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1.01_-_Newtonian_and_Bergsonian_Time

1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.

1.02_-_On_the_Knowledge_of_God.

1.04_-_On_Knowledge_of_the_Future_World.

1.05_-_On_the_Love_of_God.

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The_Book_of_Certitude_-_P2

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According to Suarez, theology is not a part of philosophy, but a supreme science having a supernatural justification and deriving its principles from Divine revelation. However, in his natural theology, Suarez examined the arguments for the existence of God. The attributes of God can be but dimly known by the unaided reason of man.

Angels of the Presence In Christianity, the seven Virtues or personified attributes of God, which were created by him and became the archangels. Equivalent to the seven manus produced by the ten prajapatis created by Brahma. “As it is the Lipika who project into objectivity from the passive Universal Mind the ideal plan of the universe, upon which the ‘Builders’ reconstruct the Kosmos after every Pralaya, it is they who stand parallel to the Seven Angels of the Presence, whom the Christians recognise in the Seven ‘Planetary Spirits’ or the ‘Spirits of the Stars;’ for thus it is they who are the direct amanuenses of the Eternal Ideation” or of Plato’s divine thought (SD 1:104) (SD 2:237, 573).

Attribute: Commonly, what is proper to a thing (Latm, ad-tribuere, to assign, to ascribe, to bestow). Loosely assimilated to a quality, a property, a characteristic, a peculiarity, a circumstance, a state, a category, a mode or an accident, though there are differences among all these terms. For example, a quality is an inherent property (the qualities of matter), while an attribute refers to the actual properties of a thing only indirectly known (the attributes of God). Another difference between attribute and quality is that the former refers to the characteristics of an infinite being, while the latter is used for the characteristics of a finite being. In metaphysics, an attribute is what is indispensable to a spiritual or material substance; or that which expresses the nature of a thing; or that without which a thing is unthinkable. As such, it implies necessarily a relation to some substance of which it is an aspect or conception. But it cannot be a substance, as it does not exist by itself. The transcendental attributes are those which belong to a being because it is a being: there are three of them, the one, the true and the good, each adding something positive to the idea of being. The word attribute has been and still is used more readily, with various implications, by substantialist systems. In the 17th century, for example, it denoted the actual manifestations of substance. [Thus, Descartes regarded extension and thought as the two ultimate, simple and original attributes of reality, all else being modifications of them. With Spinoza, extension and thought became the only known attributes of Deity, each expressing in a definite manner, though not exclusively, the infinite essence of God as the only substance. The change in the meaning of substance after Hume and Kant is best illustrated by this quotation from Whitehead: "We diverge from Descartes by holding that what he has described as primary attributes of physical bodies, are really the forms of internal relationships between actual occasions and within actual occasions" (Process and Reality, p. 471).] The use of the notion of attribute, however, is still favoured by contemporary thinkers. Thus, John Boodin speaks of the five attributes of reality, namely: Energy (source of activity), Space (extension), Time (change), Consciousness (active awareness), and Form (organization, structure). In theodicy, the term attribute is used for the essential characteristics of God. The divine attributes are the various aspects under which God is viewed, each being treated as a separate perfection. As God is free from composition, we know him only in a mediate and synthetic way thrgugh his attributes. In logic, an attribute is that which is predicated or anything, that which Is affirmed or denied of the subject of a proposition. More specifically, an attribute may be either a category or a predicable; but it cannot be an individual materially. Attributes may be essential or accidental, necessary or contingent. In grammar, an attribute is an adjective, or an adjectival clause, or an equivalent adjunct expressing a characteristic referred to a subject through a verb. Because of this reference, an attribute may also be a substantive, as a class-name, but not a proper name as a rule. An attribute is never a verb, thus differing from a predicate which may consist of a verb often having some object or qualifying words. In natural history, what is permanent and essential in a species, an individual or in its parts. In psychology, it denotes the way (such as intensity, duration or quality) in which sensations, feelings or images can differ from one another. In art, an attribute is a material or a conventional symbol, distinction or decoration.

God: In metaphysical thinking a name for the highest, ultimate being, assumed by theology on the basis of authority, revelation, or the evidence of faith as absolutely necessary, but demonstrated as such by a number of philosophical systems, notably idealistic, monistic and dualistic ones. Proofs of the existence of God fall apart into those that are based on facts of experience (desire or need for perfection, dependence, love, salvation, etc.), facts of religious history (consensus gentium, etc.)), postulates of morality (belief in ultimate justice, instinct for an absolute good, conscience, the categorical imperative, sense of duty, need of an objective foundation of morality, etc.)), postulates of reason (cosmological, physico-theological, teleological, and ontological arguments), and the inconceivableness of the opposite. As to the nature of God, the great variety of opinions are best characterized by their several conceptions of the attributes of God which are either of a non-personal (pantheistic, etc.) or personal (theistic, etc.) kind, representing concepts known from experience raised to a superlative degree ("omniscient", "eternal", etc.). The reality, God, may be conceived as absolute or as relative to human values, as being an all-inclusive one, a duality, or a plurality. Concepts of God calling for unquestioning faith, belief in miracles, and worship or representing biographical and descriptive sketches of God and his creation, are rather theological than metaphysical, philosophers, on the whole, utilizing the idea of God or its linguistic equivalents in other languages, despite popular and church implications, in order not to lose the feeling-contact with the rather abstract world-ground. See Religion, Philosophy of. -- K.F.L.

Real: A distinction belonging to a thing independently of the operation of the intellect, as that between the soul and body of man. A mental distinction (distinctio rationis) is one belonging to things through the operation of the intellect conceiving as distinct those things which are not really distinct, e.g. that between the attributes of God. -- H.G.

theology ::: n. --> The science of God or of religion; the science which treats of the existence, character, and attributes of God, his laws and government, the doctrines we are to believe, and the duties we are to practice; divinity; (as more commonly understood) "the knowledge derivable from the Scriptures, the systematic exhibition of revealed truth, the science of Christian faith and life."

THEOLOGY—The science that treats of the being of God, the attributes of God, the doctrine of the Trinity and creation and providence.

Zohar: A Jewish mystical work, the oldest known treatise on Hebrew esoteric teachings, which became the classic text of the Kabalah and the Bible of medieval mysticism and occultism. It is a compendium of Jewish esoteric thought on the nature and attributes of God, the mysteries of the Tetragrammaton (q.v.), the evolution of the cosmos, the nature of man’s soul, magic, astrology, etc.

KEYS (10k)

   1 Manly P Hall
   1 Jordan Peterson
   1 Daniel C Matt
   1 Bonaventure
   1 Baruch Spinoza

NEW FULL DB (2.4M)

   5 Baruch Spinoza
   3 A W Tozer
   3 Abu Hamid al-Ghazali
   2 Ralph Waldo Emerson
   2 Manly P Hall

1:Individual things are nothing but modifications of the attributes of God, or modes by which the attributes of God are expressed in a fixed and definite manner.    ~ Baruch Spinoza,

2:The creatures of the sense world signify the invisible attributes of God, partly because God is the origin, exemplar, and end of every creature, and every effect is the sign of its cause, the exemplification of its exemplar, and the path to the end, to which leads… ~ Bonaventure,

3:In the Mysteries the seven Logi, or Creative Lords, are shown as streams of force issuing from the mouth of the Eternal One. This signifies the spectrum being extracted from the white light of the Supreme Deity. The seven Creators, or Fabricators, of the inferior spheres were called by the Jews the Elohim. By the Egyptians they were referred to as the Builders (sometimes as the Governors) and are depicted with great knives in their hands with which they carved the universe from its primordial substance. Worship of the planets is based upon their acceptation as the cosmic embodiments of the seven creative attributes of God. The Lords of the planets were described as dwelling within the body of the sun, for the true nature of the sun, being analogous to the white light, contains the seeds of all the tone and color potencies which it manifests. ~ Manly P Hall, The Secret Teachings of all Ages,

4:From above to below, the sefirot depict the drama of emanation, the transition from Ein Sof to creation. In the words of Azriel of Gerona, "They constitute the process by which all things come into being and pass away." From below to above, the sefirot constitute a ladder of ascent back to the One. The union of Tif'eret and Shekhinah gives birth to the human soul, and the mystical journey begins with the awareness of this spiritual fact of life. Shekhinah is the opening to the divine: "One who enters must enter through this gate." Once inside, the sefirot are no longer an abstract theological system; they become a map of consciousness. The mystic climbs and probes, discovering dimensions of being. Spiritual and psychological wholeness is achieved by meditating on the qualities of each sefirah, by imitating and integrating the attributes of God. "When you cleave to the sefirot, the divine holy spirit enters into you, into every sensation and every movement." But the path is not easy. Divine will can be harsh: Abraham was commanded to sacrifice Isaac in order to balance love with rigor. From the Other Side, demonic forces threaten and seduce. [The demonic is rooted in the divine]. Contemplatively and psychologically, evil must be encountered, not evaded. By knowing and withstanding the dark underside of wisdom, the spiritual seeker is refined.~ Daniel C Matt, The Essential Kabbalah, 10,

5:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being. There's a fatherly aspect, so here's what God as a father is like. You can enter into a covenant with it, so you can make a bargain with it. Now, you think about that. Money is like that, because money is a bargain you make with the future. We structured our world so that you can negotiate with the future. I don't think that we would have got to the point where we could do that without having this idea to begin with. You can act as if the future's a reality; there's a spirit of tradition that enables you to act as if the future is something that can be bargained with. That's why you make sacrifices. The sacrifices were acted out for a very long period of time, and now they're psychological. We know that you can sacrifice something valuable in the present and expect that you're negotiating with something that's representing the transcendent future. That's an amazing human discovery. No other creature can do that; to act as if the future is real; to know that you can bargain with reality itself, and that you can do it successfully. It's unbelievable. It responds to sacrifice. It answers prayers. I'm not saying that any of this is true, by the way. I'm just saying what the cloud of ideas represents. It punishes and rewards. It judges and forgives. It's not nature. One of the things weird about the Judeo-Christian tradition is that God and nature are not the same thing, at all. Whatever God is, partially manifest in this logos, is something that stands outside of nature. I think that's something like consciousness as abstracted from the natural world. It built Eden for mankind and then banished us for disobedience. It's too powerful to be touched. It granted free will. Distance from it is hell. Distance from it is death. It reveals itself in dogma and in mystical experience, and it's the law. That's sort of like the fatherly aspect. The son-like aspect. It speaks chaos into order. It slays dragons and feeds people with the remains. It finds gold. It rescues virgins. It is the body and blood of Christ. It is a tragic victim, scapegoat, and eternally triumphant redeemer simultaneously. It cares for the outcast. It dies and is reborn. It is the king of kings and hero of heroes. It's not the state, but is both the fulfillment and critic of the state. It dwells in the perfect house. It is aiming at paradise or heaven. It can rescue from hell. It cares for the outcast. It is the foundation and the cornerstone that was rejected. It is the spirit of the law. The spirit-like aspect. It's akin to the human soul. It's the prophetic voice. It's the still, small voice of conscience. It's the spoken truth. It's called forth by music. It is the enemy of deceit, arrogance, and resentment. It is the water of life. It burns without consuming. It's a blinding light. That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series, 1,

*** WISDOM TROVE ***

1:If we take away any of the attributes of God, we do not weaken God but we weaken our concept of God. ~ aiden-wilson-tozer, @wisdomtrove

2:Among the attributes of God, although they are equal, mercy shines with even more brilliance than justice. ~ miguel-de-cervantes, @wisdomtrove

3:When God justifies a sinner, everything in God is on the sinner's side. All the attributes of God are on the sinner's side. It isn't that mercy is pleading for the sinner and justice is trying to beat him to death. All of God does all that God does. ~ aiden-wilson-tozer, @wisdomtrove

4:One way for attaining Bhakti is by repeating the name of God a number of times. Mantras have effect: the mere repetition of words... . To obtain Bhakti, seek the company of holy men who have Bhakti, and read books like the Gita and the Imitation of Christ; always think of the attributes of God. ~ swami-vivekananda, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:God and all attributes of God are eternal. ~ Baruch Spinoza,

2:The attributes of God tell us what He is and who He is. ~ William Ames,

3:God and all attributes of God are eternal. ~ Baruch Spinoza, in Ethica Ordine Geometrico Demonstrata (1677), Prop. 19,

4:Knowing God’s love, knowing God’s goodness, and learning to embrace those attributes of God prompt us to pray. ~ Scot McKnight,

5:Among the attributes of God, although they are equal, mercy shines with even more brilliance than justice. ~ Miguel de Cervantes,

6:Humor must be one of the chief attributes of God. Plants and animals that are distinctly humorous in form and characteristics are God's jokes. ~ Mark Twain,

7:Individual things are nothing but modifications of the attributes of God, or modes by which the attributes of God are expressed in a fixed and definite manner. ~ Baruch Spinoza,

8:Individual things are nothing but modifications of the attributes of God, or modes by which the attributes of God are expressed in a fixed and definite manner.    ~ Baruch Spinoza,

9:The simplest definition of spirituality is self-awareness. Inside yourself is the peace, love, and truth that are attributes of God. When you contact this place, you meet your true self. ~ Deepak Chopra,

10:Individual things are nothing but modifications of the attributes of God, or modes by which the attributes of God are expressed in a fixed and definite manner. ~ Baruch Spinoza, in Ethica Ordine Geometrico Demonstrata (1677), Prop. 25,

11:Shall it any longer be said that a science [geology], which unfolds such abundant evidence of the Being and Attributes of God, can reasonably be viewed in any other light than as the efficient Auxiliary and Handmaid of Religion? ~ William Buckland,

12:The attributes of God, though intelligible to us on their surface yet, for the very reason that they are infinite, transcend our comprehension, when they are dwelt upon, when they are followed out, and can only be received by faith. ~ John Henry Newman,

13:Preferring the comforting messages of certain attributes of God, our lives have become a trifling with His holiness. We desperately need to regain this view of the highness and the holiness of God. His holiness is the ultimate clarity. ~ James MacDonald,

14:The attributes of God, though intelligible to us on their surface yet, for the very reason that they are infinite, transcend our comprehension, when they are dwelt upon, when they are followed out, and can only be received by faith. ~ Saint John Henry Newman,

15:When God justifies a sinner, everything in God is on the sinner's side. All the attributes of God are on the sinner's side. It isn't that mercy is pleading for the sinner and justice is trying to beat him to death. All of God does all that God does. ~ A W Tozer,

16:As our faith grows and we come to know more about the attributes of God and his role in our lives and our obedience, we learn to see our weakness in light of these words, "For is it God who works in you, both to will and to work for his good pleasure" (Phil. 2:13). ~ Hayley DiMarco,

17:When we teach our children to be good, to be gentle, to be forgiving (all these are attributes of God), to be generous, to love their follow men, to regard this present age as nothing, we instill virtue in their souls, and reveal the image of God within them. ~ Saint John Chrysostom,

18:The general principles on which the fathers achieved independence were the general principles of Christianity. I will avow that I then believed, and now believe, that those general principles of Christianity are as eternal and immutable as the existence and attributes of God. ~ John Adams,

19:Now I will avow, that I then believed and now believe that those general principles of Christianity are as eternal and immutable as the existence and attributes of God; and that those principles of liberty are as unalterable as human nature and our terrestrial, mundane system. ~ Thomas Jefferson,

20:One way for attaining Bhakti is by repeating the name of God a number of times. Mantras have effect: the mere repetition of words.... To obtain Bhakti, seek the company of holy men who have Bhakti, and read books like the Gita and the Imitation of Christ; always think of the attributes of God. ~ Swami Vivekananda,

21:The root of my understanding of the attributes of God is simply that when I come to God, my need will determine which of God’s attributes, at that moment, I need to celebrate. Just as the judgment of God is God’s justice confronting moral iniquity, and then judgment falls, so the mercy of God is God’s goodness confronting human guilt and suffering. ~ A W Tozer,

22:Three reasons God commands us to pray correlate to our three deepest needs, the fundamental needs of the three powers of our soul: prayer gives truth to our mind, goodness to our will, and beauty to our heart. 'The true, the good, and the beautiful' are the three things we need and love the most, because they are the three attributes of God. ~ Peter Kreeft,

23:own spirits (Rom 8:16), has desires that are in opposition to the flesh (Gal 5:17), helps us in our weakness (Rom 8:26), intercedes in our behalf (Rom 8:26–27), works all things together for our ultimate good (Rom 8:28),[5] strengthens believers (Eph 3:16), and is grieved by our sinfulness (Eph 4:30). Furthermore, the fruit of the Spirit’s indwelling are the personal attributes of God (Gal 5:22–23). ~ Gordon D Fee,

24:We cannot take our plates and help ourselves to only those attributes of God we find tasteful and pass by those attributes we find unpalatable. In practice, this is done every day. It is the basis of idolatry; we first deconstruct God by stripping Him of some of His attributes and then refashion Him into a different God more to our liking. An idol is a false god that serves as a substitute for the real God. ~ R C Sproul,

25:When we present the gospel, we try to answer one question: How do I keep from going to hell? After that question is answered, we stop asking questions about God. With the American church being so concerned about converts, we don’t take the time to present the God-centered universe to people. We don’t try to dig deep into the truth of God. We need to learn the attributes of God before we know what He is like. ~ Francis Chan,

26:Systematic theology will ask questions like "What are the attributes of God? What is sin? What does the cross achieve?" Biblical theology tends to ask questions such as "What is the theology of the prophecy of Isaiah? What do we learn from John's Gospel? How does the theme of the temple work itself out across the entire Bible?" Both approaches are legitimate; both are important. They are mutually complementary. ~ D A Carson,

27:I have found that the more I reflect philosophically on the attributes of God the more overwhelmed I become at his greatness and the more excited I become about Bible doctrine. Whereas easy appeals to mystery prematurely shut off reflection about God, rigorous and earnest effort to understand him is richly rewarded with deeper appreciation of who he is, more confidence in his reality and care, and a more intelligent and profound worship of his person. ~ William Lane Craig,

28:as there is no screen or ceiling between our heads and the infinite heavens, so is there no bar or wall in the soul where man, the effect, ceases, and God, the cause, begins. The walls are taken away. We lie open on one side to the deeps of spiritual nature, to the attributes of God. Justice we see and know, Love, Freedom, Power. These natures no man ever got above, but they tower over us, and most in the moment when our interests tempt us to wound them. ~ Ralph Waldo Emerson,

29:...as there is no screen or ceiling between our heads and the infinite heavens, so is there no bar or wall in the soul where man, the effect, ceases, and God, the cause, begins. The walls are taken away. We lie open on one side to the deeps of spiritual nature, to the attributes of God. Justice we see and know, Love, Freedom, Power. These natures no man ever got above, but they tower over us, and most in the moment when our interests tempt us to wound them. ~ Ralph Waldo Emerson,

30:The attributes of God have been carefully explored. But the Devil's attributes have been left vague. I think I've found one of them. It is he who puts the prices on things." "Doesn't God put a price on things?" "No. One of his attributes is magnanimity. But the Devil is a setter of prices, and a usurer, as well. You buy from him at an agreed price, but the payments are all on time, and the interest is charged on the whole of the principal, right up to the last payment, however much of the principal you think you have paid off in the meantime. ~ Robertson Davies,

31:That is precisely where we are in the church. You have to work on people for weeks to get them to see that they are in a rut. It would be cruel to do if there was not a remedy. But the justice of God is on the side of the confessing sinner. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). Because Jesus Christ died, because He was God and because He was man, His atonement was absolutely and fully efficacious. All of the attributes of God are on the side of the person who confesses his or her sin and turns and runs to the feet of Jesus. ~ A W Tozer,

32:How will you get the strength to be courageous like that? By looking at Jesus himself. Because if you think it takes courage to be with him, consider that it took infinitely more courage for him to be with you. Only Christianity says one of the attributes of God is courage. No other religion has a God who needed courage. As Packer points out, Jesus could save us only by facing an agonizing death that had him wrestling in sweat in the Garden of Gethsemane. He became mortal and vulnerable so that he could suffer, be betrayed and killed. He faced all these things for you, and he thought it worth it. Look at him facing the darkness for you. That will enable you to face any darkness yourself. You ~ Timothy J Keller,

33:In the Mysteries the seven Logi, or Creative Lords, are shown as streams of force issuing from the mouth of the Eternal One. This signifies the spectrum being extracted from the white light of the Supreme Deity. The seven Creators, or Fabricators, of the inferior spheres were called by the Jews the Elohim. By the Egyptians they were referred to as the Builders (sometimes as the Governors) and are depicted with great knives in their hands with which they carved the universe from its primordial substance. Worship of the planets is based upon their acceptation as the cosmic embodiments of the seven creative attributes of God. The Lords of the planets were described as dwelling within the body of the sun, for the true nature of the sun, being analogous to the white light, contains the seeds of all the tone and color potencies which it manifests. ~ Manly P Hall, The Secret Teachings of all Ages,

34:In the Mysteries the seven Logi, or Creative Lords, are shown as streams of force issuing from the mouth of the Eternal One. This signifies the spectrum being extracted from the white light of the Supreme Deity. The seven Creators, or Fabricators, of the inferior spheres were called by the Jews the Elohim. By the Egyptians they were referred to as the Builders (sometimes as the Governors) and are depicted with great knives in their hands with which they carved the universe from its primordial substance. Worship of the planets is based upon their acceptation as the cosmic embodiments of the seven creative attributes of God. The Lords of the planets were described as dwelling within the body of the sun, for the true nature of the sun, being analogous to the white light, contains the seeds of all the tone and color potencies which it manifests. ~ Manly P Hall, The Secret Teachings of all Ages,

35:We have already shown that things have three degrees of existence. The first is in individuals, and this existence is qualified by eternity with regard to whatever applies to the essence and the attributes of God-great and glorious. The second degree is in minds, and this is created since minds are created, while the third is in speech and comprises names. This degree is also created in the creation of speech. Indeed, we intend 'the knowledges' by the thing established in minds, and when related to the essence of God-great and glorious-these are eternal, because God-great and glorious-is existent and knowing in eternity, and knows Himself to be existent and knowing. And His existence was affirmed in Himself and also in His knowledge. And the names which He will inspire in His servants and which He creates in their minds and their speech were also known by Him. From this interpretation, it becomes possible to say: there are names in eternity. ~ Abu Hamid al-Ghazali,

36:From above to below, the sefirot depict the drama of emanation, the transition from Ein Sof to creation. In the words of Azriel of Gerona, "They constitute the process by which all things come into being and pass away." From below to above, the sefirot constitute a ladder of ascent back to the One. The union of Tif'eret and Shekhinah gives birth to the human soul, and the mystical journey begins with the awareness of this spiritual fact of life. Shekhinah is the opening to the divine: "One who enters must enter through this gate." Once inside, the sefirot are no longer an abstract theological system; they become a map of consciousness. The mystic climbs and probes, discovering dimensions of being. Spiritual and psychological wholeness is achieved by meditating on the qualities of each sefirah, by imitating and integrating the attributes of God. "When you cleave to the sefirot, the divine holy spirit enters into you, into every sensation and every movement." But the path is not easy. Divine will can be harsh: Abraham was commanded to sacrifice Isaac in order to balance love with rigor. From the Other Side, demonic forces threaten and seduce. [The demonic is rooted in the divine]. Contemplatively and psychologically, evil must be encountered, not evaded. By knowing and withstanding the dark underside of wisdom, the spiritual seeker is refined.~ Daniel C Matt, The Essential Kabbalah, 10,

37:That shifting, layered sensibility is also, in part, the world into which the King James Bible was born. The king’s instructions were perfectly explicit: they were to use ‘circumlocution’, in other words language in which meaning was to be ‘sett forth gorgeously’. There was no terror of richness in this. Richness, as King David had known when he decorated the temple for God, was one of the attributes of God. Majesty, honour and power were gorgeous in themselves and the Jacobean sense of the beautiful loved both pearls and diamonds, both openness and ceremony. Miles Smith referred in his Preface to ‘the Sun of righteousness, the Son of God’, and it was the beams of that sun which the King James Translators would bring to the people. But the sense of clarity and directness was sewn and fused to those other Jacobean virtues: a pattern of order and authority; the majestic substance, the ‘meat’ of the word of God; the great ceremonial atmosphere of its long, carefully organised, musical rhythms, a ceremony of the word; an atmosphere both godly and kingly; both rich and pure, both multiplicitous and plain. This Bible, in other words, would absorb the full aesthetics of the age. You only have to read the Translators at full flood, feeling behind them the sense of unstoppable divine authority, to hear the immense, gilded majesty of the translation. In describing God’s assembling of the armies of a vengeful justice, they reached their apogee: ~ Adam Nicolson,

38:A second way of sharing in these meanings belongs to those who so highly esteem what is disclosed to them of the attributes of majesty that their high regard releases a longing to possess this attribute in every way possible to them, so that they may grow closer to the Truth-in quality not in place; and with the possession of such characteristics they become similar to the angels, who have been brought near to God-great and glorious. Moreover, it is inconceivable that a heart be filled with high regard for such an attribute and be illuminated by it without a longing for this attribute following upon it, as well as a passionate love for that perfection and majesty, intent upon being adorned with that attribute in its totality-inasmuch as that is possible to one who so esteems it. And if not in its totality, the esteem for this attribute will necessarily provoke in him the longing for as much of it as he can assimilate. No-one will lack this longing except for one of two reasons: either from inadequate knowledge and certainty that the attribute in question is one of the attributes of majesty and perfection, or from the fact that one's heart is filled with another longing and absorbed by it. For when a disciple observes the perfection of his master in knowledge, longing will be triggered in him to be like him and to follow his example-unless he be filled with hunger, for example, so that the preoccupation of his innards for food could prevent the longing for knowledge from arising in him. So it is necessary for the one who would contemplate the attributes of God most high to have emptied his heart of desiring anything except God- great and glorious. For knowledge is the seed of longing, but only to the extent that it encounters a heart freed from the thorns of the passions, for unless the heart be empty the seed will not bear fruit. ~ Abu Hamid al-Ghazali,

39:Counsel: It is hardly a secret that man has a share in the attribute of 'knower', yet man's knowledge is different from that of God the most high in three specific ways. First, regarding the multitude of things known: although the things man knows are wide-ranging, they are limited to his heart, and how could they correspond to what is infinite? Secondly, that man's disclosure, while clear, does not reach the goal beyond which no goal is possible; rather his seeing of things is like seeing them behind a thin veil. You should not deny degrees of disclosure, because inward vision is like outward sight, so there is a difference between what is clear at the time of departure and what becomes clear in morning light. Thirdly, that the knowledge which God-may He be praised and exalted-has of things is not derived from things but things are derived from it, while man's knowledge of things is contingent upon things and results from them. Now if it is difficult for you to understand the difference, compare the knowledge of one who learns chess to the knowledge of the person who devised it. For the knowledge of the person who devised it is itself the cause of the existence of chess, while the fact that chess exists is the cause of the knowledge of one who learns it. The knowledge of the one who devised it precedes chess, while the knowledge of the learner follows upon it and comes afterwards. Similarly, the knowledge which God-great and glorious-has of things precedes them and causes them, while our knowledge is not like that. Man's distinction is due to knowledge, inasmuch as it is one of the attributes of God-great and glorious; yet that knowledge is more distinguished whose objects are more distinguished, and the most distinguished object of knowledge is God the most high. Likewise, knowing God the most high is the most beneficial knowledge of all, while knowledge of the rest of things is only distinguished because it is knowledge of the actions of God-great and glorious, or knowledge of the way which brings man closer to God-great and glorious, or the thing which facilitates attaining to knowledge of God the most high and closeness to Him. All knowledge other than that cannot claim much distinction. ~ Abu Hamid al-Ghazali,

40:Theism and materialism, so indifferent when taken retrospectively, point, when we take them prospectively, to wholly different outlooks of experience. For, according to the theory of mechanical evolution, the laws of redistribution of matter and motion, tho they are certainly to thank for all the good hours which our organisms have ever yielded us and for all the ideals which our minds now frame, are yet fatally certain to undo their work again, and to redissolve everything that they have once evolved. You all know the picture of the last state of the universe which evolutionary science foresees. I cannot state it better than in Mr. Balfour's words: That is the sting of it, that in the vast driftings of the cosmic weather, tho many a jeweled shore appears, and many an enchanted cloud-bank floats away, long lingering ere it be dissolved—even as our world now lingers, for our joy-yet when these transient products are gone, nothing, absolutely NOTHING remains, of represent those particular qualities, those elements of preciousness which they may have enshrined. Dead and gone are they, gone utterly from the very sphere and room of being. Without an echo; without a memory; without an influence on aught that may come after, to make it care for similar ideals. This utter final wreck and tragedy is of the essence of scientific materialism as at present understood. The lower and not the higher forces are the eternal forces, or the last surviving forces within the only cycle of evolution which we can definitely see. Mr. Spencer believes this as much as anyone; so why should he argue with us as if we were making silly aesthetic objections to the 'grossness' of 'matter and motion,' the principles of his philosophy, when what really dismays us is the disconsolateness of its ulterior practical results? No the true objection to materialism is not positive but negative. It would be farcical at this day to make complaint of it for what it IS for 'grossness.' Grossness is what grossness DOES—we now know THAT. We make complaint of it, on the contrary, for what it is NOT—not a permanent warrant for our more ideal interests, not a fulfiller of our remotest hopes. The notion of God, on the other hand, however inferior it may be in clearness to those mathematical notions so current in mechanical philosophy, has at least this practical superiority over them, that it guarantees an ideal order that shall be permanently preserved. A world with a God in it to say the last word, may indeed burn up or freeze, but we then think of him as still mindful of the old ideals and sure to bring them elsewhere to fruition; so that, where he is, tragedy is only provisional and partial, and shipwreck and dissolution not the absolutely final things. This need of an eternal moral order is one of the deepest needs of our breast. And those poets, like Dante and Wordsworth, who live on the conviction of such an order, owe to that fact the extraordinary tonic and consoling power of their verse. Here then, in these different emotional and practical appeals, in these adjustments of our concrete attitudes of hope and expectation, and all the delicate consequences which their differences entail, lie the real meanings of materialism and spiritualism—not in hair-splitting abstractions about matter's inner essence, or about the metaphysical attributes of God. Materialism means simply the denial that the moral order is eternal, and the cutting off of ultimate hopes; spiritualism means the affirmation of an eternal moral order and the letting loose of hope. Surely here is an issue genuine enough, for anyone who feels it; and, as long as men are men, it will yield matter for a serious philosophic debate. ~ William James,

41:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being. There's a fatherly aspect, so here's what God as a father is like. You can enter into a covenant with it, so you can make a bargain with it. Now, you think about that. Money is like that, because money is a bargain you make with the future. We structured our world so that you can negotiate with the future. I don't think that we would have got to the point where we could do that without having this idea to begin with. You can act as if the future's a reality; there's a spirit of tradition that enables you to act as if the future is something that can be bargained with. That's why you make sacrifices. The sacrifices were acted out for a very long period of time, and now they're psychological. We know that you can sacrifice something valuable in the present and expect that you're negotiating with something that's representing the transcendent future. That's an amazing human discovery. No other creature can do that; to act as if the future is real; to know that you can bargain with reality itself, and that you can do it successfully. It's unbelievable. It responds to sacrifice. It answers prayers. I'm not saying that any of this is true, by the way. I'm just saying what the cloud of ideas represents. It punishes and rewards. It judges and forgives. It's not nature. One of the things weird about the Judeo-Christian tradition is that God and nature are not the same thing, at all. Whatever God is, partially manifest in this logos, is something that stands outside of nature. I think that's something like consciousness as abstracted from the natural world. It built Eden for mankind and then banished us for disobedience. It's too powerful to be touched. It granted free will. Distance from it is hell. Distance from it is death. It reveals itself in dogma and in mystical experience, and it's the law. That's sort of like the fatherly aspect. The son-like aspect. It speaks chaos into order. It slays dragons and feeds people with the remains. It finds gold. It rescues virgins. It is the body and blood of Christ. It is a tragic victim, scapegoat, and eternally triumphant redeemer simultaneously. It cares for the outcast. It dies and is reborn. It is the king of kings and hero of heroes. It's not the state, but is both the fulfillment and critic of the state. It dwells in the perfect house. It is aiming at paradise or heaven. It can rescue from hell. It cares for the outcast. It is the foundation and the cornerstone that was rejected. It is the spirit of the law. The spirit-like aspect. It's akin to the human soul. It's the prophetic voice. It's the still, small voice of conscience. It's the spoken truth. It's called forth by music. It is the enemy of deceit, arrogance, and resentment. It is the water of life. It burns without consuming. It's a blinding light. That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series, 1,

   4 Sufism
   1 Cybernetics
   1 Baha i Faith


   4 Al-Ghazali


   4 The Alchemy of Happiness

1.01 - Newtonian and Bergsonian Time, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics   self-­contained attributes of God; but Spinoza is not dynamically   minded, and gives little or no attention to the mechanism of

1.01 - On knowledge of the soul, and how knowledge of the soul is the key to the knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism   All existence is of two kinds, one is of the world of decrees, and the other is of the world of creation. "To him belongs creation and decree."2 The matters which belong to the world of decrees are those which have not superficies, [17] quantity, or form: to the world of creation belong those which do have both quantity and form. The creation spoken of in the verse is in the sense of foreordination and not of actual formation. Hence those who say that the spirit is created, and is also from all eternity are in error, for nothing is eternal except the being and attributes of God.   Those also, who say that the spirit is but an accident, are in error, for the spirit exists by itself in the body, and an accident is that which subsists with something else. And those who say that the spirit is matter are in error, for matter is that which can be divided, and spirit is not susceptible of division. There is spirit, beloved, which is called animal spirit, which is susceptible of division. It is found in animals. But that spirit, which has the property of knowing God, and which is called the heart, is not found in beasts, nor is it matter or an accident. The heart, on the contrary, has been created with angelic qualities. It is a substance of which it is difficult to apprehend the essence. The law does not permit it to be explained, but there is no occasion for the student being acquainted with it at the outset of his journey. That which is necessary to the student is pious ardor and zeal, and this must be called into exercise in perfection. It is God who graciously teaches the student what spirit is, as we find in the Holy Book: "We will direct in our way, all those who shall strive to propagate our worship."1 And if a man does not strive earnestly for the faith, there is no use of explaining to him the essence of spirit. It is, however, lawful to explain to him the instruments by which it operates.

1.02 - On the Knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism   It has been shown that man from his own existence, knows the existence of his creator, that from his analysis of the materials of which his body is composed and of its distinctive characters he understands the almighty power of God, that from the uses, the arrangement and the combination of his organs, he knows the omniscient wisdom of God, and that his clemency and compassion extend to [45] all. He knows, also, that these many mercies and bounties are bestowed upon him without his seeking or care, from God's rich and overflowing grace. Now in this way it is possible that the knowledge of the soul should become the key to the knowledge of God. For just as from a survey of your own being and attributes, you have in a contracted form learned the being and attributes of God, it is also possible to understand how the freedom and the holiness of God, bear a resemblance to the freedom of your soul.   Know, that God exists exempt from and independent of the notions that enter the mind, and the forms that are produced in the imagination, that he is not subjected to reasoning, and time and place cannot be ascribed to him. Still his exercise of power and the manifestation of his glory are not independent of place. But in the same manner, this independence and freedom is possible in your soul. The spirit, for example, which we call heart is exempt from the entrance of fancies and imaginations, and also from size and divisibility. Nor has it form or color, for if it had, it could be seen by the eye, and would enter into the sphere of fancy and imagination, and its beauty or ugliness, its greatness or littleness would be known. If any one ask you about your soul, you may answer, "It exists by the will of God: it has neither quantity or physical quality; it is exempt from being known." Beloved, since you are incapable of knowing the spirit which is in your body, how should it be possible for you to know God, who created spirits, bodies and all things, who is himself foreign to all of them, and who is not of their class and kind ? It is one of the most important things, yea, a most necessary duty, to treat of God as holy, independent and free.   --   And now, student of the divine mysteries, that you have in general understood, as far as your mind can reach, the being and attributes of God, by having your own soul as an example, it is important that you should become acquainted with the influence of the word, government and sovereignty of God in the world. This is called knowledge of operation. You ought to understand, also, as far as reason can go, the government that he exercises over the body, so that you may comprehend in what way creatures obey the word and the will of God, in what way the angels by his decree convey their ministrations from heaven to earth, in what way the movements of the heavens and the revolutions of the constellations are effected, and what is the key to the method by which the orders of dæmons are effected. But unless you know in what way you exercise authority over your body, what probability is there that you can understand how God exercises control over all things.   "Know thyself, and thou shalt know thy Lord." Observe then that when you desire to write upon paper the phrase, In the name of God, there arises first of all an inclination and a decision in the heart to write it. Next in order, that inclination and decision by means of the animal spirit is carried to the brain. When that decision has reached the brain then the image of the phrase, In the name of God is formed in the faculty of imagination in the brain. Afterwards the image reaches a nerve resembling a white thread, and descends by means of it to the ends of the fingers. Finally by means of the senses the fingers write the phrase In the name of God, in the form in which by the will of the heart, it exists in the treasury of the imagination. Again, also, when the will of God is to anything, a token of it rises and appears in [48] the empyreal heaven. And there is an essence called both the Spirit of Power, and the Holy Spirit, by means of which it arrives at the throne in the heavens. As the phrase, In the name of God, appears in the treasury of the imagination, so the image of the thing dependent on the will of God appears upon the Preserved Tablet. The angels appointed to serve in the empyrean and at the throne, cause it to descend to the inferior world, and by means of the periods and hours of the constellations, it is made to appear through the four elementary qualities - heat, cold, moisture and dryness. As the phrase In the name of God is written down by first dipping the pen in the ink, so the thing which God wills, comes to light by mixing heat and cold with water and earth. As paper is so adapted to writing as to preserve the forms which are written upon it, so dryness and moisture are recipient of those other forms and preserve the images that are produced. If moisture did not exist, forms and images could not be preserved. In the same manner as by the will of the heart and by the method above mentioned, the image In the name of God, which is in the treasury of the imagination is painted with the pen upon paper, so also the will of God, which is an image produced upon the Preserved Tablet in the empyrean, is produced and made visible in the material world, by means of the angels, the constellations and the elemental qualities of water and earth.

1.04 - On Knowledge of the Future World., #The Alchemy of Happiness, #Al-Ghazali, #Sufism   It is plain, then, that a knowledge of the future world cannot be acquired, until we have learned the true nature of the two spirits. We cannot obtain, for example, a knowledge of God, unless we previously possess a knowledge of the soul. But as Islamism consists essentially in believing and confessing the Lord God and the future world, it becomes our duty to acquire a knowledge of the future world as far as the thing is possible. There is, however, a mystery regarding the future world, which the holy law has not authorized to be explained or to be mentioned, because it could not possibly be understood. Seeing then that the knowledge of the future world cannot possibly be acquired, until that mystery is revealed, strive that it may be revealed in your own soul by pious endeavor, self-denial and divine guidance. You cannot learn it by any possible efforts from any other person by the hearing of the ear. Many persons have heard this mystery, which represents one of the attributes of God, but they did not acknowledge it as true, and said that it was impossible, not because it was in its nature exempt from being known, but because it was an unemployed mystery. It is not named either in the Koran or in the Traditions. God commanded the prophets not to inform the people of the essence of his attributes, saying "for they will not understand them, will accuse you of falsehood, and will do injury to themselves."   [79]

1.05 - On the Love of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism   The third cause is the love that is aroused by contemplation of the attributes of God, His power and wisdom, of which human power and wisdom are but the feeblest reflections. This love is akin to that we feel to the great and   {p. 122}

Averroes Search, #Labyrinths, #Jorge Luis Borges, #Poetry   (he said) is one of the attributes of God, as is His piety; it is copied in a   book, uttered by the tongue, remembered in the heart, and the language and

The Book of Certitude - P2, #The Book of Certitude, #Baha u llah, #Baha i   From that which hath been said it becometh evident that all things, in their inmost reality, testify to the revelation of the names and attributes of God within them. Each according to its capacity, indicateth, and is expressive of, the knowledge of God. So potent and universal is this revelation, that it hath encompassed all things, visible and invisible. Thus hath He revealed: "Hath aught else save Thee a power of revelation which is not possessed by Thee, that it could have manifested Thee? Blind is the eye which doth not perceive Thee." Likewise, hath the eternal King spoken: "No thing have I perceived, except that I perceived God within it, God before it, or God after it." Also in the tradition of Kumayl it is written: "Behold, a light hath shone forth out of the Morn of eternity, and lo! its waves have penetrated the inmost reality of all men." Man, the noblest and most perfect of all created things, excelleth them all in the intensity of this revelation, and is a fuller expression of its glory. And of all men, the most accomplished, the most distinguished and the most excellent are the Manifestations of the Sun of Truth. Nay, all else besides these Manifestations, live by the operation of their Will, and move and have their being through the outpourings of their grace. "But for Thee, I would have not created the heavens." Nay, all in their holy presence fade into utter nothingness, and are a thing forgotten. Human tongue can never befittingly sing their praise, and human speech can never unfold their mystery. These Tabernacles of holiness, these primal Mirrors which reflect the light of unfading glory, are but expressions of Him Who is the Invisible of the Invisibles. By the revelation of these gems of divine virtue all the names and attributes of God, such as knowledge and power, sovereignty and dominion, mercy and wisdom, glory, bounty and grace, are made manifest. ["And of all men..."] The Revelation of Bahá'u'lláh vol. 1 p. 177   103   These attributes of God are not and have never been vouchsafed specially unto certain Prophets, and withheld from others. Nay, all the Prophets of God, His well-favoured, His holy, and chosen Messengers, are, without exception, the bearers of His names, and the embodiments of His attributes. They only differ in the intensity of their revelation, and the comparative potency of their light. Even as He hath revealed: "Some of the Apostles We have caused to excel the others." 1 It hath therefore become manifest and evident that within the tabernacles of these Prophets and chosen Ones of God the light of His infinite names and exalted attributes hath been reflected, even though the light of some of these attributes may or may not be outwardly revealed from these luminous Temples to the eyes of men. That a certain attribute of God hath not been outwardly manifested by these Essences of Detachment doth in no wise imply that they Who are the Daysprings of God's attributes and the Treasuries of His holy names did not actually possess it. Therefore, these illuminated Souls, these beauteous Countenances have, each and every one of them, been endowed with all the attributes of God, such as sovereignty, dominion, and the like, even though to outward seeming they be shorn of all earthly majesty. To every discerning eye this is evident and manifest; it requireth neither proof nor evidence. 1. Qur'án 2:253.   104   --   And now, to resume Our argument concerning the question: Why is it that the sovereignty of the Qá'im, affirmed in the text of recorded traditions, and handed down by the shining stars of the Muhammadan Dispensation, hath not in the least been made manifest? Nay, the contrary hath come to pass. Have not His disciples and companions been afflicted of men? Are they not still the victims of the fierce opposition of their enemies? Are they not today leading the life of abased and impotent mortals? Yea, the sovereignty attributed to the Qá'im and spoken of in the scriptures, is a reality, the truth of which none can doubt. This sovereignty, however, is not the sovereignty which the minds of men have falsely imagined. Moreover, the Prophets of old, each and every one, whenever announcing to the people of their day the advent of the coming Revelation, have invariably and specifically referred to that sovereignty with which the promised Manifestation must needs be invested. This is attested by the records of the scriptures of the past. This sovereignty hath not been solely and exclusively attributed to the Qá'im. Nay rather, the attribute of sovereignty and all other names and attributes of God have been and will ever be vouchsafed unto all the Manifestations of God, before and after Him, inasmuch as these Manifestations, as it hath already been explained, are the Embodiments of the attributes of God, the Invisible, and the Revealers of the divine mysteries. ["This sovereignty, however..."] The Revelation of Bahá'u'lláh vol. 1 p. 180   107   --   And were they to say that by "divine Presence" is meant the "Secondary Revelation of God," interpreted as the "Holy Outpouring," this is admittedly applicable to the world of creation, that is, in the realm of the primal and original manifestation of God. Such revelation is confined to His Prophets and chosen Ones, inasmuch as none mightier than they hath come to exist in the world of being. This truth all recognize, and bear witness thereto. These Prophets and chosen Ones of God are the recipients and revealers of all the unchangeable attributes and names of God. They are the mirrors that truly and faithfully reflect the light of God. Whatsoever is applicable to them is in reality applicable to God, Himself, Who is both the Visible and the Invisible. The knowledge of Him, Who is the Origin of all things, and attainment unto Him, are impossible save through knowledge of, and attainment unto, these luminous Beings who proceed from the Sun of Truth. By attaining, therefore, to the presence of these holy Luminaries, the "Presence of God" Himself is attained. From their knowledge, the knowledge of God is revealed, and from the light of their countenance, the splendour of the Face of God is made manifest. Through the manifold attributes of these Essences of Detachment, Who are both the first and the last, the seen and the hidden, it is made evident that He Who is the Sun of Truth is "the First and the Last, the Seen, and the Hidden." 1 Likewise the other lofty names and exalted attributes of God. Therefore, whosoever, and in whatever Dispensation, hath recognized and attained unto the presence of these glorious, these resplendent and most excellent Luminaries, hath verily attained unto the "Presence of God" Himself, and entered the city of eternal and immortal life. Attainment unto such presence is possible only in the Day of Resurrection, which is the Day of the rise of God Himself through His all-embracing Revelation. 1. Qur'án 57:3.   ["Attainment unto such presence..."] The Revelation of Bahá'u'lláh vol. 1 p. 185   --   Thus the peoples of the world are judged by their countenance. By it, their misbelief, their faith, and their iniquity are all made manifest. Even as it is evident in this day how the people of error are, by their countenance, known and distinguished from the followers of divine Guidance. Were these people, wholly for the sake of God and with no desire but His good-pleasure, to ponder the verses of the Book in their heart, they would of a certainty find whatsoever they seek. In its verses would they find revealed and manifest all the things, be they great or small, that have come to pass in this Dispensation. They would even recognize in them references unto the departure of the Manifestations of the names and attributes of God from out their native land; to the opposition and disdainful arrogance of government and people; and to the dwelling and establishment of the Universal Manifestation in an appointed and specially designated land. No man, however, can comprehend this except he who is possessed of an understanding heart.   174   --   It hath ever been evident that all these divergences of utterance are attributable to differences of station. Thus, viewed from the standpoint of their oneness and sublime detachment, the attributes of Godhead, Divinity, Supreme Singleness, and Inmost Essence, have been and are applicable to those Essences of being, inasmuch as they all abide on the throne of divine Revelation, and are established upon the seat of divine Concealment. Through their appearance the Revelation of God is made manifest, and by their countenance the Beauty of God is revealed. Thus it is that the accents of God Himself have been heard uttered by these Manifestations of the divine Being. ["Thus, viewed from..."] The Revelation of Bahá'u'lláh vol. 1 p. 179   178

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Attributes of God in Christianity