God saying, "Examine me, O Lord, and tempt me: try my reins and my heart."[58] They grieve in temptations, because they see Peter weeping;[59] they rejoice in temptations, because they hear James saying, "My brethren, count it all joy when ye fall into divers temptations."[60]   And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also laboured more than all his fellow-apostles, and instructed the tribes of God's people by his[Pg 17] epistles, which edified not only those of his own time, but all those who were to be gathered in,that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men,[61] and pressing onwards for the prize of his high calling,[62]very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep;[63] though hampered by fightings without and fears within;[64] desiring to depart and to be with Christ;[65] longing to see the Romans, that he might have some fruit among them as among other Gentiles;[66] being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ;[67] having great heaviness and continual sorrow of heart for the Israelites,[68] because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God;[69] and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications.[70]

Phaedo, #unset, #Arthur C Clarke, #Fiction   My words, too, are only an echo; but there is no reason why I should not repeat what I have heard: and indeed, as I am going to another place, it is very meet for me to be thinking and talking of the nature of The Pilgrimage which I am about to make. What can I do better in the interval between this and the setting of the sun?   Then tell me, Socrates, why is suicide held to be unlawful? as I have certainly heard Philolaus, about whom you were just now asking, affirm when he was staying with us at Thebes: and there are others who say the same, although I have never understood what was meant by any of them.

The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction   in 1267, immediately after his conversion and at the age of 32 The Pilgrimage to St James of   Compostella. All masters, therefore, have used the allegory; and these imaginary accounts   --   precise concordances demonstrate that The Pilgrimage of Flamel is a pure allegory, a very   skillful and very ingenious fiction of the alchemical labor which the charitable and to which