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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Al-Ghazali_on_the_Ninety-nine_Beautiful_Names_of_God
Bhagavata_Purana
City_of_God
Collected_Poems
Enchiridion_text
Epigrams_from_Savitri
Essays_Divine_And_Human
Evolution_II
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Heart_of_Matter
Hymn_of_the_Universe
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Know_Yourself
Life_without_Death
Modern_Man_in_Search_of_a_Soul
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Self_Knowledge
Sermons
Sex_Ecology_Spirituality
The_Alchemy_of_Happiness
The_Bible
the_Book
The_Book_of_Gates
the_Book_of_God
The_Book_of_Light
The_Divine_Comedy
The_Divine_Milieu
The_Golden_Bough
The_Imitation_of_Christ
The_Interior_Castle_or_The_Mansions
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Republic
The_Secret_Doctrine
The_Study_and_Practice_of_Yoga
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Three_Books_on_Occult_Philosophy
Toward_the_Future

IN CHAPTERS TITLE
07.31_-_Images_of_Gods_and_Goddesses
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02_-_On_the_Knowledge_of_God.
1.032_-_Our_Concept_of_God
1.05_-_On_the_Love_of_God.
12.03_-_The_Sorrows_of_God
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.3.4.02_-_The_Hour_of_God
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.da_-_The_love_of_God,_unutterable_and_perfect
1.kbr_-_What_Kind_Of_God?
1.okym_-_46_-_later_edition_-_Why,_be_this_Juice_the_growth_of_God,_who_dare_Why,_be_this_Juice_the_growth_of_God,_who_dare
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_Listen,_can_you_hear_it?_(from_The_Lover_of_God)
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.sdi_-_The_man_of_God_with_half_his_loaf_content
1.sfa_-_The_Praises_of_God
1.stav_-_In_the_Hands_of_God
1.wby_-_The_Mother_Of_God
1.yby_-_In_Praise_of_God_(from_Avoda)
2.14_-_The_Unpacking_of_God
3.01_-_Fear_of_God
4.01_-_The_Presence_of_God_in_the_World
7.2.06_-_Rose_of_God
7.6.12_-_The_Mother_of_God
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BS_1_-_Introduction_to_the_Idea_of_God
City_of_God_-_BOOK_I
I._THE_ATTRACTIVE_POWER_OF_GOD

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.03_-_Upanishadic_Symbolism
0.00a_-_Introduction
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.02_-_The_Three_Steps_of_Nature
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Issue
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Secret_Knowledge
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.07_-_Blaise_Pascal_(1623-1662)
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
0.13_-_Letters_to_a_Student
0_1958-07-23
0_1960-12-20
0_1961-01-12
0_1961-04-29
0_1961-07-07
0_1961-07-28
0_1962-05-22
0_1962-07-21
0_1962-09-26
0_1963-05-11
0_1963-05-25
0_1963-08-13b
0_1963-08-17
0_1963-08-24
0_1963-09-07
0_1963-09-25
0_1963-09-28
0_1963-10-16
0_1963-11-04
0_1963-11-20
0_1963-12-31
0_1964-07-18
0_1964-07-25
0_1964-08-11
0_1964-09-16
0_1964-09-26
0_1964-10-24a
0_1964-11-12
0_1964-11-14
0_1964-11-28
0_1965-03-20
0_1965-03-24
0_1965-06-09
0_1966-03-26
0_1966-04-27
0_1966-08-19
0_1966-09-14
0_1967-02-15
0_1967-02-21
0_1967-02-22
0_1967-05-03
0_1967-05-06
0_1967-08-12
0_1968-02-28
0_1968-04-23
0_1969-04-12
0_1969-08-16
0_1969-09-17
0_1969-09-20
0_1969-10-11
0_1969-11-29
0_1970-01-03
0_1970-03-25
0_1970-06-20
0_1970-07-29
0_1970-10-10
0_1971-04-01
0_1971-04-17
0_1971-05-01
0_1971-05-08
0_1971-07-17
0_1971-07-31
0_1971-10-16
0_1971-11-24
0_1971-12-11
0_1972-03-29a
0_1973-04-14
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_The_World-Stair
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_The_Glory_and_the_Fall_of_Life
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Heavens_of_the_Ideal
02.13_-_In_the_Self_of_Mind
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_New_Year_Initiation
03.02_-_The_Adoration_of_the_Divine_Mother
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Body_Human
03.04_-_The_Vision_and_the_Boon
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.10_-_The_Mission_of_Buddhism
03.11_-_The_Language_Problem_and_India
03.12_-_TagorePoet_and_Seer
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_The_Growth_of_the_Flame
04.07_-_Matter_Aspires
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.02_-_Gods_Labour
05.02_-_Satyavan
05.03_-_Satyavan_and_Savitri
05.04_-_The_Immortal_Person
05.05_-_In_Quest_of_Reality
05.07_-_Man_and_Superman
05.09_-_Varieties_of_Religious_Experience
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.11_-_The_Problem_of_Evil
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.36_-_The_Body_and_the_Psychic
08.03_-_Death_in_the_Forest
08.27_-_Value_of_Religious_Exercises
08.36_-_Buddha_and_Shankara
09.01_-_Prayer_and_Aspiration
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.03_-_The_Psychic_Being
10.01_-_A_Dream
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
1.00a_-_Introduction
1.00b_-_INTRODUCTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_Main
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_The_way_of_what_is_to_come
1.013_-_Defence_Mechanisms_of_the_Mind
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_Economy
1.01_-_Foreward
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
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.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Soul_and_God
1.01_-_THAT_ARE_THOU
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Four_Aids
1.01_-_The_Human_Aspiration
1.01_-_The_King_of_the_Wood
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
1.020_-_The_World_and_Our_World
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.29_-_Gods_Debt
1.02_-_BOOK_THE_SECOND
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_Pranayama,_Mantrayoga
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Substance_Is_Eternal
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Philosophy_of_Ishvara
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Stages_of_Initiation
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.031_-_Intense_Aspiration
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
1.035_-_The_Recitation_of_Mantra
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Sephiros
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_VISIT_TO_VIDYASAGAR
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_Magic_and_Religion
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_2010_and_1956_-_Doomsday?
1.053_-_A_Very_Important_Sadhana
1.05_-_Bhakti_Yoga
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_remembrance_of_death.
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Greatness_of_the_Individual
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Sign_of_the_Fishes
1.06_-_Wealth_and_Government
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_Akasa_or_the_Ethereal_Principle
1.07_-_Bridge_across_the_Afterlife
1.07_-_Incarnate_Human_Gods
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_mourning_which_causes_joy.
1.07_-_Raja-Yoga_in_Brief
1.07_-_Savitri
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.081_-_The_Application_of_Pratyahara
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_BOOK_THE_EIGHTH
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Supreme_Discovery
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_BOOK_THE_NINTH
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_On_remembrance_of_wrongs.
1.09_-_PROMENADE
1.09_-_SELF-KNOWLEDGE
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
1.09_-_The_Worship_of_Trees
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.107_-_The_Bestowal_of_a_Divine_Gift
11.08_-_Body-Energy
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Fate_and_Free-Will
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Laughter_Of_The_Gods
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Yoga_of_the_Intelligent_Will
11.10_-_The_Test_of_Truth
1.11_-_A_STREET
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_GOOD_AND_EVIL
1.11_-_Oneness
1.11_-_ON_THE_NEW_IDOL
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.11_-_The_Three_Purushas
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.1.2_-_Commentary
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_God_Departs
1.12_-_On_lying.
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Spirit
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_Descendants_of_Prithu
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Man,_A_Transitional_Being
1.16_-_PRAYER
1.16_-_Religion
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_God
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_On_Teaching
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Transformation
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Infrarational_Age_of_the_Cycle
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
12.01_-_This_Great_Earth_Our_Mother
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
1.2.08_-_Faith
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
12.10_-_The_Sunlit_Path
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_IDOLATRY
1.21_-_The_Spiritual_Aim_and_Life
1.22_-_ADVICE_TO_AN_ACTOR
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_THE_MIRACULOUS
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_DUNGEON
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_On_holy_solitude_of_body_and_soul.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_The_Myth_of_Adonis
1.300_-_1.400_Talks
13.05_-_A_Dream_Of_Surreal_Science
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Do_you_Believe_in_God?
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_Adonis_in_Cyprus
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.3.4.02_-_The_Hour_of_God
1.3.4.04_-_The_Divine_Superman
1.3.5.01_-_The_Law_of_the_Way
1.3.5.05_-_The_Path
1.36_-_Human_Representatives_of_Attis
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.400_-_1.450_Talks
14.01_-_To_Read_Sri_Aurobindo
14.03_-_Janaka_and_Yajnavalkya
14.07_-_A_Review_of_Our_Ashram_Life
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.41_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.450_-_1.500_Talks
1.47_-_Lityerses
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.50_-_Eating_the_God
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.550_-_1.600_Talks
1.57_-_Public_Scapegoats
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.65_-_Man
17.11_-_A_Prayer
1.78_-_Sore_Spots
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1950-12-21_-_The_Mother_of_Dreams
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1953-04-08
1953-05-27
1953-06-17
1953-07-01
1953-07-15
1953-10-21
1953-11-11
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-02-07_-_Individual_and_collective_meditation
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1958-08-15_-_Our_relation_with_the_Gods
1960_03_30
1960_04_20
1960_05_11
1960_05_25
1961_04_26_-_59
1961_05_22?
1963_08_11?_-_94
1963_11_04
1964_02_05_-_98
1964_03_25
1964_09_16
1966_09_14
1969_08_19
1969_09_01_-_142
1969_09_14
1969_10_01?_-_166
1969_10_07
1969_12_13
1970_01_01
1970_01_07
1970_01_09
1970_01_25
1970_02_27?
1970_03_02
1970_03_05
1970_03_18
1970_03_24
1970_03_25
1970_03_27
1970_04_09
1970_04_15
1970_04_20_-_485
1970_04_22_-_482
1970_05_12
1970_06_02
1970_06_06
1970_06_07
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_Colophon
1.ac_-_The_Four_Winds
1.ac_-_The_Tent
1.ac_-_The_Wizard_Way
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_The_Epic_of_Gilgamesh_TabletIX
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.at_-_And_Galahad_fled_along_them_bridge_by_bridge_(from_The_Holy_Grail)
1.bsf_-_Raga_Asa
1.da_-_The_love_of_God,_unutterable_and_perfect
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dd_-_The_Creator_Plays_His_Cosmic_Instrument_In_Perfect_Harmony
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Two_Black_Bottles
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Triumph_Of_Love
1.fua_-_The_Pupil_asks-_the_Master_answers
1.hs_-_Melt_yourself_down_in_this_search
1.hs_-_True_Love
1.hs_-_Why_Carry?
1.jda_-_Raga_Maru
1.jh_-_O_My_Lord,_Your_dwelling_places_are_lovely
1.jk_-_Endymion_-_Book_III
1.jk_-_Hyperion._Book_I
1.jk_-_Lamia._Part_I
1.jk_-_On_Seeing_The_Elgin_Marbles_For_The_First_Time
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jlb_-_Emanuel_Swedenborg
1.jr_-_Ah,_what_was_there_in_that_light-giving_candle_that_it_set_fire_to_the_heart,_and_snatched_the_heart_away?
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Book_1_-_Prologue
1.jr_-_Description_Of_Love
1.jr_-_How_long_will_you_say,_I_will_conquer_the_whole_world
1.jr_-_Moving_Water
1.jr_-_Now_comes_the_final_merging
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_What_Kind_Of_God?
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Where_do_you_search_me
1.lla_-_At_the_end_of_a_crazy-moon_night
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_The_Teutons_Battle-Song
1.mb_-_I_am_pale_with_longing_for_my_beloved
1.mdl_-_The_Gates_(from_Openings)
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Wouldst_thou_know_my_meaning?
1.okym_-_46_-_later_edition_-_Why,_be_this_Juice_the_growth_of_God,_who_dare_Why,_be_this_Juice_the_growth_of_God,_who_dare
1.pbs_-_Charles_The_First
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Ode_To_Naples
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Hymn
1.poe_-_Sancta_Maria
1.poe_-_Spirits_Of_The_Dead
1.poe_-_The_Conqueror_Worm
1.rb_-_Abt_Vogler
1.rb_-_Andrea_del_Sarto
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Guardian-Angel
1.rmr_-_Elegy_I
1.rmr_-_The_Grown-Up
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_Listen,_can_you_hear_it?_(from_The_Lover_of_God)
1.rt_-_Lovers_Gifts_LIV_-_In_The_Beginning_Of_Time
1.rt_-_Poems_On_Man
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_The_Gardener_LIX_-_O_Woman
1.rt_-_Urvashi
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_Celestial_Love
1.rwe_-_Dmonic_Love
1.rwe_-_Gnothi_Seauton
1.rwe_-_In_Memoriam
1.rwe_-_The_Bell
1.rwe_-_To_Rhea
1.rwe_-_Woodnotes
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sdi_-_The_man_of_God_with_half_his_loaf_content
1.sfa_-_Let_the_whole_of_mankind_tremble
1.sfa_-_The_Praises_of_God
1.shvb_-_O_Euchari_in_leta_via_-_Sequence_for_Saint_Eucharius
1.sig_-_Ecstasy
1.snt_-_How_are_You_at_once_the_source_of_fire
1.stav_-_In_the_Hands_of_God
1.stl_-_The_Divine_Dew
1.tm_-_A_Practical_Program_for_Monks
1.tm_-_Stranger
1.tr_-_Descend_from_your_head_into_your_heart
1.tr_-_Images,_however_sacred
1.wb_-_Trembling_I_sit_day_and_night
1.wby_-_In_Taras_Halls
1.wby_-_Supernatural_Songs
1.wby_-_The_Blessed
1.wby_-_The_Mother_Of_God
1.wby_-_The_Rose_Of_Peace
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_Under_Ben_Bulben
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Passage_To_India
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Respondez!
1.whitman_-_Salut_Au_Monde
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_Myself-_XLVIII
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.ww_-_Book_Fifth-Books
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Matthew
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Ode_to_Duty
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Two_April_Mornings
1.ww_-_To_May
1.ww_-_Troilus_And_Cresida
1.ww_-_Yes,_It_Was_The_Mountain_Echo
1.yby_-_In_Praise_of_God_(from_Avoda)
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_On_Letters
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_The_Circle
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_The_Infinite_Light
2.06_-_The_Wand
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_God_in_Power_of_Becoming
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Pantacle
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_THE_DANCING_SONG
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Crown
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Way_and_the_Bhakta
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.14_-_AT_RAMS_HOUSE
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_On_the_Gods_and_Asuras
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_January_1939
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Soul_and_Its_Liberation
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
22.06_-_On_The_Brink(3)
2.20_-_Chance
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.2.1_-_The_Prusna_Upanishads
2.22_-_1941-1943
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.23_-_Man_and_the_Evolution
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.2.9.04_-_Plotinus
2.3.03_-_Integral_Yoga
2.3.06_-_The_Mind
2.3.1_-_Svetasvatara_Upanishad
2.32_-_Prophetic_Visions
24.05_-_Vision_of_Dante
27.03_-_The_Great_Holocaust_-_Chhinnamasta
29.03_-_In_Her_Company
2_-_Other_Hymns_to_Agni
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.05_-_Rhythm_in_Poetry
3.00_-_Introduction
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_Natural_Morality
3.01_-_Proem
3.01_-_The_Mercurial_Fountain
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_SOL
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Motives_of_Devotion
3.02_-_The_Psychology_of_Rebirth
3.03_-_SULPHUR
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Godward_Emotions
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_LUNA
3.04_-_The_Way_of_Devotion
3.05_-_SAL
3.05_-_The_Divine_Personality
3.05_-_The_Formula_of_I.A.O.
3.06_-_The_Delight_of_the_Divine
3.07_-_The_Ananda_Brahman
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.09_-_The_Return_of_the_Soul
31.01_-_The_Heart_of_Bengal
31.02_-_The_Mother-_Worship_of_the_Bengalis
31.04_-_Sri_Ramakrishna
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.23_-_The_Rishi
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.14_-_Of_the_Consecrations
3.15_-_Of_the_Invocation
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
32.01_-_Where_is_God?
32.02_-_Reason_and_Yoga
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Jainism_and_Buddhism
32.04_-_The_Human_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
32.06_-_The_Novel_Alchemy
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
3.21_-_Of_Black_Magic
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.10_-_Pondicherry_I
33.17_-_Two_Great_Wars
3.5.01_-_Aphorisms
3.5.02_-_Thoughts_and_Glimpses
35.06_-_Who_Seeks_Holy_Places?
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
3.7.1.01_-_Rebirth
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_Karma_and_Freedom
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.04_-_The_Higher_Lines_of_Karma
38.04_-_Great_Time
3_-_Commentaries_and_Annotated_Translations
4.01_-_INTRODUCTION
4.01_-_Sweetness_in_Prayer
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_Divine_Consolations.
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.0_-_NOTES_TO_ZARATHUSTRA
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.12_-_The_Way_of_Equality
4.13_-_The_Action_of_Equality
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.1_-_Jnana
4.2_-_Karma
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.41_-_Chapter_One
4.43_-_Chapter_Three
4.4_-_Additional_Aphorisms
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.02_-_Against_Teleological_Concept
5.02_-_THE_STATUE
5.03_-_The_World_Is_Not_Eternal
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.08_-_ADAM_AS_TOTALITY
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.5_-_The_Book_of_Achilles
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.02_-_Ahana
5.2.01_-_The_Descent_of_Ahana
5.2.02_-_The_Meditations_of_Mandavya
5.3.04_-_Roots_in_M
5.4.01_-_Occult_Knowledge
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.02_-_Courage
7.10_-_Order
7.2.04_-_Thought_the_Paraclete
7.2.06_-_Rose_of_God
7.5.27_-_The_Infinite_Adventure
7.5.31_-_The_Stone_Goddess
7.5.65_-_Form
7.5.66_-_Immortality
7.6.12_-_The_Mother_of_God
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
APPENDIX_I_-_Curriculum_of_A._A.
Averroes_Search
Blazing_P1_-_Preconventional_consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attri_buted_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
City_of_God_-_BOOK_I
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
DS4
Emma_Zunz
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
Epistle_to_the_Romans
Euthyphro
First_Epistle_of_Paul_to_the_Thessalonians
Gorgias
Guru_Granth_Sahib_first_part
Ion
I._THE_ATTRACTIVE_POWER_OF_GOD
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.03_-_INVOCATION
Maps_of_Meaning_text
Meno
MoM_References
P.11_-_MAGICAL_WEAPONS
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1912_01_13
r1912_07_01
r1912_07_13
r1912_07_14
r1912_07_15
r1912_07_22
r1912_11_17
r1913_07_07
r1913_11_12
r1913_12_28
r1914_01_03
r1914_01_15
r1914_03_22
r1914_03_28
r1914_03_29
r1914_04_04
r1914_04_15
r1914_06_20
r1914_06_25
r1914_07_21
r1914_08_05
r1914_11_13
r1915_04_26
r1917_01_23a
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Book_of_Wisdom
The_Coming_Race_Contents
The_Dwellings_of_the_Philosophers
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_First_Letter_of_John
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Hidden_Words_text
The_Letter_to_the_Hebrews
The_Logomachy_of_Zos
The_Mirror_of_Enigmas
The_Monadology
The_Pilgrims_Progress
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Theologians
The_Third_Letter_of_John
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

bigram
SIMILAR TITLES
1-2-3 of God
Al-Ghazali on the Ninety-nine Beautiful Names of God
aspects of God
attributes of God
Beauty of God
body of God
City of God
depths of God
essence of God
experience of God
experiment of God
Face of God
Grace of God
idea of God
image of God
It is by God's Grace that you think of God!
knowledge of God
Love of God
manifestation of God
Many are the names of God and infinite are the forms through which He may be approached. In whatever name and form you worship Him, through them you will realise Him.
Mind of God
name of God
Names of God
Night of God
of God
Power of God
presence of God
realisation of God
sight of God
Songs of God
soul of God
the Book of God
think of God
thoughts of God
Tower of God
vision of God
Voice of God
will of God
Wisdom of God
Word of God
work of God

DEFINITIONS

1. The spirit of God. 2. The presence of God as part of a person"s religious experience; also called Holy Spirit. 3. The third person of the Christian Trinity.

2. As a religious concept Pantheism is to be distinguished from Immanent Theism md Deism by asserting the essential imminence of God in the creatures. See Monism, Idealism -- W.L.

2. (theol.) that theory of religious knowledge which asserts that it is impossible for man to attain knowledge of God.

Abstractive: That meaning of cognition which lacks one of the two requisites for intuitive knowledge: for in abstrictive cogniti n either we know things through other things, and not through their proper images -- or we know th'ngs that are not present: e.g., the knowledge we now have of God, through creatures -- or the knowledge we have of Adam, a being not present to us.

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.

According to the common teaching of the Schoolmen, philosophy is able to demonstrate the existence of God, though any statement of his essence is at best only analogical. See Analogy. Aquinas formulated the famous five ways by which to demonstrate God's existence, as prime motor, first cause, pure act to be assumed because there has to be act for anything to come into existence at all, necessary being in which existence and essence aie one, as set over against contingent beings which may be or not be, as summit of the hierarchy of beings. A basic factor in these demonstrations is the impossibility of infinite regress. God is conceived as the first cause and as the ultimate final cause of all beings. He is pure act, ens realissimum and summum bonum. Thomism and later Scholasticism denied that any adequate statement can be made on God's essence; but earlier thinkers, especially Anselm of Canterbury indulged in a so-called "Christian Rationalism" and believed that more can be asserted of God by '"necessary reasons". Anselm's proof of God's existence has been rejected by Aquinas and Kant. See Ontologtcal argument. -- R.A.

actuality ::: n. --> The state of being actual; reality; as, the actuality of God&

adieu ::: interj. & adv. --> Good-by; farewell; an expression of kind wishes at parting. ::: n. --> A farewell; commendation to the care of God at parting.

Adonai (Hebrew) ’Adonāi [from ’ādōn lord] My Lords; through usage, Lord, a plural of excellence. Originally a sort of appeal or prayer to the hierarchical spiritual powers of the earth planetary chain, and more particularly of the planetary spirit of the earth itself; later it became a mere substitute for the unutterable name of God, usually for Tetragrammaton (YHVH).

Adoptionism: A christological doctrine prominent in Spain in the eighth century according to which Christ, inasmuch as He was man, was the Son of God by adoption only, acknowledging, however, that inasmuch as He was God, as was also the Son of God by nature and generation. The Church condemned the teaching. -- J.J.R.

adoptionist ::: n. --> One of a sect which maintained that Christ was the Son of God not by nature but by adoption.

Agathodaemon, Agathodaimon (Greek) The good genius (represented as a youth holding a horn of plenty and a bowl, or a poppy and ears of corn) to whom at Athens a cup of pure wine was drunk at dinner; in one of his many forms, the kosmic Christos, the serpent of eternity — which in the human mind becomes the serpent of Genesis — which after the fall of Mediterranean civilizations became Satan. Brahma, in order to create hierarchies, becomes fourfold and emanates successively daemons, angels, pitris, and men. Agathodaimon refers to the first of these emanations, sons of kosmic darkness, signifying incomprehensible light which is prior to manifested light. Christian theology has recognized this in making Satan’s host the first sons of God, but has unconsciously perverted their descent in order to enlighten man into a rebellion against Almighty Power. Thus in later times Agathodaimon became the enemy of divine goodness. The same has happened in the case of the asuras in India, and of the kosmic serpent. In Gnostic gems it appears under the name Chnouphis or Chnoubis.

AGNI. ::: Fire; Fire of Sacrifice; the Fire-God; Flame of Divine Force; illumined will; Divine Will; Fire of human aspiration; flame of purification or transformation in the psychic being; psychic fire.
The psychic fire is the fire of aspiration, purification and Tapasya.
Without Agni the sacrificial flame cannot bum on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.
Agni and colours ::: the principle of Fire can manifest all the colours and the pure white fire is that which contains in itself all the colours.


  Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.” *The Secret of the Veda

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.” The Secret of the Veda

Agni-Vishnu-Surya (Sanskrit) Agni-Viṣṇu-Sūrya [from agni fire + viṣṇu from the verbal root viś or the verbal root viṣ to pervade + sūrya sun] Fire-pervader-solar deity; this triad of gods is probably a permutation of the original Vedic triad Agni-Indra-Surya, having their influence and place respectively on earth, in the atmosphere, and in the sky. Agni-Vishnu-Surya has been called the “synthesis and head, or the focus whence emanated in physics as in metaphysics, from the Spiritual as from the physical Sun, the Seven Rays, the seven fiery tongues, the seven planets or gods” (SD 2:608).

Agni ::: Without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.
   Ref: CWSA Vol. 15, Page: 379-80


Agnosticism [from Greek a not + gnostos known] The mental attitude denying the possibility of the real knowledge of truth and hence of the ultimate or fundamental nature of the universe. The term was coined by T. H. Huxley to denote his own attitude, in contrast to Gnosticism which implies the possibility of knowing truth and the inner and invisible realities of the universe. It differs from atheism in not denying the existence of God or cosmic divinities.

Agnus Dei (Latin) [from agnus lamb + deus god] Lamb of God; originating in the New Testament: “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). It is applied to various emblems, cakes, anthems, etc., used in the services of the orthodox Christian churches. As a lamb was sacrificed and partaken of in the Jewish feast of the Passover, John said in effect: behold the true divine Paschal Lamb. However, the original idea that impurity is burnt out by the divine fire from the radiant source within each person was perverted, both in the case of agni and the Lamb of God, into the idea of vicarious atonement (cf SD 2:383).

’Ahar (Hebrew) ’Aḥar After, behind, later in time; used by some Qabbalistic writers as a name for the hierarchies of gods. Over these, the Jews said that Jehovah — the Achad (’Ehad) — was the supreme God. See also ’AHATH; ’AHER

’Ahath-Ruah-’Elohim-Hayyim (Hebrew) ’Aḥath-Rūaḥ-’Elohīm-Ḥayyīm One soul, gods, lives; the Ancient of the Ancient (the cosmic originant, the hierarch of a cosmic hierarchy) which, being the source of the universe rolled out from within its own divine essence, thus becomes the universe itself; the Ancient of Days — not human days but cosmic manvantaras — or the Ancient of the Ancient is the soul (ruah), which thus expresses itself through the hierarchies of gods (’elohim) and the innumerable minor hierarchies of lives (hayyim) of which the universe as an organism is built.

"All existence, – as the mind and sense know existence – is manifestation of an Eternal and Infinite which is to the mind and sense unknowable but not unknowable to its own self-awareness.” The Hour of God

:::   "All existence is a manifestation of God because He is the only existence . . . .” Essays on the Gita

Allfather, Alfadir (Icelandic) [from al all + fadir father] Odin, father of gods and men. As Allfather, Odin occurs on many levels: as the indwelling divinity in a universe and in every part of the universe. He is also, together with his two brother-gods, the creative power of life on each level of existence. Odin (divine intelligence, Sanskrit mahat), Vile (will), and Vi or Ve (awe, sanctity) comprise the cosmic creative trinity. They spring from Bur, the quasi-manifest or Second Logos, which in turn emanated from Buri, the legendary king of cold. Buri was immersed in the ice of non-being until the cow Audhumla, symbol of fertility, uncovered his head when licking the ice blocks for salt.

"All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.” The Synthesis of Yoga

“All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.” The Synthesis of Yoga

All nature is suffused with a love of God and a desire to return to him, witnessed by the laws of motion governing inanimate bodies, the law of self-preservation in organic life, and by man's conscious search for the divine.

allotment ::: n. --> The act of allotting; assignment.
That which is allotted; a share, part, or portion granted or distributed; that which is assigned by lot, or by the act of God; anything set apart for a special use or to a distinct party.
The allowance of a specific amount of scrip or of a particular thing to a particular person.


All Yoga is tapasya and all siddhi of Yoga is accomplishment of godhead either by identity or by relation with the Divine Being in its principles or its personality or in both or simultaneously by identity and relation.
   Ref: CWSA Vol. 12, Page: 334


almighty ::: 1. *Orig. and in the strict sense used as an attribute of the Deity, and joined to God or other title. 2. Absol. The Almighty; a title of God. 3. All-powerful (in a general sense); omnipotent. Almighty"s, Almightiness, almightiness.

Almost all Jewish philosophers with the exception of Gabirol, ha-Levi, and Gersonides produce proofs for the existence of God. These proofs are based primarily on principles of physics. In the case of the Western philosophers, they are Aristotelian, while in the case of the Eastern, they are a combination of Aristotelian and those of the Mutazilites. The Eastern philosophers, such as Saadia and others and also Bahya of the Western prove the existence of God indirectly, namely that the world was created and consequently there is a creator. The leading Western thinkers, such as Ibn Daud (q.v.) and Maimonides employ the Aristotelian argument from motion, even to positing hypothetically the eternity of the world. Ha-LevI considers the conception of the existence of God an intuition with which man is endowed by God Himself. Crescas, who criticized Aristotle's conception of space and the infinite, in his proof for the existence of God, proves it by positing the need of a being necessarily existent, for it is absurd to posit a world of possibles.

ama1 (kama; kamah) ::: desire; same as suddha kama, "a divine desire other than the vital craving, a God-desire of which this other and lower phenomenon is an obscure shadow and into which it has to be transfigured"; the seeking for "the joy of God manifest in matter", an attribute of the sūdra and of Aniruddha; short for kamananda; same as samaja, the social part of karma; the divine enjoyment that accompanies a divine action in the world, a member of the karma catus.t.aya; (on page 1281) the lowest svarga 88.KKama

Amal: “It seems to represent the aspect of Beauty which is the ultimate Adversary poised in the way of the seeker of God’s truth.”

Amor Dei intellectualis: Latin for intellectual love of God. A term introduced by Spinoza, which he uses to denote an enduring, impersonal love.

Angel: A living creature of the spirit world, intermediate between gods and humans, and either friendly or hostile toward humanity. Angels belong to the class properly known as demons. In the monotheistic religions, the word angel is usually applied to the benevolent agents and messengers of God.

Angel(s) [from Greek angelos messenger, envoy, announcer] In the Old Testament, used to translate the Hebrew mal’ach (messenger); in Christian, Jewish, Moslem, and some other theologies, either a messenger of God or one of various hierarchies of celestial beings, the idea of a guardian angel also being familiar. However, the idea of hosts of formative powers, rectores mundi, or other beings between divinity and man, serving as intermediaries or means of communication between man and high spiritual entities has largely vanished from popular Christianity, though Angels, Principalities, and Powers are mentioned by Paul, and the archangel Michael by Jude; while the influence of the Gnostics, Neoplatonists, and Jews on early Christianity gives a wider meaning to the term.

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).

Ank, Ankh (Egyptian) The symbol of life in ancient Egypt, represented as the tau-cross surmounted by a circle, and often called crux ansata (cross with a handle). Usually placed in the hand of every representation of god or goddess; likewise in the hand of the initiant, and again on the mummy. Also the present astronomical planetary sign for Venus; and the ansated cross reversed is the sign of the earth.

Anselrn of Canterbury, St.: (1033-1109) Was born at Aosta in Italy, educated by the Benedictines, entered the Order c. 1060. Most of his writings were done at the Abbey of Le Bec in Normandy, where he served as Abbot. In 1093 he became Archbishop of Canterbury, which post he occupied with distinction till his death. Anselm is most noted for his much discussed "ontological" argument to prove the existence of God. His theory of truth and his general philosophy are thoroughly Augustinian. Chief works: Monologium, Proslogium, De Veritate, Cur Deus Homo (in PL 158-9). -- V.J.B.

antitheist ::: n. --> A disbeliever in the existence of God.

Anu; Anum: The Babylonian and Assyrian god of heaven, ruler of destiny, king of gods, chief of the Babylonian triad of gods (the other two were Ea and Enlil).

Apollinarianism: The view held by Apollinaris (310-390), a Christian bishop. He defended the deity of Jesus Christ in a manner regarded by the orthodox church as too extreme. Jesus, according to him, lacked a human soul, a human will, the Logos of God taking full possession. -- V.F.

arayan.a (Nara-Narayana; NaraNarayana; Nara Narayana) —(in mythology) the names of two sages, Nara and Narayan.a, "the seers who do tapasya together for the knowledge", a "double figure" which in the "Vaishnava form of Vedantism . . . expresses the relation of God in man to man in God", Nara being "the human soul which, eternal companion of the Divine, finds itself only when it awakens to that companionship", while Narayan.a "is the divine Soul always present in our humanity, the secret guide, friend and helper of the human being"; an intermediate bhava of brahmadarsana in which there is a dualistic perception of Nara and Narayan.a in all, the "bodha of Narayana" not being extended "into the whole consciousness of the Nara", but kept "as a thing apart & containing & informing, but not identical with the Nara".

Aseitas: (Lat.) Being by and of itself, asserted only of God. All other beings are dependent in their existence on God as creator, they are ab alio. -- R.A.

asi ::: literally "sweet slave-girl", the dasi serving her Lord in a relation of madhura bhava; a symbol of the state of madhura dasya, the condition of "the living and loving instrument" (yantra), when it "ends in the whole nature of our being becoming the slave of God, rejoicing in his possession and its own blissful subjection to the divine grasp and mastery". madhura d dasya

“A spirit that is a flame of God abides,”

“As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man;—this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other,—invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

Asura (Sanskrit) Asura [from the verbal root as to breathe] A title frequently given to the hierarch or supreme spirit of our universe, as being the primal “Breather”; also a class of spiritual-intellectual beings. In Hinduism it commonly signifies elemental and evil gods or demons. “Primarily in the Rig-Veda, the ‘Asuras’ are shown as spiritual divine beings; their etymology is derived from asu (breath), the ‘Breath of God,’ and they mean the same as the Supreme Spirit or the Zoroastrian Ahura. It is later on, for purposes of theology and dogma, that they are shown issuing from Brahma’s thigh, and that their name began to be derived from a privative, and sura, god (solar deities), or not-a-god, and that they became the enemies of the gods” (SD 2:59).

asvins &

asya (dasyam) ::: the lowest form of dasya, also called primary dasya or personal / egoistic dasya, "the dasya of the servant", characterised by "that obedience to the divine impulsion which is selfchosen & depends on the individual"s intelligence of God"s will and his consent, his readiness to obey".

asya ::: the lowest form of dasya, also called simple dasya or personal / egoistic dasya, whose sign is obedience, "a free subjection of the Will on the basis of a potential independence"; the relation with the isvara in which the jiva is "a servant of God".

atheist ::: “Atheism is the shadow or dark side of the highest perception of God.” Essays Divine and Human

atmaslagha ::: self-pride, self-confidence, knowledge of one's own might; with purification it becomes the divine Self within rejoicing in the Shakti of God as it pours itself out through the human adhara.

Atomism, psychological: See Psychological Atomism. Atonement: Religious act of expressing consciousness of one's sins, penitence, reconciliation, giving satisfaction. Specifically, a theological doctrine meaning the reconciliation between God and man who had sinned against God, hence given offense to Him. This was effected through the Incarnation of Christ, the Son of God, His sufferings and death on the cross, who consequently is the Saviour and Redeemer of the human race. This voluntary death and vicarious sacrifice constituted a full reparation for the sins of humanity and satisfied the debt to divine justice, thus making it again possible for men to attain eternal happiness in heaven. -- J.J.R.

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.

Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430.   St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents.   Sensation is necessary in order to know material substances. There is certainly an action of the external object on the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided.   Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients.   S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings").   This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism).   (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment.   Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect.   Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good."   In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love.   In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909).   Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint.   The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value.   (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey).   (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience.   (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria.   (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers:   subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists);   logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality);   metaphysical objectivism (values   --or norms or ideals   --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.

autotheism ::: n. --> The doctrine of God&

Avatar ::: We have to remark c
   refully that the upholding of Dharma in the world is not the only object of the descent of the Avatar, that great mystery of the Divine manifest in humanity; for the upholding of the Dharma is not an all-sufficient object in itself, not the supreme possible aim for the manifestation of a Christ, a Krishna, a Buddha, but is only the general condition of a higher aim and a more supreme and divine utility. For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah. ; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve.
   Ref: CWSA Vol.19 , Page: 147-48


ave mary ::: --> A salutation and prayer to the Virgin Mary, as mother of God; -- used in the Roman Catholic church.
A particular time (as in Italy, at the ringing of the bells about half an hour after sunset, and also at early dawn), when the people repeat the Ave Maria.


A. V. Vasihev, Space, Time, Motion, translated by H. M. Lucas and C. P. Sanger, with an introduction by Bertrand Russell, London. 1924, and New York, 1924. Religion, Philosophy of: The methodic or systematic investigation of the elements of religious consciousness, the theories it has evolved and their development and historic relationships in the cultural complex. It takes account of religious practices only as illustrations of the vitality of beliefs and the inseparableness of the psychological from thought reality in faith. It is distinct from theology in that it recognizes the priority of reason over faith and the acceptance of creed, subjecting the latter to a logical analysis. As such, the history of the Philosophy of Religion is coextensive with the free enquiry into religious reality, particularly the conceptions of God, soul, immortality, sin, salvaition, the sacred (Rudolf Otto), etc., and may be said to have its roots in any society above the pre-logical, mythological, or custom-controlled level, first observed in Egypt, China, India, and Greece. Its scientific treatment is a subsidiary philosophic discipline dates from about Kant's Religion innerhalb der Grenzen der reinen Vernunft and Hegel's Philosophie der Religion, while in the history of thought based on Indian and Greek speculation, sporadic sallies were made by all great philosophers, especially those professing an idealism, and by most theologians.

Bahya, ben Joseph Ibn Padudah: (c. 1050) Philosopher and ethicist. The title of his work, The Duties of the Heart (Heb. Hobot ha-Leba-bot), indicates its purpose, i.e., to teach ethical conduct. First part demonstrates pure conception of God, unity and attributes. His basic principle of ethics is thankfulness to God, for His creating the wonderful world; the goal of religious ethical conduct is love of God. A second work ascribed to him is the Torot ha-Nefesh, i.e., Doctrines of the Soul, which deals primarily with the soul, but also with other subjects and evinces a strong neo-Platonic strain. See Jewish Philosophy -- M.W.

Barth, Karl: (1886-1968) Swiss theologian, widely influential among current social pessimists. God, he holds, is wholly other than man, not apprehensible by man's reason nor attainable by human endeavor. Christianity is a revealed and supernatural religion. Man must trust God's plan of salvation or be doomed to utter ruin. God is the sole judge and his judgments are beyond man's attainments. The Barthian position is called "crisis theology" (crisis, the Greek word for judgment) and "dialectical theology" (because of the emphasis upon the contradict on between God and this world). For a summary of Barth's position see The Knowledge of God and the Service of God (1939). -- V.F.

BEAUTY. ::: Beauty is as much an expression of the Divine as Knowledge, Power or Ananda.
"To find highest beauty is to find God ; to reveal, to embody, to create as we say, highest beauty is to bring out of our souls the living image and power of God.


Behemoth (Hebrew) Bĕhēmōth, singular bĕhēmāh [from bāham to be dumb, mute] A beast, a nonspeaking living being; used in Job 40:15-23. Scholars are of the opinion that the reference here is to the hippopotamus or the Leviathan. “Behemoth is the principle of Darkness, or Satan, in Roman Catholic Theology, and yet Job says of him that ‘Behemoth is the chief (principle) of the ways of God’ ” (SD 2:486), and an entity spoken of, however poetically, as the chief of the ways of the divine, can hardly be a physical quadruped of earth.

Being, hierarchy of: (Scholastic) The Neo-Platonic conception of a hierarchy of "emanations" from the "One" persisted throughout the Middle-Ages, though it was given another meaning. Emanationism properly speaking is incompatible with the notion of creation. But the medieval writers agree that there is a hierarchy, comprising within the visible world inanimate beings, plants, animals, and rational beings, men; above them rank the immaterial substances (subsistent forms, angels) and finally God Who, however, is so far distant from any created being that he cannot be placed in line. Whatever is asserted of God is so only "analogically" (see Analogy). There is analogy also between the grades of created beings; their various levels are not of one kind, no transition exists between inanimate and animate bodies, or between material and spiritual substances. Though the original meaning has been abandoned, the term "emanation" is still used, even by Aquinas. -- R.A.

Benei ’Elohim (Hebrew) Bĕnēi ’Elohīm Sons of gods — less accurately, sons of God; the phrase occurs in Genesis 6:2, 4. In the Qabbalah, however, it often has reference to the mal’achim or mal’achayya (Chaldean), meaning either angels or messengers.

Berkeleianism: The idealistic system of philosophy of George Berkeley (1685-1753). He thought that the admission of an extramental world would lead to materialism and atheism. Hence he denied the existence of an independent world of bodies by teaching that their existence consists in perceptibility, esse is percipi. The cause of the ideas in our mind is not a material substance, but a spiritual being, God, who communicates them to us in a certain order which we call the laws of nature. Things cannot exist unless perceived by some mind. Berkeley acknowledged the existence of other spirits, or minds, besides that of God. -- J.J.R.

Bhagavat, Bhagavan (Sanskrit) Bhagavat, Bhagavān Glorious, revered, divine; hence gracious lord, patron. Used of gods, demigods, and highly revered beings such as Gautama Buddha, Krishna, and Vishnu.

Bhakti (.Devotion) ::: Obedience is the sign of the servant, but that is the lowest stage of this relation, dasya. Afterwards we do not obey, but move to his will as the string replies to the finger of the musician. To be the instrument is this higher stage of self-surrender and submission. But this is the living and loving instrument and it ends in the whole nature of our being becoming the slave of God, rejoicing in his possession and its own blissful subjection to the divine grasp and mastery. With a passionate delight it does all he wills it to do without questioning and bears all he would have it bear, because what it bears is the burden of the beloved being.
   Ref: CWSA Vol. 23-24, Page: 603


bhuta-bhavana bhutesa deva-deva jagatpate ::: lord of existences, cause of their becoming, God of gods, master of the universe. [Gita 10.15]

Bija (sometimes Vija)(Sanskrit) ::: This word signifies "seed" or "life-germ," whether of animals or of plants. But esoterically itssignification is far wider and incomparably more abstruse, and therefore difficult to understand withoutproper study. The term is used in esotericism to designate the original or causal source and vahana or"vehicle" of the mystic impulse or urge of life, or of lives, to express itself or themselves when the timefor such self-expression arrives after a pralaya, or after an obscuration, or again, indeed, duringmanvantara. Whether it be a kosmos or universe, or the reappearance of god, deva, man, animal, plant,mineral, or elemental, the seed or life-germ from and out of which any one of these arises is technicallycalled bija, and the reference here is almost as much to the life-germ or vehicle itself as it is to theself-urge for manifestation working through the seed or life-germ. Mystically and psychologically, theappearance of an avatara, for instance, is due to an impulse arising in Maha-Siva, or in Maha-Vishnu(according to circumstances), to manifest a portion of the divine essence, in either case, when theappropriate world period arrives for the appearance of an avatara. Or again, when from the chela is bornthe initiate during the dread trials of initiation, the newly-arisen Master is said to have been born from themystic bija or seed within his own being. The doctrine connected with this word bija in its occult andesoteric aspects is far too profound to receive more than a cursory and superficial treatment.

(b) In theology: Mediation is an important aspect of the doctrine and practice of many religions; particularly in Judaism and Christianity because of the Transcendency of God and the imperfection of men. Mediation is an important function of Christ; as the God-Man, He is eminently fitted to form the connecting link between God and creatures; His Incarnation is considered as supplying the means (i.e. media) of salvation to man. -- V.J.B.

blasphemy ::: n. --> An indignity offered to God in words, writing, or signs; impiously irreverent words or signs addressed to, or used in reference to, God; speaking evil of God; also, the act of claiming the attributes or prerogatives of deity.
Figuratively, of things held in high honor: Calumny; abuse; vilification.


blessedness ::: n. --> The state of being blessed; happiness; felicity; bliss; heavenly joys; the favor of God.

brahmadarsana (brahmadarshana; brahma-darshana; brahma darshana; brahmadarshan) ::: the vision (darsana) of brahman in all things and beings; the perception of the fourfold brahman as "the impersonal Sarvam Anantam Jnanam Anandam" (also called "simple Brahmadarshana"), sometimes extended to the perception of "the Personal in & embracing the Impersonal", the latter perception including isvaradarsana and such specific forms of darsana as Narayan.adarsana, Kr.s.n.adarsana and Kr.s.n.akali darsana. The vision of "the one and indivisible eternal transcendent and cosmic Brahman that is in its seeming divided in things and creatures" is in its nature a "spiritual seeing of God and world" which is a "direct experience [upalabdhi] and as real, vivid, near, constant, effective, intimate as to the mind its sensuous seeing and feeling of images, objects and persons"

brahmajyoti. ::: the light of God

Brentano, Franz: (1838-1917) Who had originally been a Roman Catholic priest may be described as an unorthodox neo-scholastic. According to him the only three forms of psychic activity, representation, judgment and "phenomena of love and hate", are just three modes of "intentionality", i.e., of referring to an object intended. Judgments may be self-evident and thereby characterized as true and in an analogous way love and hate may be characterized as "right". It is on these characterizations that a dogmatic theory of truth and value may be based. In any mental experience the content is merely a "physical phenomenon" (real or imaginary) intended to be referred to, what is psychic is merely the "act" of representing, judging (viz. affirming or denying) and valuing (i.e. loving or hating). Since such "acts" are evidently immaterial, the soul by which they are performed may be proved to be a purely spiritual and imperishable substance and from these and other considerations the existence, spirituality, as also the infinite wisdom, goodness and justice of God may also be demonstrated. It is most of all by his classification of psychic phenomena, his psychology of "acts" and "intentions" and by his doctrine concerning self-evident truths and values that Brentano, who considered himself an Aristotelian, exercised a profound influence on subsequent German philosophers: not only on those who accepted his entire system (such as A. Marty and C. Stumpf) but also those who were somewhat more independent and original and whom he influenced either directly (as A. Meinong and E. Husserl) or indirectly (as M. Scheler and Nik. Hartmann). Main works: Psychologie des Aristoteles, 1867; Vom Dasein Gottes, 1868; Psychologie vom empirischen Standpunkt, 1874; Vom Ursprung sittliches Erkenntnis, 1884; Ueber die Zukunft der Philosophie, 1893; Die vier Phasen der Philos., 1895. -- H.Go. Broad, C.D.: (1887) As a realistic critical thinker Broad takes over from the sciences the methods that are fruitful there, classifies the various propositions used in all the sciences, and defines basic scientific concepts. In going beyond science, he seeks to reach a total view of the world by bringing in the facts and principles of aesthetic, religious, ethical and political experience. In trying to work out a much more general method which attacks the problem of the connection between mathematical concepts and sense-data better than the method of analysis in situ, he gives a simple exposition of the method of extensive abstraction, which applies the mutual relations of objects, first recognized in pure mathematics, to physics. Moreover, a great deal can be learned from Broad on the relation of the principle of relativity to measurement.

b) The usual meaning of the term the doctrine of the Trinitarians who hold that the nature of God is one in substance and three in embodiment (Latin: persona). Upon the basis of Platonic realism (q.v.) which makes the universal fundamental and the particulars real in terms of the universal, the Christian Trinitarians made philosophically clear their doctrine of one Godhead and three embodiments, Father, Son and Holy Spirit: three and yet one. The doctrine was formulated to make religiously valid the belief in the complete Deity of Jesus and of the Holy Spirit (referred to in the New and the Old Testaments) and to avoid the pitfalls of polytheism. Jesus had become the object of Christian worship and the revealer of God and thus it was felt necessary to establish (together with the H.S.) his real Deity along with monotheistic belief. A long controversy over the relationship of the three led to the formulation by the Council of Nicea in 325, and after further disputes, by the Council of Constantinople in 381 of the orthodox Trinitarian creed (the Niceno-Constantinopolitan). Roman and Greek Catholicism split on the doctrine of the status of the H.S. The Western church added the expression "filioque" (the H.S. proceeding "and from the Son") making more explicit the complete equality of the three; the Eastern church maintained the original text which speaks of the H.S. as "proceeding from thet Father." Orthodox Protestantism maintains the Trinitarian conception. -- V.F.

But while Peirce thought of pragmatism as akin to the mathematical method, James' motivation and interest was largely moral and religious. Thus in his Will to Believe (New World, 1896) he argues, in line with Pascal's wager, that "we have the right to believe at our own risk any hypothesis that is live enough to tempt our will," i.e. if it is not resolvable intellectually. Speaking of religious scepticism, he says. "We cannot escape the issue by remaining sceptical . . . because, although we do avoid error in that way if religion be untrue, we lose the good, if it be true, just as certainly as if we positively choose to disbelieve". The position of the religious skeptic is: ''Better risk loss of truth than chance of error, . . ." Later, in 1907 in the Lowell Lectures he stated that "on pragmatistic principles, if the hypothesis of God works satisfactorily in the widest sense of the word, it is true", and took a position between absolutism and materialism which he called "pragmatistic or melioristic" theism. In the same lectures he announces that " 'the true', to put it briefly, is only the expedient in the way of thinking, . . ." James also identifies truth with verifiability, thus anticipating both the experimentalism of Dewey and the operationalism of Bridgman and the logical positivists.

cabala ::: n. --> A kind of occult theosophy or traditional interpretation of the Scriptures among Jewish rabbis and certain mediaeval Christians, which treats of the nature of god and the mystery of human existence. It assumes that every letter, word, number, and accent of Scripture contains a hidden sense; and it teaches the methods of interpretation for ascertaining these occult meanings. The cabalists pretend even to foretell events by this means.
Secret science in general; mystic art; mystery.


Cartesianism: The philosophy of the French thinker, Rene Descartes (Cartesius) 1596-1650. After completing his formal education at the Jesuit College at La Fleche, he spent the years 1612-1621 in travel and military service. The reminder of his life was devoted to study and writing. He died in Sweden, where he had gone in 1649 to tutor Queen Christina. His principal works are: Discours de la methode, (preface to his Geometric, Meteores, Dieptrique) Meditationes de prima philosophia, Principia philosophiae, Passions de l'ame, Regulae ad directionem ingenii, Le monde. Descartes is justly regarded as one of the founders of modern epistemology. Dissatisfied with the lack of agreement among philosophers, he decided that philosophy needed a new method, that of mathematics. He began by resolving to doubt everything which could not pass the test of his criterion of truth, viz. the clearness and distinctness of ideas. Anything which could pass this test was to be readmitted as self-evident. From self-evident truths, he deduced other truths which logically follow from them. Three kinds of ideas were distinguished: innate, by which he seems to mean little more than the mental power to think things or thoughts; adventitious, which come to him from without; factitious, produced within his own mind. He found most difficulty with the second type of ideas. The first reality discovered through his method is the thinking self. Though he might doubt nearly all else, Descartes could not reasonably doubt that he, who was thinking, existed as a res cogitans. This is the intuition enunciated in the famous aphorism: I think, therefore I am, Cogito ergo sum. This is not offered by Descartes as a compressed syllogism, but as an immediate intuition of his own thinking mind. Another reality, whose existence was obvious to Descartes, was God, the Supreme Being. Though he offered several proofs of the Divine Existence, he was convinced that he knew this also by an innate idea, and so, clearly and distinctly. But he did not find any clear ideas of an extra-mental, bodily world. He suspected its existence, but logical demonstration was needed to establish this truth. His adventitious ideas carry the vague suggestion that they are caused by bodies in an external world. By arguing that God would be a deceiver, in allowing him to think that bodies exist if they do not, he eventually convinced himself of the reality of bodies, his own and others. There are, then, three kinds of substance according to Descartes: Created spirits, i.e. the finite soul-substance of each man: these are immaterial agencies capable of performing spiritual operations, loosely united with bodies, but not extended since thought is their very essence. Uncreated Spirit, i.e. God, confined neither to space nor time, All-Good and All-Powerful, though his Existence can be known clearly, his Nature cannot be known adequately by men on earth, He is the God of Christianity, Creator, Providence and Final Cause of the universe. Bodies, i.e. created, physical substances existing independently of human thought and having as their chief attribute, extension. Cartesian physics regards bodies as the result of the introduction of "vortices", i.e. whorls of motion, into extension. Divisibility, figurability and mobility, are the notes of extension, which appears to be little more thin what Descartes' Scholastic teachers called geometrical space. God is the First Cause of all motion in the physical universe, which is conceived as a mechanical system operated by its Maker. Even the bodies of animals are automata. Sensation is the critical problem in Cartesian psychology; it is viewed by Descartes as a function of the soul, but he was never able to find a satisfactory explanation of the apparent fact that the soul is moved by the body when sensation occurs. The theory of animal spirits provided Descartes with a sort of bridge between mind and matter, since these spirits are supposed to be very subtle matter, halfway, as it were, between thought and extension in their nature. However, this theory of sensation is the weakest link in the Cartesian explanation of cognition. Intellectual error is accounted for by Descartes in his theory of assent, which makes judgment an act of free will. Where the will over-reaches the intellect, judgment may be false. That the will is absolutely free in man, capable even of choosing what is presented by the intellect as the less desirable of two alternatives, is probably a vestige of Scotism retained from his college course in Scholasticism. Common-sense and moderation are the keynotes of Descartes' famous rules for the regulation of his own conduct during his nine years of methodic doubt, and this ethical attitude continued throughout his life. He believed that man is responsible ultimately to God for the courses of action that he may choose. He admitted that conflicts may occur between human passions and human reason. A virtuous life is made possible by the knowledge of what is right and the consequent control of the lower tendencies of human nature. Six primary passions are described by Descartes wonder, love, hatred, desire, joy and sorrow. These are passive states of consciousness, partly caused by the body, acting through the animal spirits, and partly caused by the soul. Under rational control, they enable the soul to will what is good for the body. Descartes' terminology suggests that there are psychological faculties, but he insists that these powers are not really distinct from the soul itself, which is man's sole psychic agency. Descartes was a practical Catholic all his life and he tried to develop proofs of the existence of God, an explanation of the Eucharist, of the nature of religious faith, and of the operation of Divine Providence, using his philosophy as the basis for a new theology. This attempted theology has not found favor with Catholic theologians in general.

casus ::: n. --> An event; an occurrence; an occasion; a combination of circumstances; a case; an act of God. See the Note under Accident. html{color:

caturvyuha ::: fourfold manifestation (of God: krsna, Balarama, Pradyumna, Aniruddha); fourfold effective Power.

child ::: n. --> A son or a daughter; a male or female descendant, in the first degree; the immediate progeny of human parents; -- in law, legitimate offspring. Used also of animals and plants.
A descendant, however remote; -- used esp. in the plural; as, the children of Israel; the children of Edom.
One who, by character of practice, shows signs of relationship to, or of the influence of, another; one closely connected with a place, occupation, character, etc.; as, a child of God; a child


Christology: The totality of doctrines constituting that part of theology which treats of the nature and personality of Christ. First of all Christology must concern itself with the promise of a Saviour and Redeemer of the human race. It includes the study of the prophecies foretelling the Messiah, as well as their fulfillment. Further it must inquire into the mystery of the Incarnation, of the Word made flesh, and examine all the circumstances of the birth, passion, and resurrection of Christ. Since He acknowledged that He was God, the Son of God, one with the Father, it becomes necessary to examine His credentials, His own prophecies, miracles, and saintly life, which were to serve as evidence that He was sent by God and really possessed all power in heaven and on earth. Christology must deal with the human and Divine nature, their relation to each other, and the hypostatic union of both in one Divine Person, as well as the relation of that Person to the Father and the Holy Ghost. Moreover, the authentic decisions of the Councils of the Church form an exceedingly important portion of all christological theories and doctrines, and also the interpretations of those decisions by theologians. -- J.J.R.

clergy ::: n. --> The body of men set apart, by due ordination, to the service of God, in the Christian church, in distinction from the laity; in England, usually restricted to the ministers of the Established Church.
Learning; also, a learned profession.
The privilege or benefit of clergy.


Cogitatio: One of the two attributes (q.v.) of God which, according to Spinoza, are accessible to the human intellect (Ethica, II, passim) Though God is an infinite thinking thing, it is not possible so to define him; God is "substance consisting of infinite attributes, etc." (Ibid, I, Def. 6), and is thus beyond the grasp of the human mind which can know only thought and extension (extensio, q.v.). -- W.S.W.

commination ::: n. --> A threat or threatening; a denunciation of punishment or vengeance.
An office in the liturgy of the Church of England, used on Ash Wednesday, containing a recital of God&


Concurrence: The doctrine of Augustine that before the Fall it was possible for man not to sin, but he needed God's help, adjutorium sine quo non. After the Fall man needs God's grace or concurrence which acts with him, adjutotium quo, with which he must co-operate. The term also signifies, concursus, or the general cooperation of God, the primary cause, with the activity of all creatures, as secondary causes. -- J.J.R.

Conditional Immortality: A teaching affirming that immortality is a gift of God conferred on believers in Christ, who become the children of God, and denying that the human soul is immortal by nature. -- J.J.R.

congregation ::: n. --> The act of congregating, or bringing together, or of collecting into one aggregate or mass.
A collection or mass of separate things.
An assembly of persons; a gathering; esp. an assembly of persons met for the worship of God, and for religious instruction; a body of people who habitually so meet.
The whole body of the Jewish people; -- called also Congregation of the Lord.


Consciousness ::: In all its forms and protean manifestations, consciousness is spirit-matter -- force and matter, or spirit andsubstance, are one -- hence consciousness is the finest and loftiest form of energy, is the root of allthings, and is coextensive with kosmic space. It is, therefore, the foundation and the essence of gods, ofmonads, and of atoms -- the three generalized degrees, kosmically speaking, of the universe. A naturalcorollary from this is that the universe therefore is imbodied consciousness, or much more correctly weshould call it a quasi-infinite aggregate of imbodied consciousnesses.

consecrate ::: a. --> Consecrated; devoted; dedicated; sacred. ::: v. t. --> To make, or declare to be, sacred; to appropriate to sacred uses; to set apart, dedicate, or devote, to the service or worship of God; as, to consecrate a church; to give (one&

constancy ::: n. --> The state or quality of being constant or steadfast; freedom from change; stability; fixedness; immutability; as, the constancy of God in his nature and attributes.
Fixedness or firmness of mind; persevering resolution; especially, firmness of mind under sufferings, steadiness in attachments, or perseverance in enterprise; stability; fidelity.


Cosmic: Relating to or originating from the cosmos.—In Rosicrucian usage, Cosmic is used as a noun as well as an adjective. Used as a noun, it means “the Universe as a harmonious relation of all natural and spiritual laws. As used in a Rosicrucian sense, the Divine, Infinite Intelligence of the Supreme Being permeating everything, the creative forces of God” (Rosicrucian Manual). (Cf. Kosmos, kosmic.)

Cosmological argument: Attempted to prove that God's existence follows from the fact that things exist. It aims to prove that there is a God by showing that causes presuppose causes, no matter how far back we go. The series of causes of causes can only come to an end in a cause which does not depend upon something else for its existence. Being the most basic proof of God's existence as it starts with the existence of anything, it is the favorite of most philosophers and theologians. -- H.H.

cosmoplastic ::: a. --> Pertaining to a plastic force as operative in the formation of the world independently of God; world-forming.

covenant ::: n. --> A mutual agreement of two or more persons or parties, or one of the stipulations in such an agreement.
An agreement made by the Scottish Parliament in 1638, and by the English Parliament in 1643, to preserve the reformed religion in Scotland, and to extirpate popery and prelacy; -- usually called the "Solemn League and Covenant."
The promises of God as revealed in the Scriptures, conditioned on certain terms on the part of man, as obedience,


Crescas, Don Hasdai: (1340-1410) Jewish philosopher and theologian. He was the first European thinker to criticize Aristotelian cosmology and establish the probability of the existence of an infinite magnitude and of infinite space, thus paving the way for the modern conception of the universe. He also took exception to the entire trend of the philosophy of Maimonides, namely its extreme rationalism, and endeavored to inject the emotional element into religious contemplation, and make love an attribute of God and the source of His creative activity. He also expressed original views on the problems of freedom and creation. He undoubtedly exerted influence on Spinoza who quotes him by name in the formulation of some of his theories. See Jewish Philosophy. Cf. H. A. Wolfson, Crescas' Critique of Aristotle, 1929. -- M.W.

crosier ::: n. --> The pastoral staff of a bishop (also of an archbishop, being the symbol of his office as a shepherd of the flock of God.

D'Alemhert, Jean Le Rond: (1717-1783) Brilliant French geometer. He was for a time an assistant to Diderot in the preparation of the Encyclopaedia and wrote its "Discours Preliminaire." He advanced a noteworthy empirical theory of mathematics in opposition to the stand of Plato or Descartes. He was greatly influenced by Bacon in his presentation of the order and influence of the sciences. He was greatly opposed to organized religion and sceptical as to the existence and nature of God. His ethical views were based on what he characterized as the evidence of the heart and had sympathy as their mainspring. -- L.E.D.

daridra-narayana-seva ::: [service of God in the poor].

dasya (dasya; dasyam) ::: service, "a service of God in the world of which the controlling power is the Divinity within us in whom we are one self with the universe and its creatures"; submission, surrender,"a surrender and submission to That which is beyond us enabling the full and free working of its Power"; the relation (bhava) between the jiva (or prakr.ti) and the isvara that is compared to that of a servant or slave with his or her master: "a giving up of one"s own will to be the instrument of the Master of works, and this not with the lesser idea of being a servant of God, but, eventually at least, of such a complete renunciation both of the consciousness and the works to him that our being becomes one with his being and the impersonalised nature only an instrument and nothing else", an attitude that "must lead finally to an absolute union of the personal with the Divine Will and, with the growth of knowledge, bring about a faultless response of the instrument to the divine Power and Knowledge"; an element of Mahasarasvati bhava.

decree ::: n. **1. A formal and authoritative order, esp. one having the force of law. 2. A judicial decision or order. 3. Theol. One of the eternal purposes of God by which events are foreordained. v. 4. To command, ordain, decide by decree. Decree, decrees, decreed, decreeing.**

deiform ::: a. --> Godlike, or of a godlike form.
Conformable to the will of God.


:::   "Delight is the secret. Learn of pure delight and thou shalt learn of God.” *Essays in Philosophy and Yoga

“Delight is the secret. Learn of pure delight and thou shalt learn of God.” Essays in Philosophy and Yoga

deva-deva ::: [God of gods], universal deity.

"Dionysius" used the word to express a type of "Theology" rather than an experience. For him and for many interpreters since his day, Mysticism stands for a religious theory or system, which conceives of God as absolutely transcendent, beyond reason, thought, intellect and all approaches of mind. The way up is a via negativa. It is Agnostia, "unknowing knowing". This type of Mysticism, which emerged from the Neo-Platonic stream of thought might be defined as Belief in the possibility of Union with the Divine by means of ecstatic contemplation.

divinely ::: adv. --> In a divine or godlike manner; holily; admirably or excellently in a supreme degree.
By the agency or influence of God.


Divine providence is admitted by all Jewish philosophers, but its extent is a matter of dispute. The conservative thinkers, though admitting the stability of the natural order and even seeing in that order a medium of God's providence, allow greater latitude to the interference of God in the regulation of human events, or even in disturbing the natural order on occasion. In other words, they admit a frequency of miracles. The more liberal, though they do not deny the occurrence of miracles, attempt to limit it, and often rationalize the numerous miraculous events related in the Bible and bring them within the sphere of the rational order. Typical and representative is Maimonides' view of Providence. He limits its extent in the sublunar world to the human genus only on account of its possession of mind. As a result he posits a graded Providence, namely, that the one who is more intellectually perfect receives more attention or special Providence. This theory is also espoused, with certain modifications, by Ibn Daud and Gersonides. Divine providence does by no means impair human freedom, for it is rarely direct, but is exerted through a number of mediate causes, and human choice is one of the causes.

DIVINISATION. ::: Taking up of the human elements, show- ing them the way to their own perfection, raising them by purifi- cation and perfection to their full power and Ananda and that means the raising of the whole earthly life to its full power and Ananda.

This divinisation of the nature is a metamorphosis, a change from the falsehood of our ignorant nature into the truth of God- nature.


Divinisation ::: This divinisation of the nature of which we speak is a metamorphosis, not a mere growth into some kind of superhumanity, but a change from the falsehood of our ignorant nature into the truth of God-nature.
   Ref: CWSA Vol. 12, Page: 365


divinity ::: a. --> The state of being divine; the nature or essence of God; deity; godhead.
The Deity; the Supreme Being; God.
A pretended deity of pagans; a false god.
A celestial being, inferior to the supreme God, but superior to man.
Something divine or superhuman; supernatural power or virtue; something which inspires awe.


Docta ignorantia: Liteially, learned ignorance, refers to men's knowledge of God which unavoidably includes a negative element, since He immeasurably surpasses the knowledge of Him gleaned from this phenomenal world, yet for man this is truly a real learning. Title given to one of his philosophical treatises by Nicholas of Cusa (1401-1464) who understood it in the sense of an insight into the incomprehensibility of the infinite. -- J.J.R.

Doda ignorantia: Latin for learned ignorance; it refers to men’s knowledge of God which unavoidably includes a negative element, since He immeasurably surpasses the knowledge of Him gleaned from this phenomenal world, yet for man this is truly a real learning. Title given to one of his philosophical treatises by Nicholas of Cusa (1401-1464) who understood it in the sense of an insight into the incomprehensibility of the infinite.

Donum superadditum: A theological term denoting a gratuitous gift of God superadded to the natural gifts which accompany human nature; hence a supernatural gift, like divine grace. -- J.J.R.

dualism ::: n. --> State of being dual or twofold; a twofold division; any system which is founded on a double principle, or a twofold distinction
A view of man as constituted of two original and independent elements, as matter and spirit.
A system which accepts two gods, or two original principles, one good and the other evil.
The doctrine that all mankind are divided by the arbitrary decree of God, and in his eternal foreknowledge, into two classes, the


dulia ::: n. --> An inferior kind of veneration or worship, given to the angels and saints as the servants of God.

Dyadic: (Gr. duas, two) Term meaning duality. Human experience is said to be dyadic, i.e. man's nature is dual in conflicts between good intentions and bad accomplishments, in oppositional strains and stresses. The personality of God is held to be dyadic in the confronting of difficulties or frustrations to his good will. Reality is spoken of as dyadic when it is said to be characteristically dual, e.g. both One and Many, static and dynamic, free and determined, abstract and concrete, universal and particular. -- V.F.

Ea: In Babylonian and Assyrian mythology, the god of waters and of wisdom, crafts and learning, especially of the magical arts; the third member of the Babylonian triad of gods (Anu, Enlil, Ea).

earthly life ::: Sri Aurobindo: "This earthly life need not be necessarily and for ever a wheel of half-joyous half-anguished effort; attainment may also be intended and the glory and joy of God made manifest upon earth.” The Life Divine

Ekam adwaitam: Sanskrit for the One without a second; the famous definition of God in the Chandogya Upanishad.

elohistic ::: a. --> Relating to Elohim as a name of God; -- said of passages in the Old Testament.

Enlil: The Sumerian and Babylonian god of wind and storm, second of the Babylonian triad of gods (the other two were Anu and Ea).

entheastic ::: a. --> Of godlike energy; inspired.

Epistemology. Theistic Platonism maintains that the archetypes of existent things are eternal ideas in the mind of God. Epistemological Idealism teaches that all entities other than egos or subjects of experience are exclusively noetic objects, i.e. have no existence or reality apart from the relation of being perceived or thought. Transcendental Idealism (Critical Idealism) is Kant's name for his doctrine that knowledge is a synthetic, relational product of the logical self (transcendental unity of apperception). Phenomenology is Husserl's name for the science that investigates the essences or natures of objects considered apart from their existential or metaphysical status.

equity ::: n. --> Equality of rights; natural justice or right; the giving, or desiring to give, to each man his due, according to reason, and the law of God to man; fairness in determination of conflicting claims; impartiality.
An equitable claim; an equity of redemption; as, an equity to a settlement, or wife&


". . . ethics must eventually perceive that the law of good which it seeks is the law of God.” The Synthesis of Yoga*

“… ethics must eventually perceive that the law of good which it seeks is the law of God.” The Synthesis of Yoga

Evolution ::: Evolution is nothing but the progressive unfolding of Spirit out of the density of material consciousness and the gradual self-revelation of God out of this apparent animal being.
   Ref: CWSA Vol. 12, Page: 334


evolution ::: “Evolution is nothing but the progressive unfolding of spirit out of the density of material consciousness and the gradual self-revelation of God out of this apparent animal being.” The Hour of God

evolution ::: Sri Aurobindo: "Evolution is nothing but the progressive unfolding of spirit out of the density of material consciousness and the gradual self-revelation of God out of this apparent animal being.” *The Hour of God

Exemplary cause: (Lat. exemplum, pattern or example) A form of causality resembling that exercised by the Ideas in Platonism, the rationes aeternae in Augustinianism and Thomism. The role of an archetypal, or "pattern" cause is much discussed in Scholastic metaphysics because of the teaching that the universe was created in accord with a Divine Plan consisting of the eternal ideas in the Mind of God. -- V.J.B.

Ezra, Abraham Ibn: Jewish exegete and philosopher (1093-1167). Born in Spain he wandered in many lands, sojourned for a time in Italy and Provence. His philosophy is expressed largely in his commentaries but also in several short treatises, such as the Yesod Mora, i.e. Foundation of the Knowledge of God, and the Shaar ha-Shamayyim, i.e., The Gate to Heaven. Main problems he deals with are that of the right conception of the universe and its becoming and that of knowledge. He was influenced by teachings of neo-Platonism and Gabirol. -- M.W.

faithful ::: a. --> Full of faith, or having faith; disposed to believe, especially in the declarations and promises of God.
Firm in adherence to promises, oaths, contracts, treaties, or other engagements.
True and constant in affection or allegiance to a person to whom one is bound by a vow, be ties of love, gratitude, or honor, as to a husband, a prince, a friend; firm in the observance of duty; loyal; of true fidelity; as, a faithful husband or servant.


Fana: In Sufism, the “self-attenuation,” or “self-effacement,” the final stage on the way to mystic union with God (tariqat), the cleansing of the mirror of one’s impersonal heart and the unfettering from the attachment to material limitations which prevent the soul from apprehending the splendor of the “Real” which is behind and within all appearances. Four degrees of fana are described by the Sufi mystics: the fana fi seheikh, the complete suppression of one’s personality in obedience to one’s superior; the fana fir Rasul, self-attenuation or effacement of one’s personality in the gratitude for the Prophet, the vehicle of the grace of God; fana Fillah, self-effacement or self-attenuation in God; and fana al fana, the attenuation of the attenuation, the stage beyond consciousness and unconsciousness.

fecundity ::: n. --> The quality or power of producing fruit; fruitfulness; especially (Biol.), the quality in female organisms of reproducing rapidly and in great numbers.
The power of germinating; as in seeds.
The power of bringing forth in abundance; fertility; richness of invention; as, the fecundity of God&


Flame of God

"For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.” The Life Divine

“For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.” The Life Divine

Formally: (in Scholasticism) Is sometimes trtken for mentally, i.e. according to the formalities which we distinguish by the mind alone. When formally is so understood, it has as its correlative really. Thus the omnipotence and the wisdom of God are not really but formally distinct.

:::   ". . . for Nature is nothing but the Will of God in action . . . .” *Essays Divine and Human

“… for Nature is nothing but the Will of God in action ….” Essays Divine and Human

  "For the main business of the heart, its true function is love. It is our destined instrument of complete union and oneness; for to see oneness in the world by the understanding is not enough unless we also feel it with the heart and in the psychic being, and this means a delight in the One and in all existences in the world in him, a love of God and all beings. The heart"s faith and will in good are founded on a perception of the one Divine immanent in all things and leading the world.” *The Synthesis of Yoga

“For the main business of the heart, its true function is love. It is our destined instrument of complete union and oneness; for to see oneness in the world by the understanding is not enough unless we also feel it with the heart and in the psychic being, and this means a delight in the One and in all existences in the world in him, a love of God and all beings. The heart’s faith and will in good are founded on a perception of the one Divine immanent in all things and leading the world.” The Synthesis of Yoga

Gerson, Levi ben: (Gersonides) Bible commentator, astronomer, and philosopher (1288-1340). He invented an instrument for astronomical observation which is described in his Sefer ha-Ttkunah (Hebr.) Book on Astronomy. His philosophy embodied in the Milhamot Elohim i.e., The Wars of God, is distinguished by its thoroughgoing Aristotehanism and by its general free spirit. His theory of the soul teaches that the passive or material intellect is only a potentiality for developing pure thought which is accomplished through the influence of the Universal Active Intellect, and that it is that part of the soul which contains the sum total of the exalted thoughts which remains immortal, thus making intellectuality a condition of immortality. He also teaches that God knows things from their general aspect but does not know the particulars in their infinite ramifications. -- See Jewish Philosophy. -- M.W.

Godhead: In general, the state of being a god, godhood, godness, divinity, deity. More strictly, the essential nature of God, especially the triune God, one in three Persons. -- J.J.R.

Godhead: In general, the state of being a god, godhood, godness, divinity, deity. More strictly, the essential nature of God, especially the triune God, the One in Three.

godild ::: --> A corruption of God yield, i. e., God reward or bless.

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.

God is everywhere and wherever God is, there is Light.” The Hour of God

godliness ::: n. --> Careful observance of, or conformity to, the laws of God; the state or quality of being godly; piety.

godly ::: n. --> Pious; reverencing God, and his character and laws; obedient to the commands of God from love for, and reverence of, his character; conformed to God&

Godwin's Law "humour" "As a {Usenet} discussion grows longer, the probability of a comparison involving Nazis or Hitler approaches one." There is a tradition in many groups that, once this occurs, that {thread} is over, and whoever mentioned the Nazis has automatically lost whatever argument was in progress. Godwin's Law thus practically guarantees the existence of an {upper bound} on thread length in those groups. However there is also a widely recognised codicil that any intentional triggering of Godwin's Law in order to invoke its thread-ending effects will be unsuccessful. [{Jargon}]. (2003-10-06)

Golem: In Jewish mystic lore, an android or homunculus (q.v.) made by the great medieval mystic Rabbi Loew of Prague, who wrote the ineffable name of God on a piece of parchment which he placed in the android’s mouth; the magic name gave the Golem life and it was alive until the parchment was removed, when it again became an empty, lifeless hulk.

gospel ::: v. --> Glad tidings; especially, the good news concerning Christ, the Kingdom of God, and salvation.
One of the four narratives of the life and death of Jesus Christ, written by Matthew, Mark, Luke, and John.
A selection from one of the gospels, for use in a religious service; as, the gospel for the day.
Any system of religious doctrine; sometimes, any system of political doctrine or social philosophy; as, this political gospel.


grace ::: n. **1. Elegance or beauty of form, manner, motion, or action. 2. Favour or goodwill. 3. A manifestation of favour, especially by a superior. 4. Theol. a. The freely given, unmerited favour and love of God. b. The influence or spirit of God operating in humans to regenerate or strengthen them. c. A virtue or excellence of divine origin. d. The condition of being in God"s favour or one of the elect. 5. Divine love and protection bestowed freely on people. v. 6. To lend or add grace to; adorn. graced, graceful, graceless.**

grace ::: n. --> The exercise of love, kindness, mercy, favor; disposition to benefit or serve another; favor bestowed or privilege conferred.
The divine favor toward man; the mercy of God, as distinguished from His justice; also, any benefits His mercy imparts; divine love or pardon; a state of acceptance with God; enjoyment of the divine favor.
The prerogative of mercy execised by the executive, as pardon.


guide ::: n. 1. One who goes with or before for the purpose of leading the way: said of persons, of God, Providence, and of impersonal agents, such as stars, light, etc. 2. One who shows the way by leading, directing, or advising. Also fig. 3. One who serves as a model for others, as in a course of conduct. Guide, guides. v. 4. To assist one to travel through, or reach a destination in, an unfamiliar area, as by accompanying or giving directions. 5. To direct the course of; steer. 6.* Fig. To lead the way for (a person). guides, guided, guiding. **adj. *guideless.**

Haeckel, Ernst Heinrich: (1834-1919) Was a German biologist whose early espousal of Darwinism led him to found upon the evolutionary hypothesis a thoroughgoing materialistic monism which he advanced in his numerous writings particularly in his popular The Riddle of the Universe. Believing in the essential unity of the organic and the inorganic, he was opposed to revealed religions and their ideals of God, freedom and immortality and offered a monistic religion of nature based on the true, the good and the beautiful. See Darwin, Evolutionism, Monism. -- L.E.D.

heavenly ::: of or relating to the firmament as the abode of God; celestial. heavenlier, heavenliest, heavenliness.

Hermes: The ancient Greek god of herds, guardian of travellers, messenger of the gods, conductor of the dead to the underworld. The Romans identified him with Mercury. In Egypt, he was identified with Hermanubis, and chiefly with Thoth, the god of learning, and in the Roman imperial period he was worshipped as a revealer of divine wisdom by which men may become a new man, a Son of God.

Heuristic: (Gr. heuriskein, to discover) Serving to find out, helping to show how the qualities and relations of objects are to be sought. In Kant's philosophy, applying to ideas of God, freedom and immortality, as being undemonstrable but useful in the interpretation of things and events in time and space. In methodology, aiding in the discovery of truth. The heuristic method is the analytical method. Opposite of: ostensive. -- J.K.F.

Historically, one may say that, in general, Greek ethics was teleological, though there are deontological strains in Plato, Aristotle, and the Stoics. In Christian moralists one finds both kinds of ethics, according as the emphasis is on the will of God as the source of duties (the ordinary view) or on the goodness of God as somehow the end of human life (Augustine and Aquinas), theology and revelation taking a central role in either case. In modern philosophical ethics, again, both kinds of ethics are present, with the opposition between them coming out into the open. Starting in the 17th and 18th centuries in Britain are both "intuitionism" (Cambridge Platonists, Clarke, Butler, Price, Reid, Whewell, McCosh, etc.) and utilitarianism (q.v.), with British ethics largely a matter of controversy between the two, a controversy in which the teleological side has lately been taken by Cambridge and the deontological side by Oxford. Again, in Germany, England, and elsewhere there have been, on the one hand, the formalistic deontologism of Kant and his followers, and, on the other, the axiological or teleological ethics of the Hegelian self-realizationists and the Wertethik of Scheler and N. Hartmann.

Hocking, William Ernest: (1873) Professor in the Department of Philosophy at Harvard. Has endeavored to blend idealism vvith pragmatism while making some concessions to realism, even is in current theory he strives for a reconciliation between laissez faire liberalism and collectivism through a midground found in the worth of the individual in a "commotive union in the coagent state," a notion comparable to the "conjunct self" of George Herbert Palmer only with a more individualistic emphasis and a current flavor. Among his works are: The Meaning of God in Human Experience, Man and the State, Types of Philosophy, Lasting Elements of Individualism and Living Religions and a World Faith. -- L.E.D.

Holocaust ::: Madhav: “Holocaust—this profound sacrifice of the soul, the soul of the ‘burdened great’, those who sacrifice their celestial status and accept to undergo the yoke of Fate and Death. Their holocaust, chosen sacrifice, is not a sacrifice imposed by their karma for they have no karma, but a self-chosen sacrifice in furtherance of God’s work.” Sat-Sang Talk, 25/8/91

holy ::: superl. --> Set apart to the service or worship of God; hallowed; sacred; reserved from profane or common use; holy vessels; a holy priesthood.
Spiritually whole or sound; of unimpaired innocence and virtue; free from sinful affections; pure in heart; godly; pious; irreproachable; guiltless; acceptable to God.


humble ::: superl. --> Near the ground; not high or lofty; not pretentious or magnificent; unpretending; unassuming; as, a humble cottage.
Thinking lowly of one&


Hylozoism: The philosophical doctrine that life is a property of matter, that matter and life are inseparable, that life is derived from matter, or that matter has spiritual properties. The conception of nature as alive, or in the words of Thales, that “all things are full of gods.”

ichthus ::: n. --> In early Christian and eccesiastical art, an emblematic fish, or the Greek word for fish, which combined the initials of the Greek words /, /, / /, /, Jesus, Christ, Son of God, Savior.

Idea: (Gr. idea) This term has enjoyed historically a considerable diversity of usage. In pre-Platonic Greek: form, semblance, nature, fashion or mode, class or species. Plato (and Socrates): The Idea is a timeless essence or universal, a dynamic and creative archetype of existents. The Ideas comprise a hierarchy and an organic unity in the Good, and are ideals as patterns of existence and as objects of human desire. The Stoics: Ideas are class concepts in the human mind. Neo-Platonism: Ideas are archetypes of things considered as in cosmic Mind (Nous or Logos). Early Christianity and Scholasticism: Ideas are archetypes eternally subsistent in the mind of God. 17th Century: Following earlier usage, Descartes generally identified ideas with subjective, logical concepts of the human mind. Ideas were similarly treated as subjective or mental by Locke, who identified them with all objects of consciousness. Simple ideas, from which, by combination, all complex ideas are derived, have their source either in sense perception or "reflection" (intuition of our own being and mental processes). Berkeley: Ideas are sense objects or perceptions, considered either as modes of the human soul or as a type of mind-dependent being. Concepts derived from objects of intuitive introspection, such as activity, passivity, soul, are "notions." Hume: An Idea is a "faint image" or memory copy of sense "impressions." Kant: Ideas are concepts or representations incapable of adequate subsumption under the categories, which escape the limits of cognition. The ideas of theoretical or Pure Reason are ideals, demands of the human intellect for the absolute, i.e., the unconditioned or the totality of conditions of representation. They include the soul, Nature and God. The ideas of moral or Practical Reason include God, Freedom, and Immortality. The ideas of Reason cannot be sensuously represented (possess no "schema"). Aesthetic ideas are representations of the faculty of imagination to which no concept can be adequate.

Idealists regard such an equalization of physical laws and psychological, historical laws as untenable. The "tvpical case" with which physics or chemistry analyzes is a result of logical abstraction; the object of history, however, is not a unit with universal traits but something individual, in a singular space and at a particular time, never repeatable under the same circumstances. Therefore no physical laws can be formed about it. What makes it a fact worthy of historical interest, is iust the fullness of live activity in it; it is a "value", not a "thing". Granted that historical events are exposed to influences from biological, geological, racial and traditional sources, they aie always carried by a human being whose singularity of character has assimilated the forces of his environment and surmounted them There is a reciprocal action between man and society, but it is always personal initiative and free productivity of the individual which account for history. Denying, therefore, the logical primacy of physical laws in history, does not mean lawlessness, and that is the standpoint of the logic of history in more recent times. Windelband and H. Rickert established another kind of historical order of laws. On their view, to understand history one must see the facts in their relation to a universally applicable and transcendental system of values. Values "are" not, they "hold"; they are not facts but realities of our reason, they are not developed but discovered. According to Max Weber historical facts form an ideally typical, transcendental whole which, although seen, can never be fully explained. G, Simmel went further into metaphysics: "life" is declared an historical category, it is the indefinable, last reality ascending to central values which shaped cultural epochs, such as the medieval idea of God, or the Renaissance-idea of Nature, only to be tragically disappointed, whereupon other values rise up, as humanity, liberty, technique, evolution and others.

Ideal of Reason: (Ger. Ideal der Vernunft) Kant: The idea of an all-comprehending reality, God, containing the determination of all finite existence. In the Cr. of Pure Reason Kant shows how and why the mind hypostatizes this Ideal, the source of "transcendental illusion" (q.v.). He concluded that while the traditional proofs of God's existence were all fallacious, the idea of God had a regulative use for reason, and was a necessary postulate for practical reason (q.v.). See Kantianism. -- O.F.K.

Immanence: (late Lat. Immanere, to remain in) The state of being immanent, present, or in dwelling. In Medieval Scholasticism a cause is immanent whose effects are exclusively within the agent, as opposed to transient. For Kant the immanent is experiential as opposed to non-experiential or transcendent. In modern metaphysics and theology immanence signifies presence (of essence, being, power, etc.), as opposed to absence. According to pantheism the essence of God or the Absolute is completely immanent in the world, i.e. is identical with it. According to Deism God is essentially absent or transcendent from the world. According to immanent theism He is both immanent (in presence and activity) and transcendent (in essence) with respect to it. Mysticism in its broadest sense posits the mutual immanence of the human and the divine. -- W.L.

Immanence: Latin for in-dwelling. In general philosophical terminology, this term refers to an activity producing its effects from within, or to an entity whose being within something else contributes to the existence of the latter. In theology, the term refers to the complete or partial identification of the Deity with the world. (The belief in the absolute immanence of God in the universe is equivalent to pantheism.) Mysticism in its broadest sense posits the mutual immanence of the human and the divine.

Immutability: Changelessness, or the state or quality of not being susceptible to any alteration. An attribute of God denoting that His nature is essentially incapable of any internal change whatsoever. -- J.J.R.

Impersonally, the manifest power of his quality, it is his outflowing, in whatever form, of Knowledge, Energy, Love, Strength and the rest; personally, it is the mental form and the animate being in whom this power is achieved and does its great works. A pre-eminence in this inner and outer achievement, a greater power of divine quality, an effective energy is always the sign. The human vibhuti is the hero of the race’s struggle towards divine achievement, the hero in the Carlylean sense of heroism, a power of God in man.
   Ref: CWSA Vol. 19, Page: 160


implicitly ::: adv. --> In an implicit manner; without reserve; with unreserved confidence.
By implication; impliedly; as, to deny the providence of God is implicitly to deny his existence.


In Buddhist writings Aruna is the name of 1) a Kshattriya king who sired Sikhi Buddha; 2) a class of gods; 3) a naga or serpent-king; 4) a king of Potali in Assaka who, being victorious in battle against the Kalinga king, won the latter’s four daughters; and 5) a pleasure ground near Anupama where the Buddha Vessabhu, a week after attaining enlightenment, delivered his first discourse.

In discussions of religion, syn. for the belief in a personal God. God is here usually conceived of as Creator, as having brought into existence realities other than himself which, though he is not completely (although for certain purposes, partly) dependent upon them, nevertheless are dependent upon him. Theism has characteristically held to a combination of both the transcendence and immanence of God. -- V.F.

Ineffable Name: In mysticism and occultism, the true name of God which must not be pronounced.

infinite ::: a. --> Unlimited or boundless, in time or space; as, infinite duration or distance.
Without limit in power, capacity, knowledge, or excellence; boundless; immeasurably or inconceivably great; perfect; as, the infinite wisdom and goodness of God; -- opposed to finite.
Indefinitely large or extensive; great; vast; immense; gigantic; prodigious.
Greater than any assignable quantity of the same kind; --


infinity ::: n. --> Unlimited extent of time, space, or quantity; eternity; boundlessness; immensity.
Unlimited capacity, energy, excellence, or knowledge; as, the infinity of God and his perfections.
Endless or indefinite number; great multitude; as an infinity of beauties.
A quantity greater than any assignable quantity of the same kind.


infralapsarian ::: n. --> One of that class of Calvinists who consider the decree of election as contemplating the apostasy as past and the elect as being at the time of election in a fallen and guilty state; -- opposed to Supralapsarian. The former considered the election of grace as a remedy for an existing evil; the latter regarded the fall as a part of God&

Inspiration ::: “Inspiration is a slender river of brightness leaping from a vast and eternal knowledge; it exceeds reason more perfectly than reason exceeds the knowledge of the senses.” The Hour of God

Integral Yoga ::: a union (yoga) in all the parts of our being with the Divine and a consequent transmutation of all their now jarring elements into the harmony of a higher divine consciousness and existence; this yoga implies not only the realisation of God but the entire consecration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of a divine work.

INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


In Theology: Unless otherwise defined, the term refers to the Christian denomination which emphasizes the universal fatherhood of God and the final redemption and salvation of all. The doctrine is that of optimism in attaining an ultimate, ordered harmony and stands in opposition to traditional pessimism, to theories of damnation and election. Universalists look back to 1770 as an organized body, the date of the coming to America of John Murray. Unitarian thought (see Unitarianism) was early expressed by Hosea Ballou (1771-1852), one of the founders of Universalism. -- V.F.

In theosophical literature Bharata has also been applied to an ancient sacred land. “ ‘Happy are those who are born, even from the condition of gods, as men, in Bharata-Varsha!’ exclaim the incarnated gods themselves, during the Third Root-Race. Bharata is India, but in this case it symbolized the chosen land in those days, and was considered the best of the divisions of Jambu-dwipa, as it was the land of active (spiritual) works par excellence; the land of initiation and of divine knowledge” (SD 2:369).

In theosophy, atoms have to be considered in relation to monads; in The Secret Doctrine gods, monads, and atoms are a triad like spirit, soul, and body. A monad is a divine-spiritual life-atom, a living being, evolving on its own plane, and a life-atom is the vehicle of the monad which ensouls it, and in turn ensouls a physical atom. The ultimates of nature are atoms on the material side, monads on the energic side; monads are indivisible, atoms divisible (a departure from the etymological meaning). Thus there is a quaternary of gods, monads, life-atoms, and physical atoms. “An atom may be compared to (and is for the Occultist) the seventh principle of a body or rather of a molecule. The physical or chemical molecule is composed of an infinity of finer molecules and these in their turn of innumerable and still finer molecules. Take for instance a molecule of iron and so resolve it that it becomes non-molecular; it is then, at once transformed into one of its seven principles, viz., its astral body; the seventh of these is the atom. The analogy between a molecule of iron, before it is broken up, and this same molecule after resolution, is the same as that between a physical body before and after death. The principle remains minus the body. Of course this is occult alchemy, not modern chemistry” (TBL 84).

In the rationalistic tradition, Descartes introduces a distinction between finite and infinite substance. To conceive of substance is to conceive an existing thing which requires nothing but itself in order to exist. Strictly speaking, God alone is substance. Created or finite substances are independent in the sense that they need only the concurrence of God in order to exist. 'Everything in which there resides immediately, as in a subject, or by means of which there exists anything that we perceive, i.e., any property, quality, or attribute, of which we have a real idea, is called a Substance." (Reply to Obj. II, Phil. Works, trans, by Haldane and Ross, vol. II, p. 53, see Prin. of Phil. Pt. I, 51, 52). Substance is that which can exist by itself without the aid of any other substance. Reciprocal exclusion of one another belongs to the nature of substance. (Reply to Obj. IV). Spinoza brings together medieval Aristotelian meanings and the Cartesian usage, but rejects utterly the notion of finite substance, leaving only the infinite. The former is, in effect, a contradiction in terms, according to him. Spinoza further replaces the Aristotelian distinction between substance and accident with that between substance and mode. (See Wolfson, The Phil. of Spinoza, vol. I, ch. 3). "By substance, I understand that which is in itself and is conceived through itself; in other words that, the conception of which does not need the conception of another thing from which it must be formed." (Ethics, I, Def. III). Substance is thus ultimate being, self-caused or from itself (a se), and so absolutely independent being, owing its being to itself, and eternally self-sustaining. It is in itself (in se), and all things are within it. Substance is one and there can be but one substance; God is this substance. For Descartes, every substance has a principal attribute, an unchangeable essential nature, without which it can neither be nor be understood. The attribute is thus constitutive of substance, and the latter is accessible to mind only through the former. By virtue of having different constitutive essences or attributes, substances are opposed to one another. Spinoza, rejecting the idea of finite substance, necessarily rejects the possibility of a plurality of substances. The attributes of the one substance are plural and are constitutive. But the plurality of attributes implies that substance as such cannot be understood by way of any one attribute or by way of several. Accordingly, Spinoza declares that substance is also per se, i.e., conceived through itself. The infinite mode of an attribute, the all pervasive inner character which defines an attribute in distinction from another, is Spinoza's adaptation of the Cartesian constitutive essence.

In these circumstances real knowledge is very limited. "Universals" register superficial resemblances, not the real essences of things. Experience directly "intuits" identity and diversity, relations, coexistences and necessary connections in its content, and, aided by memory, "knows" the agreements and disagreements of ideas in these respects. We also feel directly (sensitive knowledge) that our experience comes from without. Moreover, though taste, smell, colour, sound, etc. are internal to ourselves (secondary qualities) extension, shape, rest, motion, unity and plurality (primary qualities) seem to inhere in the external world independently of our perception of it. Finally, we have "demonstrative knowledge" of the existence of God. But of anything other than God, we have no knowledge except such as is derived from and limited by the senses.

Intuitive: Requires two things: (1) that it result from the proper species, or the proper image of the object itself, impressed upon the mind by the object or by God, and (2) that it bear upon an object that is really present with the greatest clearness and certitude. Our knowledge of the sun is intuitive while we are looking at the sun, and that knowledge which the blessed have of God is intuitive.

japa ::: [repetition of a mantra or a name of God].

Jehovah: (From the Hebrew Yahveh, of doubtful origin and meaning.) Personal name of God or the supreme being in Hebrew theological and philosophical writings, common only since the 14th century; the national god of Israel since Mosaic times. Neither name was originally pronounced as written on account of its holiness, but was replaced by Elohim and Adonai.

Jehovah: (Hebrew Yahveh, of doubtful origin and meaning) Personal name of God or the supreme being in Hebrew theological and philosophical writings, common only since the 14th century; the national god of Israel since Mosaic times. Neither name was originally pronounced as written on account of its holiness, but was replaced by Elohim and Adonai. -- K.F.L.

jehovistic ::: a. --> Relating to, or containing, Jehovah, as a name of God; -- said of certain parts of the Old Testament, especially of the Pentateuch, in which Jehovah appears as the name of the Deity. See Elohistic.

jesus ::: n. --> The Savior; the name of the Son of God as announced by the angel to his parents; the personal name of Our Lord, in distinction from Christ, his official appellation.

jijnasu ::: [one of the four classes of devotees]: the seeker of God-knowledge. [Gita 7.16]

jnana yoga. ::: the yoga of knowledge or wisdom is the most difficult path, requiring tremendous strength of will and intellect, which leads the aspirant to experience his unity with God directly by dissolving the veils of ignorance; constantly and seriously thinking on the true nature of the Self as taught by the Upanishads; one of the four paths of yoga &

Joseph, Albo: (1380-1444) Jewish philosopher. His Ikkarim, i.e., Dogmas is devoted primarily to the problem of dogmatics. He differs with Maimonides who fixed the Articles of Creed at thirteen, and posits only three fundamental dogmas. Belief in the existence of God; Divine origin of the Torah; Reward and punishment. The others are of secondary importance. See Jewish Philosophy. -- M. W.

jupiter ::: n. --> The supreme deity, king of gods and men, and reputed to be the son of Saturn and Rhea; Jove. He corresponds to the Greek Zeus.
One of the planets, being the brightest except Venus, and the largest of them all, its mean diameter being about 85,000 miles. It revolves about the sun in 4,332.6 days, at a mean distance of 5.2028 from the sun, the earth&


Kenotism: The doctrine of Kenosis; literally the Greek term Kenosis means an emptying. The doctrine arose from the discussion of Phil, ii, 7, where we read that Christ "emptied himself, taking the form of a servant." Some have interpreted the text in the sense that the Son of God in becoming man put aside some of His divine attributes, while others, notably the Catholics, maintain that the abasement referred to signifies only the occultation of the Divinity when the Word was made flesh. -- J.J.R.

kingdom ::: 1. A territory, state, people, or community ruled or reigned over by a king or queen. 2. Fig. The eternal spiritual sovereignty of God; the realm of this sovereignty. 3. A realm or sphere in which one thing is dominant or supreme. 4. Anything conceived as constituting a realm or sphere of independent action or control. 5. A realm or province of nature, especially one of the three broad divisions of natural objects: the animal, vegetable, and mineral kingdoms. 6. Rarely, in reference to the realm and rule of evil forces. kingdom"s, kingdoms.

'' Kingdom of God -on earth can' only be an ideal, not a fact realised in 'the general earth-consdousness and earth-life.

law ::: n. --> In general, a rule of being or of conduct, established by an authority able to enforce its will; a controlling regulation; the mode or order according to which an agent or a power acts.
In morals: The will of God as the rule for the disposition and conduct of all responsible beings toward him and toward each other; a rule of living, conformable to righteousness; the rule of action as obligatory on the conscience or moral nature.
The Jewish or Mosaic code, and that part of Scripture where it


light ::: Sri Aurobindo: ". . . light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.” *The Life Divine

"Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.

  For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.

  God is everywhere and wherever God is, there is Light.” *The Hour of God

"Light is a general term. Light is not knowledge but the illumination that comes from above and liberates the being from obscurity and darkness.” The Mother

The Mother: "The light is everywhere, the force is everywhere. And the world is so small.” Words of the Mother, MCW Vol. 15. ::: *Light, light"s, lights, light-petalled, light-tasselled, half-light.


Ling chos: Tibetan legends and tales of gods, demons and giants; parts of an ancient pre-Buddhist religion, carried on in the folklore of the peoples of Tibet.

Love of man, love of woman, love of things, love of thy neighbour, love of thy country, love of animals, love of humanity are all the love of God
   reflected in these living images. So love & grow mighty to enjoy all, to help all and to love for ever.
   Ref: CWSA Vol. 12, Page: 491


Lutheranism: An ecclesiastical school of thought claiming Martin Luther (1483-1546) as its source and inspiration. See Reformation. The Protestant doctrine of salvation by faith, the free grace of God, wholly without earned merit and institutional sanctions, is emphasized. The essence of the church-community is held to revolve about the pure, revealed Word of God and the sacraments of baptism and communion. Varieties of Lutheranism range from a liberal acknowledgment of the Augsburg Confession of 1530 to a more strict adherence to the several Lutheran documents collectively known as the Book of Concord. -- V.F.

Madhav: “Ambassadors, because they bring a message from the unseen empire of God.” The Book of the Divine Mother

Madhav: “Aswapathy steps into a veritable wonderland of the Glory of God. The Glory is pictured as a huge Bird whose wings are brooding over the new creation to come. Just as a hen broods over its egg, these Wings enfold and incubate the new truth in the offing.” The Book of the Divine Mother

Madhav: “The brilliant courtyard is the realm of the subtle-physical Matter that Aswapathy is leaving behind in his upward climb. He sees that with all its brilliant glow, this region is limited on all sides and it is only a courtyard—not yet the entrance proper—of the Mansion of Light, where the Light of God is ever manifest. Day in the spiritual symbolism signifies the reign of Light. Aswapathy seeks to enter the Order (symbolised by House) where the Light shines uninterrupted.” The Book of the Divine Mother

Madhav: “There is in this creation of God an everlasting No. ‘NO’ is negation of the fleeting pleasures of life, unsubstantial movements of life, the attraction of the senses, the hold of ego, ignorance. For that the answer is no. This is not it, this is not it, neti, neti, thou hast only neared this everlasting No.” The Book of the Divine Mother

Madhav: “The Scripture Wonderful refers to the Supreme Knowledge. The Spirit-mate of Life hopes to divine the Supreme Knowledge in the transcript made by Life of God’s intention; but that script, however bright and attractive is a product of her fancy. The true Word lies covered under her fanciful rendering. The Supreme Knowledge that holds the key to the celestial beatitudes escapes him.” The Book of the Divine Mother

Madhav: “This is another key idea in Sri Aurobindo’s philosophy, that Nature, what is called Prakriti in Indian philosophy, is not different, not alien to the Purusha. Nature is not foreign to the soul, to God. It is a conscious front of God. Scratch Nature, look behind the exterior of Nature and you will find God. The apparent difference, distinction between Nature and God is only a superficial appearance. Nature is really a power of God. It is devatma shakti, the self-power of God—svagunair nigudham lost in its qualitative workings. She is not separate; conscious, not something unconscious. Nature is aware that it is only a front of God behind.” The Book of the Divine Mother

Maimon, Moses ben: (better known as Maimonides) (Abu Imram Musa Ibn Maimun Ibn Abdallah) (1135-1204) Talmud commentator and leading Jewish philosopher during the Middle Ages. Born in Cordova, left Spain and migrated to Palestine in 1165 and ultimately 1160, settled in Fez, N. Africa, whence he settled in Fostat, Egypt. His Guide for the Perplexed (More Nebukim in Heb.; Dalalat al-hairin, in Arab.) contains the summa of Jewish philosophic thought up to his time. It is written in the spirit of Aristotelianism and is divided into three parts. The first is devoted to the problems of Biblical anthropomorphisms, Divine attributes, and exposition and criticism of the teachings of the Kalam; the second to the proof of the existence of God, matter and form, creatio de novo, and an exposition of prophecy; the third to God and the world including problems of providence, evil, prescience and freedom of the will, teleology, and rationality of the precepts of the Torah. Maimonides exerted great influence not only on the course of subsequent Jewish speculation but also on the leaders of the thirteenth century scholastic philosophy, Albertus Magnus and Thomas Aquinas. -- M.W.

Makom: A Hebrew mystical designation of God, as the One in whom everything that is existing exists.

manifestation ::: n. --> The act of manifesting or disclosing, or the state of being manifested; discovery to the eye or to the understanding; also, that which manifests; exhibition; display; revelation; as, the manifestation of God&

Man"s representative in the house of God,

Man’s representative in the house of God,

Mimamsa: Short for Purva-Mimamsa, one of the six major systems of Indian philosophy, founded by Jaimini, rationalizing Vedic ritual and upholding the authority of the Vedas by a philosophy of the word (see vac). In metaphysics it professes belief in the reality of the phenomenal, a plurality of eternal souls, but is indifferent to a concept of God though assenting to the superhuman and eternal nature of the Vedas. There is also an elaborate epistemology supporting Vedic truths, an ethics which makes observance of Vedic ritual and practice a condition of a good and blissful life.

Mimamsi: Short for Purva-Mimamsa, one of the six major systems of Indian philosophy (q. v.), founded by Jaimini, rationalizing Vedic ritual and upholding the authority of the Vedas by a philosophy of the word (see vac). In metaphysics it professes belief in the reality of the phenomenal, a plurality of eternal souls, but is indifferent to a concept of God though assenting to the superhuman and eternal nature of the Vedas. There is also an elaborate epistemology supporting Vedic truths, an ethics which makes observance of Vedic ritual and practice a condition of a good and blissful life. -- KS.L.

“…mind and life and matter are derivations from the Self through a spiritual mind or supermind which is the real support of cosmic existence.” The Hour of God

miracle ::: an event that appears inexplicable by the laws of nature and so is held to be supernatural in origin or an act of God.

Mirific word: The hidden name of God, said to produce wonders when properly pronounced.

misotheism ::: n. --> Hatred of God.

Modalism: (Lat. modus, mode) A theological doctrine, of the second and third centuries A.D., affirming the unity of substance and personality in God. The Son and the Holy Ghost are but "modes" of God the Father. Also known as Monarchism; adherents of this position were Patripassians or Sabellians. -- V.J.B.

Modern Period. In the 17th century the move towards scientific materialism was tempered by a general reliance on Christian or liberal theism (Galileo, Bacon, Descartes, Hobbes, Gassendi, Toland, Hartley, Priestley, Boyle, Newton). The principle of gravitation was regarded by Newton, Boyle, and others, as an indication of the incompleteness of the mechanistic and materialistic account of the World, and as a direct proof of the existence of God. For Newton Space was the "divine sensorium". The road to pure modern idealism was laid by the epistemological idealism (epistemological subjectivism) of Campanella and Descartes. The theoretical basis of Descartes' system was God, upon whose moral perfection reliance must be placed ("God will not deceive us") to insure the reality of the physical world. Spinoza's impersonalistic pantheism is idealistic to the extent that space or extension (with modes of Body and Motion) is merely one of the infinity of attributes of Being. Leibniz founded pure modern idealism by his doctrine of the immateriality and self-active character of metaphysical individual substances (monads, souls), whose source and ground is God. Locke, a theist, gave chief impetus to the modern theory of the purely subjective character of ideas. The founder of pure objective idealism in Europe was Berkeley, who shares with Leibniz the creation of European immaterialism. According to him perception is due to the direct action of God on finite persons or souls. Nature consists of (a) the totality of percepts and their order, (b) the activity and thought of God. Hume later an implicit Naturalist, earlier subscribed ambiguously to pure idealistic phenomenalism or scepticism. Kant's epistemological, logical idealism (Transcendental or Critical Idealism) inspired the systems of pure speculative idealism of the 19th century. Knowledge, he held, is essentially logical and relational, a product of the synthetic activity of the logical self-consciousness. He also taught the ideality of space and time. Theism, logically undemonstrable, remains the choice of pure speculative reason, although beyond the province of science. It is also a practical implication of the moral life. In the Critique of Judgment Kant, marshalled facts from natural beauty and the apparent teleological character of the physical and biological world, to leave a stronger hint in favor of the theistic hypothesis. His suggestion thit reality, as well as Mind, is organic in character is reflected in the idealistic pantheisms of his followers: Fichte (abstract personalism or "Subjective Idealism"), Schellmg (aesthetic idealism, theism, "Objective Idealism"), Hegel (Absolute or logical Idealism), Schopenhauer (voluntaristic idealism), Schleiermacher (spiritual pantheism), Lotze ("Teleological Idealism"). 19th century French thought was grounder in the psychological idealism of Condillac and the voluntaristic personalism of Biran. Throughout the century it was essentially "spiritualistic" or personalistic (Cousin, Renouvier, Ravaisson, Boutroux, Lachelier, Bergson). British thought after Hume was largely theistic (A. Smith, Paley, J. S. Mill, Reid, Hamilton). In the latter 19th century, inspired largely by Kant and his metaphysical followers, it leaned heavily towards semi-monistic personalism (E. Caird, Green, Webb, Pringle-Pattison) or impersonalistic monism (Bradley, Bosanquet). Recently a more pluralistic personalism has developed (F. C. S. Schiller, A. E. Taylor, McTaggart, Ward, Sorley). Recent American idealism is represented by McCosh, Howison, Bowne, Royce, Wm. James (before 1904), Baldwin. German idealists of the past century include Fechner, Krause, von Hartmann, H. Cohen, Natorp, Windelband, Rickert, Dilthey, Brentano, Eucken. In Italy idealism is represented by Croce and Gentile, in Spain, by Unamuno and Ortega e Gasset; in Russia, by Lossky, in Sweden, by Boström; in Argentina, by Aznar. (For other representatives of recent or contemporary personalism, see Personalism.) -- W.L.

Monadology: (also Monadism) The doctrine of monads, the theory that the universe is a composite of elementary units. A monad may also be a metaphysical unit. The notion of monad can be found in Pythagoras, Ecphantus, Aristotle, Euclid, Augustine, et al. Plato refers to his ideas as monads. Nicolaus Cusanus regards individual things as units which mirror the world. Giordano Bruno seems to have been the first to have used the term in its modern connotation. God is called monas monadum; each monad, combining matter and form, is both corporeal and spiritual, a microcosm of the whole. But the real founder of monadology is Leibniz. To him, the monads are the real atoms of nature, the elements of things. The monad is a simple substance, completely different from a material atom. It has neither extension, nor shape, nor divisibility. Nor is it perishable. Monads begin to exist or cease to exist by a decree of God. They are distinguished from one another in character, they "have no windows" through which anything can enter in or go out, that is, the substance of the monad must be conceived as force, as that which contains in itself the principle of its changes. The universe is the aggregate, the ideal bond of the monads, constituting a harmonious unity, pre-established by God who is the highest in the hierarchy of monads. This bond of all things to each, enables every simple substance to have relations which express all the others, every monad being a perpetual living mirror of the universe. The simple substance or monad, therefore, contains a plurality of modifications and relations even though it has no parts but is unity. The highest monad, God, appears to be hoth the creator and the unified totality and harmony of self-active and self-subsistent monnds. -- J.M.

Moral Argument for God: Basing the belief upon the fact of man's moral nature which compels him to make moral assertions about the world and destiny. The argument assumes many forms. Kant held, e.g., that the moral consciousness of man is a priori and compels him willy nilly to assert three great affirmatives; his freedom, immortality, and the existence and high character of God. -- V.F.

More, Paul Elmer: An American literary critic and philosopher (1864-1937), who after teaching at Bryn Mawr and other colleges, edited The Nation for several years before retiring to lecture at Princeton University and write The Greek Tradition, a series of books in which he argues for orthodox Christianity on the basis of the Platonic dualism of mind-body, matter-spirit, God-man. In The Sceptical Approach to Religion he gave his final position, as ethical theism grounded on man's sense of the good and consciousness of purpose, and validated by the Incarnation of God in Christ. -- W.N.P.

Mysteries: In occultism or esoteric philosophies, this term is used in general for any occult discipline or body of teachings or practice, the nature and meaning of which cannot be divulged to non-initiates. Specifically, rites of antiquity in which priests, initiates and neophytes enacted allegorical scenes from the lives of gods and goddesses, the secret meaning of which was explained to new adherents upon initiation. (See Dionysian mysteries; Eleusinian mysteries; Isis-Osiris mysteries; Mithraism; mystery cult; Orphic mysteries; Phrygian mysteries.)

mysterious ::: simultaneously arousing wonder and inquisitiveness, and eluding explanation or comprehension. Also, of God, rites, etc. mysteriously.

mysticism ::: n. --> Obscurity of doctrine.
The doctrine of the Mystics, who professed a pure, sublime, and wholly disinterested devotion, and maintained that they had direct intercourse with the divine Spirit, and aquired a knowledge of God and of spiritual things unattainable by the natural intellect, and such as can not be analyzed or explained.
The doctrine that the ultimate elements or principles of knowledge or belief are gained by an act or process akin to feeling or


namajapa ::: [repetition of a name of God].

namajapa. ::: repetition of a name of God

nati ::: pious resignation, the submission of the soul to the will of God.

Natural Theology: In general, natural theology is a term used to distinguish any theology based upon the fundamental premise of the ability of man to construct his theory of God and of the world out of the framework of his own reason and of reasonable probability from the so-called "revealed theology" which presupposes that God and divine purposes are not open to unaided human understanding but rest upon a supernatural and not wholly understandable basis. See Deism; Renaissance. During the 17th and 18th centuries there were attempts to set up a "natural religion" to which men might easily give their assent and to offset the extravagant claims of the supernaturalists and their harsh charges against doubters. The classical attempt to make out a case for the sweet reasonableness of a divine purpose at work in the world of nature was given by Paley in his Natural Theology (1802). Traditional Catholicism, especially that of the late middle Ages developed a kind of natural theology based upon the metaphysics of Aristotle. Descartes, Spinoza and Leibniz developed a more definite type of natural theology in their several constructions of what now may well be called philosophical theology wherein reason is made the guide. Natural theology has raised its head in recent times in attempts to combat the extravagant declarations of theologians of human pessimism. The term, however, is unfortunate because it is being widely acknowledged that so-called "revealed theology" is natural (recent psychological and social studies) and that natural theology need not deny to reason its possible character as the bearer of an immanent divine revelation. -- V.F.

Nature ::: All Nature was a conscious front of God:

Nature is the obverse side of God.

Nature ::: The consciousness side of nature is composed of vast hierarchies of gods, developed cosmical spirits,spiritual entities, cosmic graduates in the university of life. The material side of nature is theheterogeneous matter, the material world in its many various planes, in all stages of imperfection -- butall these stages filled with armies of entities evolving and growing. The proper term for nature in moderntheosophical usage is prakriti or still more accurately mulaprakriti -- the ever-living kosmic producer, theeternally fecund mother, of the universe. When a theosophist speaks of nature, unless he limits the termto the physical world, he never means the physical world alone, but the vast reaches of universal kosmosand more particularly the inner realms, the causal factors of the boundless All. Hence, a growingunderstanding of nature in this sense -- which is another way of saying an understanding of reality -obviously provides the only basis of a religion founded on the changeless realities.

Nestorians: A Christian sect dating from the 5th century. Nestorius, a patriarch of Constantinople 428-431) opposed the designation "Mother of God" (a declaration of Origen's) applied to Mary, the mother of Jesus. He said that Christ had two distinct natures and that Mary, a human being, could not have delivered anyone but a human. The emphasis is upon the genuine human nature and the exemplary value of Christ. Nestorianism was not only a Christo-logical viewpoint and the only cause for much theological dispute; it was also a part of a political and ecclesiastical feud between bishops east and west. The council of Ephesus in 431 declared the view heretical. Nevertheless the Nestorian churches spread widely and continues until our present time in Asiatic Turkey and Persia. -- V.F.

Newton was influenced by Henry More, e.g. in viewing space as the sensorium of God. See Cudworth, Deism. Cf. M.H. Nicolson, Conway Papers.

Niyama: Sanskrit for restraint or self-culture; the second prerequisite in the study and practice of Yoga. The classic text Ha-thayogapradipika lists ten rules of inner control (niyamas), viz., penance, contentment, belief in God, charity, adoration of God, hearing discourses on the principles of religion, modesty, intellect, meditation, and sacrifice. (Cf. yama.)

Notiones communes: Cicero's translation of the phrase koinai ennoiai, by which the Stoics designated such notions as good, evil, and the existence of God, which they regarded as common to all men, and as, in some sense, natural (physikai) or implanted (emphytai), though not, perhaps, in the sense of being literally innate. -- W.K.F.

Oahspe: “A new Bible in the Words of Jehovih and His Angel Ambassadors. A Sacred History of the Dominions of the Higher and Lower Heavens on the Earth for the past Twenty-four Thousand Years.” A book published originally by the Essenes of Kosmon, a Fraternity of Faithists, and currently by Wing Anderson (Kosmon Industries, Los Angeles, Calif.) The preface to the eleventh American edition (copyright 1953 by E. Wing Anderson) states that OAHSPE (pronounced O as in clock, AH as in father, SPE as in Speak) means sky, earth and spirit and is the title of a new bible given to the world in the year 1881; it goes on to say that the book was written down, under spiritual guidance, by Dr. John B. Newbrough, who was gifted with astonishing extrasensory perception and was actively engaged in psychic research. The preface goes on to say that “OAHSPE purports to have been written at the command of God, who states that He is not the Creator but is simply chief executive officer . . . of our planet earth. He explains who the Creator is and also makes clear the difference between Lord, Lord God, God and the Creator. This strange book informs us that the world entered a new era in the year 1848, how the new era is different from those which preceded it and what changes will come to humanity within the next few years.... OAHSPE is made up of thirty-six books covering the history of the planet, the history of the human race, the history of every major religion, past and present, an analysis of today and a prophecy of tomorrow.”

OBJECT. ::: The attainment of God is the true object of all human effort.

obsecration ::: n. --> The act of obsecrating or imploring; as, the obsecrations of the Litany, being those clauses beginning with "By."
A figure of speech in which the orator implores the assistance of God or man.


ods ::: interj. --> A corruption of God&

Of the reasoned reason (rationis ratiocinatae): A distinction in which our mind conceives as distinct things that are not really distinct, when there is some foundation in reality for making such a distinction, e.g. perfections of God.

Omniscience: In philosophy and theology it means the complete and perfect knowledge of God, of Himself and of all other beings, past, present, and future, or merely possible, as well as all their activities, real or possible, including the future free actions of human beings. (The adjective is: omniscient.)

*One dealt with her who meets the burdened great. ::: Q. "Who is ‘One" here? Is it Love, the godhead mentioned before? If not, does this ‘dubious godhead with his torch of pain" correspond to the ‘image white and high of godlike pain" spoken of a little earlier? Or is it time whose ‘snare" occurs in the last line of the preceding passage?”

One of the two attributes (q.v.) of God which, according to Spinoza, are accessible to the human intellect (Ethics, II, passim). While the attribution of thought (cogitatio, q.v.) to God was a medieval commonplace, the attribution of extension to God was, in the tradition, highly heretical. Spinoza, however, was at great pains to show (Ibid, I, 14-18) that unless such attribution was made, all theories of God's causality were rendered either nonsensical or explicitly contradictory. -- W.S.W.

optimism ::: n. --> The opinion or doctrine that everything in nature, being the work of God, is ordered for the best, or that the ordering of things in the universe is such as to produce the highest good.
A disposition to take the most hopeful view; -- opposed to pessimism.


Ordinarily, man is limited in all the parts of his being and he can grasp at first only so much of the divine truth as has some large correspondence to his own nature and its past deve- lopment and associations. Therefore God meets us first in diffe- rent limited affirmations of his divine qualities and nature ; he presents himself to the seeker as an absolute o! the things he can understand and to which his will and heart can respond ; he discloses some name and aspect of his Godhead. This is what is called in Yoga the iffa^devaid, the name and form elected by our nature for its worship. In order that the human being may embrace this Godhead with every part of himself, it is represented with a form that answers to its aspects and qualities and which becomes the living body of God to the adorer. These are those forms of Vishnu, Shiva, Krishna, Kali, Durga, Christ,

Panentheism: The doctrine that all things are within the being of God, who is yet not merely the whole of actual things.

Pantheism: The doctrine that reality comprises a single being of which all things are modes, moments, members, appearances, or projections. Pantheism teaches the essential immanence of God in all creatures and things, identifies God with Nature and Nature with God, teaching that the forces and laws manifest in the universe, the entire Cosmos, the whole of reality itself, are God.

Perseity: (Lat. per se) The condition of being per se, by itself, that is being such as it is from its very nature. Perseity must not be confused with aseity The former implies independence of a subject in which to inhere, whereas the latter demands a still higher degree of independence of any efficient or producing agency whatsoever, it is predicated of God alone. Thomas Aquinas held: Quod est per se, semper est prius eo quod est per aliud. That which exists per se is always a substance. This mode of existence is distinguished from that which is per accidens, that is something which is not essential, but only belongs to a subject more or less fortuitously. A thing is per se owing to its internal constitution, or essence, but that which is per accidens is due rather to external or non-essential reasons. Thomas Aquinas taught that that which is per accidens, non potest esse semper et in omnibus, whereas that which belongs to something per se, de necessitate et semper et inseparabiliter et inest. Duns Scotus held that per se esse may be understood in the sense of being incommunicable, incommunicabiliter esse, or per se subsistere, subsisting by itself, not by another. In human acts that which is directly intended is per se, while that which is per accidens is praeter intentionem. Rational beings tend toward the good, or that which is regarded as good. If the good is intended for itself it is bonum per se, otherwise it is a bonum per accidens or secundum quid, that is relatively good. -- J.J.R.

philosophy ::: “All philosophy is concerned with the relations between two things, the fundamental truth of existence and the forms in which existence presents itself to our experience.” The Hour of God

Physico-Theological Argument: Kant's (q.v.) term for the teleological proof of the existence of God. -- O.F.K.

piety ::: n. --> Veneration or reverence of the Supreme Being, and love of his character; loving obedience to the will of God, and earnest devotion to his service.
Duty; dutifulness; filial reverence and devotion; affectionate reverence and service shown toward parents, relatives, benefactors, country, etc.


polytheism ::: n. --> The doctrine of, or belief in, a plurality of gods.

polytheist ::: n. --> One who believes in, or maintains the doctrine of, a plurality of gods.

Postulate: (Lat. postulatum; Ger. Postulat) In Kant (1) An indemonstrable practical or moral hypothesis, such as the reality of God, freedom, or immortality, belief in which is necessary for the performance of our moral duty. (2) Any of three principles of the general category of modality, called by Kant "postulates of empirical thought." See Modality and Kantianism. -- O.F.K.

Potentiality: See Dynamis. Power: In general: the physical, mental and moral ability to act or to receive an action; the general faculty of doing, making, performing, realizing, achieving, producing or succeeding; ability, capacity, virtue, virtuality, potency, potentiality, faculty, efficacy, efficacity, efficiency, operative causality, process of change or becoming; natural operative force, energy, vigor, strength, or effective condition applied or applicable to work; person, agent, body, institution, government or state, having or exercising an ability to act in accordance with its nature and functions; spirit, divinity, deity, superhuman agent, supernatural principle of activity; an attribute or name of God; in theology, an order of angels; in law the authority, capacity or right to exercise certain natural and legal prerogatives, also, the authority vestcd in a person by law; influence, prerogative, force. A. In psychology, power is sometimes synonymous with faculty (q.v.). It also means a quality which renders the nature of an individual agent apt to elicit certain physical and moral actions. Hence, power is a natural endowment enabling the intellect to condition the will and thus create hibits and virtues, in a higher degree, power is a moral disposition enabling the individual to cultivate his perfectibility. The distinction between powers is given by the distinction of their actions. Powers are acthe or operative, and passive or receptive; they are immediate or remote. Even impotence and incapacity are not different in kind from power, but simply in degree. These Aristotelian views on power, including its ontological interpretation, have held the ground for centuries, and we find them partly also in Hobbes and Locke who defined power as the ability to make or to receive change. Hume's analysis of power showed it to be an illusion; and with the advent of positivism and experimental psychology, this concept lost much of its value. The notion of power has been used by Fechner in his doctrine and law concerning the relation between stimuli and sensations.

Pragmatism is first and always a doctrine of meaning, and often a definition of truth as well, but as to the latter, not all pragmatists are in complete agreement. Neither Peirce nor Dewey, for example, would accept James' view that if the hypothesis of God works satisfactorily for the individual, it is true. Pragmatism is also a method of interpreting ideas in terms of their consequences. James, however, apparently does not believe that this method entails his specific philosophical doctrines -- his pluralism, individualism, neutralism, indeterminism, meliorism, pragmatic theism, "crass" supernaturalism, etc. In fact, he states that pragmatism is independent of his new philosophy of "radical empiricism" and agrees with the anti-intellectualist bent of the Italian pragmatist, Papini, who sees the pragmatic method available to the atheist, the praying penitent, the investigating chemist, the metaphysician and the anti-metaphysician ("What Pragmatism Means".) On the other hand, insofar as pragmatism is practically identified with the scientific method (as is allegedly the case with Dewey) it appears that the pragmatic method might be expected to yield much the same conclusions for one philosopher as for another. In general, pragmatism as a method, does not seem to imply any final philosophical conclusions. It may imply a general direction of thought, such as empiricism. Although pragmatists (Peirce, James, Dewey) frequently attack older forms of empiricism, or crude empiricism, and necessarily reject truth as a simple or static correspondence of propositions with sense data, they nevertheless continue to describe themselves as empiricists, so that today pragmatism (especially in Dewey's case) is often regarded as synonymous with empiricism. See Empiricism.

Predestination: The doctrine that all events of man's life, even one's eternal destiny, are determined beforehand by Deity. Sometimes this destiny is thought of in terms of an encompassing Fate or Luck (Roman and Greek), sometimes as the cyclic routine of the wheel of Fortune (Indian), sometimes as due to special gods or goddesses (Clotho, Lachesis and Atropos in Hesiod), sometimes as the Kismet or mysterious Fate (Mohammedanism), as due to rational Necessity (Stoicism) and more often in terms of the sheer will of a sovereign Deity (Hebrew, Jewish and Christian). In historic Christianity utterances of Paul are given as the authority for the doctrine (Eph. 1:11, Rom. 8:30, Rom. 9:18). St. Augustine believed that man's own sinfulness made his salvation utterly dependent upon the sheer grace and election of God. Extreme expressions of Calvinism and Lutheranism held that man does absolutely nothing toward his salvation apart from the grace and good will of the Divine. Classical examples of theological determinism are the views of Bucer (1491-1551), Calvin (see Calvinism), and the American theologian, Jonathan Edwards (1703-1758). The two classic theories concerning the place of the alleged Fall of man are supralapsarianism, the view that the Fall itself was predetermined; infralapsarianism, the view that man's predestination was set up subsequent to the Fall, the Fall itself only being permitted. -- V.F.

predeterminate ::: a. --> Determined beforehand; as, the predeterminate counsel of God.

predetermination ::: n. --> The act of previous determination; a purpose formed beforehand; as, the predetermination of God&

Presentational Immediacy: (Lat. praesens ppr. of praeesse, and in + medius, middle) Presentational immediacy characterizes any items which are in the direct cognitive presence of the mind such as sense data, images, emotional and affective data. Immediacy is ascribed by some epistemologists to higher levels of knowledge, e.g. perception and memory and by the mystic to the knowledge of God. -- L.W.

Primeval self-conscious humanity — not savage by any means, however much it may have needed spiritual guidance — was watched over and protected by divine instructors, and among the arts taught by these great beings, architecture had a prominent place: “No man descended from a Palaeolithic cave-dweller could ever evolve such a science unaided, even in millenniums of thought and intellectual evolution. It is the pupils of those incarnated Rishis and Devas of the third root race, who handed their knowledge from one generation to another, to Egypt and Greece with its now lost canon of proportion. . . . It is Vitruvius who gave to posterity the rules of construction of the Grecian temples erected to the immortal gods; and the ten books of Marcus Vitruvius Pollio on Architecture, of one, in short, who was an initiate, can only be studied esoterically. The Druidical circles, the Dolmens, the Temples of India, Egypt and Greece, the Towers and the 127 towns in Europe which were found ‘Cyclopean in origin’ by the French Institute, are all the work of initiated Priest-Architects, the descendants of those primarily taught by the ‘Sons of God,’ justly called ‘The Builders’ ” (SD 1:208-9n).

Principle of sufficient reason: According to Leibniz, one of the two principles on which reasoning is founded, the other being the principle of Contradiction. While the latter is the ground of all necessary truths, the Principle of Sufficient Reason is the ground of all contingent and factual truths. It applies especially to existents, possible or factual, hence its two forms actual sufficient reasons, like the actual volitions of God or of the free creatures, are those determined by the perception of the good and exhibit themselves as final causes involving the good, and possible sufficient reasons are involved, for example, in the perception of evil as a possible aim to achieve. Leibniz defines the Principle of Sufficient Reason as follows: It is the principle "in virtue of which we judge that no fact can be found true or existent, no judgment veritable, unless there is a sufficient reason why it should be so and not otherwise, although these reasons cannot more than often be known to us. . . . There must be a sufficient reason for contingent truths or truths of fact, that is, for the sequence of things which are dispersed throughout the universe of created beings, in which the resolution into particular reasons might go into endless detail" (Monadology, 31, 32, 33, 36). And again, "Nothing happens without a sufficient reason; that is nothing happens without its being possible for one who should know things sufficiently to give a reason showing why things are so and not otherwise" (Principles of Nature and of Grace). It seems that the account given by Leibniz of this principle is not satisfactory in itself, in spite of the wide use he made of it in his philosophy. Many of his disciples vainly attempted to reduce it to the Principle of Contradiction. See Wolff.

profanation ::: v. t. --> The act of violating sacred things, or of treating them with contempt or irreverence; irreverent or too familiar treatment or use of what is sacred; desecration; as, the profanation of the Sabbath; the profanation of a sanctuary; the profanation of the name of God.
The act of treating with abuse or disrespect, or with undue publicity, or lack of delicacy.


profane ::: a. --> Not sacred or holy; not possessing peculiar sanctity; unconsecrated; hence, relating to matters other than sacred; secular; -- opposed to sacred, religious, or inspired; as, a profane place.
Unclean; impure; polluted; unholy.
Treating sacred things with contempt, disrespect, irreverence, or undue familiarity; irreverent; impious.
Irreverent in language; taking the name of God in vain; given to swearing; blasphemous; as, a profane person, word, oath, or


psalm ::: n. --> A sacred song; a poetical composition for use in the praise or worship of God.
Especially, one of the hymns by David and others, collected into one book of the Old Testament, or a modern metrical version of such a hymn for public worship. ::: v. t.


Publicity, Epistemic: (a) In the strict sense, publicity pertains to such data of knowledge as are directly and identically accessible to more than one knowing subject. Thus epistemological monism may assert the publicity of sense data, of universals, of moral and aesthetic values and even of God. See Epistemological Monism. (b) In a less exact sense, publicity is ascribed to any object of knowledge which may be known either directly or indirectly by more than one mind, such as physical objects, public space, etc in contrast to feelings, emotions, etc. which can be directly known only by a single subject. -- L.W.

purana ::: n. --> One of a class of sacred Hindoo poetical works in the Sanskrit language which treat of the creation, destruction, and renovation of worlds, the genealogy and achievements of gods and heroes, the reigns of the Manus, and the transactions of their descendants. The principal Puranas are eighteen in number, and there are the same number of supplementary books called Upa Puranas.

Purana: One of eighteen or more sacred treatises of India, legendary and allegorical in character, discussing five principal topics, viz., the creation of the universe, its destruction and renovation, the genealogy of gods and patriarchs, the reigns of the Manus, and the history of the solar and lunar races; interspersed are ethical, philosophical, and scientific observations; they are supposed to have been compiled by the poet Vyasa.

quietism ::: n. --> Peace or tranquillity of mind; calmness; indifference; apathy; dispassion; indisturbance; inaction.
The system of the Quietists, who maintained that religion consists in the withdrawal of the mind from worldly interests and anxieties and its constant employment in the passive contemplation of God and his attributes.


Q.”Who is ‘One’ here? Is it Love, the godhead mentioned before? If not, does this ‘dubious godhead with his torch of pain’ correspond to the ‘image white and high of godlike pain’ spoken of a little earlier? Or is it time whose ‘snare’ occurs in the last line of the preceding passage?”

rama. ::: an incarnation of God; the king of ancient Ayodhya in north-central India

Ramanuja: A renowned Indian thinker and theologian of the 11th cent A.D. who restated within the tradition of Vishnuism (q.v.) the doctrines of the Vedanta (q.v.) in that he assumed world and soul to be a transformation of God variously articulated. -- K.F.L.

Ramayana; an ardent devotee of Rama, he is considered as the perfect servant of God

R.bhus (Ribhus) ::: the name of three Vedic gods or demigods, the "arRbhus tisans of Immortality"; they "are represented as human beings who have attained to the condition of godhead by power of knowledge and perfection in their works" and act as "energies of formation and upward progress who assist the gods in the divinising of man".

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.

Reformation: The Protestant Reformation may be dated from 1517, the year Martin Luther (1483-1546), Augustinian monk and University professor in Wittenberg, publicly attacked the sale of indulgences by the itinerant Tetzel, Dominican ambassador of the Roman Church. The break came first in the personality of the monk who could not find in his own religious and moral endeavors to win divine favor the peace demanded by a sensitive conscience; and when it came he found to his surprise that he had already parted company with a whole tradition. The ideology which found a response in his inner experience was set forth by Augustine, a troubled soul who had surrendered himself completely to divine grace and mercy. The philosophers who legitimized man's endeavor to get on in the world, the church which demanded unquestioned loyalty to its codes and commands, he eschewed as thoroughly inconsonant with his own inner life. Man is wholly dependent upon the merits of Christ, the miracle of faith alone justifies before God. Man's conscience, his reason, and the Scriptures together became his only norm and authority. He could have added a fourth: patriotism, since Luther became the spokesman of a rising tide of German nationalism already suspect of the powers of distant Rome. The humanist Erasmus (see Renaissance) supported Luther by his silence, then broke with him upon the reformer's extreme utterances concerning man's predestination. This break with the humanists shows clearly the direction which the Protestant Reformation was taking: it was an enfranchised religion only to a degree. For while Erasmus pleaded for tolerance and enlightenment the new religious movement called for decision and faith binding men's consciences to a new loyalty. At first the Scriptures were taken as conscience permitted, then conscience became bound by the Scuptures. Luther lacked a systematic theology for the simple reason that he himself was full of inconsistencies. A reformer is often not a systematic thinker. Lutheran princes promoted the reconstruction of institutions and forms suggested by the reformer and his learned ally, Melanchthon, and by one stroke whole provinces became Protestant. The original reformers were reformed by new reformers. Two of such early reformers were Ulrich Zwingli (1484-1531) in Switzerland and John Calvin (1509-1564) who set up a rigid system and rule of God in Geneva. Calvinism crossed the channel under the leadership of John Knox in Scotland. The English (Anglican) Reformation rested on political rather than strictly religious considerations. The Reformation brought about a Counter-Reformation within the Roman Church in which abuses were set right and lines against the Protestants more tightly drawn (Council of Trent, 1545-1563). -- V.F.

Religion does that to man in the name of the Divine, in the name of God. The worst possible evil is enacted and that is because people sincerely believe they are instruments of light when they have actually become instruments of darkness.”

religion ::: n. --> The outward act or form by which men indicate their recognition of the existence of a god or of gods having power over their destiny, to whom obedience, service, and honor are due; the feeling or expression of human love, fear, or awe of some superhuman and overruling power, whether by profession of belief, by observance of rites and ceremonies, or by the conduct of life; a system of faith and worship; a manifestation of piety; as, ethical religions; monotheistic religions; natural religion; revealed religion; the religion of the

Renunciation of ego, acceptance of God in life is the Yoga I teach,—no other renunciation.
   Ref: CWSA Vol. 36, Page: 222


resignation ::: n. --> The act of resigning or giving up, as a claim, possession, office, or the like; surrender; as, the resignation of a crown or comission.
The state of being resigned or submissive; quiet or patient submission; unresisting acquiescence; as, resignation to the will and providence of God.


restorationist ::: n. --> One who believes in a temporary future punishment and a final restoration of all to the favor and presence of God; a Universalist.

right ::: a. --> Straight; direct; not crooked; as, a right line.
Upright; erect from a base; having an upright axis; not oblique; as, right ascension; a right pyramid or cone.
Conformed to the constitution of man and the will of God, or to justice and equity; not deviating from the true and just; according with truth and duty; just; true.
Fit; suitable; proper; correct; becoming; as, the right man in the right place; the right way from London to Oxford.


roup ::: v. i. & t. --> To cry or shout; hence, to sell by auction. ::: n. --> An outcry; hence, a sale of gods by auction.
A disease in poultry. See Pip.


Rudra2 ::: "the terrible", a Vedic deity who is "the Violent and Merciful, the Mighty One, . . . the armed, wrathful and beneficent Power of God who lifts forcibly the creation upward, smites all that opposes, scourges all that errs and resists, heals all that is wounded and suffers"; (in the plural) gods with the qualities of this deity, "the fierce, impetuous ones", such as the Maruts; in later Hinduism, a name of Śiva as the Destroyer, one of the "three Powers and Personalities of the One Cosmic Godhead", of which the other two are Brahma, the Creator, and Vis.n.u, the Preserver; in the Record of Yoga, sometimes identified with the Balarama personality of the fourfold isvara. rudra ananda

Rudras ::: the fierce, impetuous ones; [a group of Gods, in the Veda sometimes identified with the Maruts, later eleven (or thirty-three) minor deities led by Rudra (Siva)].

Ruh i Basit: The Sufi term for the Universal Soul, the efficient aspect of God, which animates the whole universe and is present in every soul.

sabdabrahman (shabdabrahman) ::: the Word; the oral expression of God [brahman]. ::: sabdabrahma [nominative]

Sabellianism: The view of Sabellius who taught in the first half of the third century the doctrine that there is one God but three (successive) modes or manifestations of God: as creator and governor God is Father, as redeemer God is the Son, as regenerator and sanctifier God is the Holy Spirit -- one and the same God. The view approximated the later orthodox Trinitarian conception (see Trinitarianism) but was too harsh to be maintained. Further clarification was needed Sabellianism has been called by several names, Modalism, Modalistic Monarchianism and Patripassianism (Father suffering). -- V.F.

sakhya-vaira ::: the relation (bhava) with the isvara in which sakhya,"the friendhood of God", is combined with an appearance or play of enmity (vaira), forming part of the composite bhava.

samkirtan ::: [(a gathering for) singing the glory of God].

sanctification ::: n. --> The act of sanctifying or making holy; the state of being sanctified or made holy;
the act of God&


Sanction: A sanction is anything which serves to move (and, in this sense, to oblige) a man to observe or to refrain from a given mode of conduct, any source of motivation, and hence, on a hedonistic theory, any source of pleasure or pain. Gay and Bentham distinguished four such sanctions: the natural or physical sanction, i.e., the ordinary course of nature, the virtuous or moral sanction, i.e., the ordinary actions and judgments of one' fellows, the civil or political sanction, i e , the threat of punishment or the promise of reward made by the government, the religious sanction, i.e., the fear of God, etc. J. S. Mill labelled these external, and added an internal sanction, viz., the desire or the feeling of obligation to do the kind of conduct in question. See Obligation. -- W.K.F.

Schleiermacher, Friedrich Ernst Daniel (1768-1834): Religion, in which Schleiermacher substitutes for a theology (regarded impossible because of the unknowableness of God) the feeling of absolute dependence, is sharply delineated from science as the product of reason in which nature may ultimately attain its unity. Schleiermacher, a romanticist, exhibits Fichtean and Schellingean influence, and transcends Kant by proclaiming an ideal realism. Nature, the totality of existence, is an organism, just as knowledge is a system. Through the unity of the real and the ideal, wisdom, residing with the Absolute as the final unity, arises and is ever striven for by man. A determinism is evident in religion where sin and grace provide two poles and sin is regarded partly avoidable, partly unreal, and in ethics where freedom is admitted only soteriologically as spontaneous acknowledgment of identity with the divine in the person of Christ. However, the right to uniqueness and individuality in which each attains his real nature, is stressed. An elaborate ethics is based on four goods: State, Society, School, and Church, to which accrue virtues and duties. An absolute good is lacking, except insofar as it lies in the complete unity of reason and nature. -- K.F.L.

seat ::: n. 1. Something such as a chair or bench, that may be sat on. 2. A chair for the king, bishop, etc., the throne of God or the angels; specifically as a center of authority. 3. A place in which something belongs, occurs, or is established; site; location. 4. A place in which administrative power or the like is centred. 5. A sitting body, court of justice. 6. The office or authority of a ruler or power such as a king, etc. seats, earth-seat. *v. 7. To set firmly in place or cause to sit down. 8. To establish (a person or thing) in a position of authority or dignity. *seats.

Sephiroth: A Hebrew term for “the mystical and organically related hierarchy of the ten creative powers emanating from God, constituting, according to the kabalistic system, the foundation of the existence of the world.” (M. Buber: Tales of the Hasidim.) The ten Sephiroth are: 1. The Divine Crown (Kether); 2. The Divine Wisdom (Hokhmah); 3. The Intelligence of God (Binah); 4. The Divine Love or Mercy (Hesed); 5. The Divine Power of judgment and retribution (Gevurah or Din); 6. The Divine Compassion (Rahamin) which mediates between God’s Power of judgment and His Mercy; 7. The Lasting Endurance or Firmness of God (Netsah); 8. God’s Majesty or Splendor (Hod); 9. The Foundation of all active forces in God (Yesod); 10. The Kingdom of God (Malkhuth), which the Zohar usually describes as the mystical archetype of Israel’s community. (The above terms are based on the interpretations given by G. G. Scholem in Major Trends in Jewish Mysticism. Other authorities occasionally adopt different terminologies. Thus, the fourth of the Sephiroth is frequently called Tiphereth, Beauty.)

Seraphim: Winged guardians of God’s throne, highest in the hierarchy of angels. (From the Hebrew word Saraph—plural: Saraphim.)

sheep ::: n. sing. & pl. --> Any one of several species of ruminants of the genus Ovis, native of the higher mountains of both hemispheres, but most numerous in Asia.
A weak, bashful, silly fellow.
Fig.: The people of God, as being under the government and protection of Christ, the great Shepherd.


Shekhinah: Hebrew for indwelling. The presence of God, of the Divine Mind, among mortals. In Rosicrucian terminology, the name of a triangular altar in the Rosicrucian temple.

sin ::: adv., prep., & conj. --> Old form of Since. ::: n. --> Transgression of the law of God; disobedience of the divine command; any violation of God&

"Sin is that which was once in its place, persisting now it is out of place; there is no other sinfulness.” The Hour of God

“Sin is that which was once in its place, persisting now it is out of place; there is no other sinfulness.” The Hour of God

sinner ::: n. --> One who has sinned; especially, one who has sinned without repenting; hence, a persistent and incorrigible transgressor; one condemned by the law of God. ::: v. i. --> To act as a sinner.

Socinians: Followers of the 16th century Italian, humanistic Christians, Socinus (Sotzzini), Laelius and Faustus. They advocated freedom of thought over against the orthodox expressions of Christianity. The Racovian Catechism (1605) states their method and doctrines. In general, they were anti-Trinitarians (see Trinitarianism), anti-Augustinian (opposing the doctrines or original sin, depravity, predestination), anti-Catholic institutionalism; their interpretation of Christianity was that it is a religion of the attainment of eternal life, Jesus being the revealer of God, and the Scriptures giving a supernatural revelation which is necessary and rationally defensible. A strong ethical note pervaded their theology. They opposed the view of sacramental mysteries. Although condemned by the Protestant churches, the Socinians exerted a tremendous influence even after their formal dissolution as a party. -- V.F.

soul ::: Sri Aurobindo: "The word ‘soul", as also the word ‘psychic", is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire — the false soul or desire-soul — is intended by the words ‘soul" and ‘psychic" and not the true soul, the psychic being.” *Letters on Yoga

  "The word soul is very vaguely used in English — as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” *Letters on Yoga

  "The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” *Letters on Yoga

  "A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine — none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” *Letters on Yoga

  "The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)” *Letters on Yoga

  "The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” *Letters on Yoga

  ". . . for the soul is seated within and impervious to the shocks of external events. . . .” *Essays on the Gita

  ". . . the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being — ‘no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers — and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” *The Synthesis of Yoga

". . . the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine

*Soul, soul"s, Soul"s, souls, soulless, soul-bridals, soul-change, soul-force, Soul-Forces, soul-ground, soul-joy, soul-nature, soul-range, soul-ray, soul-scapes, soul-scene, soul-sense, soul-severance, soul-sight, soul-slaying, soul-space,, soul-spaces, soul-strength, soul-stuff, soul-truth, soul-vision, soul-wings, world-soul, World-Soul.



Space: In Aristotle, the container of all objects. In the Cambridge Platonists, the sensorium of God. In Kant: the a priori form of intuition of external phenomena. In modern math., name for certain abstract invariant gioups or set's. See Space-Time. -- P.P.W.

spiritual Mind ::: "…mind and life and matter are derivations from the Self through a spiritual mind or supermind which is the real support of cosmic existence.” *The Hour of God

Sri Aurobindo: "All philosophy is concerned with the relations between two things, the fundamental truth of existence and the forms in which existence presents itself to our experience.” *The Hour of God

Sri Aurobindo: "As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

Sri Aurobindo: "Atheism is the shadow or dark side of the highest perception of God.” *Essays Divine and Human

Sri Aurobindo: "Inspiration is a slender river of brightness leaping from a vast and eternal knowledge; it exceeds reason more perfectly than reason exceeds the knowledge of the senses.” *The Hour of God

Sri Aurobindo: "There are two allied powers in man: Knowledge and Wisdom. Knowledge is so much of the truth, seen in a distorted medium, as the mind arrives at by groping; Wisdom what the eye of divine vision sees in the spirit.” *The Hour of God

Sri Aurobindo: "Who is the superman? He who can rise above this matter-regarding broken mental human unit and possess himself universalised and deified in a divine force, a divine love and joy and a divine knowledge.” *The Hour of God

statutes ::: an established laws or rules, as that of God or fate.

Strauss, David Friedrich: (1808-1874) German philosopher who received wide popularity and condemnation for his Life of Jesus. He held that the unity of God and man is not realized in Christ but in mankind itself and in its history. This relation, he believed, was immanent and not transcendent. His numerous writings displayed many currents from Hegelianism and Darwinism to a pantheism that approaches atheism and then back to a naturalism that clings devoutly to an inward religious experience. Main works: Das Leben Jesu, 1835; Die Christliche Dogmatik, 1840; Der alte u. d. neue Glaube, 1872. -- L.E.D.

Suggested additional material: Many experts in ancient Hebrew hold that the name of the old Syriac desert spirit/deity Azazel (Azazyel from the Ethiopian text) was confused with the Hebrew term “oz-oz-el” which literally meant “A goat that goes away.” This confusion was fueled by the use of a sacrificial goat “for Azazel” (actually released, not killed) in the Jewish Old Testament rite of atonement. Later, in comparatively modern times, the term “azazel” became synonymous with the idea of the scapegoat. While a firm connection has never been established, it seems likely that the 3,000-year-old Syriac Azazel is the same one mentioned about 200 BC in the apocryphal “Book of Enoch” (Henoch) as the eventual leader of the “Sons of God” or “Watchers” sent to earth to watch over mankind, but later punished for taking human wives and teaching hidden knowledge to mankind. Confined to a thousand years’ bondage in the “abyss,” he was guarded by Archangels Michael, Raphael, Gabriel, and Phanuel. Although modern Christians often equate Azazel with Satan (Lucifer/Heylel), there is little scholarly evidence to support this view. A more likely view holds that the ancient worshippers of Yahweh sought to incorporate a link to existing, older belief systems while demonizing competing deities.

Summum Bonum: (Lat. the supreme good) A term applied to an ultimate end of human conduct the worth of which is intrinsically and substantively good. It is some end that is not subordinate to anything else. Happiness, pleasure, virtue, self-realization, power, obedience to the voice of duty, to conscience, to the will of God, good will, perfection have been claimed as ultimate aims of human conduct in the history of ethical theory. Those who interpret all ethical problems in terms of a conception of good they hold to be the highest ignore all complexities of conduct, focus attention wholly upon goals towards which deeds are directed, restrict their study by constructing every good in one single pattern, center all goodness in one model and thus reduce all other types of good to their model. -- H.H.

sunya adin. ::: an atheist; one who denies the existence of God or ultimate Reality

superman ::: “Who is the superman? He who can rise above this matter-regarding broken mental human unit and possess himself universalised and deified in a divine force, a divine love and joy and a divine knowledge.” The Hour of God

Supermind at its highest reach is the divine Gnosis, (he IVis- dom-Power-Light-Bliss of God by which the Divine knows and upholds and governs and enjoys the universe.

Synergisrn: (Gr. syn., with, and ergein, to work) The theological position that there is more than one principle actively working in the salvation of man; the term became common in the 16th century disputes of Melancthon against the "Monergism" of Luther; Melancthon held that the Holy Spirit, the Word of God, and the human will are three co-operating principles in conversion. -- V.J.B.

Tauler, Johannes: (1300-1361) was an outstanding German mystic and preacher. Born in Strassburg, he entered the Dominican Order and did his philosophical and theological studies at Cologne, where he was probably influenced by Eckhart. He was most interested in the ethical and religious aspects of mysticism, and, like Eckhart, he concentrated on an analytical intuition of his own consciousness in his endeavor to grasp the immanent reality of God. Die Predigten Taulers, ed. F. Vetter, (Berlin, 1910) is the most recent edition of his sermons. -- V.J.B.

tawhid :::   unity and oneness of God, the direct perception of central tenet of Islam, Allah's absolute singularity

testament ::: n. --> A solemn, authentic instrument in writing, by which a person declares his will as to disposal of his estate and effects after his death.
One of the two distinct revelations of God&


Tetragrammaton: Greek for four-letter unit. A Kabalistical term for the Hebrew name of God, which consists of the four Hebrew letters Yod, He, Vov, He (J-H-V-H or I-H-V-H).

thanksgiving ::: n. --> The act of rending thanks, or expressing gratitude for favors or mercies.
A public acknowledgment or celebration of divine goodness; also, a day set apart for religious services, specially to acknowledge the goodness of God, either in any remarkable deliverance from calamities or danger, or in the ordinary dispensation of his bounties.


The aesir are not the highest gods, even though cosmic Odin in his capacity of Allfather is the father of gods and men by virtue of being descended from a previous era of evolution. “All the creative gods, or personal Deities, begin at the secondary stage of Cosmic evolution” (SD 1:427). The aesir were ousted from Asgard by the vaner, superior gods who remain in their high realms while the aesir dwell in living spheres. Nevertheless even the aesir receive a “hostage” (in one interpretation an avatara) from the vaner and in exchange furnish the mind and matter which enable these exalted beings to evolve.

"The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption, — as did Christ, — secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature, — as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross," or points out sagely that the Avatar was not divine because he died and died too by disease, — as a dog dieth, — knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita

“The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption,—as did Christ,—secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature,—as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross,’ or points out sagely that the Avatar was not divine because he died and died too by disease,—as a dog dieth,—knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita

The Brahmanas and Puranas generally reckon twelve adityas. In a preceding manvantara they were called tushitas, but when the end of the cycle was near they entered the “womb of Aditi, that we may be born in the next Manwantara; for, thereby, we shall again enjoy the rank of gods.” Hence in the present seventh manvantara, they are known as adityas (VP 1:15). When the pralaya (dissolution) of the world comes, twelve suns will appear (MB 3:3, 26; Dict Hind 3). The twelve adityas are the twelve great gods of the Hindu pantheon; also, the twelve signs of the zodiac or twelve months of the year.

"The call of God is imperative and cannot be weighed against any other considerations.” Essays on the Gita*

“The call of God is imperative and cannot be weighed against any other considerations.” Essays on the Gita

"The divinisation of the nature of which we speak is a metamorphosis, not a mere growth into some kind of super-humanity, but a change from the falsehood of our ignorant nature into the truth of God-nature.” The Hour of God

“The divinisation of the nature of which we speak is a metamorphosis, not a mere growth into some kind of super-humanity, but a change from the falsehood of our ignorant nature into the truth of God-nature.” The Hour of God

The general superiority of theology in this system over the admittedly distinct discipline of philosophy, makes it impossible for unaided reason to solve certain problems which Thomism claims are quite within the province of the latter, e.g., the omnipotence of God, the immortality of the soul. Indeed the Scotist position on this latter question has been thought by some critics to come quite close to the double standard of truth of Averroes, (q.v.) namely, that which is true in theology may be false in philosophy. The univocal assertion of being in God and creatures; the doctrine of universal prime matter (q.v.) in all created substances, even angels, though characteristically there are three kinds of prime matter); the plurality of forms in substances (e.g., two in man) giving successive generic and specific determinations of the substance; all indicate the opposition of Scotistic metaphysics to that of Thomism despite the large body of ideas the two systems have in common. The denial of real distinction between the soul and its faculties; the superiority of will over intellect, the attainment of perfect happiness through a will act of love; the denial of the absolute unchangeableness of the natural law in view of its dependence on the will of God, acts being good because God commanded them; indicate the further rejection of St. Thomas who holds the opposite on each of these questions. However the opposition is not merely for itself but that of a voluntarist against an intellectualist. This has caused many students to point out the affinity of Duns Scotus with Immanuel Kant. (q.v.) But unlike the great German philosopher who relies entirely upon the supremacy of moral consciousness, Duns Scotus makes a constant appeal to revelation and its order of truth as above all philosophy. In his own age, which followed immediately upon the great constructive synthesis of Saints Albert, Bonaventure, and Thomas, this lesser light was less a philosopher because he and his School were incapable of powerful synthesis and so gave themselves to analysis and controversy. The principal Scotists were Francis of Mayron (d. 1327) and Antonio Andrea (d. 1320); and later John of Basoles, John Dumbleton, Walter Burleigh, Alexander of Alexandria, Lychetus of Brescia and Nicholas de Orbellis. The complete works with a life of Duns Scotus were published in 1639 by Luke Wadding (Lyons) and reprinted by Vives in 1891. (Paris) -- C.A.H.

:::   "The greater the destruction, the freer the chances of creation; but the destruction is often long, slow and oppressive, the creation tardy in its coming or interrupted in its triumph. The night returns again and again and the day lingers or seems even to have been a false dawning. Despair not therefore, but watch and work. Those who hope violently, despair swiftly: neither hope nor fear, but be sure of God"s purpose and thy will to accomplish.” *Essays in Philosophy and Yoga

“The greater the destruction, the freer the chances of creation; but the destruction is often long, slow and oppressive, the creation tardy in its coming or interrupted in its triumph. The night returns again and again and the day lingers or seems even to have been a false dawning. Despair not therefore, but watch and work. Those who hope violently, despair swiftly: neither hope nor fear, but be sure of God’s purpose and thy will to accomplish.” Essays in Philosophy and Yoga

The influence of Pietism and of Rousseau's gospel of Nature are apparent in the essentially Christian and democratic direction in which Kant develops this rigorous ethics. The reality of God and the immortality of souls -- concerning which no theoretical demonstration was possible -- emerge now as postulates of practical reason; God, to assure the moral governance of a world in which virtue is crowned with happiness, the "summum bonum"; immortality, so that the pursuit of moral perfection may continue beyond the empirical life of man. These postulates, together with moral freedom and popular rights, provide the basis for Kant's assertion of the primacy of practical reason.

Theism: (Gr. theos, god) Is in general that type of religion or religious philosophy (see Religion, Philosophy of) which incorporates a conception of God as a unitary being; thus may be considered equivalent to monotheism. The speculation as to the relation of God to world gave rise to three great forms: God identified with world in pantheism (rare with emphasis on God); God, once having created the world, relatively disinterested in it, in deism (mainly an 18th cent, phenomenon); God working in and through the world, in theism proper. Accordingly, God either coincides with the world, is external to it (deus ex machina), or is immanent. The more personal, human-like God, the more theological the theism, the more appealing to a personal adjustment in prayer, worship, etc., which presuppose either that God, being like man, may be swayed in his decision, has no definite plan, or subsists in the very stuff man is made of (humanistic theism). Immanence of God entails agency in the world, presence, revelation, involvement in the historic process, it has been justified by Hindu and Semitic thinkers, Christian apologetics, ancient and modern metaphysical idealists, and by natural science philosophers. Transcendency of God removes him from human affairs, renders fellowship and communication in Church ways ineffectual, yet preserves God's majesty and absoluteness such as is postulated by philosophies which introduce the concept of God for want of a terser term for the ultimate, principal reality. Like Descartes and Spinoza, they allow the personal in God to fade and approach the age-old Indian pantheism evident in much of Vedic and post-Vedic philosophy in which the personal pronoun may be the only distinguishing mark between metaphysical logic and theology, similarly as in Hegel. The endowment postulated of God lends character to a theistic system of philosophy. Much of Hindu and Greek philosophy stresses the knowledge and ration aspect of the deity, thus producing an epistemological theism; Aristotle, in conceiving him as the prime mover, started a teleological one; mysticism is psychologically oriented in its theism, God being a feeling reality approachable in appropriate emotional states. The theism of religious faith is unquestioning and pragmatic in its attitude toward God; theology has often felt the need of offering proofs for the existence of God (see God) thus tending toward an ontological theism; metaphysics incorporates occasionally the concept of God as a thought necessity, advocating a logical theism. Kant's critique showed the respective fields of pure philosophic enquiry and theistic speculations with their past in historic creeds. Theism is left a possibility in agnosticism (q.v.). -- K.F.L.

Theism: In general, that type of religion or religious philosophy which incorporates a conception of God as a unitary being, thus may be considered equivalent to monotheism.

" The natural attitude of the psychic being is to feel itself as the Child, the Son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference.” Letters on Yoga

“The natural attitude of the psychic being is to feel itself as the Child, the Son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference.”

theocracy ::: n. --> Government of a state by the immediate direction or administration of God; hence, the exercise of political authority by priests as representing the Deity.
The state thus governed, as the Hebrew commonwealth before it became a kingdom.


theocratical ::: a. --> Of or pertaining to a theocracy; administred by the immediate direction of God; as, the theocratical state of the Israelites.

theodicies ::: systems of the vindication of God"s goodness and justice in the face of the existence of evil.

theodicy ::: n. --> A vindication of the justice of God in ordaining or permitting natural and moral evil.
That department of philosophy which treats of the being, perfections, and government of God, and the immortality of the soul.


theological ::: a. --> Of or pertaining to theology, or the science of God and of divine things; as, a theological treatise.

Theology: (Gr. theos, god, logos, study) Simply stated, theology is a study of the question of God and the relation of God to the world of reality. Theology, in the widest sense of the term, is a branch of philosophy, i.e., a special field of philosophical inquiry having to do with God. However, the term is widely employed to mean the theoretical expression of a particuhr religion. In the latter sense, theology becomes "Christian", "Jewish", "Presbyterian", "Reformed", etc. When thus employed, theology becomes in a narrow sense "historic", "systematic", "polemic", "ecclesiastical", "apologetic", etc., -- phases of theoretical discussions within a particular religious faith. Theology need not have any necessary reference to religion, it may be a purely theoretical discussion about God and God's relation to the world on a disinterested plane of free inquiry. -- V.F.

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 study of the question of God and the relation of God to the world of reality.

Theomancy: The general meaning of the word is: Divination by oracles considered to be divinely inspired. The term is used also as the name of that part of the Hebrew Kabalah devoted to the study of the Majesty of God and to the mastery of the sacred names believed to be the key to the power of divination and magical ability.

Theophany: (Gr. theos, God; phaino, to appear) The manifestation of God to man by actual appearance. -- V.F.

theophany ::: n. --> A manifestation of God to man by actual appearance, usually as an incarnation.

theopneustic ::: a. --> Given by the inspiration of the Spirit of God.

theosophy ::: n. --> Any system of philosophy or mysticism which proposes to attain intercourse with God and superior spirits, and consequent superhuman knowledge, by physical processes, as by the theurgic operations of some ancient Platonists, or by the chemical processes of the German fire philosophers; also, a direct, as distinguished from a revealed, knowledge of God, supposed to be attained by extraordinary illumination; especially, a direct insight into the processes of the divine mind, and the interior relations of the divine nature.

The problem of attributes gave rise to extensive discussions. In general, the attempt is made to convey some knowledge about God and yet maintain that His essence is inconceivable. The number of attributes varies with individual philosophers, from three of Bahya to eight of Ibn Daud. Saadia counts one, living, potent and wise as essential attributes; Bahya one, existent, and eternal. Ha-Levi substitutes living for existent. Ibn Daud adds to those of Saadia and Bahya three more: true, willing, and potent. Maimonides considers living, potent, wise, and willing as those agreed upon by philosophers. The difficulty, however, does not consist in the number but in their content, or in other words, how to speak of essential attributes and not to impair the simplicity of God's essence. Bahya was the first to assert that their content is negative, e.g., existent means not non-existent. He was followed in this by all others. Maimonides is especially insistent upon the negative meaning and asserts that they are to be applied to God and man in an absolute homonymic manner, i.e., there is no possible relation between God and other beings. Gersonides and Crescas, on the other hand, believe that the essential attributes are positive though we cannot determine their content. There are, of course, other attributes which are descriptive of His action, but these are not essential.

The relation of God to the world includes, as we have seen, a number of problems. The general conception of the world with almost all Jewish philosophers is mainly Aristotelian. All, not excluding Saadia, who was to a considerable degree under the influence of the Mutazilites, all except Aristotle's theory of matter and form, i.e., that all bodies are composed of two elements, the substratum or the hyle and the particular form with which it is endewed. They all speak of primal matter which was the first creation, and all accept his view of the four elements, i.e., fire, air, water, and earth which are the components of all things in the lower world. They also accept his cosmogony, namely, the division of the universe of the upper world of the spheres and the lower or sublunar world, and also posit the influence of the spheres upon the course of events in this world. On the other hand, all oppose his view of the eternity of the world and champion creation de novo with slight variations.

"The Son of God born as the Son of man ::: Has drunk the bitter cup, owned Godhead"s debt,”

“… the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being—‘no bigger in the mass of the body than the thumb of a man’ was the image used by the ancient seers—and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” The Synthesis of Yoga

The story relates that when Ymir, the frost giant, was killed (transformed) by the creative trinity of gods, and made into the worlds, all the evil frost giants were drowned in his blood, save Bergelmir. He is saved on a boat-keel and ground on the mill to become the substance for a new creation.

"The Word has its seed-sounds — suggesting the eternal syllable of the Veda, A U M, and the seed-sounds of the Tantriks — which carry in them the principles of things; it has its forms which stand behind the revelatory and inspired speech that comes to man"s supreme faculties, and these compel the forms of things in the universe; it has its rhythms, — for it is no disordered vibration, but moves out into great cosmic measures, — and according to the rhythm is the law, arrangement, harmony, processes of the world it builds. Life itself is a rhythm of God.” The Upanishads

“The Word has its seed-sounds—suggesting the eternal syllable of the Veda, A U M, and the seed-sounds of the Tantriks—which carry in them the principles of things; it has its forms which stand behind the revelatory and inspired speech that comes to man’s supreme faculties, and these compel the forms of things in the universe; it has its rhythms,—for it is no disordered vibration, but moves out into great cosmic measures,—and according to the rhythm is the law, arrangement, harmony, processes of the world it builds. Life itself is a rhythm of God.” The Upanishads

This divinisation of the nature tof which we speak is a meta- morphosis, not a mere growth into some kind of super-humanity, but a change from the falsehood of our ignorant nature into the truth of God-nature. The mental or vital demL-God, the Asura,

This Yoga implies not only the realisation of God, but an entire consecration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of a divine work.
   Ref: CWSA Vol. 35, Page: 540


Though Socrates, Plato and Aristotle had propounded doctrines of virtues, they were concerned essentially with Good rather than with rightness of action as such. The Stoics were the first to develop and popularize the notion that man has a duty to live virtuously, reasonably and fittingly, regardless of considerations of human happiness. Certain elements in Rabbinical legalism and the Christian Gospel strained in the same direction, notably the concept of the supreme and absolute law of God. But it was Kant who pressed the logic of duty to its final conclusion. The supreme law of duty, the categorical imperative (q.v.), is revealed intuitively by the pure rational will and strives to determine the moral agent to obey only that law which can be willed universally without contradiction, regardless of consequences.

Three senses of "Ockhamism" may be distinguished: Logical, indicating usage of the terminology and technique of logical analysis developed by Ockham in his Summa totius logicae; in particular, use of the concept of supposition (suppositio) in the significative analysis of terms. Epistemological, indicating the thesis that universality is attributable only to terms and propositions, and not to things as existing apart from discourse. Theological, indicating the thesis that no tneological doctrines, such as those of God's existence or of the immortality of the soul, are evident or demonstrable philosophically, so that religious doctrine rests solely on faith, without metaphysical or scientific support. It is in this sense that Luther is often called an Ockhamist.   Bibliography:   B. Geyer,   Ueberwegs Grundriss d. Gesch. d. Phil., Bd. II (11th ed., Berlin 1928), pp. 571-612 and 781-786; N. Abbagnano,   Guglielmo di Ockham (Lanciano, Italy, 1931); E. A. Moody,   The Logic of William of Ockham (N. Y. & London, 1935); F. Ehrle,   Peter von Candia (Muenster, 1925); G. Ritter,   Studien zur Spaetscholastik, I-II (Heidelberg, 1921-1922).     --E.A.M. Om, aum: (Skr.) Mystic, holy syllable as a symbol for the indefinable Absolute. See Aksara, Vac, Sabda. --K.F.L. Omniscience: In philosophy and theology it means the complete and perfect knowledge of God, of Himself and of all other beings, past, present, and future, or merely possible, as well as all their activities, real or possible, including the future free actions of human beings. --J.J.R. One: Philosophically, not a number but equivalent to unit, unity, individuality, in contradistinction from multiplicity and the mani-foldness of sensory experience. In metaphysics, the Supreme Idea (Plato), the absolute first principle (Neo-platonism), the universe (Parmenides), Being as such and divine in nature (Plotinus), God (Nicolaus Cusanus), the soul (Lotze). Religious philosophy and mysticism, beginning with Indian philosophy (s.v.), has favored the designation of the One for the metaphysical world-ground, the ultimate icility, the world-soul, the principle of the world conceived as reason, nous, or more personally. The One may be conceived as an independent whole or as a sum, as analytic or synthetic, as principle or ontologically. Except by mysticism, it is rarely declared a fact of sensory experience, while its transcendent or transcendental, abstract nature is stressed, e.g., in epistemology where the "I" or self is considered the unitary background of personal experience, the identity of self-consciousness, or the unity of consciousness in the synthesis of the manifoldness of ideas (Kant). --K.F.L. One-one: A relation R is one-many if for every y in the converse domain there is a unique x such that xRy. A relation R is many-one if for every x in the domain there is a unique y such that xRy. (See the article relation.) A relation is one-one, or one-to-one, if it is at the same time one-many and many-one. A one-one relation is said to be, or to determine, a one-to-one correspondence between its domain and its converse domain. --A.C. On-handedness: (Ger. Vorhandenheit) Things exist in the mode of thereness, lying- passively in a neutral space. A "deficient" form of a more basic relationship, termed at-handedness (Zuhandenheit). (Heidegger.) --H.H. Ontological argument: Name by which later authors, especially Kant, designate the alleged proof for God's existence devised by Anselm of Canterbury. Under the name of God, so the argument runs, everyone understands that greater than which nothing can be thought. Since anything being the greatest and lacking existence is less then the greatest having also existence, the former is not really the greater. The greatest, therefore, has to exist. Anselm has been reproached, already by his contemporary Gaunilo, for unduly passing from the field of logical to the field of ontological or existential reasoning. This criticism has been repeated by many authors, among them Aquinas. The argument has, however, been used, if in a somewhat modified form, by Duns Scotus, Descartes, and Leibniz. --R.A. Ontological Object: (Gr. onta, existing things + logos, science) The real or existing object of an act of knowledge as distinguished from the epistemological object. See Epistemological Object. --L.W. Ontologism: (Gr. on, being) In contrast to psychologism, is called any speculative system which starts philosophizing by positing absolute being, or deriving the existence of entities independently of experience merely on the basis of their being thought, or assuming that we have immediate and certain knowledge of the ground of being or God. Generally speaking any rationalistic, a priori metaphysical doctrine, specifically the philosophies of Rosmini-Serbati and Vincenzo Gioberti. As a philosophic method censored by skeptics and criticists alike, as a scholastic doctrine formerly strongly supported, revived in Italy and Belgium in the 19th century, but no longer countenanced. --K.F.L. Ontology: (Gr. on, being + logos, logic) The theory of being qua being. For Aristotle, the First Philosophy, the science of the essence of things. Introduced as a term into philosophy by Wolff. The science of fundamental principles, the doctrine of the categories. Ultimate philosophy; rational cosmology. Syn. with metaphysics. See Cosmology, First Principles, Metaphysics, Theology. --J.K.F. Operation: "(Lit. operari, to work) Any act, mental or physical, constituting a phase of the reflective process, and performed with a view to acquiring1 knowledge or information about a certain subject-nntter. --A.C.B.   In logic, see Operationism.   In philosophy of science, see Pragmatism, Scientific Empiricism. Operationism: The doctrine that the meaning of a concept is given by a set of operations.   1. The operational meaning of a term (word or symbol) is given by a semantical rule relating the term to some concrete process, object or event, or to a class of such processes, objectj or events.   2. Sentences formed by combining operationally defined terms into propositions are operationally meaningful when the assertions are testable by means of performable operations. Thus, under operational rules, terms have semantical significance, propositions have empirical significance.   Operationism makes explicit the distinction between formal (q.v.) and empirical sentences. Formal propositions are signs arranged according to syntactical rules but lacking operational reference. Such propositions, common in mathematics, logic and syntax, derive their sanction from convention, whereas an empirical proposition is acceptable (1) when its structure obeys syntactical rules and (2) when there exists a concrete procedure (a set of operations) for determining its truth or falsity (cf. Verification). Propositions purporting to be empirical are sometimes amenable to no operational test because they contain terms obeying no definite semantical rules. These sentences are sometimes called pseudo-propositions and are said to be operationally meaningless. They may, however, be 'meaningful" in other ways, e.g. emotionally or aesthetically (cf. Meaning).   Unlike a formal statement, the "truth" of an empirical sentence is never absolute and its operational confirmation serves only to increase the degree of its validity. Similarly, the semantical rule comprising the operational definition of a term has never absolute precision. Ordinarily a term denotes a class of operations and the precision of its definition depends upon how definite are the rules governing inclusion in the class.   The difference between Operationism and Logical Positivism (q.v.) is one of emphasis. Operationism's stress of empirical matters derives from the fact that it was first employed to purge physics of such concepts as absolute space and absolute time, when the theory of relativity had forced upon physicists the view that space and time are most profitably defined in terms of the operations by which they are measured. Although different methods of measuring length at first give rise to different concepts of length, wherever the equivalence of certain of these measures can be established by other operations, the concepts may legitimately be combined.   In psychology the operational criterion of meaningfulness is commonly associated with a behavioristic point of view. See Behaviorism. Since only those propositions which are testable by public and repeatable operations are admissible in science, the definition of such concepti as mind and sensation must rest upon observable aspects of the organism or its behavior. Operational psychology deals with experience only as it is indicated by the operation of differential behavior, including verbal report. Discriminations, or the concrete differential reactions of organisms to internal or external environmental states, are by some authors regarded as the most basic of all operations.   For a discussion of the role of operational definition in phvsics. see P. W. Bridgman, The Logic of Modern Physics, (New York, 1928) and The Nature of Physical Theory (Princeton, 1936). "The extension of operationism to psychology is discussed by C. C. Pratt in The Logic of Modem Psychology (New York. 1939.)   For a discussion and annotated bibliography relating to Operationism and Logical Positivism, see S. S. Stevens, Psychology and the Science of Science, Psychol. Bull., 36, 1939, 221-263. --S.S.S. Ophelimity: Noun derived from the Greek, ophelimos useful, employed by Vilfredo Pareto (1848-1923) in economics as the equivalent of utility, or the capacity to provide satisfaction. --J.J.R. Opinion: (Lat. opinio, from opinor, to think) An hypothesis or proposition entertained on rational grounds but concerning which doubt can reasonably exist. A belief. See Hypothesis, Certainty, Knowledge. --J.K.F- Opposition: (Lat. oppositus, pp. of oppono, to oppose) Positive actual contradiction. One of Aristotle's Post-predicaments. In logic any contrariety or contradiction, illustrated by the "Square of Opposition". Syn. with: conflict. See Logic, formal, § 4. --J.K.F. Optimism: (Lat. optimus, the best) The view inspired by wishful thinking, success, faith, or philosophic reflection, that the world as it exists is not so bad or even the best possible, life is good, and man's destiny is bright. Philosophically most persuasively propounded by Leibniz in his Theodicee, according to which God in his wisdom would have created a better world had he known or willed such a one to exist. Not even he could remove moral wrong and evil unless he destroyed the power of self-determination and hence the basis of morality. All systems of ethics that recognize a supreme good (Plato and many idealists), subscribe to the doctrines of progressivism (Turgot, Herder, Comte, and others), regard evil as a fragmentary view (Josiah Royce et al.) or illusory, or believe in indemnification (Henry David Thoreau) or melioration (Emerson), are inclined optimistically. Practically all theologies advocating a plan of creation and salvation, are optimistic though they make the good or the better dependent on moral effort, right thinking, or belief, promising it in a future existence. Metaphysical speculation is optimistic if it provides for perfection, evolution to something higher, more valuable, or makes room for harmonies or a teleology. See Pessimism. --K.F.L. Order: A class is said to be partially ordered by a dyadic relation R if it coincides with the field of R, and R is transitive and reflexive, and xRy and yRx never both hold when x and y are different. If in addition R is connected, the class is said to be ordered (or simply ordered) by R, and R is called an ordering relation.   Whitehcid and Russell apply the term serial relation to relations which are transitive, irreflexive, and connected (and, in consequence, also asymmetric). However, the use of serial relations in this sense, instead ordering relations as just defined, is awkward in connection with the notion of order for unit classes.   Examples: The relation not greater than among leal numbers is an ordering relation. The relation less than among real numbers is a serial relation. The real numbers are simply ordered by the former relation. In the algebra of classes (logic formal, § 7), the classes are partially ordered by the relation of class inclusion.   For explanation of the terminology used in making the above definitions, see the articles connexity, reflexivity, relation, symmetry, transitivity. --A.C. Order type: See relation-number. Ordinal number: A class b is well-ordered by a dyadic relation R if it is ordered by R (see order) and, for every class a such that a ⊂ b, there is a member x of a, such that xRy holds for every member y of a; and R is then called a well-ordering relation. The ordinal number of a class b well-ordered by a relation R, or of a well-ordering relation R, is defined to be the relation-number (q. v.) of R.   The ordinal numbers of finite classes (well-ordered by appropriate relations) are called finite ordinal numbers. These are 0, 1, 2, ... (to be distinguished, of course, from the finite cardinal numbers 0, 1, 2, . . .).   The first non-finite (transfinite or infinite) ordinal number is the ordinal number of the class of finite ordinal numbers, well-ordered in their natural order, 0, 1, 2, . . .; it is usually denoted by the small Greek letter omega. --A.C.   G. Cantor, Contributions to the Founding of the Theory of Transfinite Numbers, translated and with an introduction by P. E. B. Jourdain, Chicago and London, 1915. (new ed. 1941); Whitehead and Russell, Princtpia Mathematica. vol. 3. Orexis: (Gr. orexis) Striving; desire; the conative aspect of mind, as distinguished from the cognitive and emotional (Aristotle). --G.R.M.. Organicism: A theory of biology that life consists in the organization or dynamic system of the organism. Opposed to mechanism and vitalism. --J.K.F. Organism: An individual animal or plant, biologically interpreted. A. N. Whitehead uses the term to include also physical bodies and to signify anything material spreading through space and enduring in time. --R.B.W. Organismic Psychology: (Lat. organum, from Gr. organon, an instrument) A system of theoretical psychology which construes the structure of the mind in organic rather than atomistic terms. See Gestalt Psychology; Psychological Atomism. --L.W. Organization: (Lat. organum, from Gr. organon, work) A structured whole. The systematic unity of parts in a purposive whole. A dynamic system. Order in something actual. --J.K.F. Organon: (Gr. organon) The title traditionally given to the body of Aristotle's logical treatises. The designation appears to have originated among the Peripatetics after Aristotle's time, and expresses their view that logic is not a part of philosophy (as the Stoics maintained) but rather the instrument (organon) of philosophical inquiry. See Aristotelianism. --G.R.M.   In Kant. A system of principles by which pure knowledge may be acquired and established.   Cf. Fr. Bacon's Novum Organum. --O.F.K. Oriental Philosophy: A general designation used loosely to cover philosophic tradition exclusive of that grown on Greek soil and including the beginnings of philosophical speculation in Egypt, Arabia, Iran, India, and China, the elaborate systems of India, Greater India, China, and Japan, and sometimes also the religion-bound thought of all these countries with that of the complex cultures of Asia Minor, extending far into antiquity. Oriental philosophy, though by no means presenting a homogeneous picture, nevertheless shares one characteristic, i.e., the practical outlook on life (ethics linked with metaphysics) and the absence of clear-cut distinctions between pure speculation and religious motivation, and on lower levels between folklore, folk-etymology, practical wisdom, pre-scientiiic speculation, even magic, and flashes of philosophic insight. Bonds with Western, particularly Greek philosophy have no doubt existed even in ancient times. Mutual influences have often been conjectured on the basis of striking similarities, but their scientific establishment is often difficult or even impossible. Comparative philosophy (see especially the work of Masson-Oursel) provides a useful method. Yet a thorough treatment of Oriental Philosophy is possible only when the many languages in which it is deposited have been more thoroughly studied, the psychological and historical elements involved in the various cultures better investigated, and translations of the relevant documents prepared not merely from a philological point of view or out of missionary zeal, but by competent philosophers who also have some linguistic training. Much has been accomplished in this direction in Indian and Chinese Philosophy (q.v.). A great deal remains to be done however before a definitive history of Oriental Philosophy may be written. See also Arabian, and Persian Philosophy. --K.F.L. Origen: (185-254) The principal founder of Christian theology who tried to enrich the ecclesiastic thought of his day by reconciling it with the treasures of Greek philosophy. Cf. Migne PL. --R.B.W. Ormazd: (New Persian) Same as Ahura Mazdah (q.v.), the good principle in Zoroastrianism, and opposed to Ahriman (q.v.). --K.F.L. Orphic Literature: The mystic writings, extant only in fragments, of a Greek religious-philosophical movement of the 6th century B.C., allegedly started by the mythical Orpheus. In their mysteries, in which mythology and rational thinking mingled, the Orphics concerned themselves with cosmogony, theogony, man's original creation and his destiny after death which they sought to influence to the better by pure living and austerity. They taught a symbolism in which, e.g., the relationship of the One to the many was clearly enunciated, and believed in the soul as involved in reincarnation. Pythagoras, Empedocles, and Plato were influenced by them. --K.F.L. Ortega y Gasset, Jose: Born in Madrid, May 9, 1883. At present in Buenos Aires, Argentine. Son of Ortega y Munillo, the famous Spanish journalist. Studied at the College of Jesuits in Miraflores and at the Central University of Madrid. In the latter he presented his Doctor's dissertation, El Milenario, in 1904, thereby obtaining his Ph.D. degree. After studies in Leipzig, Berlin, Marburg, under the special influence of Hermann Cohen, the great exponent of Kant, who taught him the love for the scientific method and awoke in him the interest in educational philosophy, Ortega came to Spain where, after the death of Nicolas Salmeron, he occupied the professorship of metaphysics at the Central University of Madrid. The following may be considered the most important works of Ortega y Gasset:     Meditaciones del Quijote, 1914;   El Espectador, I-VIII, 1916-1935;   El Tema de Nuestro Tiempo, 1921;   España Invertebrada, 1922;   Kant, 1924;   La Deshumanizacion del Arte, 1925;   Espiritu de la Letra, 1927;   La Rebelion de las Masas, 1929;   Goethe desde Adentio, 1934;   Estudios sobre el Amor, 1939;   Ensimismamiento y Alteracion, 1939;   El Libro de las Misiones, 1940;   Ideas y Creencias, 1940;     and others.   Although brought up in the Marburg school of thought, Ortega is not exactly a neo-Kantian. At the basis of his Weltanschauung one finds a denial of the fundamental presuppositions which characterized European Rationalism. It is life and not thought which is primary. Things have a sense and a value which must be affirmed independently. Things, however, are to be conceived as the totality of situations which constitute the circumstances of a man's life. Hence, Ortega's first philosophical principle: "I am myself plus my circumstances". Life as a problem, however, is but one of the poles of his formula. Reason is the other. The two together function, not by dialectical opposition, but by necessary coexistence. Life, according to Ortega, does not consist in being, but rather, in coming to be, and as such it is of the nature of direction, program building, purpose to be achieved, value to be realized. In this sense the future as a time dimension acquires new dignity, and even the present and the past become articulate and meaning-full only in relation to the future. Even History demands a new point of departure and becomes militant with new visions. --J.A.F. Orthodoxy: Beliefs which are declared by a group to be true and normative. Heresy is a departure from and relative to a given orthodoxy. --V.S. Orthos Logos: See Right Reason. Ostensible Object: (Lat. ostendere, to show) The object envisaged by cognitive act irrespective of its actual existence. See Epistemological Object. --L.W. Ostensive: (Lat. ostendere, to show) Property of a concept or predicate by virtue of which it refers to and is clarified by reference to its instances. --A.C.B. Ostwald, Wilhelm: (1853-1932) German chemist. Winner of the Nobel prize for chemistry in 1909. In Die Uberwindung des wissenschaftlichen Materialistmus and in Naturphilosophie, his two best known works in the field of philosophy, he advocates a dynamic theory in opposition to materialism and mechanism. All properties of matter, and the psychic as well, are special forms of energy. --L.E.D. Oupnekhat: Anquetil Duperron's Latin translation of the Persian translation of 50 Upanishads (q.v.), a work praised by Schopenhauer as giving him complete consolation. --K.F.L. Outness: A term employed by Berkeley to express the experience of externality, that is the ideas of space and things placed at a distance. Hume used it in the sense of distance Hamilton understood it as the state of being outside of consciousness in a really existing world of material things. --J.J.R. Overindividual: Term used by H. Münsterberg to translate the German überindividuell. The term is applied to any cognitive or value object which transcends the individual subject. --L.W. P

T/je Siipramental Yoga is at once an ascent towards God and a descent of Godhead into the embodied nature.

"To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God.” The Human Cycle

“To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God.” The Human Cycle

token ::: n. --> Something intended or supposed to represent or indicate another thing or an event; a sign; a symbol; as, the rainbow is a token of God&

tonsure ::: n. --> The act of clipping the hair, or of shaving the crown of the head; also, the state of being shorn.
The first ceremony used for devoting a person to the service of God and the church; the first degree of the clericate, given by a bishop, abbot, or cardinal priest, consisting in cutting off the hair from a circular space at the back of the head, with prayers and benedictions; hence, entrance or admission into minor orders.
The shaven corona, or crown, which priests wear as a mark


To possess these is to become the superman; for he is to rise out of mind into the Supermind. Call it the divine mind of Knowledge or the Supermind; it is the power and light of the divine will and the divine consciousness.” The Hour of God

To the mind this Unmanifest can present itself as a Self, a supreme Nihil (Tao or Sunyam), a featureless Absolute, an Indeterminate, a blissful Nirvana of manifested existence, a Non-Being out of which Being came or a Being of silence out of which a world-illusion came. But all these are mental formulas expressing the mind"s approach to it, not That but impressions which fall from That upon the receiving consciousness, not e true essence or nature (Swarupa) of the Eternal and Infinite. Even the words Eternal and Infinite are only symbolic expressions through which the mind feels without grasping some vague impression of this Supreme.” The Hour of God

To the mind this Unmanifest can present itself as a Self, a supreme Nihil (Tao or Sunyam), a featureless Absolute, an Indeterminate, a blissful Nirvana of manifested existence, a Non-Being out of which Being came or a Being of silence out of which a world-illusion came. But all these are mental formulas expressing the mind’s approach to it, not That but impressions which fall from That upon the receiving consciousness, not e true essence or nature (Swarupa) of the Eternal and Infinite. Even the words Eternal and Infinite are only symbolic expressions through which the mind feels without grasping some vague impression of this Supreme.” The Hour of God

Trimurti: The Hindu triad of gods: Brahma, the creator, Vishnu, the preserver, and Shiva, the destroyer.

ubiquity ::: n. --> Existence everywhere, or in places, at the same time; omnipresence; as, the ubiquity of God is not disputed by those who admit his existence.
The doctrine, as formulated by Luther, that Christ&


unerring ::: a. --> Committing no mistake; incapable or error or failure certain; sure; unfailing; as, the unerring wisdom of God.

Unitarianism: The mme for the theological view which emphasises the oneness of God in opposition to the Triitarian formula (q.v.). Although the term is modern, the idea underlying Unitarianism is old. In Christian theology any expression of the status of Jesus as being less than a metaphysical part of Deity is of the spirit of Unitarianism (e.g., Dynamistic Monarchianists, Adoptionists, Socinians, and many others). Unitarians hold only the highest regard for Jesus but refuse to bind that regard to a Trinitarian metaphysics. In general, their views of the religious life have been prophetic of liberal thought. Today there are numbers of liberal Christian ministers who are Unitarian in thought but not in name. The British and Foreign Unitarian Association dates formally to 1825. Manchester College, Oxford, was claimed Unitarian. Leading theologians were Joseph Priestly (1733-1804), James Martineau (1805-1900), James Drummond and J. E. Carpenter. American Unitarianism wis given expression in King's Chapel, Boston (1785), in a number of associations, in Meaddville Theological School (1844) and Harvard Divinity School (the chief seat of the movement prior to 1878). Channing (1780-1842) and Theodore Parker (1810-1860) directed the movement into wider liberal channels. -- V.F.

Urim and Thummim: Objects attached to the breastplate of the High Priest of the ancient Hebrews and used by him as accessories for divination, to learn the will of God on questions of great national importance.

Vanir: In Norse mythology, a group of gods who dwell in Vanaheim; deities of wealth, commerce, fruitfulness, antagonists of Odin and his group of gods.

Vedic Religion: Or the Religion of the Vedas (q.v.). It is thoroughly cosmological, inspirational and ritualistic, priest and sacrifice playing an important role. It started with belief in different gods, such as Indra, Agni, Surya, Vishnu, Ushas, the Maruts, usually interpreted as symbolizing the forces of nature, but with the development of Hinduism it deteriorated into a worship of thousands of gods corresponding to the diversification of function and status in the complex social organism. Accompanying there was a pronounced tendency toward magic even in Vedic times, while the more elevated thoughts which have found expression in magnificent praises of the one or the other deity finally became crystallized in the philosophic thought of the Upanishads (q.v.). There is a distinct break, however, between Vedic culture with its free and autochthonous religious consciousness and the rigidly caste and custom controlled religion as we know it in India today, as also the religion of bhakti (q.v.). -- K.F.L.

Verite de fait (Verite de raison): There are two kinds of truth, according to Leibniz, truths of fact and truths of reason (or reasoning).These two classes of truths are exhaustive, and also, with the single exception of the existence of God, which has a logically anomalous position of being a necessary truth about existence, completely exclusive. Truths of reason are completely certain and necessary, for their denial involves a contradiction and is hence impossible. Truths of fact, on the other hand, are not completely certain and necessary. Their denial involves no contradiction, they rest upon experience and they have, hence, only a limited inductive certainty. The truth of inductive inferences which go beyond the evidence of immediate experience depends upon the Law of Sufficient Reason, which is the expression in logic of the choice of the best on the part of God. Since God conceivably could have chosen another world for realization, rathcr than this best of all possible worlds, these truths can never equal in certainty the truths of reason, which depend not on God's will, but on the Principle of Contradiction, which not even God himself can make to be false. -- F.L.W.

vibhuti ::: divine power, efflorescence of the Divine's powers, energies and magnitudes of its knowledge, love, joy, developed force of being; a power of God in man, embodied World-Force or human leader. ::: vibhuitayah [plural], master powers of the becoming.

vile ::: superl. --> Low; base; worthless; mean; despicable.
Morally base or impure; depraved by sin; hateful; in the sight of God and men; sinful; wicked; bad.


Visistadvaita: (Skr.) "Qualified non-duality", the Vedantic (q.v.) doctrine of qualified monism advocated by Ramanuja (q.v.) which holds the Absolute to be personal, world and individuals to be real and distinct (visista), and salvation attainable only by grace of God earned through bhakti (q.v.). -- K.F.L.

vocation ::: n. --> A call; a summons; a citation; especially, a designation or appointment to a particular state, business, or profession.
Destined or appropriate employment; calling; occupation; trade; business; profession.
A calling by the will of God.
The bestowment of God&


What St. Thomas appears to have insisted on most in thus using Aristotle as a pillar of his own thought was the rehabilitation of man and the universe as stable realities and genuine causes. This insistence has been by some called his naturalism. Against the tendency of thirteenth century Augustinians to disparage the native ability of the human reason to know truth, St. Thomas insisted on the capacity of the reason to act as a genuine and sufficient cause of true knowledge within the natural order. Against the occasionalistic tendencies of Avicennian thought, which reduced both man and the world of change around him to the role of passive spectators of the sole activity of God (i.e., the intellectus agens), St. Thomas asserted the subordinate but autonomous causality of man in the production of knowledge and the genuine causality of sensible realities in the production of change. Ultimately, St. Thomas rests his defense of man and other beings as efficacious causes in their own order on the doctrine of creation; just as he shows that the occasionalism of Avicenna is ultimately based on the Neo-platonic doctrine of emanation.

What the Vedic poets meant by the Mantra was an inspired and revealed seeing and visioned thinking, attended by a realisation, to use the ponderous but necessary modern word, of some inmost truth of God and self and man and Nature and cosmos and life and thing and thought and experience and deed. it was a thinking that came on the wings of a great soul rhythm, chandas. For the seeing could not be separated from the hearing; it was one act.
   Ref: CWSA Vol. 26, Page: 217-218


wheel ::: n. 1. A solid disk or a rigid circular ring connected by spokes to a hub, designed to turn around an axle passed through the centre. 2. Something resembling such a disk or ring in appearance or movement or having a wheel as its principal part or characteristic. 3. Moving, propelling, or animating agencies. 4. Fig. Signifying the eternal recurrence of all things. Wheel, Wheel"s, wheels, the wheels of Circumstance, the wheels of Doom, the wheel of God, the wheels of life, the wheel of works. v. 5. To turn or cause to turn on or as if on an axis. wheels, wheeled.

Whitehead, Alfred North: British philosopher. Born in 1861. Fellow of Trinity College, Cambridge, 1911-14. Lecturer in Applied Mathematics and Mechanics at University College, London, 1914-24. Professor of Applied Mathematics at the Imperial College of Science and Technology, London. From 1924 until retirement in 1938, Professor of Philosophy at Harvard University. Among his most important philosophical works are the Principia Mathematica, 3 vols. (1910-13) (with Bertrand Russell; An Enquiry concerning the Principles of Natural Knowledge (1919); The Concept of Nature (1920); Science and the Modern World (1926); Religion tn the Making (1926); Symbolism (1928); Process and Reality (1929); and Adventures of Ideas (1933). The principle of relativity in physics is the key to the understanding of metaphysics. Whitehead opposes the current philosophy of static substance having qualities which he holds to be based on the simply located material bodies of Newtonian physics and the "pure sensations" of Hume. This 17th century philosophy depends upon a "bifurcation of nature" into two unequal systems of reality on the Cartesian model of mind and matter. The high abstractions of science must not be mistaken for concrete realities. Instead, Whitehead argues that there is only one reality, what appears, whatever is given in perception, is real. There is nothing existing beyond what is present in the experience of subjects, understanding by subject any actual entity. There are neither static concepts nor substances in the world; only a network of events. All such events are actual extensions or spatio-temporal unities. The philosophy of organism, as Whitehead terms his work, is based upon the patterned process of events. All things or events are sensitive to the existence of all others; the relations between them consisting in a kind of feeling. Every actual entity is then a "prehensive occasion", that is, it consists of all those active relations with other things into which it enters. An actual entity is further determined by "negative prehension", the exclusion of all that which it is not. Thus every feeling is a positive prehension, every abstraction a negative one. Every actual entity is lost as an individual when it perishes, but is preserved through its relations with other entities in the framework of the world. Also, whatever has happened must remain an absolute fact. In this sense, past events have achieved "objective immortality". Except for this, the actual entities are involved in flux, into which there is the ingression of eternal objects from the realm of possibilities. The eternal objects are universals whose selection is necessary to the actual entities. Thus the actual world is a certain selection of eternal objects. God is the principles of concretion which determines the selection. "Creativity" is the primal cause whereby possibilities are selected in the advance of actuality toward novelty. This movement is termed the consequent nature of God. The pure possibility of the eternal objects themsehes is termed his primordial nature. -- J.K.F.

wisdom ::: “There are two allied powers in man: Knowledge and Wisdom. Knowledge is so much of the truth, seen in a distorted medium, as the mind arrives at by groping; Wisdom what the eye of divine vision sees in the spirit.” The Hour of God

With reference to the approach to the central reality of religion, God, and man's relation to it, types of the Philosophy of Religion may be distinguished, leaving out of account negative (atheism), skeptical and cynical (Xenophanes, Socrates, Voltaire), and agnostic views, although insertions by them are not to be separated from the history of religious consciousness. Fundamentalism, mainly a theological and often a Church phenomenon of a revivalist nature, philosophizes on the basis of unquestioning faith, seeking to buttress it by logical argument, usually taking the form of proofs of the existence of God (see God). Here belong all historic religions, Christianity in its two principal forms, Catholicism with its Scholastic philosophy and Protestantism with its greatly diversified philosophies, the numerous religions of Hinduism, such as Brahmanism, Shivaism and Vishnuism, the religion of Judaism, and Mohammedanism. Mysticism, tolerated by Church and philosophy, is less concerned with proof than with description and personal experience, revealing much of the psychological factors involved in belief and speculation. Indian philosophy is saturated with mysticism since its inception, Sufism is the outstanding form of Arab mysticism, while the greatest mystics in the West are Plotinus, Meister Eckhart, Tauler, Ruysbroek, Thomas a Kempis, and Jacob Bohme. Metaphysics incorporates religious concepts as thought necessities. Few philosophers have been able to avoid the concept of God in their ontology, or any reference to the relation of God to man in their ethics. So, e.g., Plato, Spinoza, Leibniz, Schelling, and especially Hegel who made the investigation of the process of the Absolute the essence of the Philosophy of Religion.

With respect to the concept of God, a specific philosophy of religion may be a theism with its many forms of henotheism, monotheism, etc., a deism, pantheism, anthropomorphism, animism, panpsychism (all of which see), or the like, or it rmy fall into the general philosophic classification of a transcendentilism, immanentalism, absolutism, etc. By the term modernism is meant the tendency, subtended by the recent interest of science in religion (Sirs J. H. Jeans and A. S. Eddington, A. Carrell et al.) to interpret religious experience in close contact with physical and social reality, thus transforming the age-old personalism into a thoroughgoing humanism, thereby accomplishing an even greater attachment to social thinking and practical ethics and a trend away from metaphvsical speculation toward a psychologizing in the Philosophy of Religion.

Yezidi: A mystic religious community in Kurdistan, numbering about 20,000. Although Yezidi means “Worshipper of God,” they are usually called Devil Worshippers. They regard themselves as descendants of Adam alone and isolate themselves strictly from the rest of mankind, descendants of Adam and Eve.

zion ::: n. --> A hill in Jerusalem, which, after the capture of that city by the Israelites, became the royal residence of David and his successors.
Hence, the theocracy, or church of God.
The heavenly Jerusalem; heaven.


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.

zoomorphism ::: n. --> The transformation of men into beasts.
The quality of representing or using animal forms; as, zoomorphism in ornament.
The representation of God, or of gods, in the form, or with the attributes, of the lower animals.




QUOTES [758 / 758 - 1500 / 21126]


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  132 Sri Aurobindo
  123 Sri Ramakrishna
   54 Saint Thomas Aquinas
   22 Sri Ramana Maharshi
   20 Anonymous
   20 Saint Augustine of Hippo
   10 Hermes
   8 Thomas A Kempis
   8 Swami Vivekananda
   7 Saint Padre Pio of Pietrelcina
   6 Saint Ambrose
   6 Pierre Teilhard de Chardin
   6 Aleister Crowley
   5 Thomas Keating
   5 Maximus the Confessor
   5 Meister Eckhart
   5 Jalaluddin Rumi
   4 Swami Ramakrishnananda
   4 Saint Leo the Great
   4 Saint Francis de Sales
   4 Manapurush Swami Shivananda
   3 Swami Vijnanananda
   3 Swami Saradananda
   3 SWAMI BRAHMANANDA
   3 Sri Ramakrishna
   3 Simone Weil
   3 Saint John of the Cross
   3 Saint Irenaeus
   3 Saint Ignatius of Antioch
   3 Saint Augustine
   3 Ken Wilber
   3 Eriugena
   3 Didymus of Alexandria
   3 The Mother
   3 Saint Teresa of Avila
   2 Thomas Merton
   2 Sri Sarada Devi
   2 SRI ANANDAMAYI MA
   2 Sophronius of Jerusalem
   2 Sergius Bulgakov
   2 Saint Thomas Aquinas
   2 Saint Padre Pio
   2 Saint Maximilian Kolbe
   2 Saint Justin Martyr
   2 Saint John Chrysostom
   2 Saint John Bosco
   2 Saint Hildegard of Bingen
   2 Saint Gregory of Nyssa
   2 Saint Benedict of Nursia
   2 Saint Basil the Great
   2 Rowan Williams
   2 Our Lady to Father Stefano Gobbi
   2 Our Lady of La Salette
   2 Origen
   2 Manly P Hall
   2 Leo Tolstoy
   2 Joseph Campbell
   2 Jordan Peterson
   2 John Milton
   2 Irenaeus
   2 Ignatius of Antioch
   2 id
   2 Henri de Lubac
   2 Hazrat Inayat Khan
   2 Dante Alighieri
   2 C S Lewis
   2 Basil the Great
   2 Baha-ulalh
   2 Andrew of Crete
   2 Epictetus
   2 Aeschylus
   2 ?
   1 William Desmond
   1 where the application of science to the fields of practical life has now dissolved all cultural horizons
   1 Waking Life
   1 Von Balthasar
   1 Voltaire
   1 Ven. Mother Marie Josepha of Bourg
   1 Venerable Mary of Jesus of Ágreda (1602-1665)
   1 Venerable Barthalomew Holzhauser
   1 The Urantia Papers
   1 The Sophia of Jesus
   1 The Rose of Bakamate
   1 The Quran
   1 Swami Virajananda
   1 SWAMI VIRAJANANDA
   1 Swami Turiyananda
   1 SWAMI SUBODHANANDA
   1 SWAMI PREMANANDA
   1 Swami Avdheshanand
   1 Swami Akhandananda
   1 Swami Adbhutananda
   1 SWAMI ABHEDANANDA
   1 Stephen King
   1 S T Coleridge
   1 Sri Ramana Maharshi
   1 Sri Ramama Maharshi
   1 Sri Ramakrishna?
   1 Sri Anandamayi Ma
   1 Soren Kierkegaard
   1 Silouan the Athonite
   1 Shepherd of Hermas)
   1 Shakespeare
   1 Sergei Bulgakov
   1 Saul Williams
   1 Satprem
   1 Samael Aun Weor
   1 Saint Vincent Ferrer
   1 Saint Vincent de Paul
   1 Saint Teresa of Calcutta
   1 Saint Paul of the Cross
   1 Saint Maximus the Confessor
   1 Saint Martin de Porres
   1 Saint Leo
   1 Saint Julian of Norwich
   1 Saint John of Ávila
   1 Saint John Climacus
   1 Saint John Chrysostom [PG 64
   1 Saint John Cassian
   1 Saint John Baptist de la Salle
   1 Saint Irenaeus of Lyon
   1 Saint Ignatius of Loyola
   1 Saint Ignatius Loyola
   1 Saint Ignatius
   1 Saint Gregory of Nazianzen
   1 Saint Francis of Paola
   1 Saint Faustina Kowalska
   1 Saint Elizabeth of the Trinity
   1 Saint Clement of Rome
   1 Saint Clement
   1 Saint Charles Borromeo
   1 Saint CATHERINE OF SIENA
   1 Saint Basil of Caesarea
   1 Saint Ambrose of Milan
   1 Saint Alphonsus Marie Liguori
   1 Saint Alphonsus Liguori
   1 Saint Aloysius Gonzaga
   1 Russell Kirk
   1 Robert Cardinal Sarah
   1 Revelation 21:22
   1 Revelation 10:7
   1 Reginald Garrigou-Lagrange
   1 Ralph Waldo Emerson
   1 Quran
   1 Publilius Syrus
   1 Pseudo-Dyonisius
   1 Pope St. Leo the Great
   1 Pope Leo XIII
   1 Pope John Paul II
   1 Pope Benedict XVI
   1 Polycarp to the Philippians
   1 Plotnius
   1 Philo of Alexandria
   1 Philokalia
   1 Phil Hine
   1 Peter J Carroll
   1 Pascal
   1 Our Lady to Teresa Musco
   1 Our Lady to Fr. Stefano Gobbi
   1 Our Lady to Blessed Sister Elena Aiello
   1 Our Lady Fatima (June 13
   1 Norbert Wiener
   1 Nikolai Velimirovich
   1 Mortimer J Adler
   1 Moinuddin Chishti
   1 Michio Kaku
   1 Methodius of Sicily
   1 Mechthild of Magdeburg
   1 Maximus
   1 Maurice Blondel
   1 Marcus Aurelius
   1 Maitre Eckhart
   1 Madeline Delbrêl
   1 MacGregor Mathers
   1 Letter of Barnabas
   1 Leo the Great
   1 Laura Whitcomb
   1 Kurt Vonnegut Jr.
   1 Kilroy J. Oldster "Dead Toad Scrolls
   1 Khawja Moinuddin Chishti
   1 Kant
   1 Joseph Ratzinger
   1 John Paul II
   1 John of the Cross
   1 James George Frazer
   1 Isaac Newton
   1 Inayat Khan
   1 Immanuel Kant
   1 Imam Al Ghazali
   1 Ibn Khafif
   1 Ibn al-Arabi
   1 Holy Mother Sri Sarada Devi
   1 Herbert McCabe
   1 Hans Urs von Balthasar
   1 Hadith
   1 Gregory the Great
   1 Gregory of Nazianzen
   1 G K Chesterton
   1 Gerald G. May
   1 George Bernard Shaw
   1 Fulgentius of Ruspe
   1 Friedrich Nietzsche
   1 Frank Lloyd Wright
   1 Evelyn Underhill
   1 Evagrius of Pontus
   1 Evagrius
   1 Eusebius of Caesarea
   1 Étienne de La Boétie
   1 Ella Wheeler Wilcox
   1 Edward Edinger
   1 Edith Stein
   1 Edgar Allan Poe
   1 Eckhart
   1 Early Roman baptismal creed
   1 Dr. John Dee
   1 Dr E.V. Kenealy
   1 Douglas Adams
   1 Daniel C Matt
   1 Cyril of Jerusalem
   1 Colossians 3:1-2).
   1 City of God 12.6).
   1 Catherine of Siena
   1 Carl Jung
   1 Bonaventure
   1 Bernard of Clairvaux
   1 Bede
   1 Bayazid Bistami
   1 Basil of Caesarea
   1 Baruch Spinoza
   1 Bahauddin
   1 Athanasius
   1 Archibald Thomas Robertson
   1 Archbishop Fulton Sheen
   1 Aquinas
   1 Anselm
   1 Angelus Silesius
   1 Angeles Silesins
   1 Anandamayi Ma
   1 Alfred Korzybski
   1 Aleister Crowleys
   1 Saadi
   1 Plato
   1 Matsuo Basho
   1 Johann Wolfgang von Goethe
   1 Ibn Arabi
   1 Heraclitus
   1 Abu Hamid al-Ghazali
   1 Agrippa
   1 Acts 19:16-18
   1 A B Purani
   1 Abhishiktananda (Henri Le Saux
   1 2 Timothy 3
   1 2nd century sermon
   1 1Pt 4:13-14).
   1 1 John 2:16-17
   1 1 Corinthians 4:1-2

NEW FULL DB (2.4M)

   70 Anonymous
   19 Martin Luther
   19 John Piper
   18 Mahatma Gandhi
   15 Rumi
   15 Oswald Chambers
   14 Pope Francis
   13 Sri Ramana Maharshi
   13 R C Sproul
   13 John Calvin
   11 Thomas Merton
   11 Paulo Coelho
   11 Max Lucado
   10 Ralph Waldo Emerson
   10 C S Lewis
   10 Charles Spurgeon
   9 Victor Hugo
   9 Mother Teresa
   9 Matt Chandler
   9 Billy Graham

1:Nature is the art of God. ~ Dante Alighieri,
2:And justify the ways of God to men. ~ John Milton,
3:Everywhere you turn, there is the face of God. ~ Quran,
4:Faith is the union of God and the soul. ~ Saint John of the Cross,
5:The essence of God, if at all God has an essence, is Beauty. ~ Hermes,
6:What is more magnificent than the beauty of God? ~ Saint Basil of Caesarea,
7:Whatever you do, think not of yourself, but of God." ~ Saint Vincent Ferrer,
8:Clean hands are better than full ones in the sight of God. ~ Publilius Syrus,
9:The New Man Jesus Christ is Son of man and Son of God. ~ Ignatius of Antioch,
10:The image of God throws a shadow that is just as great as itself. ~ Carl Jung,
11:Think of God more often than thou breathest. ~ Epictetus,
12:Whatever you do, think of the Glory of God as your main goal. ~ Saint John Bosco,
13:In the name of God, stop a moment, cease your work, look around you. ~ Leo Tolstoy,
14:Love is nothing but the brightness of God in men. ~ Saint Padre Pio of Pietrelcina,
15:In truth there is no difference between the word of God and the world. ~ Baha-ulalh,
16:For all is full of God. ~ Hermes, the Eternal Wisdom
17:Knowledge belongs to the very essence of God, if at all God has an essence. ~ Hermes,
18:The knowledge of God is received in divine silence.
   ~ Saint John of the Cross, [T5],
19:The servant of God earns half a doctorate through illness. ~ Saint Ignatius of Loyola,
20:The less people know about your thoughts of God, the better for you. ~ Sri Ramakrishna,
21:The mystery of God hugs you in its all- encompassing arms. ~ Saint Hildegard of Bingen,
22:Love is the actual form of God. ~ Sri Ramana Maharshi,
23:You can do more with the grace of God than you think." ~ Saint John Baptist de la Salle,
24:The true icon of the divinity is his name. ~ Sergius Bulgakov, Icons and the Name of God,
25:Is not everything the work of God? ~ Sri Ramana Maharshi,
26:It is better to be the child of God than king of the whole world. ~ Saint Aloysius Gonzaga,
27:All loves should be simply stepping stones to the love of God.
   ~ Plato,
28:Holy silence allows us to hear the voice of God more clearly. ~ Saint Padre Pio of Pietrelcina,
29:The love of God is the root and foundation of Plato's philosophy. ~ Simone Weil, 'God in Plato',
30:How I long to see among dawn flowers, the face of God. ~ Matsuo Basho,
31:Make a new beginning from today, assisted by the hand of God. ~ Philokalia, Barsanuphius and John,
32:The mercy of God, my son, is infinitely greater than your malice. ~ Saint Padre Pio of Pietrelcina,
33:It is by God's Grace that you think of God. ~ Sri Ramana Maharshi, [T0],
34:Even the slightest breach of God's laws will be taken into account. ~ Saint Padre Pio of Pietrelcina,
35:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi,
36:The heart of man is, so to speak, the paradise of God." ~ Saint Alphonsus Marie Liguori, (1696-1787),
37:And seeing ignorance is the curse of God, Knowledge the wing wherewith we fly to heaven. ~ Shakespeare,
38:The glory of God is the living man, and the life of man is the vision of God. ~ Saint Irenaeus of Lyon,
39:All men are born with a nose and five fingers, but no one is born with a knowledge of God.
   ~ Voltaire,
40:Joy is the sheer evidence of God. ~ Pierre Teilhard de Chardin,
41:The riddles of God are more satisfying than the solutions of man. ~ G K Chesterton, In Defense of Sanity,
42:Hatred of God is man's worst sin ~ Saint Thomas Aquinas, (ST 2-2.34.2).,
43:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda,
44:For the spirit searcheth all things, yea, the deep things of God. ~ Anonymous, The Bible, 1 Corinthians, II,
45:Prayer is the best weapon we possess, the key that opens the heart of God. ~ Saint Padre Pio of Pietrelcina,
46:So I keep 7 o'clock in the bank and gain interest in the hour of God
   ~ Saul Williams, Penny for a Thought,
47:The oneness of all wisdom may be found, or not, under the name of God. ~ Heraclitus,
48:We should not accept in silence the benefactions of God, but return thanks for them. ~ Saint Basil the Great,
49:Silence is the language of God, all else is poor translation. ~ Jalaluddin Rumi,
50:To the servant of God, every place is the right place, and every time is the right time. ~ Catherine of Siena,
51:There is no better wood for feeding the fire of God's love than the wood of the Cross. ~ Saint Ignatius Loyola,
52:The Spirit of God has made me, and the breath of the Almighty gives me life. ~ Anonymous, The Bible, Job, 33:4,
53:God is love, and it is proper for love to love and to expand in love. ~ Sergius Bulgakov, The Lamb of God (120),
54:To all our persecutors we say: "You are our brethren; apprehend, rather, the truth of God." ~ Saint Justin Martyr,
55:Unalloyed love of God is the essential thing. All else is unreal. ~ Sri Ramakrishna,
56:Whatever good work you begin to do, beg of God with most earnest prayer to perfect it. ~ Saint Benedict of Nursia,
57:Carnal lust rules where there is no love of God. ~ Saint Augustine of Hippo,
58:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi,
59:Constant remembrance of God and ultimate reliance upon Him under all circumstances is Sadhana. ~ Swami Akhandananda,
60:The idea of God, infinity, or spirit stands for the possible attempt at an impossible conception. ~ Edgar Allan Poe,
61:I look upon Christ as an incarnation of God like our Rama or Krishna. ~ Sri Ramakrishna,
62:Nature is the living, visible garment of God.
   ~ Johann Wolfgang von Goethe,
63:Seeing visions and so forth, are obstacles to the realization of God. ~ Sri Ramakrishna,
64:The essence of God, if at all God has an essence, is Beauty. ~ id, the Eternal Wisdom
65:Yet the world and its enticement are passing away. But whoever does the will of God remains forever. ~ 1 John 2:16-17,
66:In the spiritual life, suffering is the thermometer which measures the love of God in a soul. ~ Saint Faustina Kowalska,
67:The science of God is the cause of things ~ Saint Thomas Aquinas, (In Sent 1.38.1.5),
68:Do not complain, that shows discontent with the will of GOD in the present moment. ~ Saint Martin de Porres, (1579-1639),
69:My idea of God is not a divine idea. It has to be shattered time after time. He shatters it Himself.
   ~ C S Lewis, [T5],
70:Seek only the intimacy of God and of His angels, and avoid the notice of men. ~ Thomas A Kempis, The Imitation of Christ,
71:What is it to know something of God? Burn inside that presence. Burn up. ~ Jalaluddin Rumi,
72:Our entire good consists not only in accepting the truth of God's word, but in persevering in it. ~ Saint Francis de Sales,
73:Sorrow makes one think of God. ~ Sri Ramana Maharshi, Conscious Immortality, Ch 15, [T5],
74:Without intense desire, no one can attain the blessed state of God-Vision. ~ Sri Ramakrishna,
75:The love of God is better than the knowledge of God ~ Saint Thomas Aquinas, (ST 1.82.3).,
76:4. every other power acts by his power ~ Saint Thomas Aquinas, (On the Power of God 3.7).,
77:It is by God's grace that you think of God! ~ Sri Ramana Maharshi, Talks, 29, [T5],
78:The activity of God, then, is not an alternative to my free activity. It is its source. ~ Herbert McCabe, Faith within Reason,
79:You must certainly think of God if you want to see God all round you. ~ Sri Ramana Maharshi,
80:And he entered the synagogue and for three months spoke boldly, arguing and pleading about the kingdom of God. ~ Acts 19:16-18,
81:Pure knowledge and pure love of God are ultimately one. There is no difference. ~ Sri Ramakrishna,
82:Trust yourself and live in the way to bring all your powers towards the only thing: the appearance of God in you. ~ Leo Tolstoy,
83:Do not forget that you have been rescued from the power of darkness and brought into the light of God's kingdom. ~ Leo the Great,
84:Oct 1 ~ Theology 101: "No one will enter into the kingdom of God unless they receive the name of his Son." ~ Shepherd of Hermas),
85:The creative power of God is common to the whole Trinity ~ Saint Thomas Aquinas, (ST 1.32.1).,
86:those who gain this treasure win the friendship of God ~ Saint Thomas Aquinas, (Wisdom 7:13).,
87:If the presence of God overlaps simultaneously with whatever we are doing, then anything we work on performs eternity. ~ Bahauddin,
88:The vision of God does not depend on your will - you must depend on His. You must resign yourself completely. ~ Swami Adbhutananda,
89:The knowers of God sometimes live and appear like lunatics, drunkards, or children. ~ Sri Ramakrishna,
90:Let your tongue never cease to be moist with the remembrance of God. ~ Hadith, @Sufi_Path
91:Many are the names of God and infinite the forms through which He may be approached. ~ Sri Ramakrishna,
92:The knowledge of God may be likened to a man, while the Love of God is like a woman. ~ Sri Ramakrishna,
93:Some have many sins, others have few, but the grace of God purifies them all in time. ~ Sri Ramakrishna,
94:The remembrance of God is like a flame. In whichever direction it is blown, it will burn up whatever lies in its way. ~ Anandamayi Ma,
95:To God belong the East and the West; whithersoever you turn, there is the Face of God; God is All-embracing, All-knowing. ~ The Quran,
96:Creatures in themselves cannot attain the simplicity of God ~ Saint Thomas Aquinas, (ST 1.25.3ad3).,
97:If we wish to make any progress in the service of God we must begin every day of our life with new eagerness. ~ Saint Charles Borromeo,
98:Know yourself before you seek to decide about the nature of God and the world. ~ Sri Ramana Maharshi,
99:Mary was the most perfect among the saints only because she was always perfectly united to the will of God." ~ Saint Alphonsus Liguori,
100:I am the wheat of God. Let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. ~ Saint Ignatius,
101:In truth there is no difference between the word of God and the world. ~ Baha-ulalh, the Eternal Wisdom
102:The true cause of the blessedness of the good angels is found to be this, that they cleave to Him who supremely is ~ City of God 12.6).,
103:This is an hour desired by all, for he whom the grace of God sustains travels easily enough. ~ Thomas A Kempis, The Imitation of Christ,
104:To be full of things is to be empty of God; to be empty of things is to be full of God. ~ Meister Eckhart,
105:Be not afraid, like some foolish people, that you may run to excess in your love of God. ~ Sri Ramakrishna,
106:Knowledge belongs to the very essence of God, if at all God has an essence. ~ Hermes, the Eternal Wisdom
107:Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God
   ~ Anonymous, The Bible, Matthew, 4:4, NIV,
108:But seek first the kingdom of God and his righteousness, and all these things will be added to you. ~ Anonymous, The Bible, Matthew, 6:33,
109:if I were to dance in the name of God, what would people say?" - Cast off all such ideas. ~ Sri Ramakrishna,
110:Space is a stillness of God building his earthly abode. ~ Sri Aurobindo, The Future Poetry, Trance of Waiting,
111:The voice which tells us that we are immortal is the voice of God within us. ~ Pascal, the Eternal Wisdom
112:If you can strictly follow what the Guru has prescribed for the realization of God, everything will be smooth at last. ~ Swami Saradananda,
113:I have a fundamental belief in the Bible as the Word of God, written by those who were inspired. I study the Bible daily.
   ~ Isaac Newton,
114:One cannot have the vision of God as long as one has these three- shame, hatred, and fear. ~ Sri Ramakrishna,
115:The Avatara or Savior is the messenger of God. He is like the viceroy of a mighty monarch. ~ Sri Ramakrishna,
116:The realization of God is not the same as the acquirement of the Siddis or psychic powers. ~ Sri Ramakrishna,
117:What do people mean when they say, 'I am not afraid of God because I know He is good'? Have they never even been to a dentist? ~ C S Lewis,
118:Make my heart, o heart of the universe, a divine bird that nests only on the throne of god. ~ Jalaluddin Rumi,
119:No one who sees the Essence of God can willingly turn away from God ~ Saint Thomas Aquinas, (ST 1.94.1).,
120:...Big Bang which was really the roaring laughter of God voluntarily getting lost for the millionth time. ~ Ken Wilber, Up From Eden, p. 328,
121:Divine love must awaken within your hearts and be intensified and crystallized. Then only the vision of God will open up. ~ Swami Turiyananda,
122:God is the one stable and eternal Reality. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
123:It will be like a judgment in miniature and each one will see himself in the light of the very Truth of God." ~ Our Lady to Fr. Stefano Gobbi,
124:All Nature is a display and a play of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,
125:Every human act, whether it is an active knowledge or an act of the will, rests secretly upon God…. ~ Henri de Lubac, The Discovery of God (40),
126:The image of God is found in the soul according as the soul turns to God ~ Saint Thomas Aquinas, (ST 1.93.8),
127:The love of God, unutterable and perfect, flows into a pure soul the way that light rushes into a transparent object.
   ~ Dante Alighieri, [T5],
128:If I see a pundit without Viveka, without the love of God, I know him to be no better than straw ~ Sri Ramakrishna,
129:We have a more perfect knowledge of God by grace than by natural reason ~ Saint Thomas Aquinas, (ST 1.12.13).,
130:The heart is the meeting place of God and the Soul. ~ Sri Aurobindo, Bande Mataram - II, The Soul and India's Mission,
131:Every saint who has made exemplary progress in beauty is thereby said to be a type of God the giver…. ~ Maximus the Confessor, Amb. 10.20a [1141c],
132:One should constantly repeat the name of God. The name of God is highly effective in the Kaliyuga. ~ Sri Ramakrishna,
133:Yoga is the science which teaches us how to get these perceptions [direct experiences of God]. ~ Swami Vivekananda,
134:Brahman is one, not numerically, but in essence. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
135:Daughter, offer everything you have to offer to the Priests, because ... they no longer understand the will of God ..." ~ Our Lady to Teresa Musco ,
136:People talk glibly of God and Brahman, while all the time they are attached to things of the world. ~ Sri Ramakrishna,
137:Always and in all things, the Logos of God, who is also God, wills to fulfill the mystery of his embodiment. ~ Maximus the Confessor, Amb. 7 (1084d),
138:Anyone who will think of God, and repeat His name, will have everything intact - here and hereafter. His name is true for ever. ~ SWAMI SUBODHANANDA,
139:The Vedantic idea is the infinite principle of God embodied in everyone of us. ~ Swami Vivekananda, (C.W. VIII. 126),
140:And the city has no need of sun or moon to shine on it, because the glory of God illuminates the city, and the Lamb is its lamp.…" ~ Revelation 21:22,
141:Numberless sadhus, devotees, and men of realization have come to holy places to have a vision of God. ~ Sri Ramakrishna,
142:There is a higher ideal, a higher stage of spirituality, the love of God as our own father or mother. ~ Sri Ramakrishna,
143:God in man is the whole revelation and the whole of religion. ~ Sri Aurobindo, Bande Mataram - II, The Glory of God in Man,
144:We are all only puppets in the hands of God. When we understand this, all pride and ambition, all vanity and egotism will go. ~ Swami Ramakrishnananda,
145:By acquiring the conviction that all is done by the will of God, one becomes only a tool in God's hand. ~ Sri Ramakrishna,
146:He who is face to face with reality, blessed with a vision of God, does not regard women with any fear. ~ Sri Ramakrishna,
147:There may be happiness or misery. Be equally indifferent to both and abide in the faith of God. ~ Sri Ramana Maharshi,
148:The lover of God gladly devotes one's life to the attainment of divine bliss and cares for nothing else. ~ Sri Ramakrishna,
149:At all times, endeavour to sustain the contemplation of God and the flow of His Name. By virtue of his Name all disease becomes ease. ~ SRI ANANDAMAYI MA,
150:Rain water will run down to the lowest level, just as the mercy of God remains in the hearts of the lowly. ~ Sri Ramakrishna,
151:Brahman self-extended in Space and Time is the universe. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
152:By turning your eyes on God in meditation, your whole soul will be filled with God. Begin all your prayers in the presence of God. ~ Saint Francis de Sales,
153:Chant the name of God morning and evening, clapping your hands all the while; all your sins will leave you. ~ Sri Ramakrishna,
154:In a pure body and pure mind, the power of God becomes manifest. Think and think of God; the impurities of the mind will be washed away. ~ SWAMI PREMANANDA,
155:Remove justice, then, and what are kingdoms but large gangs of robbers? ~ Saint Augustine of Hippo, City of God IV.4,
156:Knowledge has entry only to the outer rooms of God, and none can enter into His mysteries save only a lover. ~ Sri Ramakrishna,
157:The Christian faith regards fire not as fire, but as representing the sublimity of God ~ Saint Thomas Aquinas, (ScG 2.4).,
158:All I want to tell you is this. Follow both; perform your duties in the world and also cultivate love of God. ~ Sri Ramakrishna,
159:Cross even beyond the light which illumines thee and cast thyself upon the bosom of God. ~ Maitre Eckhart, the Eternal Wisdom
160:Since the beginning of the world, the Word of God has dwelt in all the saints by grace ~ Saint Thomas Aquinas, (ScG 4.34).,
161:You may talk of the vision of God or of meditation, but remember, the mind is everything. One gets everything when the mind becomes steady. ~ Sri Sarada Devi,
162:Don't think you can frighten me by telling me that I am alone. France is alone. God is alone. And the loneliness of God is His strength. ~ George Bernard Shaw,
163:In all created things discern the providence and wisdom of God, and in all things give Him thanks. ~ Saint Teresa of Avila,
164:The body of God,
The link of the finite with the Infinite, ~ Sri Aurobindo, Savitri, Satyavan and Savitri,
165:The free choice of an angel occupies a middle ground between that of God and that of man ~ Saint Thomas Aquinas, (DV 24.3).,
166:Although they had recognised the majesty of God in Him, yet the power of His body, wherein His Deity was contained, they did not know. ~ Pope St. Leo the Great,
167:Be therefore followers of God as most dear children, and walk in love" ~ Saint Thomas Aquinas, (Compendium of Theology 2.5).,
168:Every lover of God should regard women, whether chaste or otherwise, as the manifestation of the Divine Mother. ~ Sri Ramakrishna,
169:For the spirit searcheth all things, yea, the deep things of God. ~ Anonymous, The Bible, 1 Corinthians, II, the Eternal Wisdom
170:Just as the light of the sun attracts a healthy eye, so through love knowledge of God naturally draws to itself a pure intellect. ~ Saint Maximus the Confessor,
171:The outward form of one who has touched the feet of God remains unchanged, although they no longer do any evil. ~ Sri Ramakrishna,
172:The prayer of faith is the only kind that is real prayer, and it is trust in God with full acknowledgment of God's power and love. ~ Archibald Thomas Robertson,
173:The strength of every particular individual is the strength of God and not his own. ~ Sri Aurobindo, Karmayogin, Facts and Opinions,
174:Many dwell upon the glory of God's works. Many are charmed with the garden, but few seek the Lord of the garden. ~ Sri Ramakrishna,
175:The God-intoxicated fall down on the earth unable to keep their balance, owing to an excess of God-intoxication. ~ Sri Ramakrishna,
176:The words "My" and "Mine" spring from ignorance. How few of us say things came into existence by the will of God. ~ Sri Ramakrishna,
177:'AHAM' is the first name of God. The word ['Aham'] means that which exists, Self-shining and Self-evident. ~ Sri Ramana Maharshi,
178:Continence is a denial of the body and an assent to God. It withdraws from everything mortal, having, as it were, the Spirit of God as a body. ~ Basil of Caesarea,
179:Longing is like the rosy dawn. After the dawn out comes the sun. Longing is followed by the vision of God.
   ~ Sri Ramakrishna, [T5],
180:The great rule of life is to have no schemes but one unalterable purpose. ~ Sri Aurobindo, Bande Mataram - II, The Glory of God in Man,
181:When intellect, egoism - all the aspects of mind - have passed through the process of cleansing, there arises unbroken recollectedness of God. ~ Swami Saradananda,
182:In the love of God, one forgets all outward objects, the universe, and even one's own body, usually so dear to one. ~ Sri Ramakrishna,
183:A person participating in the Word of God becomes god by participation ~ Saint Thomas Aquinas, (Commentary on John 10, lect. 35).,
184:Men, despise not yourselves: the Son of God became a man; women, despise not yourselves, the Son of God was born of a woman. ~ Saint Augustine, De Agone Christ. XI),
185:Don't allow the sad sight of human injustice to sadden your soul; someday you will see the unfailing justice of God triumph over it! ~ Saint Padre Pio of Pietrelcina,
186:The renunciation of karma comes of itself when the love of God swells up. Let them work who are made to do so by God. ~ Sri Ramakrishna,
187:Two are the angels of God whom men worship, strength and enjoyment. ~ Sri Aurobindo, Collected Poems, Ilion,
188:Work hard every day at increasing your purity of heart, which consists in appraising things and weighing them in the balance of God's will." ~ Saint Francis de Sales,
189:All the commandments of the decalogue are directed to the love of God and of our neighbor ~ Saint Thomas Aquinas, (ST 2-2.44.1ad3).,
190:He who denies the existence of God, has some reason for wishing that God did not exist. ~ Saint Augustine of Hippo, [T8],
191:et us obey them, but when the case is otherwise, let us uphold the rights of God and of the Church, for those are superior to all earthly authority." ~ Saint John Bosco,
192:It befits the priest especially to adorn the temple of God with fitting splendour, so that the court of the Lord may be made glorious by his endeavours. ~ Saint Ambrose,
193:Love of the world, the mask, must change into the love of God, the Truth. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
194:That still mind which is adorned with the attainment of the limitless supreme Self, alone is the reality of God. ~ Sri Ramana Maharshi,
195:The church of God is repeatedy reminded of what it actually is by the way God calls believers to take community seriously, generation after generation. ~ Rowan Williams,
196:We must always meditate on God's wisdom, keeping it in our hearts and on our lips. Your tongue must speak justice, the law of God must be in your heart. ~ Saint Ambrose,
197:God can never be believed to have left the kingdoms of men, their dominations and servitudes, outside of the laws of His providence. ~ Saint Augustine, City of God 5.11),
198:Science is a light within a limited room, not the sun which illumines the world. ~ Sri Aurobindo, Bande Mataram - II, The Glory of God in Man,
199:The tradition of this place is that this hill is the form of God and that in its real nature it is full of light. ~ Sri Ramana Maharshi,
200:Thinkest thou that thou canst write the name of God on Time? No more is it pronounced in Eternity. ~ Angelus Silesius, the Eternal Wisdom
201:Through glorious things and base the wheel of God
For ever runs. ~ Sri Aurobindo, Collected Poems, The Rishi,
202:Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
   ~ Anonymous, The Bible, John, 3-3, [T5],
203:Your duty for the present is complete resignation to the will of God. If you practice resignation to the will of the Lord, you will get peace of mind. ~ SWAMI ABHEDANANDA,
204:Chit is an action of Being, not of the Void. What it sees, that becomes. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
205:Even oneness is a representation and exists in relation to multiplicity. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
206:For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church and every form of grace, for the Spirit is truth. ~ Saint Irenaeus,
207:In the shadow of death may we not look back to the past, but seek in utter darkness the dawn of God. ~ Pierre Teilhard de Chardin,
208:The Self is known to everyone but not clearly. You always exist. The Be-ing is the Self. 'I am' is the name of God. ~ Sri Ramana Maharshi,
209:While repeating the Name of God, if one sees His form and becomes absorbed in Him, one's Japa stops. One gets everything when one succeeds in meditation. ~ Sri Sarada Devi,
210:In order to be an image of God, the spirit must turn to what is eternal, hold it in spirit, keep it in memory, and by loving it, embrace it in the will. ~ Edith Stein, [T5],
211:In this Iron Age, violent devotion is more suitable and brings speedier fruition. The citadel of God must be taken by storm! ~ Sri Ramakrishna,
212:A devotee of God accepts everything. He accepts the universe and its created beings as well as the indivisible Satchidananda. ~ Sri Ramakrishna,
213:Thou art man thou art a citizen of the world, thou art the son of God, thou art the brother of all men. ~ Marcus Aurelius, the Eternal Wisdom
214:When the school of God's law admits this power of reason, it cultivates it diligently, skillfully nurtures it, and with God's help brings it to perfection. ~ Basil the Great,
215:As the rosy dawn comes before the rising sun, so is a longing and yearning heart the forerunner of the glorious vision of God. ~ Sri Ramakrishna,
216:Bhava is the state of being struck dumb at the thought of God -- the devotee sometimes laughs, sometimes weeps, like a madman. ~ Sri Ramakrishna,
217:The knowledge of oneness makes me see that everything is but a manifestation of God, the absolute, on the plane of the senses. ~ Sri Ramakrishna,
218:Every Christian, even if he lacks any education, knows that every place is part of the universe and that the universe itself is the temple of God. ~ Origen, Contra Celsus 7.44,
219:The lord makes the Bhakta the heir of His infinite glories and gives the realization of God Personal as well as God Impersonal. ~ Sri Ramakrishna,
220:'I' is the name of God. It is the first and greatest of all mantras. Even OM is second to it. ~ Sri Ramana Maharshi, Day by Day, 28-6-46, [T5],
221:Have faith and complete trust in the ways of God. relentless prayers offered with a pure and devoted heart have the power to make the impossible possible.
   ~ Swami Avdheshanand,
222:What, I have uttered God's name and yet I remain sinful! But I am His son! I am duly entitled to the inheritance of God's wealth! ~ Sri Ramakrishna,
223: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,
224:It is immaterial whether one believes or not that Radha and Krishna were incarnations of God. But let all have a yearning for God. ~ Sri Ramakrishna,
225:Stupidity is also a gift of God, but one mustn't misuse it." ~ Pope John Paul II, (1920-2005) served as Pope and sovereign of the Vatican City State from 1978 to 2005, Wikipedia.,
226:The Son of God is also the Son of Man and both elements are necessary to the complete Christhood. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
227:By faith we too embraced Christ, the salvation of God the Father, as he came to us from Bethlehem. Gentiles before, we have now become the people of God. ~ Sophronius of Jerusalem,
228:Eternal peace cannot come so long as passions and desires persist; and those passions and desires cannot be wholly uprooted without the grace of God. ~ Manapurush Swami Shivananda,
229:He (The Divine) alone is real; all else is illusory. Without the realization of God everything is futile. This is the great secret. ~ Sri Ramakrishna,
230:Suffering is not a punishment, nor a fruit of sin; it is a gift of God. He allows us to share in his suffering and to make up for the sins of the world. ~ Saint Teresa of Calcutta,
231:The heart of the devotee, free form desire, is like a dry match which ignites directly at the slightest mention of the name of God. ~ Sri Ramakrishna,
232:The problem of God's existence does not exist for God…. It only exists for the beings that are to know God and are to become like him in some fashion themselves. ~ Maurice Blondel,
233:To live in the world or to leave it, depends upon the Will of God. Therefore work, leaving everything to Him. What else can you do? ~ Sri Ramakrishna,
234:Hanuman was blessed with the vision of God, both Sakara (form) and Nirakara (formless). But he retained the ego of a servant of God. ~ Sri Ramakrishna,
235:If by the grace of God the spirit of immediate renunciation comes to one, then one may get rid of the attachment to lust and wealth. ~ Sri Ramakrishna,
236:If you are firm in your belief in the guidance of God, stick to it and do not concern yourself with what happens around you. ~ Sri Ramana Maharshi,
237:Individual perfection and liberation are not the whole sense of God's intention in the world. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life,
238:The loving child of God, by faith and devotion, experiences no trouble passing through life in spite of all its trouble and anxiety. ~ Sri Ramakrishna,
239:Chant the name of God, morning and evening, clapping your hands all the while -- and all of your sins and afflictions will leave you. ~ Sri Ramakrishna,
240:It is part of the discipline of God to make His loved ones perfect through trial and suffering. Only by carrying the Cross can one reach the Resurrection." ~ Archbishop Fulton Sheen,
241:One attains God through japa. By repeating the name of God secretly and in solitude one receives divine grace. Then comes His vision. ~ Sri Ramakrishna,
242:This is part of the infinite goodness of God, that He should allow evil to exist, and out of it produce good ~ Saint Thomas Aquinas, (ST 1.2.3ad1).
243:Why talk of sin and hell-fire all the days of your life? Chant the name of God. Have faith in God and you will be purged of all sins. ~ Sri Ramakrishna,
244:Even though it be true that the conception of God is absolute help, it is also the only help which is absolutely capable of revealing to man his own helplessness. ~ Soren Kierkegaard,
245:The growing of the love of God must carry with it in him an expansion of the knowledge of God. ~ Sri Aurobindo, The Synthesis Of Yoga, The Mystery of Love,
246:The love of God is an infinite and absolute feeling which does not admit of any rational limitation. ~ Sri Aurobindo, The Human Cycle, Reason and Religion,
247:The vision of God brings infallibly the adoration and passionate seeking of the Divine. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
248:The worldly should undergo all their hardships, make use of all their learning and perseverance for the sake of God instead of riches. ~ Sri Ramakrishna,
249:This is part of the infinite goodness of God, that He should allow evil to exist, and out of it produce good ~ Saint Thomas Aquinas, (ST 1.2.3ad1).,
250:We want to enjoy all the pleasures of the world to the full and to have the realization of God at one and the same time. Vain dream! It cannot be done, my friend. ~ SWAMI VIRAJANANDA,
251:He is the king of Nature because he alone in the world knows himself...His substance is that of God Himself. ~ The Rose of Bakamate, the Eternal Wisdom
252:It is ignorance that thinks that "I am the doer." All our strength is the strength of God. All is silent if the divine fire is removed. ~ Sri Ramakrishna,
253:The kripa-siddhas attain perfection through the manifest grace of God, they are like a poor man made wealthy by the kindness of a king. ~ Sri Ramakrishna,
254:The world discerned only by the intellect is nothing else than the Word (Logos) of God when He was already engaged in the act of creation. ~ Philo of Alexandria, On the Creation VI.24,
255:To realize God is the one goal of life. The grace of God falls alike on all His children, learned and illiterate―whoever longs for Him. ~ Sri Ramakrishna,
256:While repeating the Name of God, if one sees His form and becomes absorbed in Him, one's Japa stops. One gets everything when one succeeds in meditation. ~ Holy Mother Sri Sarada Devi,
257:As on the troubled surface of a lake the moon is reflected in broken images, in Maya the mental reflection of God is partial and broken. ~ Sri Ramakrishna,
258:First set up the temple of God in the heart. Speeches, lectures and the rest, these may be taken up after you have seen God, not before. ~ Sri Ramakrishna,
259:He who speaks best of God is he who, in the presence of the plenitude of the interior riches, knows best how to be silent. ~ Eckhart, the Eternal Wisdom
260:Notice how they preach to you a sermon full of love, of praise of God, and how they invite you to proclaim the greatness of the one who has given them being." ~ Saint Paul of the Cross,
261:Since all things are God, in all things thou seest just so much of God as thy capacity affordeth thee. ~ Aleister Crowley, The Vision and the Voice, [T3],
262:The Lord of the universe manifests differently according to the different likings of His worshipers who each have their own view of God. ~ Sri Ramakrishna,
263:The love of God always loves to lift the mind into divine conversation. The love of neighbor is always ready to think good about him. ~ Maximus the Confessor, Centuries on Charity 4.40,
264:As on the troubled surface of a lake, the moon is reflected in broken images, in Maya the mental reflection of God is partial and broken. ~ Sri Ramakrishna,
265:First set up the temple of God in the heart. Speeches, lectures, and the rest, these may be taken up after you have seen God, not before. ~ Sri Ramakrishna,
266:Jnana, discrimination of God from the unreal universe, and Karma, work without attachment, are far more difficult than Bhakti in this age ~ Sri Ramakrishna,
267:Merely reading holy books will not make one religious. One must practice the virtues taught in books in order to acquire the love of God. ~ Sri Ramakrishna,
268:The law of God is more and more violated, and the gift of life is being daily attacked through the innumerable abortions which are being carried out." ~ Our Lady to Father Stefano Gobbi,
269:The wisdom and love of God in turning our evil into His good does not absolve us of our moral responsibility. ~ Sri Aurobindo, Karmayogin, Facts and Opinions,
270:A devotee would be acting foolishly if he were to beg for psychic powers, neglecting the priceless gift of true knowledge and love of God. ~ Sri Ramakrishna,
271:If you meditate on your ideal, you will acquire its nature. If you think of God day and night, you will acquire the nature of God. ~ Sri Ramakrishna,
272:Maya is attachment and love towards one's own relations. Daya is love extending equally to all beings and comes from the knowledge of God. ~ Sri Ramakrishna,
273:Repeating the name of God, fasting on certain occasions, making pilgrimages to shrines and worshiping, all these constitute Vaidhi Bhakti. ~ Sri Ramakrishna,
274:Some become drunk on a small glass of wine, others require more. Some are satisfied by a glimpse of God, others must meet God face to face ~ Sri Ramakrishna,
275:The Absolute is not a void or negation. It is all that is here in Time and beyond Time. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
276:The grace of God is so great and His love for us is such that we cannot understand what He has done for us ~ Saint Thomas Aquinas, (On the Creed, a. 4).
277:When a surface is coated with chemicals, pictures can be printed; just as the human heart coated with Bhakti can impress the image of God. ~ Sri Ramakrishna,
278:At the time when the seventh angel is heard sounding his trumpet, the mystery of God will be fulfilled, just as he announced in the gospel to his servants the prophets." ~ Revelation 10:7,
279:If you cannot destroy the self, then let it be the servant. The self that knows itself as the servant/lover of God will do little mischief. ~ Sri Ramakrishna,
280:The contact with perfected souls will most certainly stimulate love for God in others. One imbibes thoughts of God as soon as one comes near a realized soul. ~ Manapurush Swami Shivananda,
281:The grace of God is so great and His love for us is such that we cannot understand what He has done for us ~ Saint Thomas Aquinas, (On the Creed, a. 4).,
282:When the human soul is attracted by Universal Consciousness, it destroys all individuality and sinks into the ocean of God's infinite Love. ~ Sri Ramakrishna,
283:Change represents the constant shifting of apparent relations in an eternal Immutability. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
284:Climbing from Nature's deep surrendered heart
It blooms for ever at the feet of God, ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
285:Great souls are children of God, so they have no egotism. Their strength is of God, belonging to and coming from Him, nothing of themselves. ~ Sri Ramakrishna,
286:Nature is my manifestation of God. I go to nature every day for inspiration in the day's work. I follow in building the principles which nature has used in its domain" ~ Frank Lloyd Wright,
287:The white passion of God-ecstasy
That laughs in the blaze of the boundless heart of Love. ~ Sri Aurobindo, Savitri, In the Self of Mind,
288:All the time of our life and faith will benefit us nothing if we do not resist, as is fitting for children of God, in this present lawless age and in the coming trials. ~ Letter of Barnabas,
289:Ethics must eventually perceive that the law of good which it seeks is the law of God. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
290:Even wisdom, hewer of the roads of God,
Is a partner in the deep disastrous game: ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
291:We are always in the presence of God, yet it seems to me that those who pray are in His presence in a very different sense. ~ Saint Teresa of Avila, [T5],
292:When a person considers that the Son of God, the Lord of death, willed to die, he no longer fears death ~ Saint Thomas Aquinas, (Commentary on Hebrews 2).,
293:When man is introduced by the action of God into the world of Uncreated Light, there are no words to express his wonder, no words, no sighs to tell of his gratitude." ~ Silouan the Athonite,
294:You will never succeed by argument, convincing another of their error. When the grace of God descends, each one understands his own mistakes. ~ Sri Ramakrishna,
295:Unless the soul is pure, it cannot have genuine love of God and single-minded devotion to the ideal. The mind wanders away to various objects. ~ Sri Ramakrishna,
296:We must work together and with the angels to do the things of God, and we must do so in accordance with the Providence of Jesus "who works all things in all" (1 Cor 12:6). ~ Pseudo-Dyonisius,
297:Music is, to me, proof of the existence of God. It is so extraordinarily full of magic, and in tough times of my life I can listen to music and it makes such a difference. ~ Kurt Vonnegut Jr.,
298:Christ for His part drinks the wine even with Judas in the kingdom of God, but Judas himself repudiated this banquet ~ Saint Thomas Aquinas, (ST 3.81.2.ad1).,
299:Fear of the gods arose from man's ignorance of God and his ignorance of the laws that govern the world. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
300:For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. ~ Anonymous, The Bible, Ephesians, 2:8-9,
301:If you seek God with your whole heart, then you may be assured that Grace of God is also seeking you. ~ Sri Ramana Maharshi, Conscious Immortality, Ch 7, [T5],
302:Wake up and recognize the dignity of your nature! Remember that you were made in the image of God—which, although it was corrupted in Adam, was still re-molded in Christ. ~ Saint Leo the Great,
303:It is not good to say that what we ourselves think of God is the only truth and what others think is false. Can a man really fathom God's nature? ~ Sri Ramakrishna,
304:The darkness was the Omnipotent's abode,
Hood of omniscience, a blind mask of God. ~ Sri Aurobindo, Collected Poems, The Inconscient,
305:The image of God is common to both sexes, since it stems from the mind, in which there is no distinction between sexes ~ Saint Thomas Aquinas, (ST 1.93.6ad2).,
306:Whoever has once felt the glory of God within him can never again believe that the intellect is supreme. ~ Sri Aurobindo, Bande Mataram - II, The Glory of God in Man,
307:In everyone, there is naturally implanted something from which he can arrive at knowledge of the fact of God's existence ~ Saint Thomas Aquinas, (DV 10.12ad1).,
308:When we say, "The Blessed Virgin is the Mother of God," this word "God" stands only for the incarnate Person of the Son ~ Saint Thomas Aquinas, (ST 3.35.4ad3).,
309:God invisible,...say not so; for who is more apparent than He? That is the goodness of God, that is His virtue, to be apparent in all. ~ Hermes, the Eternal Wisdom
310:I am desperate […] I do not know anymore what to do for humanity to mend its ways. If it continues on this path, the tremendous anger of God will rage like a bolt of lightning." ~ Saint Padre Pio,
311:People must think of us as Christ's servants, stewards entrusted with the mysteries of God. What is expected of stewards is that each one should be found worthy of his trust. ~ 1 Corinthians 4:1-2,
312:Since you are risen with Christ, seek those things which are above, where Christ sits at the right hand of God. Set your affection on things above, not on things on the earth" ~ Colossians 3:1-2).,
313:The luminous heart of the Unknown is she,
A power of silence in the depths of God; ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
314:We rarely think of the air we breathe, yet it is in us and around us all the time. In similar fashion, the presence of God penetrates us, is all around us, is always embracing us. ~ Thomas Keating,
315:It is according to his intelligence and reason, which are incorporeal, that man is said to be according to the image of God ~ Saint Thomas Aquinas, (ST 1.3.1ad2).,
316:What is prema? He who feels it, this intense and ecstatic love of God, not only forgets the world but forgets even the body, which is so dear to all. ~ Sri Ramakrishna,
317:That man whose hair stands on end at the mere mention of the name of God, and from whose eyes flow tears of love—he has indeed reached his last birth. ~ Sri Ramakrishna,
318:The eye is not able to perceive physical objects without light, nor can the intellect receive spiritual contemplation apart from the knowledge of God. ~ Maximus the Confessor, Ambiguum 10.27 [1156b],
319:The goodness of God is the highest object of prayer, and it reaches down to our lowest need. It quickens our soul and gives it life, and makes it grow in grace and virtue." ~ Saint Julian of Norwich,
320:What in me is dark
Illumine, what is low raise and support;
That, to the height of this great argument,
I may assert Eternal Providence,
And justify the ways of God to men. ~ John Milton,
321:The sense of personal doership gives rise to a feeling of guilt or pride and effectively blocks the spiritual understanding that everything happens according to the will of God. ~ Sri Ramana Maharshi,
322:Against the soul that grows weary in the affliction that comes upon it from restriction of bread and water: 'It is through many afflictions that we must enter the kingdom of God.' ~ Evagrius of Pontus,
323:For thirty years I went in Search of God, and when I opened my eyes at the end of this time, I discovered that it was really He who sought me…" ~ Bayazid Bistami, (804-874), a Persian Sufi, Wikipedia.,
324:The Church teaches, "Mary is truly 'Mother of God' since she is the mother of the eternal Son of God made man, who is God himself." ~ Saint Thomas Aquinas, (CCC 509),
325:The last degree of humility is "fear of God": to this is opposed "the habit of sinning," which implies contempt of God ~ Saint Thomas Aquinas, (ST 2-2.162.4ad4). /12,
326:This is the one thing needful, the chanting of God's name. All else is unreal. Love and devotion alone are real, and other things are of no consequence. ~ Sri Ramakrishna,
327:Loving oneself for the sake of God as the object of supernatural happiness and the author of grace is an act of charity ~ Saint Thomas Aquinas, (On Evil, a. 4 ad 15).,
328:The creative operation of God does not simply mold us like soft clay. It is a Fire that animates all it touches...that gives life. ~ Pierre Teilhard de Chardin,
329:At last the soul turns to eternal things,
In every shrine it cries for the clasp of God. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, [T5],
330:The Spirit prepares mankind for the Son of God, the Son leads it to God, and God gives it the gift of incorruptible eternal life, a life that everyone receives who sees God. ~ Irenaeus, Against Heresies,
331:And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.
   ~ Anonymous, The Bible, Romans, 12:2,
332:Hasteners to action, violators of God
Are these great spirits who have too much love. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
333:If there existed in our souls a perfect image of God, as the Son is the perfect image of the Father, our mind would know God at once ~ Saint Thomas Aquinas, (ST 1.88.3).,
334:Our justice… is such that in this life it consists in the forgiveness of sins rather than in the perfection of virtue. ~ Saint Augustine of Hippo, City of God xix.26,
335:Although it is possible to think of God without considering His goodness, it is impossible to think that God exists and is not good ~ Saint Thomas Aquinas, (DV 10.12ad9).,
336:Man, if thou wouldst discover in the crowd the friends of God, observe simply those who carry love in their hearts and in their hands. ~ Angeles Silesins, the Eternal Wisdom
337:Oneness constitutes and upholds the multiplicity, multiplicity does not constitute and uphold the oneness. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
338:The aim of prayer, of spiritual discipline, of chanting the name and glories of God, is to realize that everything is God. For that alone a devotee loves God. ~ Sri Ramakrishna,
339:Before the effulgent glory of God, the little glory of the ego will completely vanish, as stars vanish when the sun rises. You must therefore practice the Presence of God inside you. ~ Swami Ramakrishnananda,
340:Just as creation is infinite and eternal, without beginning and without end, so is the knowledge of God without beginning and without end. ~ Swami Vivekananda, (C.W. III. 119),
341:The truth was a mirror in the hands of God. It fell, and broke into pieces. Everybody took a piece of it, and they looked at it and thought they had the truth. ~ Jalaluddin Rumi,
342:2) in His effects, when "the invisible things" of God . . . "are clearly seen, being understood by the things that are made" ~ Saint Thomas Aquinas, (Rm. 1:20)(ST 2-2.34.1).,
343:For then alone do we know God truly, when we believe that He is far above all that man can possibly think of God. ~ Saint Thomas Aquinas, Summa contra Gentiles, I, 5, par. 3,
344:Man insists continually on making God in his own image instead of seeking to make himself more and more in the image of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Rebirth,
345:Many are the names of God and infinite the forms through which He may be approached. In whatever name and form you worship Him, through that you will realise Him. ~ Sri Ramakrishna,
346:I am as sure as I live that nothing is so near to me as God. God is nearer to me than I am to myself; my existence depends on the nearness and the presence of God. ~ Meister Eckhart,
347:Nothing can be thought of which is more marvelous than this divine accomplishment: that the true God, the Son of God, should become true man ~ Saint Thomas Aquinas, (ScG 4.27).,
348:By Power, not Light, the great Gods rule the world;
Power is the arm of God, the seal of Fate. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
349:The Society of men is on the eve of the most terrible scourges and of gravest events. Mankind must expect to be ruled with an iron rod and to drink from the chalice of the wrath of God." ~ Our Lady of La Salette ,
350:Errors about creatures sometimes lead one astray from the truth of faith, in so far as the errors are inconsistent with a true knowledge of God ~ Saint Thomas Aquinas, (ScG 2.3).,
351:If there is any sign of God to be seen, it is in the God-conscious one, and it is the fullness of God-consciousness that makes a prophetic soul. ~ Inayat Khan, @Sufi_Path
352:Since an unlooked-for salvation was to be provided for men through the help of God, so also was the unlooked-for birth from a virgin accomplished; God giving this sign, but man not working it out. ~ Saint Irenaeus,
353:It made of Space a marvel house of God,
It poured through Time its works of ageless might, ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
354:Make speed, all of you, to one temple of God, to one altar, to one Jesus Christ, who came forth from the one and only Father, is eternally with that One, and to that One is now returned. ~ Saint Ignatius of Antioch,
355:These wide divine extremes, these inverse powers
Are the right and left side of the body of God. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
356:True joy, genuine festival, means the casting out of wickedness. To achieve this one must live a life of perfect goodness and, in the serenity of the fear of God, practise contemplation in one's heart. ~ Athanasius,
357:He who learns must suffer. Even in our sleep, pain which cannot forget
falls drop by drop upon the heart
until, in our own despair, against our will,
comes wisdom through the awful grace of God. ~ Aeschylus,
358:Someone who knew nothing but creatures never need to attend to any sermons for every creature is full of God and is a book. ~ Meister Eckhart, Sermon 67 (Pf 84, Q 9, QT 10; Walshe, 345),
359:Advance towards God, my child; the more you go towards Him, the more peace you will get. There is no peace in anything in the world. At the feet of God alone one find the abode of peace. ~ Manapurush Swami Shivananda,
360:From lust are generated blindness of mind, inconsiderateness, inconstancy, precipitation, self-love, hatred of God, affection for this present world, but dread or despair of that which is to come. ~ Gregory the Great,
361:Renunciation of ego, acceptance of God in life is the Yoga I teach,—no other renunciation. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To Motilal Roy,
362:See that you are not suddenly saddened by the adversities of this world, for you do not know the good they bring, being ordained in the judgments of God for the everlasting joy of the elect. ~ Saint John of the Cross,
363:Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. ~ Anonymous, The Bible, Romans, 12:2,
364:Keep company with those who remind you of God, and seek approval of those who counsel not with the tongue of words but the tongue of deeds." ~ Ibn Khafif, (died 981/982) a Persian mystic and sufi from Iran, Wikipedia.,
365:Life is not meant for the pleasure of the body. Realization of God alone is the goal of life. Now that you have attained this rare human birth, do not allow your life to be spent in vain. ~ Manapurush Swami Shivananda,
366:A psalm is a blessing on the lips of the people, a hymn in praise of God, the assembly's homage, a general acclamation, a word that speaks for all, the voice of the Church, a confession of faith in song. ~ Saint Ambrose,
367:The perceptible world is even like some communal book tied to creation by a chain so that anyone who wishes may read in it the wisdom of God. ~ Bernard of Clairvaux, Monastic Sermons (Sermon 9 'Concnerning Romans 1:20'),
368:All birth entails a constant death or dissolution of that which becomes, in order that it may change into a new becoming. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
369:Since the knowledge of God is His substance, just as His substance is altogether immutable, so His knowledge likewise must be altogether invariable ~ Saint Thomas Aquinas, (ST 1.14.15).,
370:The slow self-manifesting birth of God in Matter is the purpose of the terrestrial Lila. ~ Sri Aurobindo, "Sri Aurobindo's Lila - The Nature of Divine Play According to Integral Advaita", p. 68
371:If you have risen w/ Christ, set your hearts on the things that are above where Christ is, seated at the right hand of God; seek the things that are above. ~ Saint Augustine of Hippo,
372:I have never heard of a Yogin who got the peace of God and turned away from it as something poor, neutral and pallid, rushing back to cakes and ale.
   ~ Sri Aurobindo, Letters On Poetry And Art,
373:Words are not cubicles for truth telling. Words do not allow us to touch the face of God or define the contours of the soul." ~ Kilroy J. Oldster "Dead Toad Scrolls,", (2016). A series of meditative essays [Worth a read.],
374:Is there then any place left uncovered by God? A dirty place is as holy as the bank of the Ganges. It is said that the whole creation is the Virat, the Universal Form of God. ~ Sri Ramakrishna,
375:It is not because of God's insufficiency that He attributes powers of action to created things, but because of His most perfect fullness, which is sufficient for sharing with all beings. ~ Saint Thomas Aquinas, a. 10 as 16,
376:When the fruit appears the blossom drops off. Love of God is the fruit, and rituals are the blossom. The sandhya merges in the Gayatri, the Gayatri in Om, and, Om in samādhi. ~ Sri Ramakrishna,
377:Wherefore let us consider how it behoveth us to be in the sight of God and the angels, and so let us take our part in the psalmody that mind and voice accord together. ~ Saint Benedict of Nursia, The Rule of Saint Benedict,
378:All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work. ~ Anonymous, The Bible, 2 Timothy, 3:16-17,
379:The most deadly poison of our times is indifference. And this happens, although the praise of God should know no limits. Let us strive, therefore, to praise Him to the greatest extent of our powers. ~ Saint Maximilian Kolbe,
380:The real enemies of God are those who set themselves deliberately against God, in order to lead all humanity to live without Him; it is they who are persecuting the Church more and more." ~ Our Lady to Father Stefano Gobbi ,
381:If any during this life are changed out of fear of God and pass from an evil life to a good one, they pass from death to life and later they shall be transformed from a shameful state to a glorious one. ~ Fulgentius of Ruspe,
382:Knowledge without Revelation Is as the pain of Hell Revelation without death, Cannot be endured." ~ Mechthild of Magdeburg, (c. 1207 - c.1283), mystic, whose book "The Flowing Light of Divinity" described her visions of God.,
383:The most deadly poison of our times is indifference. And this happens, although the praise of God should know no limits. Let us strive, therefore, to praise Him to the greatest extent of our powers." ~ Saint Maximilian Kolbe,
384:The splendour which inundates all his thought and all his soul, snatches him from the ties of the body and transforms his whole being into the very essence of God. ~ Hermes, the Eternal Wisdom
385:There is no end to the love of God. It is an inexhaustible treasure! The more you drink of it, the more thirsty you feel; and ultimately, losing yourself in bliss, you forget yourself and are merged in it. ~ Swami Virajananda,
386:Through wealth and honour our egoism gets bloated up, and there is no greater obstacle in the spiritual path than egoism. It is in fact this egoism, the product of ignorance, that masks our vision of God. ~ Swami Vijnanananda,
387:Whatever the brain may plan, the heart knows first and whoever can go beyond the brain to the heart, will hear the voice of the Eternal. ~ Sri Aurobindo, Bande Mataram - II, The Glory of God in Man,
388:By practicing spiritual disciplines, you attain perfection by His grace. Of course some effort is necessary, but it ultimately ends in Realization of God and attainment of bliss. ~ Sri Ramakrishna,
389:He who learns must suffer. And even in our sleep pain that cannot forget falls drop by drop upon the heart, and in our own despair, against our will, comes wisdom to us by the awful grace of God. ~ Aeschylus, Agamemnon, l. 177,
390:Non-Violence
Deem nothing vain: through many veils
This Spirit gleams.
The dreams of God are truths and He prevails. ~ Sri Aurobindo, Collected Poems, The Rishi,
391:The holy company begets yearning for God. It begets love of God. There is another benefit from holy company. It helps one cultivate discrimination between the Real and the Unreal. ~ Sri Ramakrishna,
392:We must be on our guard against giving interpretations which are hazardous or opposed to science, and so exposing the word of God to the ridicule of unbelievers. ~ Saint Augustine of Hippo,
393:It is on account of the ego that one is not able to see God. In front of the door of God's mansion lies the stump of ego. One cannot enter the mansion without jumping over the stump. ~ Sri Ramakrishna,
394:Man cannot teach by his own power. One cannot conquer ignorance without the power of God. He who teaches men gets his power from God. None but a man of renunciation can teach others. ~ Sri Ramakrishna,
395:Veiled by the ray no mortal eye can bear,
The Spirit's bare and absolute potencies
Burn in the solitude of the thoughts of God. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
396:Man and cosmos exist by virtue of God and not in themselves except in so far as their being is one with the being of God. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
397:There is nothing, whether in its totality or its parts, which is not living:...how can that be corrupted which is a part of the incorruptible or something of God perish ? ~ Hermes, the Eternal Wisdom
398:This is our present Festival; it is this which we are celebrating today, the Coming of God to Man, that we might go forth, or rather (for this is the more proper expression) that we might go back to God. ~ Saint Gregory of Nazianzen,
399:All the power that is within you must be utilized for the realization of God. You yourself have to do this, nobody else can do it for you. You must yourself attend to your own work. Obey the commands of your Guru. ~ SRI ANANDAMAYI MA,
400:But there is not, neither shall there be, in the Church of God a teaching such as that which can make One who is single and incomposite not only multiform and patchwork, but also the combination of opposites. ~ Saint Gregory of Nyssa,
401:Christ tells us that if we are to join him, we shall travel the way he took. It is surely not right that the Son of God should go his way on the path of shame while the sons of men walk the way of worldly honor. ~ Saint John of Ávila,
402:It was revealed to me that through the intercession of the Mother of God, all heresies will disappear. This victory over heresies has been reserved by Christ for His Blessed Mother... " ~ Venerable Mary of Jesus of Ágreda (1602-1665),
403:Intelligence is the first divine emanation. ... Creation is a fall, a progressivedegeneration of the divine. In the intelligence, the absolute unity of God splits up into intelligence proper . . . and theintelligible world. ~ Plotnius,
404:The creation of the world is not a single act that exhausts itself in a moment of time; rather, it is an act continuing for all eternity. It is the continuing creative relation of God to the world, an interrelation." ~ Sergei Bulgakov,
405:The righteous will suffer greatly. Their prayers, their penances and their tears will rise up to Heaven and all of God's people will beg for forgiveness and mercy and will plead for my help and intercession." ~ Our Lady of La Salette ,
406:All the nations will be united in the Catholic faith. Men will seek the kingdom of God in all solicitude. The Lord will give good pastors to the Church. Men will live in peace, each in his own field." ~ Venerable Barthalomew Holzhauser,
407:He wishes to establish devotion to my Immaculate Heart in the world. I promise salvation to those who embrace it; and these souls will be beloved of God like flowers arranged by me to adorn His throne." ~ Our Lady Fatima (June 13,1917),
408:In God there can be no selfishness, because the Three Selves of God are three subsistent relations of selflessness, overflowing and superabounding in joy in the perfection of their gift of their one life to one another. ~ Thomas Merton,
409:Meditate, then, at all times on the things of God, and speak the things of God, when you sit in your house. By house we can understand the Church, or the secret place within us, so that we are to speak within ourselves. ~ Saint Ambrose,
410:Since human nature is known to us only as subject to these bodily frailties, if the Son of God had assumed human nature without them, he would not seem truly human ~ Saint Thomas Aquinas, (ST 3.14.1).,
411:To live in the presence of God on a continuous basis can become a kind of fourth dimension to our three-dimensional world, forming an invisible but real background to everything that we do or that happens in our lives. ~ Thomas Keating,
412:Where is this renewal taking place? It is taking place where the image of God is, and this is not in the sense faculties, but in the mind ~ Saint Thomas Aquinas, (Commentary on Colossians 3, lect. 2).,
413:All natures, because they exist and therefore have a mode of their own, a form of their own, and a certain peace within themselves, are certainly good. ~ Saint Augustine of Hippo, City of God xii.5,
414:If you were but worthy to suffer something for the name of Jesus, what great glory would be in store for you, what great joy to all the saints of God, what great edification to those about you! ~ Thomas A Kempis, The Imitation of Christ,
415:Abyss calls to abyss. It is there in the very depths that the divine impact takes place, where the abyss of our nothingness encounters the Abyss of mercy, the immensity of the all of God. ~ Saint Elizabeth of the Trinity, OCD (1880-1906),
416:Or there repose and action are the same
In the deep breast of God's supreme delight. ~ Sri Aurobindo, Savitri, 02.06,
417:This is the good of each thing, namely, to participate in the likeness of God; for every other goodness is nothing other than a certain likeness of the first goodness ~ Saint Thomas Aquinas, (ScG 1.96).,
418:We men are conceived twice: to the human body we owe our first conception, to the divine Spirit, our second. John says: "To all who received him, who believed in his name, he gave power to become children of God." ~ Didymus of Alexandria,
419:If a man loves, he will know the sound of this voice. For this warm affection of soul is a loud voice crying in the ears of God, and it says: My God, my love, You are all mine and I am all Yours. ~ Thomas A Kempis, The Imitation of Christ,
420:The heart of a lover (the true devote of God) constantly burns with the fire of Love so much so that whatever passion intrudes upon its sanctity is burnt to ashes. ~ Moinuddin Chishti, @Sufi_Path
421:A lonely soul passions for the Alone,
The heart that loved man thrills to the love of God,
A body is his chamber and his shrine. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
422:The captain had answered the man of God, "If the Lord himself should make windows in heaven, could such a thing be?" And he had said, "You shall see it with your own eyes, but you shall not eat of it." ~ Anonymous, The Bible, 2 Kings, 7:19,
423:The true lovers are never free from striving; they revolve restlessly and ceaselessly around the light of God. And God consumes them, making them nothing, destroying the veil of their reason. ~ Jalaluddin Rumi,
424:Creatures of themselves do not withdraw us from God, but lead us to Him; for "the invisible things of God are clearly seen, being understood by the things that are made" ~ Saint Thomas Aquinas, (Rm. 1:20).,
425:If there is any perjured person or a thief among you, let him cease to be so; if any adulterer, let him repent; then he has kept the sweet and true sabbaths of God. If any one has impure hands, let him wash and be pure. ~ Saint Justin Martyr,
426:[The prayer is accomplished] by the contemplation of God alone, and by the warmth of love, through which the soul, molded and directed to love him, speaks very familiarly to God as to its own Father with special devotion. ~ Saint John Cassian,
427:This deepening of love is the real purpose of the dark night of the soul. The dark night helps us become who we are created to be: lovers of God and one another." ~ Gerald G. May, (1940 - 2005) American Psychiatrist and Theologian, Wikipedia.,
428:When we receive with an entire and perfect resignation the afflictions which God sends us they become for us favors and benefits; because conformity to the will of God is a gain far superior to all temporal advantages. ~ Saint Vincent de Paul,
429:Whoever prays for the coming of the kingdom of God within himself is praying rightly, praying for the kingdom to dawn in him, bear fruit and reach perfection. For God reigns in every saint, and every saint obeys God's spiritual laws. ~ Origen,
430:Compose your mind and fix it on God. Say to your mind: "Plunge into the ocean of God." Make the best use of this Divine grace. Do not sacrifice the infinite bliss of God for the sake of the ephemeral pleasures of the world. ~ SWAMI BRAHMANANDA,
431:Either God or nothing, because all that is not of God is worse than nothing! Remain united with God and love him with all your heart, always remembering that we cannot love him too much nor can we ever love him enough. ~ Saint Francis de Sales,
432:It is in fact this egoism, the product of ignorance, that masks our vision of God. Really His glory is present everywhere, but we fail to see Him because we refuse to remove the veil of ignorance that obstructs our vision. ~ Swami Vijnanananda,
433:Mary lived on the Word of God, she was imbued with the Word of God. And the fact that she was immersed in the Word of God and was totally familiar with the Word also endowed her later with the inner enlightenment of wisdom. ~ Pope Benedict XVI,
434:The cause moving to the Incarnation of the Word could be none other than the unmeasured love of God for man whose nature He wished to couple with Himself in unity of person ~ Saint Thomas Aquinas, (ScG 4.46).,
435:Open your lips, says Scripture, and let God's word be heard. It is for you to open, it is for him to be heard. So David said: I shall hear what the Lord says in me. The very Son of God says: Open your lips, and I will fill them. ~ Saint Ambrose,
436:To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; in order that "they may indeed look, but not perceive, and may indeed listen, but not understand. ~ Anonymous, The Bible, Mark, 4:10-12,
437:Detachment begets love. Hope in God begets detachment. Endurance and long-suffering beget hope. Total self-mastery begets these. Fear of God begets self-mastery. And faith in the Lord begets fear ~ Maximus the Confessor, Centuries on Charity 1.2,
438:People count with self-satisfaction the number of times they have recited the name of God on their prayer beads, but they keep no beads for reckoning the number of idle words they speak. ~ Abu Hamid al-Ghazali,
439:The heart of a lover (the true devote of God) constantly burns with the fire of Love so much so that whatever passion intrudes upon its sanctity is burnt to ashes. ~ Khawja Moinuddin Chishti, @Sufi_Path
440:You should analyze your mind and see whether you have been able to cover every bit of work with the spirit of God and judge whether the duties you are performing are for His sake or for the propitiation of your spurious self. ~ Swami Saradananda,
441:A man's face shines out more than the rest of his body and it is by the face that we perceive strangers and recognise our friends. How much more, then, is the face of God able to bring illumination to whoever he looks at! ~ Saint Ambrose of Milan,
442:Knowledge of God has entered into us and at once ignorance disappears. The knowledge of joy arrives and before her, my son, sorrow shall flee away to those who can still feel her sting. ~ Hermes, the Eternal Wisdom
443:To live in the presence of God on a continuous basis can become a kind of fourth dimension to our three-dimensional world, forming an invisible but real background to everything that we do or that happens in our lives. ~ Thomas Keating, On Prayer,
444:If a man is to be healed of sin his mind must necessarily cleave not only to God, but also to the mediator of God and men, Jesus Christ, in whom rests the remission of all sins ~ Saint Thomas Aquinas, (ScG 4.72).,
445:302. The mediaeval ascetics hated women and thought they were created by God for the temptation of monks. One may be allowed to think more nobly both of God and of woman.
   ~ Sri Aurobindo, Essays Divine And Human, Karma,
446:I know that our nature asks and seeks for its friends and daily companions; it cannot but be grieved. As also Christ showed, for He wept over Lazarus. So do thou; weep, but gently, but with decency, but with the fear of God. ~ Saint John Chrysostom,
447:Longing is the means of realizing Ātman. A man must strive to attain God with all his body, with all his mind, and with all his speech. By thinking day and night of God one acquires the nature of God. ~ Sri Ramakrishna,
448:Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. ~ Sri Aurobindo, Essays In Philosophy And Yoga, [T5],
449:Though it was quite allowable in the earliest ages of the human race to marry one's sister, it is now abhorred as a thing which no circumstances could justify ~ Saint Augustine of Hippo, The City of God XV.16),
450:My dear brethren, there is no doubt that the Son of God took our human nature into so close a union with himself that one and the same Christ is present, not only in the firstborn of all creation, but in all his saints as well. ~ Saint Leo the Great,
451:You must learn to part with an intimate and much-needed friend for the love of God. Do not take it to heart when you are deserted by a friend, knowing that in the end we must all be parted from one another. ~ Thomas A Kempis, The Imitation of Christ,
452:When his life was ruined, his family killed, his farm destroyed, Job knelt down on the ground and yelled up to the heavens, Why god? Why me? and the thundering voice of God answered, There's just something about you that pisses me off. ~ Stephen King,
453:Without faith, our calendar is simply a way by which the revolutions of the earth around itself and around the sun are measured… In faith, time is measured…by the acts of God, whose heart is, in all his activity, turned toward man. ~ Joseph Ratzinger,
454:When you have altogether resigned yourselves at the feet of the Lord, you have know the secret of a peaceful, blissful life. Life is a constant fight. You must fight hard with the senses, the result is all in the hands of God. ~ Swami Ramakrishnananda,
455:Many are the names of God and infinite are the forms through which He may be approached. In whatever name and form you worship Him, through them you will realise Him.
   ~ Sri Ramakrishna, Sayings of Ramakrishna Paramahamsa,
456:Our body's subtle self is throned within
In its viewless palace of veridical dreams
That are bright shadows of the thoughts of God. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
457:The Son of God born as the Son of man
Has drunk the bitter cup, owned Godhead's debt,
The debt the Eternal owes to the fallen kind ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
458:When the presence of God emerges from our inmost being into our faculties, whether we walk down the street or drink a cup of soup, divine life is pouring into the world. ~ Thomas Keating, Open Mind, Open Heart: The Contemplative Dimension of the Gospel,
459:Creation is not a making of something out of nothing or of one thing out of another, but a self-projection of Brahman into the conditions of Space and Time ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
460:I have no taste for the food that perishes nor for the pleasures of this life. I want the Bread of God which is the Flesh of Christ, who was the seed of David; and for drink I desire His Blood which is love that cannot be destroyed. ~ Ignatius of Antioch,
461:No saint was so sublimely rapt and enlightened as not to be tempted before and after. He, indeed, is not worthy of the sublime contemplation of God who has not been tried by some tribulation for the sake of God. ~ Thomas A Kempis, The Imitation of Christ,
462:For God appears the greater to every man in proportion as he has grasped a larger survey of the creatures: and when his heart is lifted up by that larger survey, he gains withal a greater conception of God. ~ Cyril of Jerusalem, Catechetical Lectures IX.2,
463:If human will could be made one with God's,
If human thought could echo the thoughts of God,
Man might be all-knowing and omnipotent; ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
464:Orthodoxy, in fact, has retained much of the spirit and form of a mystery-religion in the best sense of the term; its symbolic yet realistic apprehension of the deep things of God, and the nearness yet otherness of the Eternal. ~ Evelyn Underhill, Worship,
465:Do not let your heart become troubled by the sad spectacle of human injustice. Even this has its value in the face of all else. And it is from this that one day you will see the justice of God rising with unfailing triumph. ~ Saint Padre Pio of Pietrelcina,
466:Fear the judgments of God! Dread the wrath of the Almighty! Do not discuss the works of the Most High, but examine your sins -- in what serious things you have offended and how many good things you have neglected. ~ Thomas A Kempis, The Imitation of Christ,
467:Indifference, pain and joy, a triple disguise,
Attire of the rapturous Dancer in the ways,
Withhold from thee the body of God's bliss. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
468:Our souls, upon the wheel of God
For ever turning, they arrive and go,
Married and sundered in the magic round
Of the great Dancer of the boundless dance. ~ Sri Aurobindo, Savitri, The Word of Fate,
469:This is the highest, all-embracing benefit that Christ has bestowed on us. This is the revelation of the mystery, this is the emptying out of the divine nature, the union of God and man, and the deification of the manhood that was assumed. ~ Andrew of Crete,
470:If we could speak of God only in the very terms themselves of Scripture, it would follow that no one could speak about God in any but the original language of the Old or New Testament ~ Saint Thomas Aquinas, (ST 1.29.3ad1).,
471:Prayer is the light of the spirit, true knowledge of God, mediating between God and man.... I speak of prayer, not words. It is the longing for God, love too deep for words, a gift not given by man but by God's grace. ~ Saint John Chrysostom [PG 64, 462-466],
472:The Mother of God, the most pure Virgin, carried the true light in her arms and brought him to those who lay in darkness. We too should carry a light for all to see and reflect the radiance of the true light as we hasten to meet him. ~ Sophronius of Jerusalem,
473:And occupy youself with dhikr, remembrance of God, with whatever sort of dhikr you choose. The highest of them is the Greatest Name; it is your saying "Allah, Allah," and nothing beyond "Allah." ~ Ibn Arabi, Journey to the Lord of Power,
474:Charity signifies not only the love of God [amorem Dei], but also a certain friendship [amicitiam] with Him; which implies, besides love, a certain mutual return of love, together with mutual communion. ~ Saint Thomas Aquinas, Summa Theologiae I.II q65 a5 resp,
475:Learn the divine words [of Scripture] and understand them in your spirit: there you will recognize the Word . Perceive with the bodily sense the forms and beauties of sensible things: in them you will understand the Word of God. ~ Eriugena, Homilia in Johannem,
476:When a man is intoxicated with ecstatic love of God, then who is his father or mother or wife? His love of God is so intense that he becomes mad with it. Then he has no duty to perform. He is free from all debts. ~ Sri Ramakrishna,
477:Do you know when people really become spiritual? It is when they become the slaves of God and are branded with His sign, which is the sign of the Cross, in token that they have given Him their freedom. ~ Saint Teresa of Avila,
478:The latter times will be more evil and corrupt in the eyes of God. Children of God will be persecuted by the most hateful means in the eyes of God. Almost immediately after the death of the Monarch comes Antichrist…" ~ Saint Hildegard of Bingen, (1098- 1179 AD),
479:The name 'Emmanuel,' meaning 'God with us,' refers to the cause of salvation, which is the union of the Divine and human natures in the Person of the Son of God, whereby 'God is with us' ~ Saint Thomas Aquinas, (ST 3.37.2ad1).,
480:The heavens declare the glory of God… because, for those who understand, God's artistic vision, which is revealed through the heavens' harmonious revolutions, fulfills the same role as God's creative word. ~ Saint Gregory of Nyssa, On the Six Days of Creation 11,
481:Virtue arises from the desire for the immutable God, and so charity, which is the love of God, is called the root of the virtues, according to Eph. 3:17: "Rooted and founded in charity" ~ Saint Thomas Aquinas, (ST 1-2.84.1ad1).,
482:Meet together in common — every single one of you — in grace, in one faith and on Jesus Christ (who was of David's line in his human nature, son of man and son of God) that you may obey the bishop and presbytery with undistracted mind. ~ Saint Ignatius of Antioch,
483:This is the practical and active form of that obligation of a Master of the Temple in which it said:: 'I will interpret every phenomenon as a particular dealing of God with my soul.'
   ~ Aleister Crowley, Liber ABA, Magick, The Wand,
484:Through him we fix our gaze on the heights of heaven. In him, we see the mirror of God's pure and transcendent face. Through him, the eyes of our hearts are opened. Through him, our foolish and darkened comprehension wells up to the light. ~ Saint Clement of Rome,
485:We must neither doubt nor hesitate with respect to the words of the Lord; rather, we must be fully persuaded that every word of God is true and possible, even if our nature should rebel against the idea; for in this lies the test of faith. ~ Saint Basil the Great,
486:A man attains everything when he discovers his true Self in himself. The object of sādhanā is to realize that. That also is the purpose of assuming a human body. The body may be given up after the realization of God. ~ Sri Ramakrishna,
487:Yet God is loving and kind and omnipotent, and so he gives the sight of God, the greatest gift of all, to those who love him. Even this was foretold by the prophets: For those things that are impossible with men, are possible with God. ~ Irenaeus, Against Heresies,
488:He, who is a devotee of God, must have an understanding, that cannot be shaken under any conditions. He must be like the anvil in a blacksmith's shop. It is constantly being struck by the hammer; still it is unshaken. ~ Sri Ramakrishna,
489:I chant the name of Hari. How can I be a sinner? He who constantly repeats: 'I am a sinner! I am a wretch!' verily becomes a sinner. What lack of faith! A man chants the name of God so much, and still he talks of sin! ~ Sri Ramakrishna,
490:The dirt of the mind is washed away if one can think of the Lord and meditate on Him; if one can cry unto Him with repentance, saying, "Lord! forgive me. I will not do wrong in the future." At once the magnet of God draws the needle of the mind. ~ SWAMI BRAHMANANDA,
491:Agatha, the name of our saint, means 'good.' She was truly good, for she lived as a child of God. She was also given as the gift of God, the source of all goodness to her bridegroom, Christ, and to us. For she grants us a share in her goodness. ~ Methodius of Sicily,
492:On days upon which many of God's benefits have to be recalled or requested, several masses are celebrated on one day, as for example, one for the feast, and another for a fast or for the dead ~ Saint Thomas Aquinas, (ST 3.83.2ad2).,
493:This is the Zion, the Jerusalem, that received God's salvation. It stands aloft on the mountain of God, that is, it is raised high on the only-begotten Word of God. It is commanded to climb the high mountain and announce the word of salvation. ~ Eusebius of Caesarea,
494:When they hear the words of God on our lips, unbelievers are amazed at their beauty and power, but when they see that those words have no effect in our lives, their admiration turns to scorn, and they dismiss such words as myths and fairy tales. ~ 2nd century sermon,
495:Nor does she believe it loss of honour that she is soon to be the Mother of God. For why should she be in despair over the novelty of such conception, to whom the power of the most High has promised to effect it. Her implicit faith is confirmed. ~ Saint Leo the Great,
496:It is only a lazy and worldly person or one who is ignorant or uneducated who will rest content with the literal and superficial sense and refuse to penetrate the deeper meaning ~ Saint Augustine of Hippo, The City of God, 20.21).,
497:The Son of God in the fullness of time which the inscrutable depth of the Divine counsel has determined, has taken on him the nature of man, thereby to reconcile it to its Author: in order that the inventor of death, the devil, might be conquered. ~ Saint Leo the Great,
498:What is the use of making pilgrimages if you can attain love of God remaining where you are? Pilgrimage becomes futile if it does not enable you to attain love of God. Love of God is the one essential and necessary thing. ~ Sri Ramakrishna,
499:A mutual debt binds man to the Supreme:
His nature we must put on as he put ours;
We are sons of God and must be even as he:
His human portion, we must grow divine. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
500:The Church of God that sojourns at Rome, to the Church of God sojourning at Corinth, to hem who are called and sanctified by the will of God, through our Lord Jesus Christ: Grace unto you, and peace, from almighty God through Jesus Christ, be multiplied. ~ Saint Clement,
501:The light of God which illumines an Angel enlightens him, and sets him on fire with love, for he is a spirit already prepared for the infusion of that light; but man, being impure and weak, is ordinarily enlightened in darkness, in distress and pain. ~ John of the Cross,
502:There is in human nature as such, because it is spiritual, a desire, a natural appetite, a sign of ontological ordination ... which could be satisfied in no way but through the very vision of God, face to face. ~ Henri de Lubac, 'Dsappearance of the Sense of the Sacred',
503:As one has to learn to read... so one must learn to feel in all things, first and almost solely, the obedience of the universe to God. It is truly an apprenticeship; and like every apprenticeship it calls for time and effort. ~ Simone Weil, 'Love of God & Affliction' 180,
504:Christ, the light of all lights, follows John, the lamp that goes before him. The Word of God follows the voice in the wilderness; the bridegroom follows the bridegroom's friend, who prepares a worthy people for the Lord by cleansing them by water. ~ Gregory of Nazianzen,
505:The chastisements of God will fall upon us in diverse manners. The plague, the trouble, the spilled blood. There will be in our France a frightful reversal! Nevertheless those days will be abrogated in favor of the just." ~ Ven. Mother Marie Josepha of Bourg, (1788-1862),
506:These holy servants of God shall purify the earth with the deaths of innumerable wicked men. The head and captain of these holy servants of God shall be one of your posterity, and he shall be the great reformer of the Church of God." ~ Saint Francis of Paola, (1416-1507),
507:Through the ministry of priests, the font gives symbolic birth to our visible bodies. Through the ministry of angels, the Spirit of God, whom even the mind's eye cannot see, baptizes into himself both our souls and bodies, giving them a new birth. ~ Didymus of Alexandria,
508:Unless one has acquired the habit of constantly thinking of God by long practice, everything becomes confused on account of the pangs of death, and one cannot think of God even once. So what is necessary is constantly meditate on Him and pray to Him. ~ Swami Vijnanananda,
509:Was there ever a more horrible blasphemy than the statement that all the knowledge of God is confined to this or that book? How dare men call God infinite, and yet try to compress Him within the covers of a little book! ~ Swami Vivekananda,
510:A calmness neared as of the approach of God,
A light of musing trance lit soil and sky
And an identity and ecstasy
Filled meditation's solitary heart. ~ Sri Aurobindo, Savitri, The Birth and Childhood of the Flame,
511:A thunder rolling mid the hills of God,
Tireless, severe is their tremendous Voice:
Exceeding us, to exceed ourselves they call
And bid us rise incessantly above. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
512:Enter the inner chamber of your mind; shut out all thoughts. Keep only thought of God, and thoughts that can aid you in seeking him. Close your door and seek him. Speak now, my whole heart! Speak now to God, saying, I seek your face; your face, Lord, will I seek. ~ Anselm,
513:One cannot completely get rid of the six passions: lust, anger, greed, and the like. Therefore one should direct them to God. If you must have desire and greed, then you should desire love of God and be greedy to attain Him. ~ Sri Ramakrishna,
514:The problem of the Antichrist is the production of counterfeits of God and the usurpation of reconciliation in the form of communities that have all the appearance of being ultimate and unsurpassable. ~ William Desmond, 'God Beyond the Whole: Between Solov'ëv and Shestov',
515:The thought of God is the movement of the universe: never at any time can there perish a being, that is to say, a portion of God, for God contains all beings; nothing is outside him and he is outside of nothing. ~ Hermes, the Eternal Wisdom
516:You are incarnations of God, all of you. You are incarnations of the Almighty, Omnipresent, Divine Principle. You may laugh at me now, but the time will come when you will understand. You must. Nobody will be left behind. ~ Swami Vivekananda,
517:All created truth is groundless to the extent that it does not have its ground in itself, to the extent, in other words, that it breaks through its own ultimate ground into the depth of God's ultimately inexhaustible mystery. ~ Hans Urs von Balthasar, Theo-Logic, Vol. 1:231,
518:Scripture tells you: You shall speak of these commandments when you sit in your house, and when you walk along the way, and when you lie down, and when you get up. Let us then speak of the Lord Jesus, for he is wisdom, he is the word, the Word indeed of God. ~ Saint Ambrose,
519:Then will the other great Bible of God, the Book of Nature, become transparent to us, when we regard the forms of matter as words, as symbols, valuable only as being the expression, an unrolled but yet a glorious fragment, of the wisdom of the Supreme Being. ~ S T Coleridge,
520:The Word of God cries out in the most remote solitude of the divine goodness. His cry is the creation of all natures... because through him God the Father has called, that is, created everything that he wanted to come to be. ~ Eriugena, Commentary on the Gospel of John 1.27,
521:I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham. ~ Saint Ignatius of Antioch,
522:It is a very great thing indeed to be able to live without either divine or human comforting and for the honor of God willingly to endure this exile of heart, not to seek oneself in anything, and to think nothing of one's own merit. ~ Thomas A Kempis, The Imitation of Christ,
523:There are no part-time contemplatives. To live in the presence of God should be as natural for a Christian as to breathe the air that surrounds us; it is the spontaneous expression of our love... when we know that we are a child of God. ~ Abhishiktananda (Henri Le Saux, OSB),
524:The wrath of God is near. Soon the world will be afflicted with great calamities, bloody revolutions, frightful hurricanes and the overflowing of rivers and the seas . . . the world will be overturned in a new and more terrible war." ~ Our Lady to Blessed Sister Elena Aiello,
525:When the feeling of God's presence became dulled and spiritual vision darkened, that is when pride entered into tradesmen and technologists, and they started to give glory exclusively to themselves for their buildings, handiwork and intellectual works. ~ Nikolai Velimirovich,
526:Continue to pray that God may console you when you feel that the weight of the Cross is becoming too burdensome. Acting thus you are not doing anything against the will of God, but are with the Son of God who, in the garden, asked His Father for some relief. ~ Saint Padre Pio,
527:In the navel lotus' broad imperial range
Its proud ambitions and its master lusts
Were tamed into instruments of a great calm sway
To do a work of God on earthly soil. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
528:The best path for this age is bhaktiyoga, the path of bhakti prescribed by Nārada: to sing the name and glories of God and pray to Him with a longing heart, 'O God, give me knowledge, give me devotion, and reveal Thyself to me!' ~ Sri Ramakrishna,
529:Faith is the mother of us all, going forward with hope following and with love of God and Christ and neighbor leading the way. If a man is among these then he has fulfilled the commandment of righteousness, for he who has love is far from all sin. ~ Polycarp to the Philippians,
530:When the mind has put off the old self & put on the one born of grace, it will see its own state in the time of prayer resembling sapphire or the color of heaven; this state scripture calls the place of God that was seen by the elders on Mount Sinai. ~ Evagrius, On Thoughts 39,
531:After all these tribulations and miseries, in a way beyond all human understanding, the Lord God will purify His holy Church, and and awaken the spirit of His elect. Such a wondrous reform after these things will happen in the holy Church of God, ..." ~ Saint CATHERINE OF SIENA,
532:As knowledge grows Light flames up from within:
It is a shining warrior in the mind,
An eagle of dreams in the divining heart,
An armour in the fight, a bow of God. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
533:Every spirit that is either rational or intellectual is by itself formless, but if it turns towards it Cause, that is, to the Word, by Whom all things are made, then it takes on form. Therefore the one Form of all rational and intellectual spirits is the Word of God. ~ Eriugena,
534:The eye of his intellect beholds the whole implicit trace of God's goodness... [and] what the pure intellect sees naturally through reverent knowledge it can also passively experience, becoming, through its habit of virtue, the very thing it sees. ~ Maximus, Ambiguum 10 (1133C),
535:And the Word became flesh and dwelt among us, so that in this way the Wisdom of God, who consoles us as a mother, may refresh us from that very same bread [of the angels] and lead us through the sacraments of the incarnation to the knowledge and vision of divine splendor. ~ Bede,
536:As one has to learn to read, or to practice a trade, so one must learn to feel in all things, first and almost solely, the obedience of the universe to God… As soon as we feel this obedience with our whole being, we see God. ~ Simone Weil, On Science, Necessity & the Love of God,
537:At the point where all roads meet which lead from the Old Testament to the New we encounter the Marian experience of God, at once so rich and so secret that it almost escapes description.... In Mary, Zion passes over into that church ~ Von Balthasar, The Glory of the Lord I, 338,
538: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,
539:The Incarnation of God the Son signifies the taking up into unity with God not only human nature, but in this human nature... everything that is "flesh": the whole of humanity, the entire visible in the material world. The Incarnation has a cosmic significance.... ~ John Paul II,
540:The Spirit frees us from sin and death, and changes us from the earthly men we were, men of dust and ashes, into spiritual men, sharers in the divine glory, sons and heirs of God the Father who bear a likeness to the Son and are his co-heirs and brothers. ~ Didymus of Alexandria,
541:To know God as unknown is said to be the pinnacle of knowledge... the mind is found to be most perfectly in possession of knowledge of God when it is recognized that God's essence is above everything that the mind is capable of apprehending. ~ Aquinas, On Boethius's De Trinitate,
542:As the hart panteth after the fountains of water, so my soul panteth after Thee, O God! when shall I come and appear before the face of God? My tears have been my bread day and night, while they say to me daily: Where is thy God?" ~ Anonymous, The Bible, Psalms, xli, 2 - 4; Douay,
543:I believe in God the Father almighty; and in Jesus Christ, Son of God, who, by the power of the Holy Spirit, was born of the Virgin Mary, was crucified under Pontius Pilate, died, and was buried; on the third day, He rose again to life from the dead. ~ Early Roman baptismal creed,
544:Love of God is not something that can be taught. We did not learn from someone else how to rejoice in light or want to live, or to love our parents or guardians. It is the same, perhaps even more so, with our love for God: it does not come by another's teaching. ~ Basil the Great,
545:The darkness of prayer is not the result of a gap between what we can know as creatures and the unknowable depths of God...It is our assimilation into the infinite's self-unveiling in the dark places of the finite world, in the wordless helplessness of the cross. ~ Rowan Williams,
546:The harp of God falls mute, its call to bliss
Discouraged fails mid earth's unhappy sounds;
The strings of the siren Ecstasy cry not here
Or soon are silenced in the human heart. ~ Sri Aurobindo, Savitri, The Word of Fate,
547:Our very thought, when we think of God the Trinity, falls very far short of Him of whom we think, nor comprehends Him as He is; but He is seen, as it is written, even by those who are so great as was the Apostle Paul, through "a glass and in an enigma." ~ Saint Augustine, (DT 5.1),
548:Rejoice insofar as you are sharing Christ's sufferings, so that you may also be glad and shout for joy when his glory is revealed. If you are reviled for the name of Christ, you are blessed, because the spirit of glory, which is the Spirit of God, is resting on you ~ 1Pt 4:13-14).,
549:The name of the Lord purifies both the body & the mind. "I have taken the name of God; what have I to fear? What is there in the world to bind me? I have become immortal by taking the Lord's name with such a burning faith one should practice spiritual exercises ~ SWAMI BRAHMANANDA,
550:The present festival, the birth of the Mother of God, is a prelude, while the final act is the foreordained union of the Word with flesh. Today the Virgin is born, tended and formed and prepared for her role as Mother of God, who is the universal King of the ages ~ Andrew of Crete,
551:We, the ordinary people of the streets, believe w/ all our might that this street, this world, where God has placed us, is our place of holiness... We, the ordinary people of the streets, do not see solitude as the absence of the world but as the presence of God ~ Madeline Delbrêl,
552:And so all that the Son of God did and taught for the world's reconciliation is not for us simply a matter of past history. Here and now we experience his power at work among us. Born of a virgin mother by the action of the Holy Spirit, Christ keeps his Church spotless. ~ Saint Leo,
553:As the bread, which is earthly, when it receives the invocation of God, is no longer common bread, but the Eucharist, which is earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection. ~ Saint Irenaeus,
554:A love that bore the cross of pain with joy
Eudaemonised the sorrow of the world,
Made happy the weight of long unending Time,
The secret caught of God's felicity. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
555:DEVOTEE: "What is the good of holy company?"

MASTER: "It begets yearning for God. It begets love of God. Nothing whatsoever is achieved in spiritual life without yearning. By constantly living in the company of holy men, the soul becomes restless for God. ~ Sri Ramakrishna,
556:He must stride on conquering all,
Threatening and clamouring, brutal, invincible,
Until he meets upon his storm-swept road
A greater devil—or thunderstroke of God. ~ Sri Aurobindo, Collected Poems, The Dwarf Napoleon,
557:Their discourse was not of unimportant matters but of God and true religion, of the Gospel way of life and future judgement, yet it turned plain, uneducated men into philosophers. How the foolishness of God is wiser than men and his weakness stronger than men! ~ Saint John Chrysostom,
558:Bhakti is to keep the mind on God by chanting His name and glories ... Bhakti, love of God, is the essence of all spiritual discipline. Through love one acquires renunciation and discrimination naturally. ~ Sri Ramakrishna, The Gospel of Ramakrishna,
559:It is God's hidden power, which penetrates all things by that presence of its which cannot be defiled, that gives existence to anything that exists in any way at all and insofar as it exists at all.... ~ Saint Augustine of Hippo, City of God xii.26,
560:His spirit by spiritual ego sink,
Or his soul dream shut in sainthood's brilliant cell
Where only a bright shadow of God can come. ~ Sri Aurobindo, Savitri, 07.04 - The Triple Soul-Forces,
561:What is the ego? A mere soap-bubble. One blow will break it and reveal its hollowness. We must get rid of the ego and reach the stage where we can say sincerely 'Not I, Not I, but Thou.' When you have been able to put down the ego, love of God will come of itself ~ Swami Ramakrishnananda,
562:Who are the truly wealthy? Those who are possessed of the Supreme Treasure —they alone are really rich and live in abundance. Poor and destitute must be called the man in whose heart the remembrance of God abides not. To depend solely on Him is man's one and only duty ~ Sri Anandamayi Ma,
563:We are weighed down in soul and body by sloth and indolence, an disinclined to make an effort because, in fact, this price of effort, even for our good, is a part of the penalty we must pay for sin ~ Saint Augustine of Hippo, The City of God, 22.22).,
564:Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus ~ Anonymous, The Bible, Philippians, 4:6-7,
565:You are no longer aliens or foreign visitors: you are citizens like all the saints, and part of God's household. You are part of a building that has the apostles and prophets for its foundations, and Christ Jesus himself for its main cornerstone ~ Anonymous, The Bible, Ephesians, 2:19-20).,
566:Bhakti is the one essential thing. To be sure, God exists in all beings. Who, then is a devotee? He whose mind dwells on God. But this is not possible as long as one has egotism and vanity. The water of God's grace cannot collect on the high mound of egotism. It runs down. ~ Sri Ramakrishna,
567:God is infinite, and infinite are the ways to reach Him. The important thing is somehow to cultivate devotion to God and love for Him. What is the use of knowing many things? It is enough to cultivate love of God by following any of the paths. ~ Sri Ramakrishna,
568:Human perfection resides in this: that the love of God should conquer a man's heart and possess it wholly, and even if it does not possess it wholly it should predominate in the heart over the love of all other things. ~ Imam Al Ghazali, @Sufi_Path
569:The mind is like white linen just returned from the laundry. It takes on the colour you dip it in. First is the purification of the mind. Afterwards, if you direct the mind to the contemplation of God, it will be coloured by God-Consciousness. ~ Sri Ramakrishna,
570:The principle of the spiritual life, which is a life in accord with virtue, is the order to the last end, and if this order be corrupted, it cannot be repaired by any intrinsic principle, but by the power of God alone ~ Saint Thomas Aquinas, (ST 1-2.88.1).,
571:Men are guided by their own nature, whether good or bad; there is no gainsaying that. But in the world, there are always some who get intoxicated when they hear of God, and shed tears of joy when they read of God. Such men are true Bhaktas. ~ Swami Vivekananda,
572:Now from his cycle sleepless and vast round the dance of the earth-globe
Gold Hyperion rose in the wake of the dawn like the eyeball
Flaming of God revealed by his uplifted luminous eyelid. ~ Sri Aurobindo, Collected Poems, Ilion,
573:If Mind is all, renounce the hope of bliss;
If Mind is all, renounce the hope of Truth.
For Mind can never touch the body of Truth
And Mind can never see the soul of God; ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
574:358. Men hunt after petty successes and trivial masteries from which they fall back into exhaustion and weakness; meanwhile all the infinite force of God in the universe waits vainly to place itself at their disposal.
   ~ Sri Aurobindo, Essays Divine And Human, Karma,
575:That virtue of the soul, which is called Patience, is so great a gift of God, that even in Him who bestows the same upon us, whereby He waits for evil men that they may amend, is set forth by the name of Patience ~ Saint Augustine of Hippo, On Patience 1).,
576:All doubts disappear when one sees God. It is one thing to hear of God, but quite a different thing to see Him. A man cannot have one hundred per cent conviction through mere hearing. But if he beholds God face to face, then he is wholly convinced. ~ Sri Ramakrishna,
577:A man thinks of God, no doubt, but he has no faith in Him. Again and again he forgets God and becomes attached to the world. It is like giving the elephant a bath; afterwards he covers his body with mud and dirt again. 'The mind is a mad elephant.' ~ Sri Ramakrishna,
578:In string theory, all particles are vibrations on a tiny rubber band; physics is the harmonies on the string; chemistry is the melodies we play on vibrating strings; the universe is a symphony of strings, and the 'Mind of God' is cosmic music resonating in 11-dimensional hyperspace. ~ Michio Kaku,
579:As each object in the universe is really the whole universe in a different frontal appearance, so each individual soul is all Brahman regarding Itself and world from a centre of cosmic consciousness. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World,
580:He saw the Perfect in their starry homes
Wearing the glory of a deathless form,
Lain in the arms of the Eternal's peace,
Rapt in the heart-beats of God-ecstasy. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
581:Blessed be you, universal matter, immeasurable time, boundless ether, triple abyss of stars and atoms and generations: you who by overflowing and dissolving our narrow standards or measurement reveal to us the dimensions of God. ~ Pierre Teilhard de Chardin,
582:If soul and body were not united in Christ, Christ was not a man. This goes against the Apostle's words ~ Saint Thomas Aquinas, (1 Tim. 2:5): "The mediator of God and men, the man Christ Jesus" ~ Saint Thomas Aquinas, (ScG 4.37).,
583:Stick to that ideal now. There is no need of tearing down and changing one's attitude. You will gradually come to realize that the consciousness in conscious beings is the Consciousness of God. He alone is Consciousness. ~ Sri Ramakrishna, The Gospel of Sri Ramakrishna,
584:Devote yourself to spiritual practice and go forward. Through practice you will advance more and more in the path of God. At last you will come to know that God alone is real and all else is illusory, and that the goal of life is the attainment of God. ~ Sri Ramakrishna,
585:The existence of God and other like truths about God, which can be known by natural reason, are not articles of faith, but are preambles to the articles; for faith presupposes natural knowledge, even as grace presupposes nature ~ Saint Thomas Aquinas, (ST 1.2.2ad1).,
586:The knowledge which God has of Himself is compared to the center of the circle, and the knowledge which the angel has of God is compared to the circle itself, which imitates the unity of its center but falls short of achieving it ~ Saint Thomas Aquinas, (DV 8.15ad3).,
587:What is karmayoga? Its aim is to fix one's mind on God by means of work.If a person performs worship, japa, & other forms of devotion, surrendering the results to God, he may be said to practice karmayoga. Attainment of God alone is the aim of karmayoga. ~ Sri Ramakrishna,
588:If a man repeats the name of God, his body, mind, and everything become pure. Why should one talk only about sin and hell, and such things? Say but once, 'O Lord, I have undoubtedly done wicked things, but I won't repeat them.' And have faith in His name. ~ Sri Ramakrishna,
589:One should not use the name of God artificially and superficially without feeling.
To use the name of God one must call upon Him and surrender to Him unreservedly.
After such surrender the name of God is constantly with the man. ~ Sri Ramana Maharshi, Talks, 426,
590:Whoever, then, thinks that he understands the Holy Scriptures, or any part of them, but puts such an interpretation upon them as does not tend to build up this twofold love of God and our neighbor, does not yet understand them as he ought. ~ Saint Augustine of Hippo,
591:The members of the Brahmo Samaj sing the name of Hari. That is very good. Through earnest prayer one receives the grace of God and realizes Him. God can be realized by means of all paths. The same God is invoked by different names. ~ Sri Ramakrishna, The Gospel of Ramakrishna,
592:Two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former glories in itself, the latter in the Lord ~ Saint Augustine of Hippo, City of God 14.28)..,
593:Knowledge of God can be compared to a man while Love of God is like a woman. The one has his right of entry to the outer chambers of the Eternal, but only love can penetrate into the inner chambers, she who has access to the mysteries of the Almighty. ~ id, the Eternal Wisdom
594:The kings of evil and the kings of good,
Appellants at the reason's judgment seat,
Proclaimed the gospel of their opposites,
And all believed themselves spokesmen of God: ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
595:1Beloved, do not believe every spirit, but test the spirits to see whether they are from God. For many false prophets have gone out into the world.
2By this you will know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is from God ~ Anonymous, The Bible, John, 4:1,
596:It is the one Savior of his body, our Lord Jesus Christ, the Son of God, who prays for us and in us and is himself the object of our prayers.... Let us then recognize both our voice in his, and his voice in ours. ~ Saint Augustine of Hippo, Expositions of the Psalms 85:1,
597:As the certitude of scientia rests on first principles naturally known, so the principles of faith are known from a light divinely infused: "You are saved by grace, through faith; and this is not due to yourselves, for it is the gift of God" ~ Saint Thomas Aquinas, (Eph 2:8).,
598:If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth. ~ Sri Aurobindo, The Life Divine, 1.01,
599:Two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former glories in itself, the latter in the Lord ~ Saint Thomas Aquinas, (Augustine, City of God 14.28)..,
600:A lustre of some rapturous Infinite,
It held in the splendour of its golden laugh
Regions of the heart's happiness set free,
Intoxicated with the wine of God,
Immersed in light, perpetually divine. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
601:And by the words, "God saw that it was good," it is sufficiently intimated that God made what was made not from any necessity, nor for the sake of supplying any want, but solely from His own goodness, that is, because it was good. ~ Saint Augustine of Hippo, City of God xi.24,
602:The Blessed Virgin is said to have merited to bear the Lord of all, not because she merited God to be incarnate, but because she merited, from the grace given to her, that grade of purity and holiness, which suited her to be the Mother of God ~ Saint Thomas Aquinas, (ST 3.2.11ad3).,
603:A wife endowed with spiritual wisdom is a real partner in life. She greatly helps her husband to follow the religious path. Both of them are devotees of God-His servant and His handmaid. Their family is a spiritual family. They are always happy with God and His devotees ~ Sri Ramakrishna,
604:In this investiture of fleshly life
A soul that is a spark of God survives
And sometimes it breaks through the sordid screen
And kindles a fire that makes us half-divine
~ Sri Aurobindo, Savitri, 02.05,
605:Just as when we were children, we were afraid to be alone in the dark and could only be assured by the presence of someone who loved us. Well this is exactly what happened on Holy Saturday, the voice of God resounded in the realm of death. The unimaginable occurred; namely, love penetrated Hell. ~ Robert Cardinal Sarah,
606:The miraculous Nihil, origin of our souls
And source and sum of the vast world's events,
The womb and grave of thought, a cipher of God,
A zero circle of being's totality. ~ Sri Aurobindo, Savitri, The Discovery of the Cosmic Spirit and the Cosmic Consciousness,
607:When all thy work in human time is done
The mind of earth shall be a home of light,
The life of earth a tree growing towards heaven,
The body of earth a tabernacle of God. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
608:These words are explained by our oneness with Christ, for he is our head and we are his body. No one ascended into heaven except Christ because we also are Christ: he is the Son of Man by his union with us, and we by our union with him are the sons of God. ~ Saint Augustine of Hippo,
609:There Good, a faithless gardener of God,
Watered with virtue the world's upas-tree
And, careful of the outward word and act,
Engrafted his hypocrite blooms on native ill. ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
610:Worship Siva. To perform the worship of God u will be preoccupied for a longtime with such religious duties as plucking flowers, making sandal-paste, polishing the utensils of worship, & arranging offerings. As u perform these duties ur mind will naturally be directed to God ~ Sri Ramakrishna,
611:There are three kinds of Ānanda, joy: the joy of worldly enjoyment, the joy of worship,& the Joy of Brahman. The joy of worldly enjoyment is the joy of 'lust & greed'. The joy of worship one enjoys while chanting the name & glories of God. The Joy of Brahman is the God-vision ~ Sri Ramakrishna,
612:There is nothing wrong in the life of the world. There is no harm in that. But always keep your mind, on God. Know for certain that house, family & property are not yours. They are God's. Your real home is in God.' pray always with a longing heart for love of God's Lotus Feet ~ Sri Ramakrishna,
613:To heal the evils and mistakes of Space
And change the tragedy of the ignorant world
Into a Divine Comedy of joy
And the laughter and the rapture of God's bliss.
The Mother of God is mother of our souls ~ Sri Aurobindo, Collected Poems, The Mother of God,
614:If your mind is soaked in the pleasure of worldly things, in "lust & greed"then God-Consciousness will not be kindled in you. You may try a 1000 times, but your efforts will be futile. But no sooner does attachment to worldly pleasure dry up than the spark of God flashes forth ~ Sri Ramakrishna,
615:The only nature contrary to the nature which supremely is, and by which everything else that is was made, is a nature which has no being at all.... There is no being contrary to God... who is the author of all beings of any kind whatsoever. ~ Saint Augustine of Hippo, City of God xii.2,
616:There is nothing wrong in the life of the world. There is no harm in that. But always keep your mind, on God. Know for certain that house, family & property are not yours. They are God's. Your real home is in God.' pray always with a longing heart for love of God's Lotus Feet. ~ Sri Ramakrishna,
617:Give up the ego that makes u feel, "I am the doer; I am teaching people." Give up the "wicked ego".' One doesn't have to renounce the ego that makes one feel, 'I am the servant of God; I am His devotee. 'One doesn't develop the 'divine ego' as long as one retains the 'wicked ego ~ Sri Ramakrishna,
618:If everything that is comprehended by knowledge is rendered finite by the comprehension of the knower, then, in some inexpressible way, all infinity is rendered finite to God because it is certainly not incomprehensible to his knowledge. ~ Saint Augustine of Hippo, City of God xii.19(18),
619:Live in the world like an ant. The world contains a mixture of truth & untruth, sugar & sand. Be an ant & take the sugar. The world is a mixture of milk & water, the bliss of God-Consciousness & the pleasure of sense-enjoyment. Be a swan & drink the milk, leaving the water aside ~ Sri Ramakrishna,
620:I read [in certain Platonic books] that God the Word was born not of flesh nor of blood, nor of the will of man nor of the will of the flesh, but of God (Jn 1.13). But that the Word was made flesh and lived among us (Jn 1.14) I did not read there. ~ Saint Augustine of Hippo, Confessions 13.9.14,
621:Perhaps the heart of God for ever sings
And worlds come throbbing out from every note;
Perhaps His soul sits ever calm and still
And listens to the music rapturously,
Himself adoring, by Himself adored. ~ Sri Aurobindo, Collected Poems, The Meditations of Mandavya,
622:The idea of organization is the first step, that of interpretation the second. The Master of the Temple, whose grade corresponds to Binah, is sworn to interpret every phenomenon as a particular dealing of God with his soul.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part II, The Cup [T9],
623:The supermind shall claim the world for Light
And thrill with love of God the enamoured heart
And place Light's crown on Nature's lifted head
And found Light's reign on her unshaking base. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
624:And if we can thus be free in the spirit, we shall find out all the wonder of God's workings; we shall find that in inwardly renouncing everything we have lost nothing. 'By all this abandoned thou shalt come to enjoy the All.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Renunciation,
625:He is, and there is with him no before or after, nor above nor below, nor far nor near, no union nor division, nor how nor where nor place. He is now as he was. He is the One without oneness and the Single without Singleness... whithersoever you turn, there is the Face of God. ~ Ibn al-Arabi, Kitab al-Ajwiba, 98, trans. Margaret Smith (1950)
626:the priest and the mage, the man of piety, the just man, the man of wisdom, the saint, the prophet, the Rishi, the Yogi, the seer, the spiritual sage and the mystic ... the saint, the devotee, the spiritual sage, the seer, the prophet, the servant of God, the soldier of the spirit
   ~ Sri Aurobindo, The Life Divine,
627:The Spirit's white neutrality became
A playground of miracles, a rendezvous
For the secret powers of a mystic Timelessness:
It made of Space a marvel house of God,
It poured through Time its works of ageless might. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
628:Thou shalt meet Him everywhere, thou shalt see Him everywhere, in the place and at the hour when thou least expectest it, in waking and in sleep, on the sea, in thy travels, by day, by night, in thy speaking and in thy keeping of silence. For there is nothing that is not the image of God. ~ Hermes, the Eternal Wisdom
629:The universe was not now this senseless whirl
Borne round inert on an immense machine;
It cast away its grandiose lifeless front,
A mechanism no more or work of Chance,
But a living movement of the body of God. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul's Release,
630:There is more spirituality in reason's denial of God than there is in myth's affirmation of God, precisely because there is more depth... even an "atheist" acting from rational-universal compassion is more spiritual than a fundamentalist acting to convert the universe in the name of a mythic-membership god. ~ Ken Wilber, Sex Ecology Spirituality, p. 250,
631:The word, the form, the charm, the glory and grace
   Are missioned sparks from a stupendous Fire;
   A sample from the laboratory of God
   Of which he holds the patent upon earth,
   Comes to him wrapped in golden coverings
   ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
632:Existence found its truth on Oneness' breast
And each became the self and space of all.
The great world-rhythms were heart-beats of one Soul,
To feel was a flame-discovery of God,
All mind was a single harp of many strings, ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
633:God is our wise and perfect friend, because he knows when to smite and when to fondle; when to slay us no less then when to save and to succour... There must be faith in the love and wisdom of God,... working out all for our good even when it is apparently veiled in evil. ~ Sri Aurobindo, 1984 Ashram Diary, July 3 and Augst 22,
634:Since this name "God" ~ Saint Thomas Aquinas, (Deus), is apparently derived from the Greek name Theos, which comes from theasthai, meaning to see or to consider, the very name of God makes it clear that He is intelligent and consequently that He wills ~ Saint Thomas Aquinas, (CT 1.35).,
635:Put on the whole armor of God, so that you may be able to stand against the wiles of the devil. For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places.
   ~ Anonymous, The Bible, Ephesians, 6:11-12,
636:A man develops a subtle power as a result of the strict observance of celibacy for twelve years. Then he can understand and grasp very subtle things which otherwise elude his intellect. Through that understanding the aspirant can have direct vision of God. That pure understanding alone enables him to realize Truth. ~ Sri Ramakrishna,
637:As knowledge grows Light flames up from within:
It is a shining warrior in the mind,
An eagle of dreams in the divining heart,
An armour in the fight, a bow of God.
Then larger dawns arrive and Wisdom's pomps
Cross through the being's dim half-li ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
638:Saint Michael the Archangel, defend us in battle, be our protection against the wickedness and snares of the devil; may God rebuke him, we humbly pray; and do thou, O Prince of the heavenly host, by the power of God, cast into hell Satan and all the evil spirits who prowl through the world seeking the ruin of souls. Amen. ~ Pope Leo XIII, Leonine Prayers, Prayer to Saint Michael,
639:All here can change if the Magician choose.
   If human will could be made one with God's,
   If human thought could echo the thoughts of God,
   Man might be all-knowing and omnipotent;
   But now he walks in Nature's doubtful ray.
   Yet can the mind of man receive God's light,
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
640:A single thinker in an aimless world
   Awaiting some tremendous dawn of God,
   He saw the purpose in the works of Time.
   Even in that aimlessness a work was done
   Pregnant with magic will and change divine.
   The first writhings of the cosmic serpent Force
   ~ Sri Aurobindo, Savitri, 02.04
641:When will I have vision of God ?" asked an ardent disciple of the Master. The Master took him to the sea shore and held him completely immersed in water for a while. "How did that feel ?" asked the Master. 'I thought I would die without air to breathe' replied the disciple.

Such a quest of God would reveal Him immediately' is the answer of the Master. ~ Sri Ramakrishna,
642:Who am I?' is not a mantra. It means that you must find out where in you the 'I-thought' arises, which is the source of all other thoughts. But if you find that vichara marga (path of enquiry) is too hard for you, you go on repeating 'I-I' and that will lead you to the same goal. There is no harm in using 'I' as a mantra. It is the first name of God. ~ Sri Ramana Maharshi, Gems,
643:My son, if you receive my words and treasure up my commandments with you, making your ear atentive to wisdom and inclining your heart to understanding; yes, if you call out for insight and raise your voice for understanding, if you seek it like silver and search for it as for hidden treasures, then you will understand the fear of the Lord and find the knowledge of God. ...
   ~ Anonymous, The Bible, Proverbs, 2:1-22,
644:The soul of man is the spark of God. Though this spark is limited on the earth, still God is all-powerful; and by teaching the prayer 'Thy kingdom come, Thy will be done on earth as it is in heaven', the Master has given a key to every soul who repeats this prayer; a key to open that door behind which is the secret of that almighty power and perfect wisdom which raises the soul above all limitations. ~ Hazrat Inayat Khan,
645:UB 1:4.1. The infinity of the perfection of God is such that it eternally constitutes him mystery. And the greatest of all the unfathomable mysteries of God is the phenomenon of the divine indwelling of mortal minds. The manner in which the Universal Father sojourns with the creatures of time is the most profound of all universe mysteries; the divine presence in the mind of man is the mystery of mysteries. ~ The Urantia Papers,
646:I insist that in private life men should not admit their passions to be an end, indulging them and so degrading themselves to the level of the other animals, or suppressing them and creating neuroses. I insist that every thought, word and deed should be consciously devoted to the service of the Great Work. 'Whatsoever ye do, whether ye eat or drink, do all to the glory of God' ~ Aleister Crowleys, Confessions of Aleister Crowley,
647:The priestess of Artemis took hold of her almost with the violence of a lover, and whisked her away into a languid ecstasy of reverie. She communicated her own enthusiasm to the girl, and kept her mind occupied with dreams, faery-fervid, of uncharted seas of glory on which her galleon might sail, undiscovered countries of spice and sweetness, Eldorado and Utopia and the City of God. ~ Aleister Crowley,
648:Bhakti is the one essential thing. Who can ever know God through reasoning? I want love of God. What do I care about knowing His infinite glories? One bottle of wine makes me drunk. What do I care about knowing how many gallons there are in the grog-shop? One jar of water is enough to quench my thirst. I don't need to know the amount of water there is on earth. ~ Sri Ramakrishna, The Gospel of Ramakrishna,
649:Even if you fail to do it during your lifetime, you must think of god at least at the time of death, since one becomes what he thinks of
at the time of death. But unless all your life you have been thinking of God, unless you have accustomed yourself to dhyana of 'God
always during life, it would not at all be possible for you think of God at the time of death. ~ Sri Ramana Maharshi, Day by Day, 9-3-46,
650:secondly, what the nature of God is. Whatever that nature is discovered to be, the man who would please and obey Him must strive with all his might to be made like unto him. If the Divine is faithful, he also must be faithful; if free, he also must be free; if beneficent, he also must be beneficent; if magnanimous, he also must be magnanimous. Thus as an imitator of God must he follow Him in every deed and word. ~ Epictetus,
651:God is, but man's conceptions of God are reflections in his own mentality, sometimes of the Divine, sometimes of other Beings and powers and they are what his mentality can make of the suggestions that come to him, generally very partial and imperfect so long as they are still mental, so long as he has not arrived at a higher and truer, a spiritual or mystic knowledge..
   ~ Sri Aurobindo, Letters On Yoga - I, [T9],
652:In the woods, we return to reason and faith. There I feel nothing can befall me in life - no disgrace, no calamity, (leaving me my eyes) which Nature cannot repair. Standing on the bare ground - my head bathed by the blithe air, and uplifted into infinite space - all mean egotism vanishes. I become a transparent eye-ball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God. ~ Ralph Waldo Emerson,
653:If thou shalt perfectly observe these rules, all the following Symbols and an infinitude of others will be granted unto thee by thy Holy Guardian Angel; thou thus living for the Honour and Glory of the True and only God, for thine own good, and that of thy neighbour. Let the Fear of God be ever before the eyes and the heart of him who shall possess this Divine Wisdom and Sacred Magic. ~ MacGregor Mathers, The Book of the Sacred Magic of Abramelin the Mage,
654:My son, do not forget my teaching, but let your heart keep my commandments, for length of days and years of life and peace they will add to you. Let not steadfast love and faithfulness forsake you; bind them around your neck; write them on the tablet of your heart. So you will find favor and good success in the sight of God and man. Trust in the Lord with all your heart, and do not lean on your own understanding. ... ~ Anonymous, The Bible, Proverbs, 3:1-35,
655:Without you, without your onslaughts, without your uprootings of us, we should remain all our lives inert, stagnant, puerile, ignorant both of ourselves and of God. You who batter us and then dress our wounds, you who resist us and yield to us, you who wreck and build, you who shackle and liberate, the sap of our souls, the hand of God, the flesh of Christ: it is you, matter, that I bless. ~ Pierre Teilhard de Chardin,
656:15-Look, I am with you, and I will watch over you wherever you go, and I will bring you back to this land. For I will not leave you until I have done what I have promised you."
16-When Jacob woke up, he thought, "Surely the LORD is in this place, and I was unaware of it."
17-And he was afraid and said, "How awesome is this place! This is none other than the house of God; this is the gate of heaven!"... ~ Anonymous, The Bible, Genesis, 28:16, Berean Study Bible,
657:As it gradually dawns on people, one by one, that the transformation of God is not just an interesting idea but is a living reality, it may begin to function as a new myth. Whoever recognizes this myth as his own personal reality will put his life in the service of this process. Such an individual offers himself as a vessel for the [continuing] incarnation of deity and thereby promotes the on-going transformation of God by giving Him human manifestation. ~ Edward Edinger,
658:One of the things that struck me as near miraculous about music, especially in a rather nihilistic and atheistic society, is that it really does fill the void which was left by the death of God. And it's because you cannot rationally critique music. It speaks to you, it speaks of meaning, and no matter what you say about it, no matter how cynical you are, you cannot put a crowbar underneath that and toss it aside. ~ Jordan Peterson, Drinking from the firehose with Howard Bloom,
659:Further Reading:
Nightside of Eden - Kenneth Grant
Shamanic Voices - Joan Halifax
The Great Mother - Neumann
Fear & Loathing in Las Vegas - Hunter S. Thompson
Cities of the Red Night - William S. Burroughs
The Book of Pleasure - Austin Osman Spare
Thundersqueak - Angerford & Lea
The Masks of God - Joseph Campbell
An Introduction to Psychology - Hilgard, Atkinson & Atkinson
Liber Null - Pete Carroll ~ Phil Hine, Aspects of Evocation,
660:279 - O soldier and hero of God, where for thee is sorrow or shame or suffering? For thy life is a glory, thy deeds a consecration, victory thy apotheosis, defeat thy triumph. - Sri Aurobindo.

For one who is totally consecrated to the Divine, there can be neither shame nor suffering, for the Divine is always with him and the Divine Presence changes all things into glory. 9 January 1970 ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.295,
661:In Bahaí belief, the Holy Spirit is the conduit through which the wisdom of God becomes directly associated with his messenger, and it has been described variously in different religions such as the burning bush to Moses, the sacred fire to Zoroaster, the dove to Jesus, the angel Gabriel to Muhammad, and the Maid of Heaven to Bahaullah.[14] The Bahaí view rejects the idea that the Holy Spirit is a partner to God in the Godhead, but rather is the pure essence of Gods attributes
   ~ ?,
662:All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge,
663:In India the mother is the center of the family and our highest ideal. She is to us the representative of God, as God is the mother of the universe. It was a female sage who first found the unity of God, and laid down this doctrine in one of the first hy mns of the Vedas. Our God is both personal and absolute, the absolute is male, the personal, female. And thus it comes that we now say: 'The first manifestation of God is the hand that rocks the cradle'. ~ Swami Vivekananda,
664:In a splendid extravagance of the waste of God
Dropped carelessly in creation's spendthrift work,
Left in the chantiers of the bottomless world
And stolen by the robbers of the Deep,
The golden shekels of the Eternal lie,
Hoarded from touch and view and thought's desire,
Locked in blind antres of the ignorant flood,
Lest men should find them and be even as Gods.
~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
665:The means of realisation is to be found in an integral Yoga, a union in all the parts of our being with the Divine and a consequent transmutation of all their now jarring elements into the harmony of a higher divine consciousness and existence; this yoga implies not only the realisation of God but the entire conseceration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of the divine work.
   ~ Sri Aurobindo, Letters On Yoga - II,
666:The Master came back to the drawing-room and said: "The worldly minded practise devotions, japa, and austerity only by fits and starts. But those who know nothing else but God repeat His name with every breath. Some always repeat mentally, 'Om Rāma'.

Even the followers of the path of knowledge repeat, 'Soham', 'I am He'. There are others whose tongues are always moving, repeating the name of God. One should remember and think of God constantly." ~ Sri Ramakrishna, The Gospel of Sri Ramakrishana,
667:It sullies with its mire heaven's messengers:
Its thorns of fallen nature are the defence
It turns against the saviour hands of Grace;
It meets the sons of God with death and pain.
A glory of lightnings traversing the earth-scene,
Their sun-thoughts fading, darkened by ignorant minds,
Their work betrayed, their good to evil turned,
The cross their payment for the crown they gave,
Only they leave behind a splendid Name.
~ Sri Aurobindo, Savitri, A Symbol Dawn,
668:The life of God is above the past, the present, and the future; it is measured by the single instant of immobile eternity... [However] forgetfulness of God leaves us in this banal and horizontal view of things on the line of time which passes; the contemplation of God is like a vertical view of things which pass, and of their bond with God who does not pass. To be immersed in time, is to forget the value of time, that is to say, its relation to eternity. ~ Reginald Garrigou-Lagrange, The Three Ages of the Interior Life: Prelude of Eternal Life,
669:If a man but once tastes the joy of God, his desire to argue takes wing. The bee, realizing the joy of sipping honey, doesn't buzz about any more. What will vou achieve by quoting from books? The pundits recite verses and do nothing else.

What will you gain by merely repeating 'siddhi'? You will not be intoxicated even by gargling with a solution of siddhi. It must go into your stomach; not until then will you be intoxicated. One cannot comprehend what I am saying unless one prays to God in solitude, all by oneself, with a longing heart. ~ Sri Ramakrishna?,
670:The library smells like old books - a thousand leather doorways into other worlds. I hear silence, like the mind of God. I feel a presence in the empty chair beside me. The librarian watches me suspiciously. But the library is a sacred place, and I sit with the patron saint of readers. Pulsing goddess light moves through me for one moment like a glimpse of eternity instantly forgotten. She is gone. I smell mold, I hear the clock ticking, I see an empty chair. Ask me now and I'll say this is just a place where you can't play music or eat. She's gone. The library sucks.
   ~ Laura Whitcomb,
671:Let us therefore learn while there is yet time, let us learn to do good. Let us raise our eyes to Heaven for the sake of our honor, for the very love of virtue, or, to speak wisely, for the love and praise of God Almighty, who is the infallible witness of our deeds and the just judge of our faults. As for me, I truly believe I am right, since there is nothing so contrary to a generous and loving God as tyranny---I believe He has reserved, in a separate spot in Hell, some very special punishment for tyrants and their accomplices" ~ Étienne de La Boétie, The Politics of Obedience: The Discourse of Voluntary Servitude
672:Creative artists … are mankind's wakeners to recollection: summoners of our outward mind to conscious contact with ourselves, not as participants in this or that morsel of history, but as spirit, in the consciousness of being. Their task, therefore, is to communicate directly from one inward world to another, in such a way that an actual shock of experience will have been rendered: not a mere statement for the information or persuasion of a brain, but an effective communication across the void of space and time from one center of consciousness to another. ~ Joseph Campbell, The Masks of God, Volume IV: Creative Mythology,
673:Your love renders you impatient and disturbed.
With such sincerity you have placed your head at her feet that you are oblivious to the world.

When in the eyes of your beloved riches don't count, gold and dust are as one to you.
You say that she dwells in your eyes - if they be closed, she is in your mind.
If she demands your life, you place it in her hand; if she places a sword upon your head, you hold it forward.

When earthly love produces such confusion and demands such obedience, don't you wonder if travelers of the road of God remain engulfed in the Ocean of Reality? ~ Saadi,
674:And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
675:823. Should you think of God only at the time of meditation and remain forgetful of Him at all other times? Have you not noticed how during Durga Puja a lamp is kept constantly burning near the image? It should never be allowed to go out. If ever it is extinguished, the house-holder meets with some mishap. Similarly, after installing the Deity on the lotus of your heart, you must keep the lamp of remembering Him ever burning. While engaged in the affairs of the world, you should constantly turn your gaze inwards and see whether the lamp is burning or not. ~ Sri Ramakrishna, Sayings of Sri Ramakrishna,
676:We ought not to have or let ourselves be satisfied with any thought of God. When the thought goes, our God goes with it. No, what we want is a real (subsistent) God who far transcends the thoughts of men and creatures. This God does not disappear unless we turn our back on him of our own accord. He who has God thus, in reality, has gotten God divinely; to him God is apparent in all things. Everything smacks to him of God; everywhere God's image stares him in the face. God is gleaming in him all the time. In him there is riddance and return; the vision of his God is ever present to his mind. ~ Meister Eckhart,
677:Only, all is directed to the one aim, directed towards God, filled with the idea of the divine, infinite, universal existence so that the outward-going, sensuous, pragmatical preoccupation of the lower knowledge with phenomena and forms is replaced by the one divine preoccupation. After attainment the same character remains. The Yogin continues to know and see God in the finite and be a channel of God-consciousness and God-action in the world; therefore the knowledge of the world and the enlarging and uplifting of all that appertains to life comes within his scope.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 517 [T1],
678:Working of Magick Art the changed aspect of the world whose culmination is the keeping of the oath "I will interpret every phenomenon as a particular dealing of God with my soul" was present with me. This aspect is difficult to describe; one is indifferent to everything and yet interested in it. The meaning of things is lost, pending the inception of their Spiritual Meaning; just as, on putting one's eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import of that world is not apprehended, until one's knowledge becomes far greater than a single glance can make it. ~ Aleister Crowley,
679:Although there is a difference of procedure between a Shaman of the Tungas and a Catholic prelate of Europe or between a coarse and sensual Vogul and a Puritan Independent of Connecticut, there is no difference in the principle of their creeds; for they all belong to the same category of people whose religion consists not in becoming better, but in believing in and carrying out certain arbitrary regulations. Only those who believe that the worship of God consists in aspiring to a better life differ from the first because they recognize quite another and certainly a loftier principle uniting all men of good faith in an invisible temple which alone can be the universal temple. ~ Immanuel Kant,
680:But while it is difficult for man to believe in something unseen within himself, it is easy for him to believe in something which he can image as extraneous to himself. The spiritual progress of most human beings demands an extraneous support, an object of faith outside us. It needs an external image of God; or it needs a human representative, - Incarnation, Prophet or Guru; or it demands both and receives them. For according to the need of the human soul the Divine manifests himself as deity, as human divine or in simple humanity - using that thick disguise, which so successfully conceals the Godhead, for a means of transmission of his guidance. ~ Sri Aurobindo, The Synthesis Of Yoga,
681: But we now come to speak of the holy and sacred Pentacles and Sigils. Now these pentacles, are as it were certain holy signes preserving us from evil chances and events, and helping and assisting us to binde, exterminate, and drive away evil spirits, and alluring the good spirits, and reconciling them unto us. And these pentacles do consist either of Characters of the good spirits of the superiour order, or of sacred pictures of holy letters or revelations, with apt and fit versicles, which are composed either of Geometrical figures and holy names of God, according to the course and maner of many of them; or they are compounded of all of them, or very many of them mixt. ~ Agrippa, A Fourth Book of Occult Philosophy,
682:Although there is a difference of procedure between a Shaman of the Tungas and a Catholic prelate of Europe or between a coarse and sensual Vogul and a Puritan Independent of Connecticut, there is no difference in the principle of their creeds; for they all belong to the same category of people whose religion consists not in becoming better, but in believing in and carrying out certain arbitrary regulations. Only those who believe that the worship of God consists in aspiring to a better life differ from the first because they recognize quite another and certainly a loftier principle uniting all men of good faith in an invisible temple which alone can be the universal temple. ~ Kant, the Eternal Wisdom
683:2. What should be the object or ideas for meditation?
   Whatever is most consonant with your nature and highest aspirations. But if you ask me for an absolute answer, then I must say that Brahman is always the best object for meditation or contemplation and the idea on which the mind should fix is that of God in all, all in God and all as God. It does not matter essentially whether it is the Impersonal or the Personal God, or subjectively, the One Self. But this is the idea I have found the best, because it is the highest and embraces all other truths, whether truths of this world or of the other worlds or beyond all phenomenal existence, - 'All this is the Brahman.'
   ~ Sri Aurobindo, Autobiographical Notes,
684:Alas! I find no customers who want anything better than kalai pulse. No one wants to give up 'woman and gold'. Man, deluded by the beauty of woman and the power of money, forgets God. But to one who has seen the beauty of God, even the position of Brahma, the Creator, seems insignificant.
A man said to Ravana, 'You have been going to Sita in different disguises; why don't you go to her in the form of Rama?' 'But', Ravana replied, 'when I meditate on Rama in my heart, the most beautiful women - celestial maidens like Rambha and Tilottama - appear no better than ashes of the funeral pyre. Then even the position of Brahma appears trivial to me, not to speak of the beauty of another man's wife.' ~ Sri Ramakrishna,
685:It is the power given by wisdom and knowledge that makes the occultist superior to his fellow man, his superiority being proportionate to his superior intelligence. In every walk of life, the uninitiated will be confronted with mysteries. To the average person, the working of a gasoline engine is just as mysterious as calculus would be to a kindergarten child, but intimate relationship and study result in that familiarity which gives ease in handling and intelligence in directing. It has been well said that no man is a stranger to his own valet. The philosopher is a servant of God, and by perfect serving, soon becomes capable of thoroughly understanding the desires and dictates of his divine Master. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics,
686:If you want to identify me, ask me not where I live, or what I like to eat, or how I comb my hair, but ask me what I am living for, in detail, ask me what I think is keeping me from living fully for the thing I want to live for . . . To be grateful is to recognize the Love of God in everything He has given us - and He has given us everything. Every breath we draw is a gift of His love, every moment of existence is a grace, for it brings with it immense graces from Him.

Gratitude therefore takes nothing for granted, is never unresponsive, is constantly awakening to new wonder and to praise of the goodness of God. For the grateful person knows that God is good, not by hearsay but by experience. And that is what makes all the difference. ~ Thomas Merton,
687:The other day I told you the meaning of bhakti. It is to adore God with body, mind, and words. 'With body' means to serve and worship God with one's hands, go to holy places with one's feet, hear the chanting of the name and glories of God with one's ears, and behold the divine image with one's eyes. 'With mind' means to contemplate and meditate on God constantly and to remember and think of His lila. 'With words' means to sing hymns to Him and chant His name and glories.
Devotion as described by Narada is suited to the Kaliyuga. It means to chant constantly the name and glories of God. Let those who have no leisure worship God at least morning and evening by whole-heartedly chanting His name and clapping their hands. ~ Sri Ramakrishna,
688:Q:How shall I realise God?
M.: God is an unknown entity. Moreover He is external. Whereas, the Self is always with you and it is you. Why do you leave out what is intimate and go in for what is external?
D.: What is this Self again?
M.: The Self is known to everyone but not clearly. You always exist. The Be-ing is the Self. 'I am' is the name of God. Of all the definitions of God, none is indeed so well put as the Biblical statement "I AM THAT I AM" in EXODUS (Chap. 3). There are other statements, such as Brahmaivaham, Aham Brahmasmi and Soham. But none is so direct as the name JEHOVAH = I AM. The Absolute Being is what is - It is the Self. It is God. Knowing the Self, God is known. In fact God is none other than the Self. ~ Sri Ramama Maharshi, Collected Works,
689:18. Of the devotees, who is the greatest?

He who gives himself up to the Self that is God is the most excellent devotee. Giving one's self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease? ~ Sri Ramana Maharshi, Who am I,
690:Q: I always had the impression that Lucifer and Satan was one and the same, you know, that Lucifer fell and became Satan. Would you clarify that for me?
A: There is a difference between Lucifer and Satan. The word satan comes from the word Shatan in Hebrew which means 'adversary'. Lucifer is Latin for "the bearer of light," and is the cosmic force that carries the fire. That fire is Kundalini, but when that fire becomes trapped in the ego, that fire is polarized negatively and becomes Satan, the adversary or the opposite of God. As long as that fire is trapped in desire, in ego, it is Satan, it is the devil. It is not outside of us. It is our mind. But when that force is liberated, it is the bearer of light. It is the greatest angel in the hierarchy of our own Consciousness. So it is our best friend.~ Samael Aun Weor,
691:The messengers of the Incommunicable,
The architects of immortality.
Into the fallen human sphere they came,
Faces that wore the Immortal's glory still,
Voices that communed still with the thoughts of God,
Bodies made beautiful by the spirit's light,
Carrying the magic word, the mystic fire,
Carrying the Dionysian cup of joy,
Approaching eyes of a diviner man,
Lips chanting an unknown anthem of the soul,
Feet echoing in the corridors of Time.
High priests of wisdom, sweetness, might and bliss,
Discoverers of beauty's sunlit ways
And swimmers of Love's laughing fiery floods
And dancers within rapture's golden doors,
Their tread one day shall change the suffering earth
And justify the light on Nature's face. ~ Sri Aurobindo, Savitri, 3:4,
692:Thus slowly I lift man's soul nearer the Light.
   But human mind clings to its ignorance
   And to its littleness the human heart
   And to its right to grief the earthly life.
   Only when Eternity takes Time by the hand,
   Only when infinity weds the finite's thought,
   Can man be free from himself and live with God.
   I bring meanwhile the gods upon the earth;
   I bring back hope to the despairing heart;
   I give peace to the humble and the great,
   And shed my grace on the foolish and the wise.
   I shall save earth, if earth consents to be saved.
   Then Love shall at last unwounded tread earth's soil;
   Man's mind shall admit the sovereignty of Truth
   And body bear the immense descent of God."
   ~ Sri Aurobindo, Savitri, 07.04 - The Triple Soul-Forces,
693:Only, in all he sees God, sees the supreme reality, and his motive of work is to help mankind towards the knowledge of God and the possession of the supreme reality. He sees God through the data of science, God through the conclusions of philosophy, God through the forms of Beauty and the forms of Good, God in all the activities of life, God in the past of the world and its effects, in the present and its tendencies, in the future and its great progression. Into any or all of these he can bring his illumined vision and his liberated power of the spirit. The lower knowledge has been the step from which he has risen to the higher; the higher illumines for him the lower and makes it part of itself, even if only its lower fringe and most external radiation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
694:Driven by her breath across life's tossing deep,
Through the thunder's roar and through the windless hush,
Through fog and mist where nothing more is seen,
He carries her sealed orders in his breast.
Late will he know, opening the mystic script,
Whether to a blank port in the Unseen
He goes or, armed with her fiat, to discover
A new mind and body in the city of God
And enshrine the Immortal in his glory's house
And make the finite one with Infinity.
Across the salt waste of the endless years
Her ocean winds impel his errant boat,
The cosmic waters plashing as he goes,
A rumour around him and danger and a call.
Always he follows in her force's wake.
He sails through life and death and other life,
He travels on through waking and through sleep. ~ Sri Aurobindo, Savitri, 1:4,
695: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,
696:Bhagavan: There are only two ways to conquer destiny or to be independent of it. One is to inquire whose this destiny is and discover that only the ego is bound by it and not the Self and that the ego is non-existent. The other way is to kill the ego by completely surrendering to the Lord, realizing one's helplessness and saying all the time: "Not I, but Thou, oh Lord," giving up all sense of "I" and "mine" and leaving it to the Lord to do what He likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is the love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-inquiry or through bhakti-marga. ~ Sri Ramana Maharshi, Day by Day, 28-6-46,
697:The Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of shortcuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 45,
698:In medieval times, the learned man, the teacher was a servant of God wholly, and of God only. His freedom was sanctioned by an authority more than human...The academy was regarded almost as a part of the natural and unalterable order of things. ... They were Guardians of the Word, fulfilling a sacred function and so secure in their right. Far from repressing free discussion, this "framework of certain key assumptions of Christian doctrine" encouraged disputation of a heat and intensity almost unknown in universities nowadays. ...They were free from external interference and free from a stifling internal conformity because the whole purpose of the universities was the search after an enduring truth, besides which worldly aggrandizement was as nothing. They were free because they agreed on this one thing if, on nothing else, fear of God is the beginning of wisdom. ~ Russell Kirk, Academic Freedom: An Essay in Definition,
699:This third and unknown, this tertium quid, he names God; and by the word he means somewhat or someone who is the Supreme, the Divine, the Cause, the All, one of these things or all of them at once, the perfection or the totality of all that here is partial or imperfect, the absolute of all these myriad relativities, the Unknown by learning of whom the real secret of the known can become to him more and more intelligible. Man has tried to deny all these categories, - he has tried to deny his own real existence, he has tried to deny the real existence of the cosmos, he has tried to deny the real existence of God. But behind all these denials we see the same constant necessity of his attempt at knowledge; for he feels the need of arriving at a unity of these three terms, even if it can only be done by suppressing two of them or merging them in the other that is left.
   ~ Sri Aurobindo, The Life Divine,
700:On the exoteric side if necessary the mind should be trained by the study of any well-developed science, such as chemistry, or mathematics. The idea of organization is the first step, that of interpretation the second. The Master of the Temple, whose grade corresponds to Binah, is sworn to interpret every phenomenon as a particular dealing of God with his soul. {85} But even the beginner may attempt this practice with advantage. Either a fact fits in or it does not; if it does not, harmony is broken; and as the Universal harmony cannot be broken, the discord must be in the mind of the student, thus showing that he is not in tune with that Universal choir. Let him then puzzle out first the great facts, then the little; until one summer, when he is bald and lethargic after lunch, he understands and appreciates the existence of flies!
   ~ Aleister Crowley, Liber ABA, Book 4, Part II, The Cup,
701:10 You, however, know all about my teaching, my way of life, my purpose, faith, patience, love, endurance,
11 persecutions, sufferings—what kinds of things happened to me in Antioch, Iconium and Lystra, the persecutions I endured. Yet the Lord rescued me from all of them.
12 In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted,
13 while evildoers and impostors will go from bad to worse, deceiving and being deceived.
14 But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it,
15 and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus.
16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness,
17 so that the servant of God[a] may be thoroughly equipped for every good work. ~ 2 Timothy 3
702:Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kāli temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the Altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness - all was Consciousness. I found everything inside the room soaked, as it were, in Bliss - the Bliss of God. I saw a wicked man in front of the Kāli temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother - even the cat. The manager of the temple garden wrote to Mathur Bābu saying that I was feeding the cat with the offering intended for the Divine Mother. ~ Sri Ramakrishna, Gospel of Sri Ramakrishna,
703:Above all, trust in the slow work of God. We are quite naturally impatient in everything to reach the end without delay. We should like to skip the intermediate stages. We are impatient of being on the way to something unknown, something new. And yet it is the law of all progress that it is made by passing through some stages of instability- and that it may take a very long time. And so I think it is with you; your ideas mature gradually-let them grow, let them shape themselves, without undue haste. Don't try to force them on, as though you could be today what time (that is to say, grace and circumstances acting on your own good will) will make of you tomorrow. Only God could say what this new spirit gradually forming within you will be. Give Our Lord the benefit of believing that his hand is leading you, and accept the anxiety of feeling yourself in suspense and incomplete.
   ~ Pierre Teilhard de Chardin,
704:And just as in the past each civilization was the vehicle of its own mythology, developing in character as its myth became progressively interpreted, analyzed, and elucidated by its leading minds, so in this modern world~where the application of science to the fields of practical life has now dissolved all cultural horizons, so that no separate civilization can ever develop again~each individual is the center of a mythology of his own, of which his own intelligible character is the Incarnate God, so to say, whom his empirically questing consciousness is to find. The aphorism of Delphi, 'Know thyself,' is the motto. And not Rome, not Mecca, not Jerusalem, Sinai, or Benares, but each and every 'thou' on earth is the center of this world, in the sense of that formula quoted from the twelfth-century Book of the Twenty-four Philosophers, of God as 'an intelligible sphere, whose center is everywhere.' ~ Joseph Campbell, The Masks of God, Vol. IV: Creative Mythology,
705:A silence, an entry into a wide or even immense or infinite emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear, the small superficially active thinking or vital mind a shrinking from it or dislike, - for it confuses the silence with mental and vital incapacity and the void with cessation or non-existence: but this silence is the silence of the spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying of the cup of our natural being, a liberation of it from its turbid contents so that it may be filled with the wine of God; it is the passage not into non-existence but to a greater existence. Even when the being turns towards cessation, it is a cessation not in non-existence but into some vast ineffable of spiritual being or the plunge into the incommunicable superconscience of the Absolute. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
706:A MARWARI DEVOTEE: "Sir, what is the way?"

Two ways of God-realization

MASTER: "There are two ways. One is the path of discrimination, the other is that of love. Discrimination means to know the distinction between the Real and the unreal.

God alone is the real and permanent Substance; all else is illusory and impermanent.

The magician alone is real; his magic is illusory. This is discrimination.

"Discrimination and renunciation. Discrimination means to know the distinction between the Real and the unreal. Renunciation means to have dispassion for the things of the world. One cannot acquire them all of a sudden. They must be practised every day.

One should renounce 'woman and gold' mentally at first. Then, by the will of God, one can renounce it both mentally and outwardly. It is impossible to ask the people of Calcutta to renounce all for the sake of God. One has to tell them to renounce mentally. ~ Sri Ramakrishna,
707:At every stage of technique since Daedalus or Hero of Alexandria, the ability of the artificer to produce a working simulacrum of a living organism has always intrigued people. This desire to produce and to study automata has always been expressed in terms of the living technique of the age. In the days of magic, we have the bizarre and sinister concept of Golem, that figure of clay into which the Rabbi of Prague breathed life with the blasphemy of the Ineffable Name of God. In the time of Newton, the automaton becomes the clockwork music box, with the little effigies pirouetting stiffly on top. In the nineteenth century, the automaton is a glorified heat engine, burning some combustible fuel instead of the glycogen of the human muscles. Finally, the present automaton opens doors by means of photocells, or points guns to the place at which a radar beam picks up an airplane, or computes the solution of a differential equation.
   ~ Norbert Wiener, Cybernetics or control and communication in the animal and the machine, 1961,
708:To know, possess and be the divine being in an animal and egoistic consciousness, to convert our twilit or obscure physical men- tality into the plenary supramental illumination, to build peace and a self-existent bliss where there is only a stress of transitory satisfactions besieged by physical pain and emotional suffering, to establish an infinite freedom in a world which presents itself as a group of mechanical necessities, to discover and realise the immortal life in a body subjected to death and constant mutation, - this is offered to us as the manifestation of God in Matter and the goal of Nature in her terrestrial evolution. To the ordinary material intellect which takes its present organisation of consciousness for the limit of its possibilities, the direct contradiction of the unrealised ideals with the realised fact is a final argument against their validity. But if we take a more deliberate view of the world's workings, that direct opposition appears rather as part of Nature's profoundest method and the seal of her completest sanction. ~ Sri Aurobindo, The Life Divine, 1.01,
709:Sails across the sea of life in the twinkling of an eye.' One attains the vision of God if Mahamaya steps aside from the door. Mahamaya's grace is necessary: hence the worship of Sakti. You see, God is near us, but it is not possible to know Him because Mahamaya stands between. Rama, Lakshmana, and Sita were walking along. Rama walked ahead, Sita in the middle, and Lakshmana last. Lakshmana was only two and a half cubits away from Rama, but he couldn't see Rama because Sita - Mahamaya - was in the way.
"While worshipping God, one should assume a definite attitude. I have three attitudes: the attitude of a child, the attitude or a maidservant, and the attitude of a friend. For a long time I regarded myself as a maidservant and a woman companion of God; at that time I used to wear skirts and ornaments, like a woman. The attitude of a child is very good.
"The attitude of a 'hero' is not good. Some people cherish it. They regard themselves as Purusha and woman as Prakriti; they want to propitiate woman through intercourse with her. But this method often causes disaster. ~ Sri Ramakrishna,
710:The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Principle of the Integral Yoga, 610 [T3],
711:The lessening of evil breeds abstinence from evil; and
abstinence from evil is the beginning of repentance; and
the beginning of repentance is the beginning of salvation; and
the beginning of salvation is a good resolve; and
a good resolve is the mother of labors. And
the beginning of labors is the virtues; and
the beginning of the virtues is a flowering, and
the flowering of virtue is the beginning of activity. And
the offspring of virtue is perseverance; and
the fruit and offspring of persevering practice is habit, and
the child of habit is character. And
good character is the mother of fear; and
fear gives birth to the keeping of commandments in which I include both Heavenly and earthly. And
the keeping of the commandments is a sign of love; and
the beginning of love is an abundance of humility; and
an abundance of humility is the daughter of dispassion; and
the acquisition of the latter is the fullness of love, that is to say, the perfect indwelling of God in those who through dispassion are pure in heart, for they shall see God.
And to Him the glory for all eternity. Amen" ~ Saint John Climacus, The Ladder of Divine Ascent,
712:By religion, then, I understand a propitiation or conciliation of powers superior to man which are believed to direct and control the course of nature and of human life. Thus defined, religion consists of two elements, a theoretical and a practical, namely, a belief in powers higher than man and an attempt to propitiate or please them. Of the two, belief clearly comes first, since we must believe in the existence of a divine being before we can attempt to please him. But unless the belief leads to a corresponding practice, it is not a religion but merely a theology; in the language of St. James, "faith, if it hath not works, is dead, being alone." In other words, no man is religious who does not govern his conduct in some measure by the fear or love of God. On the other hand, mere practice, divested of all religious belief, is also not religion. Two men may behave in exactly the same way, and yet one of them may be religious and the other not. If the one acts from the love or fear of God, he is religious; if the other acts from the love or fear of man, he is moral or immoral according as his behaviour comports or conflicts with the general good. ~ James George Frazer, The Golden Bough,
713:SHYAM: "What is the distinction between the gross body and the subtle body?"

MASTER: "The body consisting of the five gross elements is called the gross body. The subtle body is made up of the mind, the ego, the discriminating faculty, and the mind-stuff. There is also a causal body, by means of which one enjoys the Bliss of God and holds communion with Him. The Tantra calls it the Bhagavati Tanu, the Divine Body. Beyond all these is the Mahakarana, the Great Cause. That cannot be expressed by words.

"What is the use of merely listening to words? Do something! What will you achieve by merely repeating the word 'siddhi'? Will that intoxicate you? You will not be intoxicated even if you make a paste of siddhi and rub it all over your body. You must eat some of it. How can a man recognize yarns of different counts, such as number forty and number forty-one, unless he is in the trade? Those who trade in yarn do not find it at all difficult to describe a thread of a particular count. Therefore I say, practise a little spiritual discipline; then you will know all these — the gross, the subtle, the causal, and the Great Cause. While praying to God, ask only for love for His Lotus Feet." ~ Sri Ramakrishna,
714:all is the method of God's workings; all life is Yoga :::
   Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Conditions of the Synthesis [47] [T1],
715:I have loved in life and I have been loved.
I have drunk the bowl of poison from the hands of love as nectar,
and have been raised above life's joy and sorrow.
My heart, aflame in love, set afire every heart that came in touch with it.
My heart has been rent and joined again;
My heart has been broken and again made whole;
My heart has been wounded and healed again;
A thousand deaths my heart has died, and thanks be to love, it lives yet.
I went through hell and saw there love's raging fire,
and I entered heaven illumined with the light of love.
I wept in love and made all weep with me;
I mourned in love and pierced the hearts of men;
And when my fiery glance fell on the rocks, the rocks burst forth as volcanoes.
The whole world sank in the flood caused by my one tear;
With my deep sigh the earth trembled, and when I cried aloud the name of my beloved,
I shook the throne of God in heaven.
I bowed my head low in humility, and on my knees I begged of love,
"Disclose to me, I pray thee, O love, thy secret."
She took me gently by my arms and lifted me above the earth, and spoke softly in my ear,
"My dear one, thou thyself art love, art lover,
and thyself art the beloved whom thou hast adored. ~ Hazrat Inayat Khan,
716:If we are religious-minded, perhaps we will see the gods who inhabit this world. Beings, forces, sounds, lights, and rhythms are just so many true forms of the same indefinable, but not unknowable, Essence we call God; we have spoken of God, and made temples, laws or poems to try to capture the one little pulsation filling us with sunshine, but it is free as the wind on foam-flecked shores. We may also enter the world of music, which in fact is not different from the others but a special extension of this same, great inexpressible Vibration. If once, only once, even for a few moments in a lifetime, we can hear that Music, that Joy singing above, we will know what Beethoven and Bach heard; we will know what God is because we will have heard God. We will probably not say anything grandiose; we will just know that That exists, whereupon all the suffering in the world will seem redeemed.
   At the extreme summit of the overmind, there only remain great waves of multi-hued light, says the Mother, the play of spiritual forces, which later translate - sometimes much later - into new ideas, social changes, or earthly events, after crossing one by one all the layers of consciousness and suffering a considerable distortion and loss of light...
   ~ Satprem, Sri Aurobindo Or The Adventure Of Consciousness,
717:Who does not understand should either learn, or be silent."
"Perspective is an Art Mathematical which demonstrates the manner and properties of all radiations direct, broken and reflected."
"Neither the circle without the line, nor the line without the point, can be artificially produced. It is, therefore, by virtue of the point and the Monad that all things commence to emerge in principle. That which is affected at the periphery, however large it may be, cannot in any way lack the support of the central point."
"Therefore, the central point which we see in the centre of the hieroglyphic Monad produces the Earth , round which the Sun , the Moon , and the other planets follow their respective paths. The Sun has the supreme dignity , and we represent him by a circle having a visible centre."
There is (gentle reader) nothing (the works of God only set apart) which so much beautifies and adorns the soul and mind of man as does knowledge of the good arts and sciences . Many arts there are which beautify the mind of man; but of all none do more garnish and beautify it than those arts which are called mathematical , unto the knowledge of which no man can attain, without perfect knowledge and instruction of the principles, grounds, and Elements of Geometry." ~ Dr. John Dee, The Hieroglyphic Monad,
718:Ordinarily, man is limited in all these parts of his being and he can grasp at first only so much of the divine truth as has some large correspondence to his own nature and its past development and associations. Therefore God meets us first in different limited affirmations of his divine qualities and nature; he presents himself to the seeker as an absolute of the things he can understand and to which his will and heart can respond; he discloses some name and aspect of his Godhead.

This is what is called in Yoga the is.t.a-devata, the name and form elected by our nature for its worship. In order that the human being may embrace this Godhead with every part of himself, it is represented with a form that answers to its aspects and qualities and which becomes the living body of God to the adorer. These are those forms of Vishnu, Shiva, Krishna, Kali, Durga, Christ, Buddha, which the mind of man seizes on for adoration. Even the monotheist who worships a formless Godhead, yet gives to him some form of quality, some mental form or form of Nature by which he envisages and approaches him. But to be able to see a living form, a mental body, as it were, of the Divine gives to the approach a greater closeness and sweetness. ~ Sri Aurobindo, The Synthesis Of Yoga, The Mystery of Love,
719:Because I have called, and ye refused . . . I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you." "For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them."

Time Jesum transeuntem et non revertentem: "Dread the passage of Jesus, for he does not return."

The myths and folk tales of the whole world make clear that the refusal is essentially a refusal to give up what one takes to be one's own interest. The future is regarded not in terms of an unremitting series of deaths and births, but as though one's present system of ideals, virtues, goals, and advantages were to be fixed and made secure. King Minos retained the divine bull, when the sacrifice would have signified submission to the will of the god of his society; for he preferred what he conceived to be his economic advantage. Thus he failed to advance into the liferole that he had assumed-and we have seen with what calamitous effect. The divinity itself became his terror; for, obviously, if one is oneself one's god, then God himself, the will of God, the power that would destroy one's egocentric system, becomes a monster. ~ Joseph Campbell, The Hero with a Thousand Faces,
720:Adoration, before it turns into an element of the deeper Yoga of devotion, a petal of the flower of love, its homage and self-uplifting to its sun, must bring with it, if it is profound, an increasing consecration of the being to the Divine who is adored. And one element of this consecration must be a self-purifying so as to become fit for the divine contact, or for the entrance of the Divine into the temple of our inner being, or for his self-revelation in the shrine of the heart. This purifying may be ethical in its character, but it will not be merely the moralists seeking for the right and blameless action or even, when once we reach the stage of Yoga, an obedience to the law of God as revealed in formal religion; but it will be a throwing away, katharsis, of all that conflicts whether with the idea of the Divine in himself or of the Divine in ourselves. In the former case it becomes in habit of feeling and outer act an imitation of the Divine, in the latter a growing into his likeness in our nature. What inner adoration is to ceremonial worship, this growing into the divine likeness is to the outward ethical life. It culminates in a sort of liberation by likeness to the Divine, a liberation from our lower nature and a change into the divine nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion, 572,
721:It is also the story of a book, a book called The Hitch Hiker's Guide to the Galaxy - not an Earth book, never published on Earth, and until the terrible catastrophe occurred, never seen or heard of by any Earthman.

   Nevertheless, a wholly remarkable book.
in fact it was probably the most remarkable book ever to come out of the great publishing houses of Ursa Minor - of which no Earthman had ever heard either.

   Not only is it a wholly remarkable book, it is also a highly successful one - more popular than the Celestial Home Care Omnibus, better selling than Fifty More Things to do in Zero Gravity, and more controversial than Oolon Colluphid's trilogy of philosophical blockbusters Where God Went Wrong, Some More of God's Greatest Mistakes and Who is this God Person Anyway?

   In many of the more relaxed civilizations on the Outer Eastern Rim of the Galaxy, the Hitch Hiker's Guide has already supplanted the great Encyclopedia Galactica as the standard repository of all knowledge and wisdom, for though it has many omissions and contains much that is apocryphal, or at least wildly inaccurate, it scores over the older, more pedestrian work in two important respects.

   First, it is slightly cheaper; and secondly it has the words Don't Panic inscribed in large friendly letters on its cover.
~ Douglas Adams, The Hitchhiker's Guide to the Galaxy,
722: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,
723:Why God sometimes allows people who are genuinely good to be hindered in the good that they do. God, who is faithful, allows his friends to fall frequently into weakness only in order to remove from them any prop on which they might lean. For a loving person it would be a great joy to be able to achieve many great feats, whether keeping vigils, fasting, performing other ascetical practices or doing major, difficult and unusual works. For them this is a great joy, support and source of hope so that their works become a prop and a support upon which they can lean. But it is precisely this which our Lord wishes to take from them so that he alone will be their help and support. This he does solely on account of his pure goodness and mercy, for God is prompted to act only by his goodness, and in no way do our works serve to make God give us anything or do anything for us. Our Lord wishes his friends to be freed from such an attitude, and thus he removes their support from them so that they must henceforth find their support only in him. For he desires to give them great gifts, solely on account of his goodness, and he shall be their comfort and support while they discover themselves to be and regard themselves as being a pure nothingness in all the great gifts of God. The more essentially and simply the mind rests on God and is sustained by him, the more deeply we are established in God and the more receptive we are to him in all his precious gifts - for human kind should build on God alone. ~ Meister Eckhart,
724:The Supreme Mind
'O God! we acknowledge Thee to be the Supreme Mind
Who hast disposed and ordered the Universe;
Who gave it life and motion at the first,
And still continuest to guide and regulate it.
From Thee was its primal impulsion;
Thou didst bestow on thine Emanated Spirit of Light,
Divine wisdom and various power
To stablish and enforce its transcendent orbits.
Thou art the Inconceivable Energy
Which in the beginning didst cause all things;
Of whom shall no created being ever know
A millionth part of thy divine properties.
But the Spirit was the Spirit of the Universe-
Sacred, Holy, Generating Nature;
Which, obedient unto thy will,
Preserves and reproduces all that is in the Kosmos.
Nothing is superior to the Spirit
But Thou, alone, O God! who art the Creator and Lord;
Thou madest the Spirit to be thy servitor,
But this thy Spirit transcends all other creatures;
This is the Spirit which is in the highest heavens;
Whose influence permeates all that lives;
As a beautiful Flower diffuses fragrances
But is not diminished in aught thereby.
For all divine essences are the same,
Differing only in their degree and power and beauty;
But in no wise differing in their principle,
Which is the fiery essence of God himself.
Such is the animating flame of every existence
Being in God, purely perfect;
But in all other living things
Only capable of being made perfect.' ~ Dr E.V. Kenealy, The Book of Fo.
The Supreme Mind. from path of regeneration,
725:In the Judeo-Christian tradition, it is called 'the resurrection body ' and 'the glorified body.' The prophet Isaiah said, 'The dead shall live, their bodies shall rise' (Isa. 26:19). St. Paul called it 'the celestial body' or 'spiritual body ' (soma pneumatikon) (I Corinthians 15:40). In Sufism it is called 'the most sacred body ' (wujud al-aqdas) and 'supracelestial body ' (jism asli haqiqi). In Taoism, it is called 'the diamond body,' and those who have attained it are called 'the immortals' and 'the cloudwalkers.' In Tibetan Buddhism it is called 'the light body.' In Tantrism and some schools of yoga, it is called 'the vajra body,' 'the adamantine body,' and 'the divine body.' In Kriya yoga it is called 'the body of bliss.' In Vedanta it is called 'the superconductive body.' In Gnosticism and Neoplatonism, it is called 'the radiant body.' In the alchemical tradition, the Emerald Tablet calls it 'the Glory of the Whole Universe' and 'the golden body.' The alchemist Paracelsus called it 'the astral body.' In the Hermetic Corpus, it is called 'the immortal body ' (soma athanaton). In some mystery schools, it is called 'the solar body.' In Rosicrucianism, it is called 'the diamond body of the temple of God.' In ancient Egypt it was called 'the luminous body or being' (akh). In Old Persia it was called 'the indwelling divine potential' (fravashi or fravarti). In the Mithraic liturgy it was called 'the perfect body ' (soma teilion). In the philosophy of Sri Aurobindo, it is called 'the divine body,' composed of supramental substance. In the philosophy of Teilhard de Chardin, it is called 'the ultrahuman'.
   ~ ?, http://herebedragons.weebly.com/homo-lumen.html,
726:Musa Spiritus :::

O Word concealed in the upper fire,
Thou who hast lingered through centuries,
Descend from thy rapt white desire,
Plunging through gold eternities.

Into the gulfs of our nature leap,
Voice of the spaces, call of the Light!
Break the seals of Matter's sleep,
Break the trance of the unseen height.

In the uncertain glow of human mind,
Its waste of unharmonied thronging thoughts,
Carve thy epic mountain-lined
Crowded with deep prophetic grots.

Let thy hue-winged lyrics hover like birds
Over the swirl of the heart's sea.
Touch into sight with thy fire-words
The blind indwelling deity.

O Muse of the Silence, the wideness make
In the unplumbed stillness that hears thy voice,
In the vast mute heavens of the spirit awake
Where thy eagles of Power flame and rejoice.

Out, out with the mind and its candles flares,
Light, light the suns that never die.
For my ear the cry of the seraph stars
And the forms of the Gods for my naked eye!

Let the little troubled life-god within
Cast his veils from the still soul,
His tiger-stripes of virtue and sin,
His clamour and glamour and thole and dole;

All make tranquil, all make free.
Let my heart-beats measure the footsteps of God
As He comes from His timeless infinity
To build in their rapture His burning abode.

Weave from my life His poem of days,
His calm pure dawns and His noons of force.
My acts for the grooves of His chariot-race,
My thoughts for the tramp of His great steeds' course! ~ Sri Aurobindo, Collected Poems,
727:Humanity is a peculiar class of life which, in some degree, determines its own destinies; therefore in practical life words and ideas become facts-facts, moreover, which bring about important practical consequences. For instance, many millions of human beings have defined a stroke of lightning as being the "punishment of God" of evil men; other millions have defined it as a "natural, casual, periodical phenomenon"; yet other millions have defined it as an "electric spark." What has been the result of these "non-important" definitions in practical life? In the case of the first definition, when lightning struck a house, the population naturally made no attempt to save the house or anything in it, because to do so would be against the "definition" which proclaims the phenomenon to be a "punishment for evil," any attempt to prevent or check the destruction would be an impious act; the sinner would be guilty of "resisting the supreme law" and would deserve to be punished by death.
   Now in the second instance, a stricken building is treated just as any tree overturned by storm; the people save what they can and try to extinguish the fire. In both instances, the behavior of the populace is the same in one respect; if caught in the open by a storm they take refuge under a tree-a means of safety involving maximum danger but the people do not know it.
   Now in the third instance, in which the population have a scientifically correct definition of lightning, they provide their houses with lightning rods; and if they are caught by a storm in the open they neither run nor hide under a tree; but when the storm is directly over their heads, they put themselves in a position of minimum exposure by lying flat on the ground until the storm has passed. ~ Alfred Korzybski, Manhood of Humanity,
728:THE PSYCHOLOGY OF YOGA
Initial Definitions and Descriptions
Yoga has four powers and objects, purity, liberty, beatitude and perfection. Whosoever has consummated these four mightinesses in the being of the transcendental, universal, lilamaya and individual God is the complete and absolute Yogin.
All manifestations of God are manifestations of the absolute Parabrahman.
The Absolute Parabrahman is unknowable to us, not because It is the nothingness of all that we are, for rather whatever we are in truth or in seeming is nothing but Parabrahman, but because It is pre-existent & supra-existent to even the highest & purest methods and the most potent & illimitable instruments of which soul in the body is capable.
In Parabrahman knowledge ceases to be knowledge and becomes an inexpressible identity. Become Parabrahman, if thou wilt and if That will suffer thee, but strive not to know It; for thou shalt not succeed with these instruments and in this body.
In reality thou art Parabrahman already and ever wast and ever will be. To become Parabrahman in any other sense, thou must depart utterly out of world manifestation and out even of world transcendence.
Why shouldst thou hunger after departure from manifestation as if the world were an evil? Has not That manifested itself in thee & in the world and art thou wiser & purer & better than the Absolute, O mind-deceived soul in the mortal? When That withdraws thee, then thy going hence is inevitable; until Its force is laid on thee, thy going is impossible, cry thy mind never so fiercely & wailingly for departure. Therefore neither desire nor shun the world, but seek the bliss & purity & freedom & greatness of God in whatsoever state or experience or environment.
~ Sri Aurobindo, Essays Divine And Human,
729:Hence, it's obvious to see why in AA the community is so important; we are powerless over ourselves. Since we don't have immediate awareness of the Higher Power and how it works, we need to be constantly reminded of our commitment to freedom and liberation. The old patterns are so seductive that as they go off, they set off the association of ideas and the desire to give in to our addiction with an enormous force that we can't handle. The renewal of defeat often leads to despair. At the same time, it's a source of hope for those who have a spiritual view of the process. Because it reminds us that we have to renew once again our total dependence on the Higher Power. This is not just a notional acknowledgment of our need. We feel it from the very depths of our being. Something in us causes our whole being to cry out, "Help!" That's when the steps begin to work. And that, I might add, is when the spiritual journey begins to work. A lot of activities that people in that category regard as spiritual are not communicating to them experientially their profound dependence on the grace of God to go anywhere with their spiritual practices or observances. That's why religious practice can be so ineffective. The real spiritual journey depends on our acknowledging the unmanageability of our lives. The love of God or the Higher Power is what heals us. Nobody becomes a full human being without love. It brings to life people who are most damaged. The steps are really an engagement in an ever-deepening relationship with God. Divine love picks us up when we sincerely believe nobody else will. We then begin to experience freedom, peace, calm, equanimity, and liberation from cravings for what we have come to know are damaging-cravings that cannot bring happiness, but at best only momentary relief that makes the real problem worse. ~ Thomas Keating, Divine Therapy and Addiction,
730:There is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us, - a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition. For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, I am He, Thou art That, O Swetaketu, All this is the Brahman; this Self is the Brahman.
   ~ Sri Aurobindo, The Life Divine, The Methods of Vedantic Knowledge,
731:Disciple: If the Asuras represent the dark side of God on the vital plane - does this dark side exist on every plane? If so, are there beings on the mental plane which correspond to the dark side?
   Sri Aurobindo: The Asura is really the dark side of God on the mental plane. Mind is the very field of the Asura. His characteristic is egoistic strength, which refuses the Higher Law. The Asura has got Self-control, Tapas, intelligence, only, all that is for his ego.
   On the vital plane the corresponding forces we call the Rakshashas which represent violent passions and impulses. There are other beings on the vital plane which we call pramatta and piśacha and these; manifest, more or less, on the physico-vital plane.
   Distiple: What is the corresponding being on the higher plane?
   Sri Aurobindo: On the higher plane there are no Asuras - there the Truth prevails. There are "Asuras" there in the Vedic sense,- "beings with divine powers". The mental Asura is only a deviation of that power.
   The work of the Asura has all the characteristics of mind in it. It is mind refusing to submit to the Higher Law; it is the mind in revolt. It works on the basis of ego and ignorance.
   Disciple: What are the forces that correspond to the dark side of God on the physical plane?
   Sri Aurobindo: They are what may be called the "elemental beings", or rather, obscure elemental forces - they are more "forces" than "beings". It is these that the Theosophists call the "Elementals". They are not individualised beings like the Asura and the Rakshasas, they are ignorant forces working oh the subtle physical plane.
   Disciple: What is the word for them in Sanskrit;?
   Sri Aurobindo: What are called bhūtas seem most nearly to correspond to them.
   Disciple: The term "Elemental" means that these work through the elements.
   Sri Aurobindo: There are two kinds of "elementals": one mischievous and the other innocent. What the Europeans call the gnomes come under this category. ~ A B Purani, EVENING TALKS WITH SRI AUROBINDO, 15-06-1926,
732:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
733:Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God's will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God's working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God's immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhara.
   ~ Sri Aurobindo, Record Of Yoga,
734:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine, Ego and the Dualities,
735:And for the same reason, because that which we are seeking through beauty is in the end that which we are seeking through religion, the Absolute, the Divine. The search for beauty is only in its beginning a satisfaction in the beauty of form, the beauty which appeals to the physical senses and the vital impressions, impulsions, desires. It is only in the middle a satisfaction in the beauty of the ideas seized, the emotions aroused, the perception of perfect process and harmonious combination. Behind them the soul of beauty in us desires the contact, the revelation, the uplifting delight of an absolute beauty in all things which it feels to be present, but which neither the senses and instincts by themselves can give, though they may be its channels, - for it is suprasensuous, - nor the reason and intelligence, though they too are a channel, - for it is suprarational, supra-intellectual, - but to which through all these veils the soul itself seeks to arrive. When it can get the touch of this universal, absolute beauty, this soul of beauty, this sense of its revelation in any slightest or greatest thing, the beauty of a flower, a form, the beauty and power of a character, an action, an event, a human life, an idea, a stroke of the brush or the chisel or a scintillation of the mind, the colours of a sunset or the grandeur of the tempest, it is then that the sense of beauty in us is really, powerfully, entirely satisfied. It is in truth seeking, as in religion, for the Divine, the All-Beautiful in man, in nature, in life, in thought, in art; for God is Beauty and Delight hidden in the variation of his masks and forms. When, fulfilled in our growing sense and knowledge of beauty and delight in beauty and our power for beauty, we are able to identify ourselves in soul with this Absolute and Divine in all the forms and activities of the world and shape an image of our inner and our outer life in the highest image we can perceive and embody of the All-Beautiful, then the aesthetic being in us who was born for this end, has fulfilled himself and risen to his divine consummation. To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God. ~ Sri Aurobindo, The Human Cycle, 144,
736:There I waited day and night for the voice of God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realisation, the first lesson came to me. I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go in seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work. Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhana of the Gita. I was not only to understand intellectually but to realise what Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success andfailure, yet not to do His work negligently. I realised what the Hindu religion meant. We speak often of the Hindureligion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great.
   ~ Sri Aurobindo, Karmayogin,
737:Now I have taught you about Immortal Man and have loosed the bonds of the robbers from him. I have broken the gates of the pitiless ones in their presence. I have humiliated their malicious intent, and they all have been shamed and have risen from their ignorance. Because of this, then, I came here, that they might be joined with that Spirit and Breath, [III continues:] and might from two become one, just as from the first, that you might yield much fruit and go up to Him Who Is from the Beginning, in ineffable joy and glory and honor and grace of the Father of the Universe.

"Whoever, then, knows the Father in pure knowledge will depart to the Father and repose in Unbegotten Father. But whoever knows him defectively will depart to the defect and the rest of the Eighth. Now whoever knows Immortal Spirit of Light in silence, through reflecting and consent in the truth, let him bring me signs of the Invisible One, and he will become a light in the Spirit of Silence. Whoever knows Son of Man in knowledge and love, let him bring me a sign of Son of Man, that he might depart to the dwelling-places with those in the Eighth.

"Behold, I have revealed to you the name of the Perfect One, the whole will of the Mother of the Holy Angels, that the masculine multitude may be completed here, that there might appear in the aeons, the infinities and those that came to be in the untraceable wealth of the Great Invisible Spirit, that they all might take from his goodness, even the wealth of their rest that has no kingdom over it. I came from First Who Was Sent, that I might reveal to you Him Who Is from the Beginning, because of the arrogance of Arch-Begetter and his angels, since they say about themselves that they are gods. And I came to remove them from their blindness, that I might tell everyone about the God who is above the universe. Therefore, tread upon their graves, humiliate their malicious intent, and break their yoke and arouse my own. I have given you authority over all things as Sons of Light, that you might tread upon their power with your feet."

These are the things the blessed Savior said, and he disappeared from them. Then all the disciples were in great, ineffable joy in the spirit from that day on. And his disciples began to preach the Gospel of God, the eternal, imperishable spirit. Amen.
~ The Sophia of Jesus, (excerpt), The Nag Hamadi Library,
738:the ways of the Bhakta and man of Knowledge :::
   In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration. 76-77,
739:As far as heaven, as near as thought and hope,
Glimmered the kingdom of a griefless life.
Above him in a new celestial vault
Other than the heavens beheld by mortal eyes,
As on a fretted ceiling of the gods,
An archipelago of laughter and fire,
Swam stars apart in a rippled sea of sky.
Towered spirals, magic rings of vivid hue
And gleaming spheres of strange felicity
Floated through distance like a symbol world.
On the trouble and the toil they could not share,
On the unhappiness they could not aid,
Impervious to life's suffering, struggle, grief,
Untarnished by its anger, gloom and hate,
Unmoved, untouched, looked down great visioned planes
Blissful for ever in their timeless right.
Absorbed in their own beauty and content,
Of their immortal gladness they live sure.
Apart in their self-glory plunged, remote
Burning they swam in a vague lucent haze,
An everlasting refuge of dream-light,
A nebula of the splendours of the gods
Made from the musings of eternity.
Almost unbelievable by human faith,
Hardly they seemed the stuff of things that are.
As through a magic television's glass
Outlined to some magnifying inner eye
They shone like images thrown from a far scene
Too high and glad for mortal lids to seize.
But near and real to the longing heart
And to the body's passionate thought and sense
Are the hidden kingdoms of beatitude.
In some close unattained realm which yet we feel,
Immune from the harsh clutch of Death and Time,
Escaping the search of sorrow and desire,
In bright enchanted safe peripheries
For ever wallowing in bliss they lie.
In dream and trance and muse before our eyes,
Across a subtle vision's inner field,
Wide rapturous landscapes fleeting from the sight,
The figures of the perfect kingdom pass
And behind them leave a shining memory's trail.
Imagined scenes or great eternal worlds,
Dream-caught or sensed, they touch our hearts with their depths;
Unreal-seeming, yet more real than life,
Happier than happiness, truer than things true,
If dreams these were or captured images,
Dream's truth made false earth's vain realities.
In a swift eternal moment fixed there live
Or ever recalled come back to longing eyes
Calm heavens of imperishable Light,
Illumined continents of violet peace,
Oceans and rivers of the mirth of God
And griefless countries under purple suns.
~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
740:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga,
741:INVOCATION
   The ultimate invocation, that of Kia, cannot be performed. The paradox is that as Kia has no dualized qualities, there are no attributes by which to invoke it. To give it one quality is merely to deny it another. As an observant dualistic being once said:
   I am that I am not.
   Nevertheless, the magician may need to make some rearrangements or additions to what he is. Metamorphosis may be pursued by seeking that which one is not, and transcending both in mutual annihilation. Alternatively, the process of invocation may be seen as adding to the magician's psyche any elements which are missing. It is true that the mind must be finally surrendered as one enters fully into Chaos, but a complete and balanced psychocosm is more easily surrendered.
   The magical process of shuffling beliefs and desires attendant upon the process of invocation also demonstrates that one's dominant obsessions or personality are quite arbitrary, and hence more easily banished.
   There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy.
   If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults.
   The actual method of invocation may be described as a total immersion in the qualities pertaining to the desired form. One invokes in every conceivable way. The magician first programs himself into identity with the god by arranging all his experiences to coincide with its nature. In the most elaborate form of ritual he may surround himself with the sounds, smells, colors, instruments, memories, numbers, symbols, music, and poetry suggestive of the god or quality. Secondly he unites his life force to the god image with which he has united his mind. This is accomplished with techniques from the gnosis. Figure 5 shows some examples of maps of the mind. Following are some suggestions for practical ritual invocation.
   ~ Peter J Carroll, Liber Null,
742:Worthy The Name Of Sir Knight
Sir Knight of the world's oldest order,
Sir Knight of the Army of God,
You have crossed the strange mystical border,
The ground floor of truth you have trod;
You have entered the sanctum sanctorum,
Which leads to the temple above,
Where you come as a stone, and a Christ-chosen one,
In the kingdom of Friendship and Love.
II
As you stand in this new realm of beauty,
Where each man you meet is your friend,
Think not that your promise of duty
In hall, or asylum, shall end;
Outside, in the great world of pleasure,
Beyond, in the clamor of trade,
In the battle of life and its coarse daily strife
Remember the vows you have made.
III
Your service, majestic and solemn,
Your symbols, suggestive and sweet,
Your uniformed phalanx in column
On gala days marching the street;
Your sword and your plume and your helmet,
Your 'secrets' hid from the world's sight;
These things are the small, lesser parts of the all
Which are needed to form the true Knight.
IV
The martyrs who perished rejoicing
In Templary's glorious laws,
Who died 'midst the fagots while voicing
The glory and worth of their cause-
935
They honored the title of 'Templar'
No more than the Knight of to-day
Who mars not the name with one blemish of shame,
But carries it clean through life's fray.
To live for a cause, to endeavor
To make your deeds grace it, to try
And uphold its precepts forever,
Is harder by far than to die.
For the battle of life is unending,
The enemy, Self, never tires,
And the true Knight must slay that sly foe every day
Ere he reaches the heights he desires.
VI
Sir Knight, have you pondered the meaning
Of all you have heard and been told?
Have you strengthened your heart for its weaning
From vices and faults loved of old?
Will you honor, in hours of temptation,
Your promises noble and grand?
Will your spirit be strong to do battle with wrong,
'And having done all, to stand?'
VII
Will you ever be true to a brother
In actions as well as in creed?
Will you stand by his side as no other
Could stand in the hour of his need?
Will you boldly defend him from peril,
And lift him from poverty's curseWill the promise of aid which you willingly made,
Reach down from your lips to your purse?
VIII
The world's battle field is before you!
Let Wisdom walk close by your side,
936
Let Faith spread her snowy wings o'er you,
Let Truth be your comrade and guide;
Let Fortitude, Justice and Mercy
Direct all your conduct aright,
And let each word and act tell to men the proud fact,
You are worthy the name of 'Sir Knight'.
~ Ella Wheeler Wilcox,
743:What do we understand by the term "chance"? Chance can only be the opposite of order and harmony. There is only one true harmony and that is the supramental - the reign of Truth, the expression of the Divine Law. In the Supermind, therefore, chance has no place. But in the lower Nature the supreme Truth is obscured: hence there is an absence of that divine unity of purpose and action which alone can constitute order. Lacking this unity, the domain of lower Nature is governed by what we may call chance - that is to say, it is a field in which various conflicting forces intermix, having no single definite aim. Whatever arises out of such a rushing together of forces is a result of confusion, dissonance and falsehood - a product of chance. Chance is not merely a conception to cover our ignorance of the causes at work; it is a description of the uncertain mele ́e of the lower Nature which lacks the calm one-pointedness of the divine Truth. The world has forgotten its divine origin and become an arena of egoistic energies; but it is still possible for it to open to the Truth, call it down by its aspiration and bring about a change in the whirl of chance. What men regard as a mechanical sequence of events, owing to their own mental associations, experiences and generalisations, is really manipulated by subtle agencies each of which tries to get its own will done. The world has got so subjected to these undivine agencies that the victory of the Truth cannot be won except by fighting for it. It has no right to it: it has to gain it by disowning the falsehood and the perversion, an important part of which is the facile notion that, since all things owe their final origin to the Divine, all their immediate activities also proceed directly from it. The fact is that here in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes place does not proceed directly from the divine knowledge. That everything is equally the will of God is a very convenient suggestion of the hostile influences which would have the creation stick as tightly as possible to the disorder and ugliness to which it has been reduced. So what is to be done, you ask? Well, call down the Light, open yourselves to the power of Transformation. Innumerable times the divine peace has been given to you and as often you have lost it - because something in you refuses to surrender its petty egoistic routine. If you are not always vigilant, your nature will return to its old unregenerate habits even after it has been filled with the descending Truth. It is the struggle between the old and the new that forms the crux of the Yoga; but if you are bent on being faithful to the supreme Law and Order revealed to you, the parts of your being belonging to the domain of chance will, however slowly, be converted and divinised. ~ The Mother, Questions And Answers 1929-1931,
744:- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expression, - all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.
   For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from that high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, - for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 142 [T4],
745:The madman.-
   Have you not heard of that madman who lit a lantern in the bright morning hours, ran to the market place. and cried incessantly: "I seek God! I seek God!" -As many of those who did not believe in God were standing around just then, he provoked much laughter. Has he got lost? asked one. Did he lose his way like a child? asked another. Or is he hiding? Is he afraid of us? Has he gone on a voyage? emigrated? -Thus they yelled and laughed.
   The madman jumped into their midst and pierced them with his eyes. "Whither is God?" he cried; "I will tell you. We have killed him-you and I. All of us are his murderers. But how did we do this? How could we drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plunging continually? Backward, sideward. forward. in all directions? be there still any up or down? Are we not straying as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us? Do we not need to light lanterns in the morning? Do we hear nothing as yet of the noise of the gravediggers who are burying God? Do we smell nothing as yet of the divine decomposition? Gods, too. decompose. God is dead. God remains dead. And we have killed him.
   "How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us-for the sake of this deed he will belong to a higher history than all history hitherto."
   Here the madman fell silent and looked again at his listeners; and they, too, were silent and stared at him in astonishment. At last he threw his lantern on the ground, and it broke into pieces and went out. "I have come too early," he said then: "my time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and heard. This deed is still more distant from them than the most distant stars-and yet they have done it themselves... It has been related further that on the same day the madman forced his way into several churches and there struck up his reqttiem aeternam deo. Led out and called to account, he is said always to have replied nothing but: "What after all are these churches now if they are not the tombs and sepulchers of God? ~ Friedrich Nietzsche, The Gay Science, trans. Kaufmann,
746:The supreme Truth aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this bounds all things and secretly supports and pervades all things. This Self-existence reveals itself again in three terms of its essential nature,-self, conscious being or spirit, and God or the Divine Being. The Indian terms are more satisfactory,-Brahman the Reality is Atman, Purusha, Ishwara; for these terms grew from a root of Intuition and, while they have a comprehensive preciseness, are capable of a plastic application which avoids both vagueness in the use and the rigid snare of a too limiting intellectual concept. The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this is an Absolute which takes all relativities in its embrace. [...] Brahman is the Consciousness that knows itself in all that exists; Brahman is the force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could breathe or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
   ~ Sri Aurobindo, The Life Divine, Book 02: The Knowledge and the Ignorance - The Spiritual Evolution, Part I, The Infinite Consciousness and the Ignorance Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti [336-337],
747:Reading list (1972 edition)[edit]
1. Homer - Iliad, Odyssey
2. The Old Testament
3. Aeschylus - Tragedies
4. Sophocles - Tragedies
5. Herodotus - Histories
6. Euripides - Tragedies
7. Thucydides - History of the Peloponnesian War
8. Hippocrates - Medical Writings
9. Aristophanes - Comedies
10. Plato - Dialogues
11. Aristotle - Works
12. Epicurus - Letter to Herodotus; Letter to Menoecus
13. Euclid - Elements
14.Archimedes - Works
15. Apollonius of Perga - Conic Sections
16. Cicero - Works
17. Lucretius - On the Nature of Things
18. Virgil - Works
19. Horace - Works
20. Livy - History of Rome
21. Ovid - Works
22. Plutarch - Parallel Lives; Moralia
23. Tacitus - Histories; Annals; Agricola Germania
24. Nicomachus of Gerasa - Introduction to Arithmetic
25. Epictetus - Discourses; Encheiridion
26. Ptolemy - Almagest
27. Lucian - Works
28. Marcus Aurelius - Meditations
29. Galen - On the Natural Faculties
30. The New Testament
31. Plotinus - The Enneads
32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine
33. The Song of Roland
34. The Nibelungenlied
35. The Saga of Burnt Njal
36. St. Thomas Aquinas - Summa Theologica
37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy
38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales
39. Leonardo da Vinci - Notebooks
40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy
41. Desiderius Erasmus - The Praise of Folly
42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres
43. Thomas More - Utopia
44. Martin Luther - Table Talk; Three Treatises
45. François Rabelais - Gargantua and Pantagruel
46. John Calvin - Institutes of the Christian Religion
47. Michel de Montaigne - Essays
48. William Gilbert - On the Loadstone and Magnetic Bodies
49. Miguel de Cervantes - Don Quixote
50. Edmund Spenser - Prothalamion; The Faerie Queene
51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis
52. William Shakespeare - Poetry and Plays
53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences
54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World
55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals
56. Thomas Hobbes - Leviathan
57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy
58. John Milton - Works
59. Molière - Comedies
60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises
61. Christiaan Huygens - Treatise on Light
62. Benedict de Spinoza - Ethics
63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education
64. Jean Baptiste Racine - Tragedies
65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics
66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology
67.Daniel Defoe - Robinson Crusoe
68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal
69. William Congreve - The Way of the World
70. George Berkeley - Principles of Human Knowledge
71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man
72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws
73. Voltaire - Letters on the English; Candide; Philosophical Dictionary
74. Henry Fielding - Joseph Andrews; Tom Jones
75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets
   ~ Mortimer J Adler,
748: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,
749:The supreme Form is then made visible. It is that of the infinite Godhead whose faces are everywhere and in whom are all the wonders of existence, who multiplies unendingly all the many marvellous revelations of his being, a world-wide Divinity seeing with innumerable eyes, speaking from innumerable mouths, armed for battle with numberless divine uplifted weapons, glorious with divine ornaments of beauty, robed in heavenly raiment of deity, lovely with garlands of divine flowers, fragrant with divine perfumes. Such is the light of this body of God as if a thousand suns had risen at once in heaven. The whole world multitudinously divided and yet unified is visible in the body of the God of Gods. Arjuna sees him, God magnificent and beautiful and terrible, the Lord of souls who has manifested in the glory and greatness of his spirit this wild and monstrous and orderly and wonderful and sweet and terrible world, and overcome with marvel and joy and fear he bows down and adores with words of awe and with clasped hands the tremendous vision. "I see" he cries "all the gods in thy body, O God, and different companies of beings, Brahma the creating lord seated in the Lotus, and the Rishis and the race of the divine Serpents. I see numberless arms and bellies and eyes and faces, I see thy infinite forms on every side, but I see not thy end nor thy middle nor thy beginning, O Lord of the universe, O Form universal. I see thee crowned and with thy mace and thy discus, hard to discern because thou art a luminous mass of energy on all sides of me, an encompassing blaze, a sun-bright fire-bright Immeasurable. Thou art the supreme Immutable whom we have to know, thou art the high foundation and abode of the universe, thou art the imperishable guardian of the eternal laws, thou art the sempiternal soul of existence."

But in the greatness of this vision there is too the terrific image of the Destroyer. This Immeasurable without end or middle or beginning is he in whom all things begin and exist and end.

This Godhead who embraces the worlds with his numberless arms and destroys with his million hands, whose eyes are suns and moons, has a face of blazing fire and is ever burning up the whole universe with the flame of his energy. The form of him is fierce and marvellous and alone it fills all the regions and occupies the whole space between earth and heaven. The companies of the gods enter it, afraid, adoring; the Rishis and the Siddhas crying "May there be peace and weal" praise it with many praises; the eyes of Gods and Titans and Giants are fixed on it in amazement. It has enormous burning eyes; it has mouths that gape to devour, terrible with many tusks of destruction; it has faces like the fires of Death and Time. The kings and the captains and the heroes on both sides of the world-battle are hastening into its tusked and terrible jaws and some are seen with crushed and bleeding heads caught between its teeth of power; the nations are rushing to destruction with helpless speed into its mouths of flame like many rivers hurrying in their course towards the ocean or like moths that cast themselves on a kindled fire. With those burning mouths the Form of Dread is licking all the regions around; the whole world is full of his burning energies and baked in the fierceness of his lustres. The world and its nations are shaken and in anguish with the terror of destruction and Arjuna shares in the trouble and panic around him; troubled and in pain is the soul within him and he finds no peace or gladness. He cries to the dreadful Godhead, "Declare to me who thou art that wearest this form of fierceness. Salutation to thee, O thou great Godhead, turn thy heart to grace. I would know who thou art who wast from the beginning, for I know not the will of thy workings." ~ Sri Aurobindo, Essays On The Gita, 2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer,
750:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation.
   In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
751:STAGE TWO: THE CHONYID
   The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities.
   The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance.
   How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity.
   According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied.
   Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example:
   Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms].
   At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu.
   Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas.
   The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof."
   But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project, 129,
752:All Yoga is a turning of the human mind and the human soul, not yet divine in realisation, but feeling the divine impulse and attraction in it, towards that by which it finds its greater being. Emotionally, the first form which this turning takes must be that of adoration. In ordinary religion this adoration wears the form of external worship and that again develops a most external form of ceremonial worship. This element is ordinarily necessary because the mass of men live in their physical minds, cannot realise anything except by the force of a physical symbol and cannot feel that they are living anything except by the force of a physical action. We might apply here the Tantric gradation of sadhana, which makes the way of the pasu, the herd, the animal or physical being, the lowest stage of its discipline, and say that the purely or predominantly ceremonial adoration is the first step of this lowest part of the way. It is evident that even real religion, - and Yoga is something more than religion, - only begins when this quite outward worship corresponds to something really felt within the mind, some genuine submission, awe or spiritual aspiration, to which it becomes an aid, an outward expression and also a sort of periodical or constant reminder helping to draw back the mind to it from the preoccupations of ordinary life. But so long as it is only an idea of the Godhead to which one renders reverence or homage, we have not yet got to the beginning of Yoga. The aim of Yoga being union, its beginning must always be a seeking after the Divine, a longing after some kind of touch, closeness or possession. When this comes on us, the adoration becomes always primarily an inner worship; we begin to make ourselves a temple of the Divine, our thoughts and feelings a constant prayer of aspiration and seeking, our whole life an external service and worship. It is as this change, this new soul-tendency grows, that the religion of the devotee becomes a Yoga, a growing contact and union. It does not follow that the outward worship will necessarily be dispensed with, but it will increasingly become only a physical expression or outflowing of the inner devotion and adoration, the wave of the soul throwing itself out in speech and symbolic act.
   Adoration, before it turns into an element of the deeper Yoga of devotion, a petal of the flower of love, its homage and self-uplifting to its sun, must bring with it, if it is profound, an increasing consecration of the being to the Divine who is adored. And one element of this consecration must be a self-purifying so as to become fit for the divine contact, or for the entrance of the Divine into the temple of our inner being, or for his selfrevelation in the shrine of the heart. This purifying may be ethical in its character, but it will not be merely the moralist's seeking for the right and blameless action or even, when once we reach the stage of Yoga, an obedience to the law of God as revealed in formal religion; but it will be a throwing away, katharsis, of all that conflicts whether with the idea of the Divine in himself or of the Divine in ourselves. In the former case it becomes in habit of feeling and outer act an imitation of the Divine, in the latter a growing into his likeness in our nature. What inner adoration is to ceremonial worship, this growing into the divine likeness is to the outward ethical life. It culminates in a sort of liberation by likeness to the Divine,1 a liberation from our lower nature and a change into the divine nature.
   Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. Here the Yoga takes into itself the essential elements of the Yoga of works and the Yoga of knowledge, but in its own manner and with its own peculiar spirit. It is a sacrifice of life and works to the Divine, but a sacrifice of love more than a tuning of the will to the divine Will. The bhakta offers up his life and all that he is and all that he has and all that he does to the Divine. This surrender may take the ascetic form, as when he leaves the ordinary life of men and devotes his days solely to prayer ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion, 571 [T1],
753:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being.
   This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga.
   A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
   Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Concentration,
754:A God's Labour
I have gathered my dreams in a silver air
   Between the gold and the blue
And wrapped them softly and left them there,
   My jewelled dreams of you.

I had hoped to build a rainbow bridge
   Marrying the soil to the sky
And sow in this dancing planet midge
   The moods of infinity.

But too bright were our heavens, too far away,
   Too frail their ethereal stuff;
Too splendid and sudden our light could not stay;
   The roots were not deep enough.

He who would bring the heavens here
   Must descend himself into clay
And the burden of earthly nature bear
   And tread the dolorous way.

Coercing my godhead I have come down
   Here on the sordid earth,
Ignorant, labouring, human grown
   Twixt the gates of death and birth.

I have been digging deep and long
   Mid a horror of filth and mire
A bed for the golden river's song,
   A home for the deathless fire.

I have laboured and suffered in Matter's night
   To bring the fire to man;
But the hate of hell and human spite
   Are my meed since the world began.

For man's mind is the dupe of his animal self;
   Hoping its lusts to win,
He harbours within him a grisly Elf
   Enamoured of sorrow and sin.

The grey Elf shudders from heaven's flame
   And from all things glad and pure;
Only by pleasure and passion and pain
   His drama can endure.

All around is darkness and strife;
   For the lamps that men call suns
Are but halfway gleams on this stumbling life
   Cast by the Undying Ones.

Man lights his little torches of hope
   That lead to a failing edge;
A fragment of Truth is his widest scope,
   An inn his pilgrimage.

The Truth of truths men fear and deny,
   The Light of lights they refuse;
To ignorant gods they lift their cry
   Or a demon altar choose.

All that was found must again be sought,
   Each enemy slain revives,
Each battle for ever is fought and refought
   Through vistas of fruitless lives.

My gaping wounds are a thousand and one
   And the Titan kings assail,
But I dare not rest till my task is done
   And wrought the eternal will.

How they mock and sneer, both devils and men!
   "Thy hope is Chimera's head
Painting the sky with its fiery stain;
   Thou shalt fall and thy work lie dead.

"Who art thou that babblest of heavenly ease
   And joy and golden room
To us who are waifs on inconscient seas
   And bound to life's iron doom?

"This earth is ours, a field of Night
   For our petty flickering fires.
How shall it brook the sacred Light
   Or suffer a god's desires?

"Come, let us slay him and end his course!
   Then shall our hearts have release
From the burden and call of his glory and force
   And the curb of his wide white peace."

But the god is there in my mortal breast
   Who wrestles with error and fate
And tramples a road through mire and waste
   For the nameless Immaculate.

A voice cried, "Go where none have gone!
   Dig deeper, deeper yet
Till thou reach the grim foundation stone
   And knock at the keyless gate."

I saw that a falsehood was planted deep
   At the very root of things
Where the grey Sphinx guards God's riddle sleep
   On the Dragon's outspread wings.

I left the surface gauds of mind
   And life's unsatisfied seas
And plunged through the body's alleys blind
   To the nether mysteries.

I have delved through the dumb Earth's dreadful heart
   And heard her black mass' bell.
I have seen the source whence her agonies part
   And the inner reason of hell.

Above me the dragon murmurs moan
   And the goblin voices flit;
I have pierced the Void where Thought was born,
   I have walked in the bottomless pit.

On a desperate stair my feet have trod
   Armoured with boundless peace,
Bringing the fires of the splendour of God
   Into the human abyss.

He who I am was with me still;
   All veils are breaking now.
I have heard His voice and borne His will
   On my vast untroubled brow.

The gulf twixt the depths and the heights is bridged
   And the golden waters pour
Down the sapphire mountain rainbow-ridged
   And glimmer from shore to shore.

Heaven's fire is lit in the breast of the earth
   And the undying suns here burn;
Through a wonder cleft in the bounds of birth
   The incarnate spirits yearn

Like flames to the kingdoms of Truth and Bliss:
   Down a gold-red stairway wend
The radiant children of Paradise
   Clarioning darkness' end.

A little more and the new life's doors
   Shall be carved in silver light
With its aureate roof and mosaic floors
   In a great world bare and bright.

I shall leave my dreams in their argent air,
   For in a raiment of gold and blue
There shall move on the earth embodied and fair
   The living truth of you.
   ~ Sri Aurobindo, Collected Poems, A God's Labour, 534,
755:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.
   The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.
   This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
756:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,
757:Chapter 18 - Trapped in a Dream

(A guy is playing a pinball machine, seemingly the same guy who rode with him in the back of the boat car. This part is played by Richard Linklater, aka, the director.)

Hey, man.

Hey.

Weren't you in a boat car? You know, the guy, the guy with the hat? He gave me a ride in his car, or boat thing, and you were in the back seat with me?

I mean, I'm not saying that you don't know what you're talking about, but I don't know what you're talking about.

No, you see, you guys let me off at this really specific spot that you gave him directions to let me off at, I get out, and end up getting hit by a car, but then, I just woke up because I was dreaming, and later than that, I found out that I was still dreaming, dreaming that I'd woken up.

Oh yeah, those are called false awakenings. I used to have those all the time.

Yeah, but I'm still in it now. I, I can't get out of it. It's been going on forever, I keep waking up, but, but I'm just waking up into another dream. I'm starting to get creeped out, too. Like I'm talking to dead people. This woman on TV's telling me about how death is this dreamtime that exists outside of life. I mean, (desperate sigh) I'm starting to think that I'm dead.

I'm gonna tell you about a dream I once had. I know that's, when someone says that, then usually you're in for a very boring next few minutes, and you might be, but it sounds like, you know, what else are you going to do, right? Anyway, I read this essay by Philip K. Dick.

What, you read it in your dream?

No, no. I read it before the dream. It was the preamble to the dream. It was about that book, um Flow My Tears the Policeman Said. You know that one?

Uh, yeah yeah, he won an award for that one.

Right, right. That's the one he wrote really fast. It just like flowed right out of him. He felt he was sort of channeling it, or something. But anyway, about four years after it was published, he was at this party, and he met this woman who had the same name as the woman character in the book. And she had a boyfriend with the same name as the boyfriend character in the book, and she was having an affair with this guy, the chief of police, and he had the same name as the chief of police in his book. So she's telling him all of this stuff from her life, and everything she's saying is right out of his book. So that's totally freaking him out, but, what can he do?

And then shortly after that, he was going to mail a letter, and he saw this kind of, um, you know, dangerous, shady looking guy standing by his car, but instead of avoiding him, which he says he would have usually done, he just walked right up to him and said, "Can I help you?" And the guy said, "Yeah. I, I ran out of gas." So he pulls out his wallet, and he hands him some money, which he says he never would have done, and then he gets home and thinks, wait a second, this guy, you know, he can't get to a gas station, he's out of gas. So he gets back in his car, he goes and finds the guy, takes him to the gas station, and as he's pulling up at the gas station, he realizes, "Hey, this is in my book too. This exact station, this exact guy. Everything."

So this whole episode is kind of creepy, right? And he's telling his priest about it, you know, describing how he wrote this book, and then four years later all these things happened to him. And as he's telling it to him, the priest says, "That's the Book of Acts. You're describing the Book of Acts." And he's like, "I've never read the Book of Acts." So he, you know, goes home and reads the Book of Acts, and it's like uncanny. Even the characters' names are the same as in the Bible. And the Book of Acts takes place in 50 A.D., when it was written, supposedly. So Philip K. Dick had this theory that time was an illusion and that we were all actually in 50 A.D., and the reason he had written this book was that he had somehow momentarily punctured through this illusion, this veil of time, and what he had seen there was what was going on in the Book of Acts.

And he was really into Gnosticism, and this idea that this demiurge, or demon, had created this illusion of time to make us forget that Christ was about to return, and the kingdom of God was about to arrive. And that we're all in 50 A.D., and there's someone trying to make us forget that God is imminent. And that's what time is. That's what all of history is. It's just this kind of continuous, you know, daydream, or distraction.

And so I read that, and I was like, well that's weird. And than that night I had a dream and there was this guy in the dream who was supposed to be a psychic. But I was skeptical. I was like, you know, he's not really a psychic, you know I'm thinking to myself. And then suddenly I start floating, like levitating, up to the ceiling. And as I almost go through the roof, I'm like, "Okay, Mr. Psychic. I believe you. You're a psychic. Put me down please." And I float down, and as my feet touch the ground, the psychic turns into this woman in a green dress. And this woman is Lady Gregory.

Now Lady Gregory was Yeats' patron, this, you know, Irish person. And though I'd never seen her image, I was just sure that this was the face of Lady Gregory. So we're walking along, and Lady Gregory turns to me and says, "Let me explain to you the nature of the universe. Now Philip K. Dick is right about time, but he's wrong that it's 50 A.D. Actually, there's only one instant, and it's right now, and it's eternity. And it's an instant in which God is posing a question, and that question is basically, 'Do you want to, you know, be one with eternity? Do you want to be in heaven?' And we're all saying, 'No thank you. Not just yet.' And so time is actually just this constant saying 'No' to God's invitation. I mean that's what time is. I mean, and it's no more 50 A.D. than it's two thousand and one. And there's just this one instant, and that's what we're always in."

And then she tells me that actually this is the narrative of everyone's life. That, you know, behind the phenomenal difference, there is but one story, and that's the story of moving from the "no" to the "yes." All of life is like, "No thank you. No thank you. No thank you." then ultimately it's, "Yes, I give in. Yes, I accept. Yes, I embrace." I mean, that's the journey. I mean, everyone gets to the "yes" in the end, right?

Right.

So we continue walking, and my dog runs over to me. And so I'm petting him, really happy to see him, you know, he's been dead for years. So I'm petting him and I realize there's this kind of gross oozing stuff coming out of his stomach. And I look over at Lady Gregory, and she sort of coughs. She's like [cough] [cough] "Oh, excuse me." And there's vomit, like dribbling down her chin, and it smells really bad. And I think, "Well, wait a second, that's not just the smell of vomit," which is, doesn't smell very good, "that's the smell of like dead person vomit." You know, so it's like doubly foul. And then I realize I'm actually in the land of the dead, and everyone around me is dead. My dog had been dead for over ten years, Lady Gregory had been dead a lot longer than that. When I finally woke up, I was like, whoa, that wasn't a dream, that was a visitation to this real place, the land of the dead.

So what happened? I mean how did you finally get out of it?

Oh man. It was just like one of those like life altering experiences. I mean I could never really look at the world the same way again, after that.

Yeah, but I mean like how did you, how did you finally get out of the dream? See, that's my problem. I'm like trapped. I keep, I keep thinking that I'm waking up, but I'm still in a dream. It seems like it's going on forever. I can't get out of it, and I want to wake up for real. How do you really wake up?

I don't know, I don't know. I'm not very good at that anymore. But, um, if that's what you're thinking, I mean you, you probably should. I mean, you know if you can wake up, you should, because you know someday, you know, you won't be able to. So just, um ... But it's easy. You know. Just, just wake up. ~ Waking Life,
758:The Supreme Discovery
   IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
   Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
   This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
   The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
   The ancient traditions rightly said:
   "Our origin and ourselves, our God and ourselves are one."
   And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
   Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
   For how could he know anything of the origin until he becomes conscious of this origin in himself?
   It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
   That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
   This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
   That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
   Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
   The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
   But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
   On this a sage has said:
   "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
   Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
   This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
   What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
   For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
   How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
   And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
   To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
   Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
   You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
   But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
   You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
   And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
   Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
   Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
   If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
   You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
   You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
   You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
   Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
   And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
   Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
   Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
   Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
   That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
   In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,

*** WISDOM TROVE ***

1:Beauty is the gift of God. ~ aristotle, @wisdomtrove
2:Faith is a gift of God. ~ blaise-pascal, @wisdomtrove
3:Explore daily the will of God. ~ carl-jung, @wisdomtrove
4:Truth is the edict of God. ~ josh-billings, @wisdomtrove
5:I want God, not my idea of God. ~ c-s-lewis, @wisdomtrove
6:Animals are footprints of God. ~ martin-luther, @wisdomtrove
7:The Kingdom of God is Within You. ~ leo-tolstoy, @wisdomtrove
8:Home is the definition of God. ~ emily-dickinson, @wisdomtrove
9:Abstinence is approved of God. ~ geoffrey-chaucer, @wisdomtrove
10:Love... the essence of God. ~ ralph-waldo-emerson, @wisdomtrove
11:The kingdom of God is within you.   ~ jesus-christ, @wisdomtrove
12:Your thoughts of God are too human ~ martin-luther, @wisdomtrove
13:Man's conscience is the oracle of God. ~ lord-byron, @wisdomtrove
14:How dark are all the ways of god to man! ~ euripedes, @wisdomtrove
15:I believe in the Motherhood of God. ~ elbert-hubbard, @wisdomtrove
16:Yes," I said, "for the love of God! ~ edgar-allan-poe, @wisdomtrove
17:We are all pencils in the hand of God. ~ mother-teresa, @wisdomtrove
18:What punishments of God are not gifts? ~ j-r-r-tolkien, @wisdomtrove
19:Rare benevolence, the minister of God. ~ thomas-carlyle, @wisdomtrove
20:All existence is a manifestation of God. ~ sri-aurobindo, @wisdomtrove
21:Haste is of the devil. Slowness is of God. ~ h-l-mencken, @wisdomtrove
22:Loyalty is the first law of God. ~ paramahansa-yogananda, @wisdomtrove
23:The goal of prayer is the ear of God. ~ charles-spurgeon, @wisdomtrove
24:This also, that I live, I consider a gift of God. ~ ovid, @wisdomtrove
25:The water of God's grace cannot collect ~ sri-ramakrishna, @wisdomtrove
26:Repentance is a gift of God's grace. ~ rabindranath-tagore, @wisdomtrove
27:The kingdom of God is for the broken hearted ~ fred-rogers, @wisdomtrove
28:The lust of the goat is the bounty of God. ~ william-blake, @wisdomtrove
29:The nakedness of woman is the work of God. ~ william-blake, @wisdomtrove
30:We are sons of God And must be even as he. ~ sri-aurobindo, @wisdomtrove
31:Love is the epiphany of God in our poverty. ~ thomas-merton, @wisdomtrove
32:My conscience is captive to the Word of God ~ martin-luther, @wisdomtrove
33:The wrath of the lion is the wisdom of God. ~ william-blake, @wisdomtrove
34:History is a story written by the finger of God. ~ c-s-lewis, @wisdomtrove
35:I had a deep experience of God's love for me. ~ henri-nouwen, @wisdomtrove
36:Prayer is climbing up into the heart of God. ~ martin-luther, @wisdomtrove
37:Reason can never prove the existence of God. ~ immanuel-kant, @wisdomtrove
38:There but for the grace of God goes God. ~ winston-churchill, @wisdomtrove
39:The universe is but one vast Symbol of God. ~ thomas-carlyle, @wisdomtrove
40:A dairymaid can milk cows to the glory of God ~ martin-luther, @wisdomtrove
41:He was a wise man who originated the idea of God. ~ euripedes, @wisdomtrove
42:It's our faith that activates the power of God. ~ joel-osteen, @wisdomtrove
43:Prayer is putting oneself in the hands of God ~ mother-teresa, @wisdomtrove
44:The pride of the peacock is the glory of God. ~ william-blake, @wisdomtrove
45:All things proclaim the existence of God. ~ napoleon-bonaparte, @wisdomtrove
46:I want to have a lasting experience of God. ~ elizabeth-gilbert, @wisdomtrove
47:Music is, to me, proof of the existence of God. ~ kurt-vonnegut, @wisdomtrove
48:To love another person is to see the face of God. ~ victor-hugo, @wisdomtrove
49:He (man) is both dust of earth and breath of God. ~ billy-graham, @wisdomtrove
50:I am a child of God. I always carry that with me. ~ maya-angelou, @wisdomtrove
51:Infinite sharing is the law of God s inner life. ~ thomas-merton, @wisdomtrove
52:The finding of God is the coming to one's own self. ~ meher-baba, @wisdomtrove
53:The inner man has access to the sense organs of god. ~ carl-jung, @wisdomtrove
54:Every successful work of God must have opposition. ~ billy-graham, @wisdomtrove
55:Nothing happens to man without the permission of God. ~ euripedes, @wisdomtrove
56:When a man of God dies, nothing of God dies. ~ aiden-wilson-tozer, @wisdomtrove
57:With out some kind of god, man is not very intresting ~ t-s-eliot, @wisdomtrove
58:Carnal lust rules where there is no love of God. ~ saint-augustine, @wisdomtrove
59:I am the child of a lunatic. Not a child of God. ~ chuck-palahniuk, @wisdomtrove
60:Love of God is not always the same as love of good. ~ hermann-hesse, @wisdomtrove
61:The speech of God is silence. His Word is solitude. ~ thomas-merton, @wisdomtrove
62:A bad book about the love of God remains a bad book. ~ thomas-merton, @wisdomtrove
63:Life is the gift of God, and is divine. ~ henry-wadsworth-longfellow, @wisdomtrove
64:Love is the foolishness of men, and the wisdom of God. ~ victor-hugo, @wisdomtrove
65:Man in the world's life works out the dreams of God. ~ sri-aurobindo, @wisdomtrove
66:Silence is the language of god, all else is poor translation. ~ rumi, @wisdomtrove
67:The voice of honest indignation is the voice of God. ~ william-blake, @wisdomtrove
68:Through selfless work, love of God grows in heart. ~ sri-ramakrishna, @wisdomtrove
69:Who is free from sin? One who chants the name of God. ~ adi-shankara, @wisdomtrove
70:Music is the art of the prophets and the gift of God. ~ martin-luther, @wisdomtrove
71:Riches, understanding, beauty, are fair gifts of God. ~ martin-luther, @wisdomtrove
72:The grace of God is a wind which is always blowing. ~ sri-ramakrishna, @wisdomtrove
73:The lack of God-centeredness leads to self-centeredness. ~ max-lucado, @wisdomtrove
74:We forget that IMPOSSIBLE is one of God's favorite words ~ max-lucado, @wisdomtrove
75:We only learn to behave ourselves in the presence of God. ~ c-s-lewis, @wisdomtrove
76:Worry erases the promises of God from your mind. ~ charles-r-swindoll, @wisdomtrove
77:Silence is the language of god, all else is poor translation.   ~ rumi, @wisdomtrove
78:The knowledge of God is very far from the love of Him. ~ blaise-pascal, @wisdomtrove
79:I serve for the love of God and in Him have all my hope. ~ michelangelo, @wisdomtrove
80:Every man is somebody because he is a child of God. ~ martin-luther-king, @wisdomtrove
81:Feel it in thy heart and then say whether it is of God! ~ thomas-carlyle, @wisdomtrove
82:Holiness consists of doing the will of God with a smile. ~ mother-teresa, @wisdomtrove
83:Risk is a part of God's game, alike for men and nations. ~ warren-buffet, @wisdomtrove
84:A man with a good wife is the luckiest of God's creatures. ~ stephen-king, @wisdomtrove
85:The law of God cannot be fulfilled by external obedience. ~ martin-luther, @wisdomtrove
86:Remember the goodness of God in the frost of adversity. ~ charles-spurgeon, @wisdomtrove
87:The meaning of life consists in the love and service of God. ~ leo-tolstoy, @wisdomtrove
88:What else should we do with the Word of God but obey? ~ aiden-wilson-tozer, @wisdomtrove
89:Devotion to duty is the highest form of worship of God. ~ swami-vivekananda, @wisdomtrove
90:Music is one of the fairest and most glorious gifts of God. ~ martin-luther, @wisdomtrove
91:Next to the Word of God, music deserves the highest praise. ~ martin-luther, @wisdomtrove
92:Ah, music, sacred tongue of God! I hear thee calling and I come. ~ confucius, @wisdomtrove
93:Destiny waits in the hand of God, not in the hands of statesmen. ~ t-s-eliot, @wisdomtrove
94:No religion has ever been greater than its idea of God. ~ aiden-wilson-tozer, @wisdomtrove
95:The glory of God always comes at the sacrifice of self. ~ aiden-wilson-tozer, @wisdomtrove
96:The most acceptable service of God is doing good to man. ~ benjamin-franklin, @wisdomtrove
97:The only proof he needed for the existance of God was music. ~ kurt-vonnegut, @wisdomtrove
98:To be an Error and to be Cast out is a part of God's Design. ~ william-blake, @wisdomtrove
99:Our idea of God tells us more about ourselves than about Him. ~ thomas-merton, @wisdomtrove
100:To be grateful is to recognize the love of God in everything. ~ thomas-merton, @wisdomtrove
101:The plots of God are perfect. The Universe is a plot of God. ~ edgar-allan-poe, @wisdomtrove
102:... a true servant of God is someone who helps another succeed. ~ billy-graham, @wisdomtrove
103:In the law of God, there is no statute of limitations. ~ robert-louis-stevenson, @wisdomtrove
104:Low views of God destroy the gospel for all who hold them. ~ aiden-wilson-tozer, @wisdomtrove
105:This is true faith, a living confidence in the goodness of God. ~ martin-luther, @wisdomtrove
106:When one reaches out to help another he touches the face of God. ~ walt-whitman, @wisdomtrove
107:Child of God, you cost Christ too much for him to forget you. ~ charles-spurgeon, @wisdomtrove
108:Every country I love and I am a child of God to love the humans. ~ mother-teresa, @wisdomtrove
109:Faith grows when it is planted in the fertile soil of God's Word. ~ billy-graham, @wisdomtrove
110:Read a little. Meditate more. Think of God all the time. ~ paramahansa-yogananda, @wisdomtrove
111:Satsang is here to wash off the minds face and to reveal the face of God ~ mooji, @wisdomtrove
112:Self is the opaque veil that hides the face of God from us. ~ aiden-wilson-tozer, @wisdomtrove
113:Concerning perfect blessedness which consists in a vision of God. ~ denis-diderot, @wisdomtrove
114:‘I am’ is one of the great names of God in many spiritual traditions. ~ tim-freke, @wisdomtrove
115:Silence is the language of God; it is also the language of the heart. ~ sivananda, @wisdomtrove
116:The word of God tends to make large-minded noble-minded men. ~ henry-ward-beecher, @wisdomtrove
117:Words engage our minds, but in the silence we hear the Presence of God. ~ ram-das, @wisdomtrove
118:You haven't done the will of God when you have done it miserably. ~ mother-teresa, @wisdomtrove
119:Calmness is the living breath of God's immortality in you. ~ paramahansa-yogananda, @wisdomtrove
120:Concerning perfect blessedness which consists in a vision of God. ~ thomas-aquinas, @wisdomtrove
121:Each child born on earth Is a unique promise of God  To God Himself. ~ sri-chinmoy, @wisdomtrove
122:If man is not the image of God, then he is a disease of the dust. ~ g-k-chesterton, @wisdomtrove
123:In the name of God, stop a moment, cease your work, look around you. ~ leo-tolstoy, @wisdomtrove
124:Scientists have a grave difficulty dealing with the reality of God. ~ m-scott-peck, @wisdomtrove
125:The riddles of God are more satisfying than the solutions of man. ~ g-k-chesterton, @wisdomtrove
126:What is man? Ally of God or simply his toy? His triumph or his fall? ~ elie-wiesel, @wisdomtrove
127:A local church will only be as great as its conception of God. ~ aiden-wilson-tozer, @wisdomtrove
128:Each and every living being in nature is part of God's body. ~ mata-amritanandamayi, @wisdomtrove
129:Human excellence means nothing Unless it works with the consent of God. ~ euripedes, @wisdomtrove
130:The idea of God grew side by side with the idea of materialism. ~ swami-vivekananda, @wisdomtrove
131:The more a person loves, the closer he approaches the image of God. ~ martin-luther, @wisdomtrove
132:The word of God hidden in the heart is a stubborn voice to suppress. ~ billy-graham, @wisdomtrove
133:Unalloyed love of God is the essential thing. All else is unreal. ~ sri-ramakrishna, @wisdomtrove
134:Nature is a revelation of God; Art a revelation of man. ~ henry-wadsworth-longfellow, @wisdomtrove
135:Shame arises from the fear of men, conscience from the fear of God. ~ samuel-johnson, @wisdomtrove
136:True and absolute freedom is only found in the presence of God. ~ aiden-wilson-tozer, @wisdomtrove
137:Art is the gift of God, and must be used unto His glory. ~ henry-wadsworth-longfellow, @wisdomtrove
138:Great men stand like solitary towers in the city of God. ~ henry-wadsworth-longfellow, @wisdomtrove
139:True peace consists in not separating ourselves from the will of God. ~ denis-diderot, @wisdomtrove
140:What mean and cruel things men can do for the love of God. ~ william-somerset-maugham, @wisdomtrove
141:A genuine faith resolves the mystery of life by the mystery of God. ~ reinhold-niebuhr, @wisdomtrove
142:Blessed is he who submits to the will of God; he can never be unhappy. ~ martin-luther, @wisdomtrove
143:If [something] is of God, your dependence upon God will increase. ~ aiden-wilson-tozer, @wisdomtrove
144:The secret of life is in love the love of God and the service of humanity. ~ sivananda, @wisdomtrove
145:True peace consists in not separating ourselves from the will of God. ~ thomas-aquinas, @wisdomtrove
146:We arc the miracle of miracles, the great inscrutable mystery of God. ~ thomas-carlyle, @wisdomtrove
147:Gratitude exclaims, very properly, &
148:Nothing which implies contradiction falls under the omnipotence of God. ~ denis-diderot, @wisdomtrove
149:The Devil fears the word of God, He can't bite it; it breaks his teeth. ~ martin-luther, @wisdomtrove
150:The goal of life is not the earning of money, but the service of God. ~ sri-ramakrishna, @wisdomtrove
151:The sight of a flower is as marvellous as the vision of God. ~ sri-nisargadatta-maharaj, @wisdomtrove
152:Listen to yourself and in that quietude, you might hear the voice of God. ~ maya-angelou, @wisdomtrove
153:Nothing which implies contradiction falls under the omnipotence of God. ~ thomas-aquinas, @wisdomtrove
154:The life of the spirit is not our life, but the life of God within us. ~ teresa-of-avila, @wisdomtrove
155:Always the most revealing thing about the church is her idea of God. ~ aiden-wilson-tozer, @wisdomtrove
156:Delight is the secret. Learn of pure delight and thou shalt learn of God. ~ sri-aurobindo, @wisdomtrove
157:Every threatening of God, as well as every promise shall be fulfilled. ~ charles-spurgeon, @wisdomtrove
158:If thou love each thing thou wilt perceive the mystery of God in all. ~ fyodor-dostoevsky, @wisdomtrove
159:If we call ourselves children of God, then others are also children of God. ~ sri-chinmoy, @wisdomtrove
160:If we want revivals, we must revive our reverence for the Word of God. ~ charles-spurgeon, @wisdomtrove
161:Nothing is so high and above all danger that is not below and in the power of God. ~ ovid, @wisdomtrove
162:Now is the time to make justice a reality for all of God's children. ~ martin-luther-king, @wisdomtrove
163:The populace judges of the power of God by the power of the priests. ~ napoleon-bonaparte, @wisdomtrove
164:The religious idea of God cannot do full duty for the metaphysical infinity. ~ alan-watts, @wisdomtrove
165:The ultimate solution to POVERTY is found in the COMPASSION of God's people. ~ max-lucado, @wisdomtrove
166:The will of God will not take us where the grace of God cannot sustain us. ~ billy-graham, @wisdomtrove
167:Word which the finger of God has written on the brow of every man — hope! ~ victor-hugo, @wisdomtrove
168:Once we know the Word of God, we have a responsibility to be obedient to it. ~ joyce-meyer, @wisdomtrove
169:Peace is the altar of God, the condition in which happiness exists. ~ paramahansa-yogananda, @wisdomtrove
170:Spread the love of God through your life but only use words when necessary. ~ mother-teresa, @wisdomtrove
171:The Word of God is the anvil upon which the opinions of men are smashed. ~ charles-spurgeon, @wisdomtrove
172:Your situation may look impossible, but don't ever rule out the favor of God. ~ joel-osteen, @wisdomtrove
173:If you are ignorant of God's Word, you will always be ignorant of God's will. ~ billy-graham, @wisdomtrove
174:The goal of life is not the earning of money, but the service of God.p.114 ~ sri-ramakrishna, @wisdomtrove
175:Woman is a ray of God. She is not that earthly beloved: she is creative, not created. ~ rumi, @wisdomtrove
176:I'd rather see heaven crash from the skies than one grain of God's truth die. ~ martin-luther, @wisdomtrove
177:Peacemaking is a full-time vocation that includes each member of God's people. ~ henri-nouwen, @wisdomtrove
178:The word of God is always most precious to the man who most lives upon it. ~ charles-spurgeon, @wisdomtrove
179:Unless your goal is against the laws of God or society, you can achieve it. ~ w-clement-stone, @wisdomtrove
180:I am a glorious child of God. I am joyful, serene, positive, and loving. ~ marianne-williamson, @wisdomtrove
181:Isn't killing people in the name of God a pretty good definition of insanity? ~ arthur-c-carke, @wisdomtrove
182:The death of a child is the greatest reason to doubt the existence of God. ~ fyodor-dostoevsky, @wisdomtrove
183:We are all meant to be mothers of God, for God is always needing to be born. ~ meister-eckhart, @wisdomtrove
184:When you trust the universe, you get to play in the magical world of God's plan. ~ debbie-ford, @wisdomtrove
185:Check your spiritual birth certificate, you were made in the mighty image of God. ~ joel-osteen, @wisdomtrove
186:Conscience is the light by which we interpret the will of God in our own lives. ~ thomas-merton, @wisdomtrove
187:If ever there was a time this country needed the intervention of God, it is now. ~ billy-graham, @wisdomtrove
188:The moment the church of God shall despise the pulpit, God will despise her. ~ charles-spurgeon, @wisdomtrove
189:The very contradictions in my life are in some ways signs of God's mercy to me. ~ thomas-merton, @wisdomtrove
190:The winds of God's grace are always blowing, it is for us to raise our sails. ~ sri-ramakrishna, @wisdomtrove
191:The Word of God is active, energizing, sharp and powerful like a two-edged sword. ~ joyce-meyer, @wisdomtrove
192:Work, apart from devotion or love of God, is helpless and cannot stand alone. ~ sri-ramakrishna, @wisdomtrove
193:I deepen my experience of God through prayer, meditation, and forgiveness. ~ marianne-williamson, @wisdomtrove
194:The only significance of life consists in helping to establish the kingdom of God. ~ leo-tolstoy, @wisdomtrove
195:The remembrance of God must be sustained under all conditions and circumstances. ~ anandamayi-ma, @wisdomtrove
196:There’s a crack (or cracks) in everyone…that’s how the light of God gets in. ~ elizabeth-gilbert, @wisdomtrove
197:We are all meant to be mothers of God... for God is always needing to be born. ~ meister-eckhart, @wisdomtrove
198:We tend by a secret law of the soul to move toward our mental image of God. ~ aiden-wilson-tozer, @wisdomtrove
199:A joyful heart is like the sunshine of God's love, the hope of eternal happiness. ~ mother-teresa, @wisdomtrove
200:Don't think of God in terms of forms, because forms are limited and God is unlimited. ~ c-s-lewis, @wisdomtrove
201:Sickness has frequently been of more use to the saints of God than health has. ~ charles-spurgeon, @wisdomtrove
202:The tidal wave of God's providence is carrying liberty throughout the globe. ~ henry-ward-beecher, @wisdomtrove
203:We cannot enter into the presence of God while we are rebelling against God. ~ aiden-wilson-tozer, @wisdomtrove
204:The Word of God is a lamp by night, a light by day, and a delight at all times. ~ charles-spurgeon, @wisdomtrove
205:To disparage the dictate of reason is equivalent to contemning the command of God. ~ denis-diderot, @wisdomtrove
206:Wealth is a great sin in the eyes of God. Poverty is a great sin in the eyes of man. ~ leo-tolstoy, @wisdomtrove
207:A clean heart can see God, can speak to God, and can see the love of God in others. ~ mother-teresa, @wisdomtrove
208:Every breath we draw is a gift of God's love; every moment of existence is a grace. ~ thomas-merton, @wisdomtrove
209:No one can know the true grace of God who has not first known the fear of God. ~ aiden-wilson-tozer, @wisdomtrove
210:Only when we understand the holiness of God will we understand the depth of our sin. ~ billy-graham, @wisdomtrove
211:The child is the beauty of God present in the world, that greatest gift to a family ~ mother-teresa, @wisdomtrove
212:The devil flees before the sound of music almost as much as before the Word of God. ~ martin-luther, @wisdomtrove
213:To disparage the dictate of reason is equivalent to contemning the command of God. ~ thomas-aquinas, @wisdomtrove
214:Wherever faith has eyes to see, there is a smiling presence of the Son of God. ~ aiden-wilson-tozer, @wisdomtrove
215:I don't have to explain or defend the will of God. My job is simply to obey it. ~ charles-r-swindoll, @wisdomtrove
216:If you want to live in the fullness of God's anointing, fill your mouth with His Word. ~ joyce-meyer, @wisdomtrove
217:Now let the weeping cease; Let no one mourn again. These things are in the hands of God. ~ sophocles, @wisdomtrove
218:The experience of God, or in any case the possibility of experiencing God, is innate. ~ alice-walker, @wisdomtrove
219:True prayer is an approach of the soul by the Spirit of God to the throne of God. ~ charles-spurgeon, @wisdomtrove
220:All men are born with a nose and five fingers, but no one is born with a knowledge of God. ~ voltaire, @wisdomtrove
221:Many yet are the secret truths of God which will be unfolded as they are needed. ~ henry-ward-beecher, @wisdomtrove
222:Nothing is more beautiful in the eyes of God than a soul that loves to hear His Word. ~ martin-luther, @wisdomtrove
223:The gun made a ripping sound like the opening of a zipper on the fly of God Almighty. ~ kurt-vonnegut, @wisdomtrove
224:Ignorance is the curse of God; knowledge is the wing wherewith we fly to heaven. ~ william-shakespeare, @wisdomtrove
225:Next to the Word of God, the noble art of music is the greatest treasure in the world. ~ martin-luther, @wisdomtrove
226:Nothing twists and deforms the soul more than a low or unworthy conception of God ~ aiden-wilson-tozer, @wisdomtrove
227:Obedience to the will of God is the pathway to perpetual honor and everlasting joy. ~ charles-spurgeon, @wisdomtrove
228:The rights of man come not from the generosity of the state but from the hand of God. ~ john-f-kennedy, @wisdomtrove
229:The Christian is a holy rebel loose in the world with access to the throne of God. ~ aiden-wilson-tozer, @wisdomtrove
230:The glory of God's faithfulness is that no sin of ours has ever made Him unfaithful. ~ charles-spurgeon, @wisdomtrove
231:This is what is ultimate in our human knowledge of God, to know that we do not know. ~ anthony-de-mello, @wisdomtrove
232:We are the sons of Light and children of God. Glory unto the Lord, we will succeed. ~ swami-vivekananda, @wisdomtrove
233:Christianity at any given time is strong or weak depending upon her concept of God. ~ aiden-wilson-tozer, @wisdomtrove
234:Freedom prospers only where the blessings of God are avidly sought, and humbly accepted. ~ ronald-reagan, @wisdomtrove
235:Salvation is an act of God. It is initiated by God, wrought by God, and sustained by God. ~ billy-graham, @wisdomtrove
236:We can have no conception of God higher than man, so our God is man, and man is God. ~ swami-vivekananda, @wisdomtrove
237:We must never allow the majority to overrule the clear teaching of the Word of God. ~ aiden-wilson-tozer, @wisdomtrove
238:Be human in this most inhuman of ages; guard the image of man for it is the image of God. ~ thomas-merton, @wisdomtrove
239:He who denies the existence of God, has some reason for wishing that God did not exist. ~ saint-augustine, @wisdomtrove
240:If you must be mad, be it not for the things of the world. Be mad with the love of God. ~ sri-ramakrishna, @wisdomtrove
241:One of God's Name is Love . He Himself resides within all , at every moment , everywhere. ~ anandamayi-ma, @wisdomtrove
242:The hardness of God is kinder than the softness of men, and His compulsion is our liberation. ~ c-s-lewis, @wisdomtrove
243:The most important thing about you is what comes to your mind when you think of God. ~ aiden-wilson-tozer, @wisdomtrove
244:There can be no Kingdom of God in the world without the Kingdom of God in our hearts. ~ albert-schweitzer, @wisdomtrove
245:The whole world is charged with the glory of God and I feel fire and music under my feet. ~ thomas-merton, @wisdomtrove
246:To be full of things is to be empty of God. To be empty of things is to be full of God. ~ meister-eckhart, @wisdomtrove
247:Try to cultivate love of God. You are born as a human being only to attain divine love. ~ sri-ramakrishna, @wisdomtrove
248:We find the instrument for the Knowledge of God in ourselves But we find God everywhere. ~ rudolf-steiner, @wisdomtrove
249:All the hope of our ministry lies in the Spirit of God operating on the spirits of men. ~ charles-spurgeon, @wisdomtrove
250:Prayer to be fruitful must come from the heart and must be able to touch the heart of God. ~ mother-teresa, @wisdomtrove
251:Those who do unlawful acts are no more sinners in the eyes of God than we who think them. ~ elbert-hubbard, @wisdomtrove
252:To live in the presence of God who is Truth - this indeed is the meaning of satsang. ~ anandamayi-ma, @wisdomtrove
253:Although I don't believe in God, Bach's music shows me what a love of God must feel like. ~ alain-de-botton, @wisdomtrove
254:Either sin is with you, lying on your shoulders, or it is lying on Christ, the Lamb of God. ~ martin-luther, @wisdomtrove
255:Every ending is a new beginning. Through the grace of God, we can always start again. ~ marianne-williamson, @wisdomtrove
256:It is better to preach five words of God's Word than five million words of man's wisdom. ~ charles-spurgeon, @wisdomtrove
257:The kingdom of God is within man, not one man nor a group of men, but in all men! In you! ~ charlie-chaplan, @wisdomtrove
258:Where others see but the dawn coming over the hill, I see the soul of God shouting for joy. ~ william-blake, @wisdomtrove
259:It is not a God, just and good, but a devil, under the name of God, that the Bible describes. ~ thomas-paine, @wisdomtrove
260:I understand once again that the greatness of God always reveals itself in the simple things. ~ paulo-coelho, @wisdomtrove
261:The name of the new religion," said Rumfoord, "is The Church of God the Utterly Indifferent. ~ kurt-vonnegut, @wisdomtrove
262:The winds of God's grace are always blowing, it is for us to raise our sails.”27 likesLike ~ sri-ramakrishna, @wisdomtrove
263:We were ensnared by the wisdom of the serpent; we are set free by the foolishness of God . ~ saint-augustine, @wisdomtrove
264:You are the perfect creation of God. Don't allow you to be down. God is experiencing through you. ~ amit-ray, @wisdomtrove
265:All the wide world is but the husbandry of God for the development of the one fruit-man. ~ henry-ward-beecher, @wisdomtrove
266:Faith is a free surrenderand a joyous wager on the unseen, unknown, untested goodness of God. ~ martin-luther, @wisdomtrove
267:To find love I must enter into the sanctuary where it is hidden, which is the mystery of God. ~ thomas-merton, @wisdomtrove
268:Whatever others think or do, lower not your standard of purity, morality and love of God. ~ swami-vivekananda, @wisdomtrove
269:“If the grace of God miraculously operates, it probably operates through the subliminal door.” ~ william-james, @wisdomtrove
270:I once laboured hard for the free will of man, until the grace of God at length overcame me. ~ saint-augustine, @wisdomtrove
271:The goodness of God is infinitely more wonderful than we will ever be able to comprehend. ~ aiden-wilson-tozer, @wisdomtrove
272:Without the Spirit of God, we can do nothing. We are as ships without wind. We are useless. ~ charles-spurgeon, @wisdomtrove
273:Anxiety is the natural result when our hopes are centered in anything short of God and His will. ~ billy-graham, @wisdomtrove
274:Anything that one imagines of God apart from Christ is only useless thinking and vain idolatry. ~ martin-luther, @wisdomtrove
275:Grace is the good pleasure of God that inclines him to bestow benefits on the undeserving. ~ aiden-wilson-tozer, @wisdomtrove
276:Puny man can do nothing at all to help or please God Almighty, and Luck is not the hand of God. ~ kurt-vonnegut, @wisdomtrove
277:The cross shows us the seriousness of our sin-but it also shows us the immeasurable love of God. ~ billy-graham, @wisdomtrove
278:We ought to muse upon the things of God, because we thus get the real nutriment out of them. ~ charles-spurgeon, @wisdomtrove
279:When you love you should not say, "God is in my heart", but rather, "I am in the heart of God”. ~ kahlil-gibran, @wisdomtrove
280:You may go days without thinking of God, but there's never a moment when He's not thinking of you. ~ max-lucado, @wisdomtrove
281:God did not create evil. Just as darkness is the absence of light, evil is the absence of God. ~ albert-einstein, @wisdomtrove
282:Listen in silence because if your heart is full of other things you cannot hear the voice of God ~ mother-teresa, @wisdomtrove
283:My idea of God is not a divine idea. It has to be shattered time after time. He shatters it Himself. ~ c-s-lewis, @wisdomtrove
284:Nature is the time-vesture of God that reveals Him to the wise, and hides him from the foolish. ~ thomas-carlyle, @wisdomtrove
285:Some morning, get up and allow the power of God to come on you, and allow Him to bless you. ~ aiden-wilson-tozer, @wisdomtrove
286:Trust the past to the mercy of God, the present to His love, and the future to His providence. ~ saint-augustine, @wisdomtrove
287:Which would you prefer? To be king of the mountain for a day? Or to be a child of God for eternity? ~ max-lucado, @wisdomtrove
288:I simply taught, preached, wrote God's Word: otherwise I did nothing. The Word of God did it all. ~ martin-luther, @wisdomtrove
289:The great lever by which to raise and save the world is the unbounded love and mercy of God. ~ henry-ward-beecher, @wisdomtrove
290:The language of silence is the language of God, the language of silence is the language of the heart. ~ sivananda, @wisdomtrove
291:The purpose of God isn't to save us from Hell. The purpose of God is to make us like Christ. ~ aiden-wilson-tozer, @wisdomtrove
292:The word and works of God is quite clear, that women were made either to be wives or prostitutes. ~ martin-luther, @wisdomtrove
293:Art is the gift of God, and must be used unto His glory. That in art is highest which aims at this. ~ michelangelo, @wisdomtrove
294:I believe one of the next great moves of God is going to be through the believers in the workplace. ~ billy-graham, @wisdomtrove
295:Many Christians suffer because they're too busy seeking carnal knowledge instead of the Word of God. ~ joyce-meyer, @wisdomtrove
296:Our earthly loves are but so many silver steps leading us up to the great golden love of God. ~ henry-ward-beecher, @wisdomtrove
297:Reason is a permanent blessing of God to the soul. Without it there can be no large religion. ~ henry-ward-beecher, @wisdomtrove
298:The healing power of God is working in me right now. Eveyr day I get better and better in every way. ~ joyce-meyer, @wisdomtrove
299:The word of God teaches that Christians suffer in order that they might glorify God in their lives. ~ billy-graham, @wisdomtrove
300:When you go through a trial, the sovereignty of God is the pillow upon which you lay your head. ~ charles-spurgeon, @wisdomtrove
301:Abortion is murder in the womb... A child is a gift of God. If you do not want him, give him to me. ~ mother-teresa, @wisdomtrove
302:Do you serve God or do you serve your feelings? Believe the Word of God over and above your feelings. ~ joyce-meyer, @wisdomtrove
303:Let me leap out of the frying-pan into the fire; or, out of God's blessing into the warm sun. ~ miguel-de-cervantes, @wisdomtrove
304:Our purpose here on earth: to manifest the very nature of our spirit, which is touched by the spirit of God. ~ rumi, @wisdomtrove
305:Our pursuit of God is successful just because He is forever seeking to manifest Himself to us. ~ aiden-wilson-tozer, @wisdomtrove
306:The idea of God, infinity, or spirit stands for the possible attempt at an impossible conception. ~ edgar-allan-poe, @wisdomtrove
307:There is no way our little minds can comprehend the love of God. But that didn't keep him from coming. ~ max-lucado, @wisdomtrove
308:The self-assured believer is a greater sinner in the eyes of God than the troubled disbeliever. ~ soren-kierkegaard, @wisdomtrove
309:He who cheats with an oath acknowledges that he is afraid of his enemy, but that he thinks little of God. ~ plutarch, @wisdomtrove
310:In all created things discern the providence and wisdom of God, and in all things give Him thanks. ~ teresa-of-avila, @wisdomtrove
311:Nearness to God brings likeness to God. The more you see God the more of God will be seen in you. ~ charles-spurgeon, @wisdomtrove
312:One of the main functions of organized religion is to protect people against a direct experience of God. ~ carl-jung, @wisdomtrove
313:The devil loves it when we say we believe then prioritize everything in our lives ahead of God. ~ aiden-wilson-tozer, @wisdomtrove
314:The Spirit of God, I realized, is exhaustless Bliss; His body is countless tissues of light. ~ paramahansa-yogananda, @wisdomtrove
315:When your mind becomes vacant, endeavour to fill it with the awareness of God and His contemplation. ~ anandamayi-ma, @wisdomtrove
316:Everything that happens in this world is a part of a great plan of God running through all time. ~ henry-ward-beecher, @wisdomtrove
317:For ye are a corpuscle in the body of God; thus a co-creator with Him, in what ye think, in what ye do. ~ edgar-cayce, @wisdomtrove
318:Let us raise a standard to which the wise and honest can repair; the rest is in the hands of God. ~ george-washington, @wisdomtrove
319:Strive to make every person feel special. After all, every person you meet is made in the image of God. ~ joel-osteen, @wisdomtrove
320:If you must be mad, be it not for the things of the world. Be mad with the love of God.”26 likesLike ~ sri-ramakrishna, @wisdomtrove
321:In meditation... the power of God begins to reflect in the clear waters of your consciousness. ~ paramahansa-yogananda, @wisdomtrove
322:Man was made in the image of God, and nothing will satisfy man but God, in whose image he was made. ~ charles-spurgeon, @wisdomtrove
323:There would not be a perfect likeness of God in the universe if all things were of one grade of being. ~ denis-diderot, @wisdomtrove
324:The Word of God is different than other words because God's Word is stuffed full of power and anointing. ~ joyce-meyer, @wisdomtrove
325:To regain her lost power the Church must see heaven opened and have a transforming vision of God. ~ aiden-wilson-tozer, @wisdomtrove
326:When the fruit appears the blossom drops off. Love of God is the fruit, and rituals are the blossom. ~ sri-ramakrishna, @wisdomtrove
327:You need to follow your own heart in light of God’s word and do what you feel is right and good for you. ~ joel-osteen, @wisdomtrove
328:God's Word is true whether we believe it or not. Human unbelief cannot alter the character of God. ~ aiden-wilson-tozer, @wisdomtrove
329:It is the duty of every true Deist to vindicate the moral justice of God against the evils of the Bible. ~ thomas-paine, @wisdomtrove
330:My calling is to preach the love of God and the forgiveness of God and the fact that he does forgive us. ~ billy-graham, @wisdomtrove
331:The Christian is strong or weak depending upon how closely he has cultivated the knowledge of God. ~ aiden-wilson-tozer, @wisdomtrove
332:The only place we can find a clear, unmistakable message is in the Word of God, which we call the Bible. ~ billy-graham, @wisdomtrove
333:There would not be a perfect likeness of God in the universe if all things were of one grade of being. ~ thomas-aquinas, @wisdomtrove
334:The world is to be cleaned by somebody, and you are not called of God if you are ashamed to scrub. ~ henry-ward-beecher, @wisdomtrove
335:When we are enjoying the conscious presence of God, we are fulfilling the tenets of our salvation. ~ aiden-wilson-tozer, @wisdomtrove
336:Man and wife were supposed to stay together because they'd made their vows in front of God and family. ~ nicholas-sparks, @wisdomtrove
337:No one need fear to listen to the voice of God unless he has already made up his mind to resist it. ~ aiden-wilson-tozer, @wisdomtrove
338:Nothing in or of this world measures up to the simple pleasure of experiencing the presence of God. ~ aiden-wilson-tozer, @wisdomtrove
339:Thankfulness is a humble, open and prayerful attitude that helps you receive more of God's grace. ~ mata-amritanandamayi, @wisdomtrove
340:The friend of God must not spend a day without God, and he must undertake no work apart from his God. ~ charles-spurgeon, @wisdomtrove
341:The ideal leader is one who hears the voice of God, and beckons on as the voice calls him and them. ~ aiden-wilson-tozer, @wisdomtrove
342:There is a strain of loneliness infecting many Christians, which only the presence of God can cure. ~ aiden-wilson-tozer, @wisdomtrove
343:Unforgiveness is spiritual filthiness, so get washed in the water of God's Word to forgive and stay clean. ~ joyce-meyer, @wisdomtrove
344:Glorious indeed is the world of God around us, but more glorious the world of God within us. ~ henry-wadsworth-longfellow, @wisdomtrove
345: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
346:If you are hungry to hear the voice of God, you will hear. To hear, you have to cut out all other things. ~ mother-teresa, @wisdomtrove
347:Many people think that the Bible is the authentic word of God and they worship the Bible, making it an idol. ~ alan-watts, @wisdomtrove
348:Outside of the will of god, there is nothing I want. And in the will of god there is nothing I fear. ~ aiden-wilson-tozer, @wisdomtrove
349:The fact of God is necessary for the fact of man. Think God away and man has no ground of existence. ~ aiden-wilson-tozer, @wisdomtrove
350:I often wonder if my knowledge about God has not become my greatest stumbling block to my knowledge of God. ~ henri-nouwen, @wisdomtrove
351:I see that a lot in my own life and in the lives of others.Does the presence of pain mean the absence of God? ~ max-lucado, @wisdomtrove
352:There is a better way. It is to repudiate our own wisdom and take instead the infinite wisdom of God. ~ aiden-wilson-tozer, @wisdomtrove
353:To worship God in spirit is the service and homage of the heart, and implies fear of God and trust in Him. ~ martin-luther, @wisdomtrove
354:Truths are more than imagination; they are real. Yet their origin is a thought in the mind of God. ~ paramahansa-yogananda, @wisdomtrove
355:We're all the sons of God, or children of the Is, or ideas of the Mind, or however else you want to say it. ~ richard-bach, @wisdomtrove
356:When our deepest desire is not the things of God, or a favor from God, but God Himself, we cross a threshold. ~ max-lucado, @wisdomtrove
357:Its name is Public Opinion. It is held in reverence. It settles everything. Some think it is the voice of God. ~ mark-twain, @wisdomtrove
358:Let a man set his heart only on doing the will of God and he is instantly free. No one can hinder him. ~ aiden-wilson-tozer, @wisdomtrove
359:Meditation is re-discovering the inner Kingdom of God. The Kingdom of God lies in our understandings and wisdom. ~ amit-ray, @wisdomtrove
360:The care of God for us is a great thing, if a man believe it at heart: it plucks the burden of sorrow from him. ~ euripedes, @wisdomtrove
361:With the attraction for lust and lucre working the other way, how many long for the realisation of God? ~ swami-vivekananda, @wisdomtrove
362:It's a paradise that we are going to go into, because to be in the presence of God itself will be a paradise. ~ billy-graham, @wisdomtrove
363:Longing is like the rosy dawn. After the dawn out comes the sun. Longing is followed by the vision of God. ~ sri-ramakrishna, @wisdomtrove
364:There's nothing more dangerous to the kingdom of darkness than a believer with the Word of God in their mouth. ~ joyce-meyer, @wisdomtrove
365:Come into the silence of solitude, and the vibration there will talk to you through the voice of God. ~ paramahansa-yogananda, @wisdomtrove
366:If everyone could see the image of God in his neighbor, do you think we should still need tanks and generals? ~ mother-teresa, @wisdomtrove
367:It is a miracle how God has so long preserved His Book! How great and glorious it is to have the Word of God! ~ martin-luther, @wisdomtrove
368:The fear of God is the death of every other fear; like a mighty lion, it chases all other fears before it. ~ charles-spurgeon, @wisdomtrove
369:The mind that is full of God is empty of anxiety. Are you troubled, restless, sleepless? Then think of God more! ~ max-lucado, @wisdomtrove
370:And now the announcement of Watson and Crick about DNA. This is for me the real proof of the existence of God. ~ salvador-dali, @wisdomtrove
371:I know God is in charge. Not me, I'm nothing. I wouldn't be anything except for the power of the spirit of God. ~ billy-graham, @wisdomtrove
372:It is a great folly to be willing to violate the friendship of God, rather than the law of human friendship. ~ teresa-of-avila, @wisdomtrove
373:Of Consciousness, her awful Mate. The Soul cannot be rid - as easy the secreting her behind the Eyes of God. ~ emily-dickinson, @wisdomtrove
374:The power of God is available to you today to help you do whatever you need to do and with a smile on your face! ~ joyce-meyer, @wisdomtrove
375:Trying to be happy without a sense of God’s presence is like trying to have a bright day without the sun. ~ aiden-wilson-tozer, @wisdomtrove
376:When we cannot see the sunshine of God's face, it is blessed to cower down beneath the shadow of his wings. ~ charles-spurgeon, @wisdomtrove
377:Ah, the prayers of the millions, how they must fight and destroy each other on their way to the throne of God. ~ john-steinbeck, @wisdomtrove
378:Because we are the handiwork of God, it follows that all our problems and their solutions are theological. ~ aiden-wilson-tozer, @wisdomtrove
379:He that has but one word of God before him, and out of that word cannot make a sermon, can never be a preacher. ~ martin-luther, @wisdomtrove
380:I believe nothing merely because Calvin taught it, but because I have found his teaching in the Word of God. ~ charles-spurgeon, @wisdomtrove
381:Love is the reflection of God's unity in the world of duality. It constitutes the entire significance of creation. ~ meher-baba, @wisdomtrove
382:The highest perfection of human life consists in the mind of man being detached from care, for the sake of God. ~ denis-diderot, @wisdomtrove
383:The serene, silent beauty of a holy life is the most powerful influence in the world, next to the night of God. ~ blaise-pascal, @wisdomtrove
384:Whoso hearkens not to God's voice, is an idolator, though he perform the highest and most heavy service of God. ~ martin-luther, @wisdomtrove
385:You’re blessed when you’re at the end of your rope. With less of you there is more of God and His rule. Jesus,   ~ jesus-christ, @wisdomtrove
386:Among the attributes of God, although they are equal, mercy shines with even more brilliance than justice. ~ miguel-de-cervantes, @wisdomtrove
387:As a Christian, instead of concentrating on how you feel, focus on what you know to be truth from the Word of God. ~ joyce-meyer, @wisdomtrove
388:God wants to use you in spite of your weaknesses. Of God chose to use perfect people only, He’d have no one to use ~ joel-osteen, @wisdomtrove
389:... hymns have been a powerful instrument of God to draw people closer to His Word and the saving riches therein. ~ billy-graham, @wisdomtrove
390:Jesus didn't go around condemning people. The Bible says it's the goodness of God that leads people to repentance. ~ joel-osteen, @wisdomtrove
391:Meditation tells you only one thing: God is. Meditation reveals to you only one truth: yours is the vision of God. ~ sri-chinmoy, @wisdomtrove
392:The Bible is not an end in itself, but a means to bring men to an intimate and satisfying knowledge of God. ~ aiden-wilson-tozer, @wisdomtrove
393:The highest perfection of human life consists in the mind of man being detached from care, for the sake of God. ~ thomas-aquinas, @wisdomtrove
394:When you focus on the eternal, victorious Son of God, you break the devil's heart and render him powerless. ~ aiden-wilson-tozer, @wisdomtrove
395:At the top of the ladder is awareness, or pure experience - the edge of yourself, and possibly the beginning of God. ~ barry-long, @wisdomtrove
396:Be the living expression of God's kindness; kindness in your face, kindness in your eyes, kindness in your smile. ~ mother-teresa, @wisdomtrove
397:In silence and in meditation on the eternal truths, I hear the voice of God which excites our hearts to greater love. ~ c-s-lewis, @wisdomtrove
398:Nobody can do as much damage to the church of God as the man who is within its walls, but not within its life. ~ charles-spurgeon, @wisdomtrove
399:So every day So every day I was surrounded by the beautiful crying forth of the ideas of God, one of which was you. ~ mary-oliver, @wisdomtrove
400:The egg is white though the hen is black as coal... Out of evil comes good, through the great goodness of God. ~ charles-spurgeon, @wisdomtrove
401:The seeker of God is the real lover of vidya, unchangeable truth; all else is avidya, relative knowledge. ~ paramahansa-yogananda, @wisdomtrove
402:When the eyes of the soul looking out meet the eyes of God looking in, heaven has begun right here on earth. ~ aiden-wilson-tozer, @wisdomtrove
403:Of more worth is one honest man to society, and in the sight of God, than all the crowned ruffians that ever lived. ~ thomas-paine, @wisdomtrove
404:The child of God works not for life, but from life; he does not work to be saved, but works because he is saved ~ charles-spurgeon, @wisdomtrove
405:The world is perishing for lack of the knowledge of God and the Church is famishing for want of His Presence. ~ aiden-wilson-tozer, @wisdomtrove
406:We implore the mercy of God, not that He may leave us at peace in our vices, but that He may deliver us from them. ~ blaise-pascal, @wisdomtrove
407:What is wrong with Christians today is that we have the gifts of God but have forgotten the God of the gifts. ~ aiden-wilson-tozer, @wisdomtrove
408:Your pain has a purpose. Your problems, struggles, heartaches, and hassles cooperate toward one end-the glory of God. ~ max-lucado, @wisdomtrove
409:A tension or difficulty can signal the approach of a new grace of God. But it has to be looked at wisely and humanly. ~ jean-vanier, @wisdomtrove
410:Don't equate the presence of God with a good mood or a pleasant temperament. God is near whether you are happy or not. ~ max-lucado, @wisdomtrove
411:It is a good rule never to look into the face of a man in the morning till you have looked into the face of God. ~ charles-spurgeon, @wisdomtrove
412:It was the contemplation of God that created men who were equal, for it was in God that they were equal. ~ antoine-de-saint-exupery, @wisdomtrove
413:Luck is not the hand of God... . Luck is the way the wind swirls and the dust settles eons after God has passed by. ~ kurt-vonnegut, @wisdomtrove
414:Morality is good, and is accepted of God, as far as it goes; but the difficulty is, it does not go far enough. ~ henry-ward-beecher, @wisdomtrove
415:Rocks and waters are words of God, and so are men. We all flow from one fountain Soul. All are expressions of one Love. ~ john-muir, @wisdomtrove
416:The Glory of God, and, as our only means of glorifying Him, the salvation of human souls, is the real business of life. ~ c-s-lewis, @wisdomtrove
417:The soul can do without everything except the word of God, without which none at all of its wants are provided for. ~ martin-luther, @wisdomtrove
418:We are called to be contemplatives. ..by seeking the face of God in everything, everyone, everywhere, all the time. ~ mother-teresa, @wisdomtrove
419:Even the idea of God as the Creator is false. Do I owe my being to any other being? Because I am, all is. ~ sri-nisargadatta-maharaj, @wisdomtrove
420:The crisis of our prayer life is that our minds may be filled with ideas of God while our hearts remain far from him. ~ henri-nouwen, @wisdomtrove
421:The way of God is complex, he is hard for us to predict. He moves the pieces and they come somehow into a kind of order. ~ euripedes, @wisdomtrove
422:Twas a special gift of God that speech was given to mankind; for through the Word, and not by force, wisdom governs. ~ martin-luther, @wisdomtrove
423:Wherever we turn in the church of God, there is Jesus. He is the beginning, middle and end of everything to us. ~ aiden-wilson-tozer, @wisdomtrove
424:Difficulties are God's errands; and when we are sent upon them, we should esteem it a proof of God's confidence. ~ henry-ward-beecher, @wisdomtrove
425:If I should ever die, God forbid, let this be my epitaph: THE ONLY PROOF HE NEEDED FOR THE EXISTENCE OF GOD WAS MUSIC ~ kurt-vonnegut, @wisdomtrove
426:Stop determining your worth and value by what other people say. Be determined by what the Word of God (scriptures)says. ~ joyce-meyer, @wisdomtrove
427:The grace of God is infinite and beyond our ability to measure. His grace has no beginning and therefore no end. ~ aiden-wilson-tozer, @wisdomtrove
428:We are not filled with the Spirit of God to do easy things. He fills us with His Spirit so we can do impossible things. ~ joyce-meyer, @wisdomtrove
429:Freedom is not a gift bestowed upon us by other men, but a right that belongs to us by the laws of God and nature. ~ benjamin-franklin, @wisdomtrove
430:Joy and laughter are the gifts of living in the presence of God and trusting that tomorrow is not worth worrying about. ~ henri-nouwen, @wisdomtrove
431:Nature has some perfections to show that she is the image of God, and some defects to show that she is only His image. ~ blaise-pascal, @wisdomtrove
432:Song of God and Son of Man, there He hangs, bearing pains unutterable, the just for the unjust, to bring us to God. ~ charles-spurgeon, @wisdomtrove
433:The essence of surrender is getting out of God's way so that He can do in us what He also wants to do through us. ~ aiden-wilson-tozer, @wisdomtrove
434:The harvested fields bathed in the autumn mist speak of God and his goodness far more vividly than any human lips. ~ albert-schweitzer, @wisdomtrove
435:The slender capacity of man's heart cannot comprehend the unfathomable depth and burning zeal of God's love toward us. ~ martin-luther, @wisdomtrove
436:We may ignore, but we can nowhere evade the presence of God. The world is crowded with Him. He walks everywhere incognito. ~ c-s-lewis, @wisdomtrove
437:You may make some mistakes - but that doesn't make you a sinner. You've got the very nature of God on the inside of you. ~ joel-osteen, @wisdomtrove
438:The beckoning Hands Of God's hopeful Smile Will, without fail, one day greet The fruitful cries Of man's prayerful heart. ~ sri-chinmoy, @wisdomtrove
439:The degree of blessing enjoyed by any man will correspond exactly with the completeness of God's victory over him. ~ aiden-wilson-tozer, @wisdomtrove
440:We may say simply that in the sight of God we are judged not so much by what we do as by our reasons for doing it. ~ aiden-wilson-tozer, @wisdomtrove
441:Renew every day your conversation with God: Do this even in preference to eating.  Think more often of God than you breathe. ~ epictetus, @wisdomtrove
442:There is a certain destiny of everything, regulated by the foreknowledge and providence of God in His works. ~ gottfried-wilhelm-leibniz, @wisdomtrove
443:We should discipline ourselves to read the Word until it comes alive... until we can almost feel the breath of God. ~ aiden-wilson-tozer, @wisdomtrove
444:A child of God should be a visible beatitude for joy and happiness, and a living doxology for gratitude and adoration. ~ charles-spurgeon, @wisdomtrove
445:The greatest single distinguishing feature of the omnipotence of God is that our imagination gets lost thinking about it. ~ blaise-pascal, @wisdomtrove
446:The kingdom of God is just behind the darkness of closed eyes, and the first gate that opens to it is your peace. ~ paramahansa-yogananda, @wisdomtrove
447:Be thankful, but be careful that you don't become so enamored of God's good gifts that you fail to worship the giver. ~ aiden-wilson-tozer, @wisdomtrove
448:Feelings come, and feelings go, and feelings are deceiving. My warrant is the Word of God, naught else is worth believing. ~ martin-luther, @wisdomtrove
449:Most Christians are satisfied living as common Christians, without an insatiable hunger for the deeper things of God. ~ aiden-wilson-tozer, @wisdomtrove
450:The difficulty for most of us in the modern world is that the old-fashioned idea of God has become incredible or implausible. ~ alan-watts, @wisdomtrove
451:The end of life is not to be happy, nor to achieve pleasure and avoid pain, but to do the will of God, come what may. ~ martin-luther-king, @wisdomtrove
452:The grandest discourse ever delivered is an ostentatious failure if the doctrine of the grace of God be absent from it. ~ charles-spurgeon, @wisdomtrove
453:The more you succeed in loving, the more you'll be convinced at the existence of God and the immortality of your soul. ~ fyodor-dostoevsky, @wisdomtrove
454:There is nothing in the law of God that will rob you of happiness; it only denies you that which would cost you sorrow. ~ charles-spurgeon, @wisdomtrove
455:Moses has revealed the existence of God to his nation. Jesus Christ to the Roman world, Muhammad to the old continent. ~ napoleon-bonaparte, @wisdomtrove
456:Repentance isn't only sorrow for past sins, it's also a determination to now do the will of God as He reveals it to us ~ aiden-wilson-tozer, @wisdomtrove
457:Start believing the Word of God over our feelings. The truth always overrides our feelings. Find the truth in the scriptures. ~ joyce-meyer, @wisdomtrove
458:The style of God venerated in church, mosque, and synagogue seems completely different from the style of the natural universe. ~ alan-watts, @wisdomtrove
459:Beauty is indeed a good gift of God; but that the good may not think it a great good, God dispenses it even to the wicked. ~ saint-augustine, @wisdomtrove
460:It will be as well, I think, to explain these locutions of God, and to describe what the soul feels when it receives them. ~ teresa-of-avila, @wisdomtrove
461:Our happiness consists in sharing the happiness of God, the perfection of His unlimited freedom, the perfection of His love. ~ thomas-merton, @wisdomtrove
462:So great are the effectiveness and power of the Word of God that the more it is persecuted the more it flourishes and grows. ~ martin-luther, @wisdomtrove
463:Stand up straight and realize who you are, that you tower over your circumstances. You are a child of God. Stand up straight. ~ maya-angelou, @wisdomtrove
464:[E]very human life is a reflection of divinity, and... every act of injustice mars and defaces the image of God in man. ~ martin-luther-king, @wisdomtrove
465:The higher a man's conception of God, the better will he know Him. And the better he knows God, the nearer will he draw to Him. ~ leo-tolstoy, @wisdomtrove
466:We are always in the presence of God, yet it seems to me that those who pray are in His presence in a very different sense. ~ teresa-of-avila, @wisdomtrove
467:You see, rebellion, and the disobedience it causes, keeps us from having the power of God that's available to us as Christians. ~ joyce-meyer, @wisdomtrove
468:I have told everybody that what we are doing is for the love of God and works of love are always to accept and respect others. ~ mother-teresa, @wisdomtrove
469:I imagine that it saddens the heart of God when we murmur and complain, instead of being thankful after He's been so good to us. ~ joyce-meyer, @wisdomtrove
470:No one will make progress with God until our eyes are lifted to the faithfulness of God and we stop looking at ourselves! ~ aiden-wilson-tozer, @wisdomtrove
471:Have you noticed that the imbecile always smiles? Man's first frown is the first touch of God on his forehead. The touch of thought. ~ ayn-rand, @wisdomtrove
472:It is the conduct of God, who disposes all things kindly, to put religion into the mind by reason, and into the heart by grace. ~ blaise-pascal, @wisdomtrove
473:Our knowledge of God is perfected by gratiitude: we are thankful and rejoice in the experience of the truth that He is love... ~ thomas-merton, @wisdomtrove
474:The kingdom of God is available to you in the here and the now. But the question is whether you are available to the kingdom. ~ thich-nhat-hanh, @wisdomtrove
475:True faith rests upon the character of God and asks no further proof than the moral perfections of the One who cannot lie. ~ aiden-wilson-tozer, @wisdomtrove
476:Christianity takes for granted the absence of any self-help and offers a power which is nothing less than the power of God. ~ aiden-wilson-tozer, @wisdomtrove
477:Either God must be unjust, or you, Jews, wicked and ungodly. You have been, about fifteen hundred years, a race rejected of God. ~ martin-luther, @wisdomtrove
478:Free Choice is the act of pure creation, the signature of God, and your gift, your glory, and your power forever and ever. ~ neale-donald-walsch, @wisdomtrove
479:Just remaining quietly in the presence of God, listening to Him, being attentive to Him, requires a lot of courage and know-how. ~ thomas-merton, @wisdomtrove
480:Love is an image of God, and not a lifeless image, but the living essence of the divine nature which beams full of all goodness. ~ martin-luther, @wisdomtrove
481:Sin is the second most powerful force in the universe, for it sent Jesus to the cross. Only one force is greater-the love of God. ~ billy-graham, @wisdomtrove
482:There have been men before now who got so interested in proving the existence of God that they came to care nothing for God Himself. ~ c-s-lewis, @wisdomtrove
483:To call yourself a child of God is one thing. To be called a child of God by those who watch your life is another thing altogether. ~ max-lucado, @wisdomtrove
484:What do people mean when they say, &
485:Prayer is as necessary as the air, as the blood in our bodies, as anything to keep us alive-to keep us alive to the grace of God. ~ mother-teresa, @wisdomtrove
486:The one perfectly divine thing, the one glimpse of God's paradise given on earth, is to fight a losing battle - and not lose it. ~ g-k-chesterton, @wisdomtrove
487:To ask for a purely intellectual proof of the existence of God is like asking for the privilege of being able to see with your ears! ~ meher-baba, @wisdomtrove
488:What will we answer to Him about that child, that old father and mother, because they are His creation, they are children of God. ~ mother-teresa, @wisdomtrove
489:You may as well quit reading and hearing the Word of God, and give it to the devil, if you do not desire to live according to it. ~ martin-luther, @wisdomtrove
490:An affirmation to say everyday: The healing power of God is working in me right now. Eveyr day I get better and better in every way. ~ joyce-meyer, @wisdomtrove
491:As long as you find something beautiful, good, and true to believe in and abide by, you have the equivalent of God in your life. ~ thich-nhat-hanh, @wisdomtrove
492:God is the most beautiful, and beauty is the expression of God. If you can't appreciate beauty in the world how can you understand God? ~ amit-ray, @wisdomtrove
493:It were better to have no opinion of God at all than such a one as is unworthy of him; for the one is only belief - the other contempt. ~ plutarch, @wisdomtrove
494:Nature is none other than God in all things. Animals and plants are living effects of Nature; Whence all of God is in all things. ~ giordano-bruno, @wisdomtrove
495:Self-realization is the knowing in all parts of body, mind, and soul that you are now in possession of the kingdom of God. ~ paramahansa-yogananda, @wisdomtrove
496:We will win our freedom because the sacred heritage of our nation and the eternal will of God are embodied in our echoing demands. ~ martin-luther, @wisdomtrove
497:When we submit to God's plans, we can trust our desires. Our assignment is found at the intersection of God's plan and our pleasures. ~ max-lucado, @wisdomtrove
498:A woman is one of the most beautiful phenomena in the world; not to be compared with anything else. The woman is the masterpiece of god. ~ rajneesh, @wisdomtrove
499:In loving and serving, we prove that we have been created in the likeness of God, for God is Love and when we love we are like God. ~ mother-teresa, @wisdomtrove
500:In the kingdom of God, reason, intellect and learning are of no avail. There the dumb speaks, the blind sees, and the deaf hears. ~ sri-ramakrishna, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Woman is the light of God. ~ Rumi,
2:Light is the shadow of god ~ Plato,
3:Man, the mask of God, ~ Ken Wilber,
4:We are sons of God ~ Sri Aurobindo,
5:I am a bird of God's garden ~ Rumi,
6:Beauty is a gift of God. ~ Aristotle,
7:Raziel. Secret of God. ~ Evan Currie,
8:Beauty is the gift of God ~ Aristotle,
9:joy is evidence of God. ~ Steven James,
10:Faith is a gift of God. ~ Blaise Pascal,
11:I am the scourge of God ~ Peter Ackroyd,
12:The act of God injures no one. ~ Juvenal,
13:Your hair is an act of God. ~ Sarah Kane,
14:The proud man is forsaken of God. ~ Plato,
15:Explore daily the will of God. ~ Carl Jung,
16:Nature is the art of God ~ Dante Alighieri,
17:Oculus Dei, the eyes of God. ~ Rick Yancey,
18:The word of God is my vow. ~ Pittacus Lore,
19:I want God, not my idea of God. ~ C S Lewis,
20:Nature is the art of God. ~ Dante Alighieri,
21:The mills of God grind slowly. ~ Lord Acton,
22:The will of God prevails. ~ Abraham Lincoln,
23:"Explore daily the will of God." ~ Carl Jung,
24:Nature is the art of God. ~ Dante Alighieri,
25:Progress is the stride of God. ~ Victor Hugo,
26:The Word of God never dies. ~ Robert Godfrey,
27:Evil is the absence of God. ~ Albert Einstein,
28:Religion often gets in the way of God. ~ Bono,
29:Space is the stature of God. ~ Joseph Joubert,
30:We are all the children of God ~ Alice Bailey,
31:you are a beloved child of God. ~ Heidi Baker,
32:You are a child of God. ~ Marianne Williamson,
33:Animals are footprints of God. ~ Martin Luther,
34:By the grace of god I feel you. ~ Truth Devour,
35:don’t you question the power of God! ~ E N Joy,
36:Dreams are the language of God. ~ Paulo Coelho,
37:In the name of God, do your duty. ~ Harper Lee,
38:Music is part of God's universe. ~ Cat Stevens,
39:The grace of God is courtesy. ~ Hilaire Belloc,
40:By the grace of God I am what I am ~ Mark Dever,
41:just put the fear of God in them. ~ Neil Gaiman,
42:The Kingdom of God is Within You, ~ Leo Tolstoy,
43:The Kingdom of God is Within You. ~ Leo Tolstoy,
44:Grace is the unmerited favor of God. ~ Anonymous,
45:Home is the definition of God. ~ Emily Dickinson,
46:The Grace of God is in courtesy’; ~ Evelyn Waugh,
47:Abstinence is approved of God. ~ Geoffrey Chaucer,
48:An angel of God never has wings ~ Joseph Smith Jr,
49:For the love of God, Montresor! ~ Edgar Allan Poe,
50:Honor is the presence of God in man. ~ Pat Conroy,
51:I am who I am in the eyes of God- ~ Richard Rohr,
52:immutable laws of God Almighty ~ Christian Wolmar,
53:Love is the essence of God. ~ Ralph Waldo Emerson,
54:Sometimes religion gets in the way of God. ~ Bono,
55:Dancers are the athletes of God. ~ Albert Einstein,
56:Every creature is a word of God. ~ Meister Eckhart,
57:Everyone is a son or daughter of god. ~ David Icke,
58:he sat down at the right hand of God,v ~ Anonymous,
59:Libraries can take the place of God. ~ Umberto Eco,
60:Man - a figment of God's imagination. ~ Mark Twain,
61:Sleep in the bliss of God. ~ Maharishi Mahesh Yogi,
62:The awe of God is wisdom. ~ Abraham Joshua Heschel,
63:The impotence of God is infinite. ~ Anatole France,
64:there but for the grace of God go I. ~ Laura Bates,
65:Think of God oftener than you breathe. ~ Epictetus,
66:Your thoughts of God are too human ~ Martin Luther,
67:All things are full of God. ~ Marcus Tullius Cicero,
68:Be missionaries of God's tenderness! ~ Pope Francis,
69:Heaven is the presence of God. ~ Christina Rossetti,
70:Herein lies the peace of God. ~ Marianne Williamson,
71:I am a Son of God. My name is His. ~ Helen Schucman,
72:Man's conscience is the oracle of God. ~ Lord Byron,
73:Prayer is the preview of God's action. ~ Mark Dever,
74:The people's safety is the law of God. ~ James Otis,
75:The Scriptures sprang out of God. ~ William Tyndale,
76:And there but for the grace of God go I, ~ Anonymous,
77:But by the grace of God I am what I am ~ John Newton,
78:Compassion limits even the power of God. ~ Sophocles,
79:Every true friend is a glimpse of God. ~ Lucy Larcom,
80:How dark are all the ways of god to man! ~ Euripides,
81:I am a part and parcel of God. ~ Ralph Waldo Emerson,
82:I believe in the Motherhood of God. ~ Elbert Hubbard,
83:See the Face of God in everyone. ~ Catherine Laboure,
84:The Bible is the voice of God in print. ~ Tony Evans,
85:The truth of God's word sets you free. ~ Joyce Meyer,
86:The Word of God is like a lamp to guide us. ~ Origen,
87:This whole world is full of God! ~ Angela of Foligno,
88:A pretty move, for the love of God. ~ Eduardo Galeano,
89:Hate has no place in the house of God. ~ Desmond Tutu,
90:Love is the actual form of God. ~ Sri Ramana Maharshi,
91:Moral outrage is the opposite of God; ~ Gregory Boyle,
92:The whole creation of God preaches, ~ Nancy R Pearcey,
93:We are all beautiful in the eyes of God. ~ John Marco,
94:Yes," I said, "for the love of God! ~ Edgar Allan Poe,
95:You and I live to manifest the Glory of God. ~ LeCrae,
96:I have sworn upon the altar of god. ~ Thomas Jefferson,
97:Poetry is itself a thing of God; ~ Philip James Bailey,
98:there but for the grace of God go I. The ~ Laura Bates,
99:The source of faith is the Word of God. ~ Phil Pringle,
100:The universe is a thought of God. ~ Friedrich Schiller,
101:True art is reverent imitation of God. ~ Tryon Edwards,
102:We are all but instruments of God. ~ Stonewall Jackson,
103:We are all pencils in the hand of God. ~ Mother Teresa,
104:We exist within the question of God. ~ William Barrett,
105:What punishments of God are not gifts? ~ J R R Tolkien,
106:By the grace of God, I'll be that man. ~ Dwight L Moody,
107:Desire and longing are the whips of God. ~ Anna Wickham,
108:Distance is no barrier to the love of God. ~ Max Anders,
109:I am your own voice echoing off the walls of God ~ Rumi,
110:If Michael, leader of God's host ~ William Butler Yeats,
111:Love will be the downfall of God himself. ~ Jim Butcher,
112:Man alone is made in the image of God. ~ Mahatma Gandhi,
113:no trial was beyond the reach of God. ~ Karen Kingsbury,
114:Rare benevolence, the minister of God. ~ Thomas Carlyle,
115:The Brain is just the weight of God-- ~ Emily Dickinson,
116:The true word of God is written in our heart. ~ KRS One,
117:The voice of God whispers in the heart ~ Stephen Crane,
118:Truth is the right designation of God. ~ Mahatma Gandhi,
119:All existence is a manifestation of God. ~ Sri Aurobindo,
120:An honest man's the noblest work of God ~ Alexander Pope,
121:Be specific in your prayer requests of GOD. ~ Benny Hinn,
122:Everyone born of God overcometh the world. ~ R J Palacio,
123:Haste is of the devil. Slowness is of God. ~ H L Mencken,
124:in view of God’s mercy, to offer your bodies ~ Anonymous,
125:Is not everything the work of God? ~ Sri Ramana Maharshi,
126:Love of an idea is the love of God. ~ Frank Lloyd Wright,
127:Loyalty is the first law of God. ~ Paramahansa Yogananda,
128:Man is created for the glory of God. ~ G Campbell Morgan,
129:Many of God's angels do not have wings... ~ Jos N Harris,
130:Sorrow opens the gate to the Grace of God ~ Tim Willocks,
131:The dice of God are always loaded. ~ Ralph Waldo Emerson,
132:The goal of prayer is the ear of God. ~ Charles Spurgeon,
133:The lovers of God have no religion but God alone. ~ Rumi,
134:There's no match for the silence of GOD. ~ Nicole Krauss,
135:The world is a living image of God. ~ Tommaso Campanella,
136:Think of God more often than thou breathest. ~ Epictetus,
137:This also, that I live, I consider a gift of God. ~ Ovid,
138:You men are a bunch of god-damned women. ~ Norman Mailer,
139:An honest man's the noblest work of God. ~ Alexander Pope,
140:Beloved, now we are children of God. ~ Smith Wigglesworth,
141:Blessed are all of God's self-portraits. ~ Richard Zimler,
142:But for the grace of God, that could be me. ~ Joel Osteen,
143:For indeed, the kingdom of God is within you. ~ Anonymous,
144:greater than its idea of God.” That ~ John F MacArthur Jr,
145:He who plants a tree is a servant of God. ~ Louis L Amour,
146:I felt the breath of God go cold on my skin. ~ Leah Price,
147:I thought I saw the face of God. ~ George Frideric Handel,
148:Nothing short of God can satisfy your soul. ~ John Wesley,
149:THE WORD OF GOD IS THE CREATION WE BEHOLD: ~ Thomas Paine,
150:Think of God more often than thou breathest. ~ Epictetus,
151:War is not to be waged in the name of God. ~ Pope Francis,
152:Where the Spirit of God is, there is liberty. ~ Anonymous,
153:Give us a man of God's own mould ~ Edmund Clarence Stedman,
154:I didn't raise my kids with the fear of God. ~ Denis Leary,
155:It is possible to be aware of God at all times. ~ Tim Cook,
156:Joy is the echo of God's life within us. ~ Columba Marmion,
157:Love is the folly of men and the wit of God. ~ Victor Hugo,
158:O Seeker, pain and suffering make one aware of God. ~ Rumi,
159:Repentance is a gift of God's grace. ~ Rabindranath Tagore,
160:Study nature as the countenance of God. ~ Charles Kingsley,
161:The idea of most use to tyrants is that of God, ~ Stendhal,
162:The kingdom of God is for the broken hearted ~ Fred Rogers,
163:The lust of the goat is the bounty of God. ~ William Blake,
164:The nakedness of woman is the work of God. ~ William Blake,
165:The peace of God is the goal of the Course ~ Gary R Renard,
166:Who falls for love of God, shall rise a star. ~ Ben Jonson,
167:A twinge of conscience is a glimpse of God. ~ Peter Ustinov,
168:By the grace of God, we won the Cold War. ~ George H W Bush,
169:God and all attributes of God are eternal. ~ Baruch Spinoza,
170:I am a guinea pig in the laboratory of God. ~ Timothy Power,
171:In America, money takes the place of God. ~ Anzia Yezierska,
172:In the name of God and humanity I protest! ~ John Bell Hood,
173:Jesus is the yes to every promise of God. ~ William Barclay,
174:Love is the epiphany of God in our poverty. ~ Thomas Merton,
175:May the peace of God disturb you always. ~ Anthony de Mello,
176:My conscience is captive to the Word of God ~ Martin Luther,
177:Pleasures are manifestations of God's name. ~ Baal Shem Tov,
178:The hand of God creates; it does not conceal. ~ Umberto Eco,
179:The mark of a man of God is God upon the man. ~ Paul Washer,
180:The presence of God is the finest of rewards. ~ Yann Martel,
181:The Son of God had missionary supporters ~ Loren Cunningham,
182:The wrath of the lion is the wisdom of God. ~ William Blake,
183:All writing comes by the grace of God. ~ Ralph Waldo Emerson,
184:Each of us is a masterpiece of God's creation ~ Pope Francis,
185:Faith is a beam radiating from the face of God. ~ John Eudes,
186:History is a story written by the finger of God. ~ C S Lewis,
187:I had a deep experience of God's love for me. ~ Henri Nouwen,
188:Imagination is seeing with the eye of God. ~ Neville Goddard,
189:Prayer is climbing up into the heart of God. ~ Martin Luther,
190:Priests ... these turkey-cocks of God. ~ Friedrich Nietzsche,
191:Reason can never prove the existence of God. ~ Immanuel Kant,
192:Sex is one of God's gifts, just use it right. ~ Sky Ferreira,
193:struggles are part of God’s plan for you. ~ Paul David Tripp,
194:The gifts of God are rarely what we expect. ~ Charlie Lovett,
195:The universe is but one vast Symbol of God. ~ Thomas Carlyle,
196:Till man destroys "self" he is no true friend of God. ~ Rumi,
197:You are under-qualified for the job of God. ~ Timothy Keller,
198:You don't need to know the word of God; ~ Leonard Ravenhill,
199:35Whoever does the will of God is My true family. ~ Anonymous,
200:A dairymaid can milk cows to the glory of God ~ Martin Luther,
201:Common sense is no match for the voice of God. ~ Jon Krakauer,
202:Criticism plugs the flow of God's blessing. ~ James MacDonald,
203:He was a wise man who originated the idea of God. ~ Euripides,
204:I am an agnostic as to the question of God. ~ Clarence Darrow,
205:It's our faith that activates the power of God. ~ Joel Osteen,
206:One bird sits still Watching the work of God: ~ Thomas Merton,
207:Prayer is putting oneself in the hands of God ~ Mother Teresa,
208:Question boldly even the existence of God. ~ Thomas Jefferson,
209:Religion is the pious worship of God. ~ Marcus Tullius Cicero,
210:The depths of the self are the heights of God. ~ James Finley,
211:The pride of the peacock is the glory of God. ~ William Blake,
212:There but for the grace of God, goes God. ~ Winston Churchill,
213:The soil is the gift of God to the living. ~ Thomas Jefferson,
214:...the wrath of God pales beside that of man. ~ F lix J Palma,
215:True knowledge of God is born out of obedience. ~ John Calvin,
216:We are all strings in the concert of God's joy. ~ Jakob Bohme,
217:Affliction is but the shadow of God's wing. ~ George MacDonald,
218:All things proclaim the existence of God. ~ Napoleon Bonaparte,
219:Be conscious of God and speak always the truth. ~ Barack Obama,
220:Distorted images of God lead to distorted lives. ~ Pete Wilson,
221:For the love of God, does anybody got a toothbrush? ~ Triple H,
222:He that planteth a tree is a servant of God, ~ Henry Van Dyke,
223:Humility is the earmark of God's genuine servant. ~ Beth Moore,
224:I believe in the incomprehensibility of God. ~ Honor de Balzac,
225:Joy is the sheer evidence of God. ~ Pierre Teilhard de Chardin,
226:Just your existence proves the existence of God. ~ Miguel Ruiz,
227:One of the faces of God is the face of a woman. ~ Paulo Coelho,
228:Servant of God, well done! well hast thou fought ~ John Milton,
229:The future is as bright as the promise of God. ~ William Carey,
230:The glory of God transcends all creaturely glory. ~ R C Sproul,
231:The servant of God in the ministery of the beautiful ~ Unknown,
232:To love another person is to see the face of God ~ Victor Hugo,
233:Cezanne, you see, is a sort of God of painting. ~ Henri Matisse,
234:Circumstances cannot change the character of God. ~ Rick Warren,
235:He was handpicked to display the works of God. ~ Lysa TerKeurst,
236:I believe in the incomprehensibility of God. ~ Honore de Balzac,
237:I'm not afraid of God. I'm afraid of man. ~ Svetlana Alexievich,
238:is part of the infinite goodness of God, that He ~ Peter Kreeft,
239:It pains me to speak of God in the third person. ~ Martin Buber,
240:I want to have a lasting experience of God. ~ Elizabeth Gilbert,
241:Joy is the sheer evidence of God. ~ Pierre Teilhard de Chardin,
242:Laughter is the closest thing to the grace of God. ~ Karl Barth,
243:Let us think less of men and more of God. ~ Philip James Bailey,
244:Solitude is the audience-chamber of God. ~ Walter Savage Landor,
245:the authority of God exercised through scripture’. ~ Tom Wright,
246:The glory of God is humankind fully alive. ~ Ignatius of Loyola,
247:The holiness of God is traumatic to unholy people. ~ R C Sproul,
248:The mind of the many is not the mind of God. ~ George MacDonald,
249:There is nothing free except the Grace of God. ~ Charles Portis,
250:To despise doctrine is to despise the Word of God. ~ R C Sproul,
251:To love another person is to see the face of God. ~ Victor Hugo,
252:Zeal for the glory of God motivates world missions ~ John Piper,
253:All life is dying life – including the life of God. ~ Don Cupitt,
254:and her loyal subjects were the chosen of God. ~ John P D Cooper,
255:For the kingdom of God is not in word, but in power. ~ Anonymous,
256:Hell is the wrath of God--His hate of sin. ~ Philip James Bailey,
257:He (man) is both dust of earth and breath of God. ~ Billy Graham,
258:How i long to seeamong dawn flowersthe face of God. ~ Basho #zen,
259:I am a child of God. I always carry that with me. ~ Maya Angelou,
260:I can let my true self shine in front of God. ~ Megan McCafferty,
261:I'm a toxic waste byproduct of God's creation. ~ Chuck Palahniuk,
262:Infinite sharing is the law of God s inner life. ~ Thomas Merton,
263:In the City of God there will be a great thunder, ~ Nostradamus,
264:No man of God does something against the Lord ~ Chris Oyakhilome,
265:Now is the dwelling place of God himself. ~ Thomas Raymond Kelly,
266:Open your eyes and the whole world is full of God. ~ Jakob Bohme,
267:possessed by the pure and simple light of God, ~ Juan de la Cruz,
268:Religion is a defense against the experience of God. ~ Carl Jung,
269:Religion is nothing else but love of God and man. ~ William Penn,
270:Sin is absence of God. Nothing more, nothing less. ~ Simon Mawer,
271:The finding of God is the coming to one's own self. ~ Meher Baba,
272:The inner man has access to the sense organs of god. ~ Carl Jung,
273:The Kingdom of God is within you and all around you. ~ Anonymous,
274:The will of God is single and totally one in Him. ~ William Ames,
275:The Word of God bares weight on all ages always. ~ Matt Chandler,
276:Ad majorem Dei gloriam—to the greater glory of God. ~ John Irving,
277:All true knowledge of God is born out of obedience. ~ John Calvin,
278:Every successful work of God must have opposition. ~ Billy Graham,
279:Everything has being through the love of God. ~ Julian of Norwich,
280:Faith is the union of God and the soul. ~ Saint John of the Cross,
281:Faith is the work of God's grace in us. ~ Charles Haddon Spurgeon,
282:Hope is rooted in the trustworthiness of God. ~ Alister E McGrath,
283:It is by God’s Grace that you think of God. ~ Sri Ramana Maharshi,
284:Lesson 191 - I am the holy Son of God Himself. 1 ~ Helen Schucman,
285:Love is the house of God and you are living in that house. ~ Rumi,
286:Nothing happens to man without the permission of God. ~ Euripides,
287:Peace is the umpire for doing the will of God. ~ Edwin Louis Cole,
288:Prayer is the way the life of God is nourished. ~ Oswald Chambers,
289:The essence of God, if at all God has an essence, is Beauty. ~ id,
290:The heart with compassion is the temple of God. ~ Sathya Sai Baba,
291:The mercy of God is infinite and unconditional. ~ David R Hawkins,
292:The reign of God is his reign over all things. ~ Lesslie Newbigin,
293:The whole universe is but a huge Symbol of god". ~ Thomas Carlyle,
294:We are all sleeping avatars of God, with amnesia. ~ Philip K Dick,
295:With out some kind of god, man is not very intresting ~ T S Eliot,
296:Afflictions are but the shadows of God's wings. ~ George MacDonald,
297:Any act in the name of God returns 10 fold. ~ Harbhajan Singh Yogi,
298:Be an instrument, a multiplier of God's blessings. ~ Robert Muller,
299:Carnal lust rules where there is no love of God. ~ Saint Augustine,
300:Even if there was a hand, it was the hand of God. ~ Diego Maradona,
301:Faith is the union of God and the soul. ~ Saint John of the Cross,
302:I am the child of a lunatic. Not a child of God. ~ Chuck Palahniuk,
303:It is in your power to release the ability of God. ~ Charles Capps,
304:Look! Nature is overflowing with the grandeur of God! ~ John Muir,
305:“Religion is a defense against the experience of God.” ~ Carl Jung,
306:Service of God consists in what we do to our neighbor. ~ Leo Baeck,
307:Sin lives solely by plagiarising the ideas of God ~ Abraham Kuyper,
308:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi,
309:The Glory of God is a human being fully alive. ~ Irenaeus of Lyons,
310:The greatest untold story is the evolution of God. ~ G I Gurdjieff,
311:We hold upon this earth the place of God Almighty. ~ Pope Leo XIII,
312:Without a love of humankind there is no love of God. ~ Sholem Asch,
313:Books were the sustenance of God. And His munitions. ~ Regis Debray,
314:Carnal lust rules where there is no love of God. ~ Saint Augustine,
315:Everything we see, everything that exists, is part of God. ~ Juanes,
316:For me, the Beatles are proof of the existence of God. ~ Rick Rubin,
317:It is the hand of God and the lack of fire escapes, ~ Carl Sandburg,
318:Love of God is not always the same as love of good. ~ Hermann Hesse,
319:My last fear, the fear of God, died with my faith. ~ G Gordon Liddy,
320:Nothing in this world is useless in the eyes of God. ~ Paulo Coelho,
321:Rather, the very nature of God is community in unity. ~ Daryl Aaron,
322:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi,
323:Superstition is an unreasoning fear of God. ~ Marcus Tullius Cicero,
324:The evidence of God exists in the roundness of things. ~ Wally Lamb,
325:The kingdom of God is a glorious and gigantic party! ~ Tony Campolo,
326:The love of God is not created- it is His nature. ~ Oswald Chambers,
327:The peace of God is first and foremost peace with God. ~ J I Packer,
328:The speech of God is silence. His Word is solitude. ~ Thomas Merton,
329:The tears of God are the meaning of history ~ Nicholas Wolterstorff,
330:To silence the Voice of God is damnation in time! ~ Oswald Chambers,
331:Unity is the ultimate goal of all the ways of God. ~ Abraham Kuyper,
332:We can touch the Kingdom of God in everyday life. ~ Thich Nhat Hanh,
333:We do not know the laws of God, nor their working. ~ Mahatma Gandhi,
334:We say the name of God, but that is only habit. ~ Nikita Khrushchev,
335:A bad book about the love of God remains a bad book. ~ Thomas Merton,
336:but the one who does the will of God lives forever. ~ Mark Hitchcock,
337:For all have sinned, and come short of the glory of God; ~ Anonymous,
338:For years, I just did not like this idea of God, church. ~ Tim Allen,
339:I drank the silence of God from a spring in the woods. ~ Georg Trakl,
340:I embrace the purpose of God and the doom assigned ~ Alfred Tennyson,
341:I'm not against god, I'm against the misuse of god. ~ Marilyn Manson,
342:In the name of God, the Most Gracious, the Most Merciful ~ Anonymous,
343:I've always regarded nature as the clothing of God. ~ Alan Hovhaness,
344:Life is the gift of God, and is divine. ~ Henry Wadsworth Longfellow,
345:Love is the foolishness of men, and the wisdom of God. ~ Victor Hugo,
346:Man in the world's life works out the dreams of God. ~ Sri Aurobindo,
347:Men of God and men of war have strange affinities. ~ Cormac McCarthy,
348:My defence is of God, which saveth the upright in heart. ~ Anonymous,
349:power of God, and many were brought to repentance, ~ Joseph Smith Jr,
350:Silence is the language of God, all else is poor translation. ~ Rumi,
351:The magic of God is three. We were the magic of God. ~ Justin Torres,
352:The tears of God are the meaning of history. ~ Nicholas Wolterstorff,
353:The voice of honest indignation is the voice of God. ~ William Blake,
354:Through selfless work, love of God grows in heart. ~ Sri Ramakrishna,
355:When you know the Word of God, it will change you. ~ Kenneth E Hagin,
356:Believe in the whisperings of God to your own heart. ~ Mary MacKillop,
357:Beloved is man, for he was created in the image of God. ~ Rabbi Akiva,
358:Conscience is the authentic voice of God to you. ~ Rutherford B Hayes,
359:Don’t just be hearers of the Word of God. Be doers. ~ Karen Kingsbury,
360:Every authentically loved being is a kind of god. ~ Guy de Maupassant,
361:Everything is impermanent, except the love of God. ~ Neem Karoli Baba,
362:For the love of God, folks, don't try this at home. ~ David Letterman,
363:* Greatness of God is always revealed in simple things ~ Paulo Coelho,
364:History is a vision of God's creation on the move. ~ Arnold J Toynbee,
365:How I long to see among dawn flowers, the face of God. ~ Matsuo Basho,
366:I am in charity, my children, with all the servants of God. ~ Caedmon,
367:In that blood, dwelt the soul of the holy Son of God. ~ Andrew Murray,
368:Let us act wisely, therefore, and in the fear of God. ~ Martin Luther,
369:Love is the house of God
and you are living in that house. ~ Rumi,
370:Music is the art of the prophets and the gift of God. ~ Martin Luther,
371:power of God unto salvation, and through it will come ~ Andrew Murray,
372:Principles are what people have instead of God. ~ Alexander Schmemann,
373:Riches, understanding, beauty, are fair gifts of God. ~ Martin Luther,
374:submissive to their own husbands,  w that the word of God ~ Anonymous,
375:The glory of God is humankind fully alive. ~ Saint Ignatius of Loyola,
376:The glory of God is man fully alive. (Saint Irenaeus) ~ John Eldredge,
377:The glory of God is that you can't outs in His grace. ~ Matt Chandler,
378:The glory of God is the human person fully alive. ~ Irenaeus of Lyons,
379:The grace of God is a wind which is always blowing. ~ Sri Ramakrishna,
380:The Kingdom of God wasn't born on the Fourth of July. ~ Matt Chandler,
381:The lack of God-centeredness leads to self-centeredness. ~ Max Lucado,
382:The laws of nature are but the mathematical thoughts of God. ~ Euclid,
383:The mind of God is a mystery and none can understand it. ~ Rae Carson,
384:The true work of God is all good, since it is existence. ~ Maimonides,
385:The Wisdom of God Manifested in the Works of the Creation. ~ John Ray,
386:Through the grace of God,I'm a victor not a victim. ~ Christy Barritt,
387:We are made for more because we are children of God. ~ Lysa TerKeurst,
388:We are willing to stand by the revelations of God. ~ Wilford Woodruff,
389:We forget that IMPOSSIBLE is one of God's favorite words ~ Max Lucado,
390:We only learn to behave ourselves in the presence of God. ~ C S Lewis,
391:Who says I am not under the special protection of God? ~ Adolf Hitler,
392:Will you have the courage to obey the voice of God? ~ Craig Groeschel,
393:Without knowledge of self there is no knowledge of God. ~ John Calvin,
394:You are the face of God as it’s never before been seen. ~ Mike Dooley,
395:Above all, trust in the slow work of God. ~ Pierre Teilhard de Chardin,
396:And what I should do, by the grace of God, I will do. ~ Edward Everett,
397:else and bring it to God; the praises of God ~ Charles Haddon Spurgeon,
398:God, Son of God, true bread, life, resurrection, vine. And ~ Anonymous,
399:How I long to see among dawn flowers, the face of God. ~ Matsuo Basho,
400:I am a child of God and therefore do not inherit sickness. ~ Pam Grout,
401:I embrace the purpose of God and the doom assigned. ~ Alfred the Great,
402:I will be no one’s bride, neither of man nor of God. ~ Katherine Arden,
403:keep your heart open to the eternal newness of God’s plan! ~ Anonymous,
404:Life is a gift of God, of the God of Coincidence! ~ Mehmet Murat ildan,
405:Love beauty it is the shadow of God on the universe ~ Gabriela Mistral,
406:Love is our highest word and the synonym of God. ~ Ralph Waldo Emerson,
407:Low views of God destroy the gospel for all who hold them. ~ A W Tozer,
408:Men of God are those who walk in the fear of the Lord. ~ Matt Chandler,
409:Of all children how can the children of God be old? ~ George MacDonald,
410:of God’s promise that disappointment will lead to hope. ~ Sheila Walsh,
411:One obtains the knowledge of God by discarding concepts ~ Alan W Watts,
412:The answer to deep anxiety is the deep adoration of God. ~ Ann Voskamp,
413:The attributes of God tell us what He is and who He is. ~ William Ames,
414:The essence of God, if at all God has an essence, is Beauty. ~ Hermes,
415:The idea which tyrants find most useful is the idea of God. ~ Stendhal,
416:The knowledge of God is very far from the love of Him. ~ Blaise Pascal,
417:There is nothing small in the service of God. ~ Saint Francis de Sales,
418:The world is charged with the grandeur of God. ~ Gerard Manley Hopkins,
419:To a hungry man, a piece of bread is the face of God. ~ Mahatma Gandhi,
420:Whatsoever is good; the same is also approved of God. ~ Richard Hooker,
421:All children are atheists, they have no idea of God. ~ Paul Henri Thiry,
422:and art instead of God, she often complained that she’d ~ Gail Caldwell,
423:Any representation of God produces accordingly. ~ Joseph Chilton Pearce,
424:Beloved, let us love one another: for love is of God ~ John the Apostle,
425:Do you think chance is really just the logic of God? ~ Georges Bernanos,
426:Full-time lover of your world; part-time lover of God ~ Craig Groeschel,
427:He was a wise man who originated the idea of God. ~ Euripides, Sisyphus,
428:I am not waiting for a move of God, I am a move of God! ~ William Booth,
429:I serve for the love of God and in Him have all my hope. ~ Michelangelo,
430:It's always the voice of God they try to silence first. ~ Andrew Klavan,
431:Life is at an end where the kingdom of God begins ~ Friedrich Nietzsche,
432:Look, the Lamb of God, who takes away the sin of the world! ~ Anonymous,
433:Love beauty; it is the shadow of God on the universe ~ Gabriela Mistral,
434:My faith is big enough to accept all of God's wonders. ~ Kirsten Miller,
435:No company like good books, especially the book of God. ~ Matthew Henry,
436:Organized religion kills the living beauty of God. ~ Malcolm Muggeridge,
437:Self is the opaque veil that hides the face of God from us. ~ A W Tozer,
438:the anger of man does not produce the righteousness of God. ~ Anonymous,
439:the grandeur of God reveals itself through simple things ~ Paulo Coelho,
440:The recognition of God is the recognition of yourself. ~ Helen Schucman,
441:The whole earth is a living icon of the face of God. ~ John of Damascus,
442:We are all but characters in the books of God's library. ~ Chris Colfer,
443:We, by our arts may be called the grandsons of God. ~ Leonardo da Vinci,
444:We relax in the grand beauty of God’s perfect promises. ~ Andrew Farley,
445:What kind of god or goddess places a limit on love? ~ Esther M Friesner,
446:And she is Lust… Mine also, little painted poem of God. ~ Annabel Joseph,
447:An experience of God that costs nothing does nothing ~ Leonard Ravenhill,
448:As a child of God, He has separated you from your sin. ~ Pauline Creeden,
449:Duty--the command of heaven, the eldest voice of God. ~ Charles Kingsley,
450:even when life abandons you, you are in the arms of God. I ~ Ann Voskamp,
451:Feel it in thy heart and then say whether it is of God! ~ Thomas Carlyle,
452:Geometry is one and eternal shining in the mind of God ~ Johannes Kepler,
453:Hell [...] is the absence of God and the presence of Time. ~ Glen Duncan,
454:He preached the love of God but burned people alive. ~ Michael Schmicker,
455:Holiness consists of doing the will of God with a smile. ~ Mother Teresa,
456:I believe the power to make money is a gift of God. ~ John D Rockefeller,
457:I have been to the speed of God, sir...and I discommend it. ~ John Ringo,
458:I have long left the notion of guessing the mind of God. ~ Amber Schamel,
459:Jesus's resurrection is the beginning of God's new project. ~ N T Wright,
460:People only make us lonelier by reminding us of God. ~ Flannery O Connor,
461:Perhaps we are all fictions, father, in the mind of God. ~ Graham Greene,
462:Politics must be founded on the solid faith of God almighty ~ Alan Keyes,
463:Prayer is aligning ourselves with the purposes of God. ~ E Stanley Jones,
464:Prayer is the exercise of drawing on the grace of God. ~ Oswald Chambers,
465:Revival is the eruption of God's heart on a life poured out. ~ Lou Engle,
466:She did have one other fear, though: missing the call of God. ~ Ron Hall,
467:silence is the language of god,
all else is poor translation. ~ Rumi,
468:Sometimes the gifts of God aren't wrapped as we expect. ~ Yasmin Mogahed,
469:the concrete actuality of God’s revelation in Word and Act. ~ Karl Barth,
470:The glory of God is a human being fully alive. —Ireneaus1 ~ Gerald G May,
471:The Gospel is to aggrandize Christ and the mercy of God. ~ Martin Luther,
472:The greatest manifestation of the miracle of God is life. ~ Paulo Coelho,
473:The only cure from sin is by maintaining a vision of God. ~ John Ortberg,
474:The power of God is within me. The grace of God surrounds me. ~ Ram Dass,
475:The quintessence of the word of God is Christ. ~ Charles Haddon Spurgeon,
476:The stars blazed like the love of God, cold and distant. ~ Roger Zelazny,
477:Today is a gift of God, which is why we call it the present. ~ Bil Keane,
478:We are more than a collection of appetites - we are of God. ~ John Piper,
479:When God created man,  o he made him in the likeness of God. ~ Anonymous,
480:Your confession must absolutely agree with the Word of God! ~ T B Joshua,
481:You're making this about your worthiness instead of God's ~ Rachel Hauck,
482:All loves should be simply stepping stones to the love of God.
   ~ Plato,
483:A man with a good wife is the luckiest of God's creatures. ~ Stephen King,
484:Art is a form of play rejoicing before the face of God. ~ Hans Rookmaaker,
485:Behold, the Lamb of God, who takes away the sin of the world! ~ Anonymous,
486:Except a man be born again, he cannot see the kingdom of God. ~ Anonymous,
487:If your sin feels "too big," your vision of God is too small. ~ Mark Hart,
488:I know it’s weird, but I like to think of God as my homeboy. ~ Kim Holden,
489:Risk is a part of God's game, alike for men and nations. ~ Warren Buffett,
490:Superstition and accident manifest the will of God. C. G.Jung ~ Anonymous,
491:Surely the greatest callings of God are the gravest as well. ~ Beth Moore,
492:The great Name of God in His creative unfolding is Adam ~ Gershom Scholem,
493:The law of God cannot be fulfilled by external obedience. ~ Martin Luther,
494:The mind is the greatest bomb. - The Lamb of God (essay) ~ Marilyn Manson,
495:The real you is on the side of God against the false self ~ John Eldredge,
496:There is in superstition a senseless fear of God. ~ Marcus Tullius Cicero,
497:the scent of overpriced coffee was like the armpit of God. ~ Ellen Datlow,
498:The votary of ahimsa has only one fear, that is, of God. ~ Mahatma Gandhi,
499:True beauty is to behold and reflect the beauty of God. ~ Carolyn Mahaney,
500:When we lose sight of God we become hard and dogmatic. ~ Oswald Chambers,
501:A consciousness of God releases the greatest power of all. ~ Ernest Holmes,
502:At the core of the universe, the face of God wears a smile ~ Loren Eiseley,
503:Behold the Lamb of God who takes away the sins of the world. ~ Russ Ramsey,
504:Destiny waits in the hand of god, shaping the still unshapen.. ~ T S Eliot,
505:Every creature is a word of God and is a book about God. ~ Meister Eckhart,
506:Forget the face of God, and forget your own name is Beloved. ~ Ann Voskamp,
507:For me, the existence of nonexistence of God is a nonissue. ~ Greg Graffin,
508:...Hell is the proof of God's failure or refusal to love. ~ Charles Baxter,
509:How I long to see
among dawn flowers,
the face of God. ~ Matsuo Bash,
510:In case there’s a fire or a flood, or any act of God. ~ F Scott Fitzgerald,
511:It is a lie - any talk of God that does not comfort you. ~ Meister Eckhart,
512:I want to see the glory of God invade this generation. ~ Leonard Ravenhill,
513:I will not be a traitor of God to please the whole world. ~ Mahatma Gandhi,
514:Joy is a sure sign of the presence of God in your life. ~ Elizabeth George,
515:Nature is the living, visible garment of God. ~ Johann Wolfgang von Goethe,
516:Nothing but the presence of God can reveal and expel self. ~ Andrew Murray,
517:Oh, for the love of God, won't the two of you just shut up? ~ Scott Snyder,
518:Remember the goodness of God in the frost of adversity. ~ Charles Spurgeon,
519:Sin is basically a denial of God's right of possession. ~ Edwin Louis Cole,
520:Some of God's actions are above reason, but none without reason. ~ Various,
521:Struck dead by an angel of God! Yet the angel must hang! ~ Herman Melville,
522:The death of God left the angels in a strange position. ~ Donald Barthelme,
523:The fear of God is the only cure for the fear of people. ~ Craig Groeschel,
524:The heart of man is, so to speak, the paradise of God. ~ Alphonsus Liguori,
525:The meaning of life consists in the love and service of God. ~ Leo Tolstoy,
526:The mills of God work like lightning compared with the law. ~ Mary Stewart,
527:There's no sentence that's too short in the eyes of God. ~ William Zinsser,
528:The ultimate aim of the gospel is the display of God’s glory. ~ John Piper,
529:The whole creation of God preaches,” as Jonathan Edwards ~ Nancy R Pearcey,
530:The will of God is always a bigger thing than we bargain for. ~ Jim Elliot,
531:We must go through many hardships to enter the kingdom of God, ~ Anonymous,
532:You are encircled by the arms of the mystery of God. ~ Hildegard of Bingen,
533:14For all who are led by the Spirit of God are sons [6] of God. ~ Anonymous,
534:20For the kingdom of God does not consist in talk but in power. ~ Anonymous,
535:A dairymaid can milk cows to the glory of God. — MARTIN LUTHER ~ Jana Riess,
536:A holy man is a mighty weapon in the hands of God. ~ Robert Murray M Cheyne,
537:All children are born Atheists; they have no idea of God. ~ Baron d Holbach,
538:A man with a good wife is the luckiest of God's creatures... ~ Stephen King,
539:As we live in the Spirit, we live in the process of God’s mind ~ T B Joshua,
540:Bold preaching is the only preaching that is owned of God. ~ Horatius Bonar,
541:Conscience is the internal perception of God's Moral Law. ~ Oswald Chambers,
542:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda,
543:don’t permit man’s books to rob you of God’s wisdom. “Be ~ Warren W Wiersbe,
544:Either Jesus is the Son of God ; or a madman or worse. But His ~ C S Lewis,
545:Embrace the love of God, and by love embrace God ~ Saint Augustine of Hippo,
546:Every man is somebody because he is a child of God. ~ Martin Luther King Jr,
547:Hearing the word is the devout receiving of the will of God. ~ William Ames,
548:He rides pleasantly enough whom the grace of God carries. ~ Thomas a Kempis,
549:In changing times lay hold of the unchanging character of God. ~ Max Lucado,
550:I TEGO ARCANA DEI (BEGONE! I CONCEAL THE SECRETS OF GOD.) ~ Michael Baigent,
551:It is better to be the servant of God than the ruler of men. ~ Stefan Zweig,
552:Music is one of the fairest and most glorious gifts of God. ~ Martin Luther,
553:My sense of god is my sense of wonder about the universe. ~ Albert Einstein,
554:Nature is the only body of God that we shall ever see. ~ Frank Lloyd Wright,
555:Next to the Word of God, music deserves the highest praise. ~ Martin Luther,
556:Our awareness of God starts where self-sufficiency ends. ~ Harold S Kushner,
557:Poor conceited humanity! Interpreters of God indeed. ~ Paul Laurence Dunbar,
558:Prophecy is the gift of God and everyone has a smidge of it. ~ Stephen King,
559:Spirit is the life of God within us” (Saint Teresa of Avila) ~ Wayne W Dyer,
560:Take a picture of God, tack it on the wall and see who bows. ~ Laird Barron,
561:The devil fears hearts on fire with love of God. ~ Saint Catherine of Siena,
562:the face of God can be seen from a thousand different angles? ~ Glenn Meade,
563:The Kingdom of God might be at hand, but that hand was empty. ~ J G Ballard,
564:The mercies of God make a sinner proud, but a saint humble. ~ Thomas Watson,
565:The nonviolent man automatically becomes a servant of God. ~ Mahatma Gandhi,
566:THE ONLY PROOF HE NEEDED OF THE EXISTENCE OF GOD WAS MUSIC. ~ Kurt Vonnegut,
567:The revelation of God is the fuel for the fire of our worship ~ Matt Redman,
568:Through study we welcome the light of God into our minds. ~ Brian D McLaren,
569:What a casual way to say 'The enemy of God is after you'. ~ Jerry B Jenkins,
570:Ah, music, sacred tongue of God! I hear thee calling and I come. ~ Confucius,
571:Being made in the image of God, man was the crown of creation. ~ Walter Lang,
572:Be silent, Only the Hand of God Can remove The burdens of your heart. ~ Rumi,
573:Between man and nothingness passes the shadow of God. ~ Nicol s G mez D vila,
574:Christian joy is a gift of God flowing from a good conscience. ~ Philip Neri,
575:Clean hands are better than full ones in the sight of God. ~ Publilius Syrus,
576:Destiny waits in the hand of God, not in the hands of statesmen. ~ T S Eliot,
577:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda,
578:Each and every person has the light of God within,” she said. ~ Stephen Cope,
579:faith begins where the will, or the Word, of God is known. ~ Kenneth E Hagin,
580:He who has heard the Word of God can bear his silences. ~ Ignatius of Loyola,
581:I can only become perfectly free by serving the will of God. ~ Thomas Merton,
582:Immediate are the acts of God, more swift than time or motion. ~ John Milton,
583:justifying their positions in the name of God, men silence God. ~ C J Sansom,
584:Let us be silent, that we may hear the whisper of God. ~ Ralph Waldo Emerson,
585:Nature is all the body of God we mortals will ever see. ~ Frank Lloyd Wright,
586:Only thoughts of God and intense love for Him bring peace. ~ Sathya Sai Baba,
587:riddles of God are more satisfying than the answers of man, ~ G K Chesterton,
588:The fear of God makes a hero; the fear of man makes a coward. ~ Alvin C York,
589:The gears of God don't turn unless all the pieces fit right. ~ Lauren Oliver,
590:The most acceptable service of God is doing good to man. ~ Benjamin Franklin,
591:The notion of God is the notion of richness without accident ~ Austin Farrer,
592:The only proof he needed for the existence of God was music. ~ Kurt Vonnegut,
593:The Son of God became a man to enable men to become sons of God. ~ C S Lewis,
594:To be an Error and to be Cast out is a part of God's Design. ~ William Blake,
595:We’re using the gifts of God as if they themselves are gods. ~ Matt Chandler,
596:What can I call a coincidence like that but the Hand of God? ~ Kurt Vonnegut,
597:2and he sent them out to proclaim the kingdom of God and to heal. ~ Anonymous,
598:Because the power of God does not fade over time, Dr. Hawthorne, ~ Don Hoesel,
599:Clean hands are better than full ones in the sight of God. ~ Publilius Syrus,
600:Expect much of God, and he will do much for you. ~ Saint Bernard of Clairvaux,
601:For my generation I must have the oracles of God in fresh terms. ~ Jim Elliot,
602:For the mind of faith, a promised act of God is as good as done. ~ John Piper,
603:I am high in the sky, and still I do not see the face of god. ~ Gherman Titov,
604:If a Work of God does NOT Continue, it was NEVER a Work of God. ~ Paul Washer,
605:I'm an American by birth, but I'm a Texan by the Grace of God. ~ Larry Gatlin,
606:I want to be justice, love and the wrath of God all in one. ~ Marjane Satrapi,
607:Lives of faith are the great mirror of the dependability of God. ~ John Piper,
608:Make no mistake about this: You can never make a fool out of God. ~ Anonymous,
609:Nature is the living, visible garment of God.
   ~ Johann Wolfgang von Goethe,
610:Our idea of God tells us more about ourselves than about Him. ~ Thomas Merton,
611:Religion is not a melancholy, the spirit of God is not a damper. ~ John Donne,
612:Stupidity is letting your pride rob you of God’s blessings. ~ Shannon L Alder,
613:The heart of all idolatry in the Bible is the de-godding of God. ~ D A Carson,
614:The narrator, in a voice-of-God tenor, explains the experiment. ~ Eric Weiner,
615:The unconsciousness of man is the consciousness of God. ~ Henry David Thoreau,
616:Those who have been used of God had to pay a terrific price. ~ Oswald J Smith,
617:Those who labor in the earth are the chosen people of God. ~ Thomas Jefferson,
618:To be grateful is to recognize the love of God in everything. ~ Thomas Merton,
619:Truth is the agreement of our ideas with the ideas of God. ~ Jonathan Edwards,
620:We are a nation of faith, and we are stewards of God's world. ~ Mike Huckabee,
621:We believe in one God. We believe Muhammad is the Apostle of God. ~ Malcolm X,
622:we never own the work of God. We are simply stewards of it. ~ Christine Caine,
623:We preach so that people can hear the voice of God, period. ~ James MacDonald,
624:What I'm urging people to do is trust in the sovereignty of God. ~ Max Lucado,
625:You can live each day in the confidence of God’s promises. ~ Elizabeth George,
626:You might as well not be alive if you're not in awe of God. ~ Albert Einstein,
627:Accept suffering as a part of God's tenderizing process. ~ John F MacArthur Jr,
628:All are of the race of God, and have in themselves good. ~ Philip James Bailey,
629:... a true servant of God is someone who helps another succeed. ~ Billy Graham,
630:Behind every shadow of life is the great light of God. ~ Paramahansa Yogananda,
631:Behold the Lamb of God who takes away the sin of the world! ~ John the Baptist,
632:Each Warrior of the Light contains within him the spark of God. ~ Paulo Coelho,
633:Forgiveness is the ultimate expression of God's unique beauty. ~ Matt Chandler,
634:I do not need the idea of God to explain the world I live in. ~ Salman Rushdie,
635:In the love of a man and a woman is the look of God looking. ~ Kenneth Patchen,
636:Only art and science can raise men to the level of God. ~ Ludwig van Beethoven,
637:Satan’s chief device of temptation is to attack the truth of God. ~ R C Sproul,
638:Spiritual adoption is the excellency and apex of God's salvation. ~ Joel Beeke,
639:The Bible is the inevitable outcome of God’s continuous speech. It ~ A W Tozer,
640:The image of God throws a shadow that is just as great as itself. ~ Carl Jung,
641:The plots of God are perfect. The Universe is a plot of God. ~ Edgar Allan Poe,
642:The reason why you do not hear them is that  f you are not of God. ~ Anonymous,
643:The servant of God earns half a doctorate through illness ~ Ignatius of Loyola,
644:The voice of God, if you must know, is Aretha Franklin's. ~ Marianne Faithfull,
645:This is the work of God, that you believe in him whom he has sent. ~ Anonymous,
646:This is the work of God — that you believe in the One He has sent. ~ Anonymous,
647:What exactly are you planning to put on the claim? Act of God? ~ Christa Faust,
648:When we meet a person truly in need, do we see the face of God? ~ Pope Francis,
649:Yoga is the art of realizing that you are made in the image of God. ~ Amit Ray,
650:You can't do the will of God if you don't know the Word of God. ~ Jack Wyrtzen,
651:You will not pit one word of God against another word of God. ~ Mahatma Gandhi,
652:A new year is a gift from God, a part of the Divine nature of God. ~ T B Joshua,
653:Anxiety is blatant distrust of the power and love of God. ~ John F MacArthur Jr,
654:Because of God's knowledge, you and I are always understood. ~ Elizabeth George,
655:Every gift of God is to be enjoyed as from God and not like a God. ~ Michael Oh,
656:Every single soul is a poem, written on the back of God's hand ~ Michael Franti,
657:Gay parenting is a rejection of God's law engraved in our hearts ~ Pope Francis,
658:Go warn the children of God of the terrible speed of mercy. ~ Flannery O Connor,
659:Greatness in the kingdom of God is measured in terms of obedience. ~ John Stott,
660:I am a child of God, and therefore I do not inherit sickness. ~ Myrtle Fillmore,
661:I am just a man, not fit to do the work of God... or the Devil. ~ Peter Ustinov,
662:I am only a pencil in the hand of God, but it is He who writes. ~ Mother Teresa,
663:I am used to hear bad men misuse the name of God, yet God exists. ~ Robert Bolt,
664:I’d like to consider Ferrari as a scaled down version of God. ~ Jeremy Clarkson,
665:In the dark night of the soul, bright flows the river of God. ~ Taylor Caldwell,
666:In the law of God, there is no statute of limitations. ~ Robert Louis Stevenson,
667:I often wonder if we were all characters in one of God's dreams. ~ Muriel Spark,
668:I shall despair when I despair of myself, of God and humanity. ~ Mahatma Gandhi,
669:I was wired for awe of God. No other awe satisfies the soul. ~ Paul David Tripp,
670:Joy is an outward sign of inward faith in the promises of God. ~ Tommy Newberry,
671:Joy is the infallible sign of the presence of God. ~ Pierre Teilhard de Chardin,
672:learn to cooperate and become one with the power of God. Lake ~ Roberts Liardon,
673:Learn to love and see every human with the heart and eyes of God. ~ Suzy Kassem,
674:Learn to see and love every human with the eyes and heart of God. ~ Suzy Kassem,
675:Let us follow the Son of God. Imitate Him. Do His work. ~ Joseph Fielding Smith,
676:Man is born broken. He lives by mending. The grace of God is glue ~ Anne Lamott,
677:My definition of God is the ever-present essence of love. ~ Gabrielle Bernstein,
678:Nothing should be considered outside the scope of God's authority. ~ Max Anders,
679:Similarly, the presence of God is the central fact of Christianity. ~ A W Tozer,
680:Stupidity is also a gift of God, but one mustn't misuse it. ~ Pope John Paul II,
681:Success abides longer among men when it is planted by the hand of God. ~ Pindar,
682:The idea of God ends in a paltry Methodist meeting-house. ~ Ralph Waldo Emerson,
683:The kingdom of God is vast and tiny, universal and exclusive. ~ Russell D Moore,
684:The mystery of God hugs you in its all-encompassing arms. ~ Hildegard of Bingen,
685:There is no greater spellbinder of peace than the name of God. ~ Mahatma Gandhi,
686:The sight of God in woman is the most perfect of all." Ibn Arabi. ~ Idries Shah,
687:This is true faith, a living confidence in the goodness of God. ~ Martin Luther,
688:Through a religion you see the solar spectre of God, but not God. ~ Victor Hugo,
689:To know the will of God, we need an open Bible and an open map. ~ William Carey,
690:Universal brotherhood under the fatherhood of God. ~ Pandurang Shastri Athavale,
691:We were born to make manifest the glory of God within us. ~ Marianne Williamson,
692:What mean and cruel things men can do for the love of God. ~ W Somerset Maugham,
693:When one reaches out to help another he touches the face of God. ~ Walt Whitman,
694:And for the love of God, bitch, don't get stabbed this time! ~ Alexandra Bracken,
695:Atheism is a crutch for those who cannot bear the reality of God. ~ Tom Stoppard,
696:Child of God, you cost Christ too much for him to forget you. ~ Charles Spurgeon,
697:Every country I love and I am a child of God to love the humans. ~ Mother Teresa,
698:Every great movement of God can be traced to a kneeling figure. ~ Dwight L Moody,
699:Faith grows when it is planted in the fertile soil of God's Word. ~ Billy Graham,
700:For the people of God, the Word of God leaves pleasant bruises. ~ Douglas Wilson,
701:Freedom from all attachment is the realization of God as Truth. ~ Mahatma Gandhi,
702:He that hath slight thoughts of sin never had great thoughts of God. ~ John Owen,
703:Humility is the displacement of self by the enthronement of God. ~ Andrew Murray,
704:I know that through the grace of God, I am the founder of Manitoba. ~ Louis Riel,
705:I thought of God as being able to talk big and write *very* small. ~ John Hersey,
706:Jesus proclaimed the Kingdom of God and what came was the Church. ~ Alfred Loisy,
707:More people have done good in the name of God than any other way ~ Dennis Prager,
708:Nobody who understands the free grace of God takes sin lightly. ~ Timothy Keller,
709:Oh what people of God we ought to be; and grace can make us so! ~ Francis Asbury,
710:Once the call of God comes to you, start going and never stop. ~ Oswald Chambers,
711:Only those who are aware of God's wrath are amazed by God's grace. ~ C J Mahaney,
712:Our culture says anything goes; fear of God is almost unheard of. ~ Francis Chan,
713:Prayer is our way of entering into the happiness of God himself ~ Timothy Keller,
714:Read a little. Meditate more. Think of God all the time. ~ Paramahansa Yogananda,
715:ROMA 11.29. For the gifts and calling of God are without repentance. ~ Anonymous,
716:Satsang is here to wash off the minds face and to reveal the face of God ~ Mooji,
717:Scientists have grave difficulty dealing with the reality of God. ~ M Scott Peck,
718:Smiling face of every little girl is the signature of God’s presence. ~ Amit Ray,
719:The fear of God reigning in the heart is the beauty of the soul. ~ Matthew Henry,
720:The heart of man is, so to speak, the paradise of God. ~ Saint Alphonsus Liguori,
721:The horror of Hell is an echo of the infinite worth of God's glory. ~ John Piper,
722:There is no true knowledge of self apart from the knowledge of God. ~ Jen Wilkin,
723:The small prayers of weak and broken people move the heart of God. ~ Mike Bickle,
724:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi,
725:This very moment I may, if I desire, become the friend of God. ~ Saint Augustine,
726:We are all daughters of God in various stages of construction. ~ Shannon L Alder,
727:We live, move, breathe, and having our being in the Love-Light of God ~ Gary Eby,
728:We walk upon the grace of god. Nothing else exists except that. ~ Frederick Lenz,
729:Whatever you do, think of the Glory of God as your main goal. ~ Saint John Bosco,
730:You are a child of God. Your playing small does not serve the world. ~ Hal Elrod,
731:And the voice of God was in the whirlwind after all, said Thor ~ Orson Scott Card,
732:And this is why Jesus came: to endure the holy wrath of God due us. ~ David Platt,
733:Beauty is one of the rare things that do not lead to doubt of God. ~ Jean Anouilh,
734:Church only benefits you when you participate in the presence of God. ~ T D Jakes,
735:Conscience is thus explained only as the voice of God in the soul. ~ Peter Kreeft,
736:Either he believed all he'd heard and read of God, or he didn't. ~ Michelle Griep,
737:For me, art is a more trustworthy expression of God than religion. ~ Rosanne Cash,
738:For some people, miracles serve as evidence of God's existence. ~ Walter Isaacson,
739:Grace isn’t permission to sin; it’s the power of God to sin no more. ~ Paul Ellis,
740:Gratitude exclaims, very properly, 'How good of God to give me this.' ~ C S Lewis,
741:He that hath slight thoughts of sin, never had great thoughts of God. ~ John Owen,
742:He then goes on to show that love--the love of God for ~ Saint Augustine of Hippo,
743:I am a Hound of God. I travel my own road, into Hell and out of it. ~ Neil Gaiman,
744:'I Am' is the name of God, God is none other than the Self. ~ Sri Ramana Maharshi,
745:I believe that the people of Israel are the chosen people of God. ~ Jerry Falwell,
746:If you love the glory of God, you cannot be indifferent to missions. ~ John Piper,
747:It is a most blessed thing to be subject to the sovereignty of God. ~ John Calvin,
748:Love is the voice of God whispering to you from within yourself. ~ Iyanla Vanzant,
749:Sir 28:8 Remember the fear of God, and be not angry with thy neighbour. ~ Various,
750:That wasn't any act of God. That was an act of pure human fuckery. ~ Stephen King,
751:The gifts of God should be enjoyed by all citizens in Mississippi. ~ Medgar Evers,
752:The promises of God for tomorrow are the anchor for believers today. ~ R C Sproul,
753:There is no place in the world but contains some trace of God. ~ Jacques Maritain,
754:The sum of the particular intentions of God is the universe itself. ~ Simone Weil,
755:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi,
756:The way to get the mind of God, is seek to know the heart of God! ~ Brian Houston,
757:The word of God tends to make large-minded noble-minded men. ~ Henry Ward Beecher,
758:We need a bigger estimation of God and a smaller estimation of sin. ~ Judah Smith,
759:Whatever we worship, short of God, is sure to be our undoing. ~ Mignon McLaughlin,
760:Whatever you do, think of the Glory of God as your main goal. ~ Saint John Bosco,
761:When I stand before the throne of God, I shall be judged innocent. ~ Klaus Barbie,
762:You haven't done the will of God when you have done it miserably. ~ Mother Teresa,
763:9Blessed are the peacemakers, for they will be called children of God. ~ Anonymous,
764:All human creativity is the vaguest whisper of the creativity of God. ~ Jen Wilkin,
765:...all of God's blessings have been won for us through Christ's work. ~ D A Carson,
766:And there's never a law of God or man runs north of Fifty-three. ~ Rudyard Kipling,
767:As a child of God, I am greater than anything that can happen to me. ~ Abdul Kalam,
768:Behold,  x the Lamb of God, who  y takes away the sin  z of the world! ~ Anonymous,
769:Calmness is the living breath of God's immortality in you. ~ Paramahansa Yogananda,
770:Consciousness, fully awake to itself, is the Light of God. ~ Maharishi Mahesh Yogi,
771:Conversion without a clean heart is a denial of God and religion. ~ Mahatma Gandhi,
772:Develop the feeling of brotherhood of man and fatherhood of God. ~ Sathya Sai Baba,
773:For we are only as healthy as our picture of God is accurate. The ~ Gregory A Boyd,
774:God seeks us. The basic nature of God is one of loving community. ~ Dallas Willard,
775:Hell’s bells. I don’t call him the Fist of God as a pet name, folks. ~ Jim Butcher,
776:Hence the German proverb: "All mischief begins in the name of God. ~ Martin Luther,
777:He who has heard the Word of God can bear his silences. ~ Saint Ignatius of Loyola,
778:He who loves not flowers, has lost all love and fear of God. ~ Johann Ludwig Tieck,
779:If I have the smile of God, all other frowns are inconsequential. ~ Timothy Keller,
780:In the name of God, stop a moment, cease your work, look around you. ~ Leo Tolstoy,
781:I once heard worship defined as celebrating the availability of God. ~ Larry Crabb,
782:It is only in the depths of silence that the voice of God can be heard. ~ Sai Baba,
783:It is the work of God alone to justify, to sanctify, and to glorify. ~ John Wesley,
784:Jesus is the culmination of the greatness and the goodness of God. ~ Matt Chandler,
785:Knowledge of God and knowlegde of self give birth to humility. ~ Joan D Chittister,
786:No attribute of God is more dreadful to sinners than His holiness. ~ Matthew Henry,
787:No one can desire the love of God without first knowing human love. ~ Paulo Coelho,
788:Realization of God cannot be achieved without ecstatic love for Him. ~ Sarada Devi,
789:right standing with God comes through faith in the promises of God. ~ Andy Stanley,
790:The call of God does what the call of man cannot. It raises the dead. ~ John Piper,
791:The course of Nature is the art of God. ~ Edward Young, Night-Thoughts (1742–1745),
792:The riddles of God are more satisfying than the solutions of man. ~ G K Chesterton,
793:... the wing of a fly is proof enough of the existence of God for me. ~ Pat Conroy,
794:The Word of God is not divine, it is an attribute of The Divine. ~ Ibrahim Ibrahim,
795:We account the Scriptures of God to be the most sublime philosophy. ~ Isaac Newton,
796:We are children of God made to walk in truth with soul integrity. ~ Lysa TerKeurst,
797:What is man? Ally of God or simply his toy? His triumph or his fall? ~ Elie Wiesel,
798:Words engage our minds, but in the silence we hear the Presence of God. ~ Ram Dass,
799:Worship is a way of seeing the world in the light of God. ~ Abraham Joshua Heschel,
800:All joy in true thought is part of the intellectual love of God, ~ Bertrand Russell,
801:Any identity other than child of God is spiritually meaningless. ~ Nadia Bolz Weber,
802:A ragamuffin knows he's only a beggar at the door of God's mercy. ~ Brennan Manning,
803:Dear Child of God, I am sorry to say that suffering is not optional. ~ Desmond Tutu,
804:Each and every living being in nature is part of God's body. ~ Mata Amritanandamayi,
805:Each child born on earth Is a unique promise of God To God Himself. ~ Sri Chinmoy,
806:each generation has to create the image of God that works for it. ~ Karen Armstrong,
807:Every person born into the family of God has the same redemption. ~ Kenneth E Hagin,
808:Human excellence means nothing Unless it works with the consent of God. ~ Euripides,
809:Humility is the ultimate standard of greatness in the Kingdom of God. ~ Mike Bickle,
810:I don't believe in any religion apart from doing the will of God. ~ Catherine Booth,
811:In the name of God, stop a moment, cease your work, look around you. ~ Leo Tolstoy,
812:In truth there is no difference between the word of God and the world. ~ Baha-ulalh,
813:I would, for the love of God, feel a man's hands on me before I die. ~ Nicole Hardy,
814:Killing innocent people in the name of God is the highest insult to God. ~ Amit Ray,
815:killing is evil in the eyes of God,’ I said. ‘Never forget that.’ The ~ Ann Swinfen,
816:Live and Let live"

" To love someone is to see the face of God ~ Victor Hugo,
817:Man is born broken. He lives by mending. The grace of God is glue. ~ Eugene O Neill,
818:One should be embarrassed to speak of God in the third person. ~ Walter M Miller Jr,
819:Prayer is our way of entering into the happiness of God himself. ~ Timothy J Keller,
820:Romans 3:23: “‘For all have sinned and fall short of the glory of God. ~ Tim LaHaye,
821:The Bible never seeks to defend the existence of God. It is assumed. ~ Randy Frazee,
822:The Christian life is to live all of your life in the presence of God. ~ R C Sproul,
823:The idea of God grew side by side with the idea of materialism. ~ Swami Vivekananda,
824:The more a person loves, the closer he approaches the image of God. ~ Martin Luther,
825:The oneness of all wisdom may be found, or not, under the name of God. ~ Heraclitus,
826:The people's voice is odd, It is, and it is not, the voice of God. ~ Alexander Pope,
827:There are as many versions of God as there are people in the world. ~ Deepak Chopra,
828:There is no substitute for a firsthand encounter with the Word of God. ~ Max Anders,
829:There should be an absolute discipline in the house of God ~ Ernest Agyemang Yeboah,
830:...the scent of overpriced coffee was like the armpit of God. ~ Charlie Jane Anders,
831:The word of God hidden in the heart is a stubborn voice to suppress. ~ Billy Graham,
832:They were to be priest-kings in God’s creation as sons of God. ~ Thomas R Schreiner,
833:This is the will of God: that you be saints.” (1 Thessalonians 4:3) ~ Matthew Kelly,
834:Unalloyed love of God is the essential thing. All else is unreal. ~ Sri Ramakrishna,
835:We cannot have truth about God divorced from the mind and heart of God. ~ Anonymous,
836:We do not see that prayer is the asking of God to fulfill His needs. ~ Watchman Nee,
837:We walk into the mystery of God; we do not define that mystery. ~ John Shelby Spong,
838:When you are in the center of God's will, my friend, it flows. ~ Charles R Swindoll,
839:When you give a gift to one of God's children, you give a gift to God. ~ Max Lucado,
840:You don't have to convince Muslims of God's existence or importance. ~ Peter Kreeft,
841:You seek the heights of manhood when you seek the depths of God. ~ Edwin Louis Cole,
842:A man of God in the will of God is immortal until His work is done. ~ David Jeremiah,
843:Before presenting the grace of God,we must understand the wrath of God. ~ Max Lucado,
844:Finances flow along the lines of relationships in the kingdom of God. ~ Fred C White,
845:Find new ways to spread the word of God to every corner of the world. ~ Pope Francis,
846:For the spirit searcheth all things, yea, the deep things of God. ~ I Corinthians II,
847:He flashed her a smile, and holy mother of God, it was wickedly sexy. ~ Jill Shalvis,
848:His aim was the glory of God, but the glory of Philip pleased him too. ~ Ken Follett,
849:I know why men lose sight of the face of God: because it is so close. ~ Parke Godwin,
850:I'm constantly reading books on God or the absence of God and atheism. ~ Liam Neeson,
851:I'm inviting the spirits into my photography. It's an act of God. ~ Hiroshi Sugimoto,
852:In truth there is no difference between the word of God and the world. ~ Baha-ulalh,
853:Is man one of God's blunders? Or is God one of man's blunders? ~ Friedrich Nietzsche,
854:Is man one of God’s blunders, or is God one of man’s blunders? ~ Friedrich Nietzsche,
855:I tell you, now is the time of God’s favor, now is the day of salvation. ~ Anonymous,
856:It is out of the absence of God that God makes himself present, ~ Frederick Buechner,
857:Knowledge belongs to the very essence of God, if at all God has an essence. ~ Hermes,
858:Love of God and people will pave roads where there once were none. ~ Shannon L Alder,
859:Music should be used for the perception of God, not jitterbugging. ~ George Harrison,
860:My love for you is the sole image / Of God a human is allowed. ~ Else Lasker Schuler,
861:Nature is a revelation of God; Art a revelation of man. ~ Henry Wadsworth Longfellow,
862:Pick 'treat'. Please, for the love of God, pick 'treat'." -Trick ~ Michelle Leighton,
863:Prayer is the bridge over which the Kingdom of God comes to the earth. ~ Rich Nathan,
864:Shame arises from the fear of men, conscience from the fear of God. ~ Samuel Johnson,
865:Strength to do battle begins with enlisting the strength of God. ~ Gordon B Hinckley,
866:The children of God have more in common then they have differences. ~ Henry B Eyring,
867:The oneness of all wisdom may be found, or not, under the name of God. ~ Heraclitus,
868:The servant of God earns half a doctorate through illness ~ Saint Ignatius of Loyola,
869:The Spirit of God leads the people of God to submit to the Word of God. ~ John Stott,
870:The voice of God does not pander, offers no five-year plan, no long-term ~ Mary Karr,
871:The will of God is exactly what we would do if we knew all the facts. ~ Bill Gothard,
872:Too wise to be mistaken still  Too good to be unkind. ~ Samuel Medley, Hymn of God,
873:We try to reach the heart of God without listening to the Word of God. ~ Larry Crabb,
874:ye may prove what is that good, and acceptable, and perfect will of God. ~ Anonymous,
875:You can hear the footsteps of God when silence reigns in the mind. ~ Sathya Sai Baba,
876:4The Spirit of God has made me; the breath of the Almighty gives me life. ~ Anonymous,
877:An action of God may be the only thing that can save the Church today. ~ Ralph Martin,
878:Anything that erodes the fear of God will intensify the fear of man. ~ Edward T Welch,
879:Art is the gift of God, and must be used unto His glory. ~ Henry Wadsworth Longfellow,
880:Being shown a gesture of love is like being offered a portion of God. ~ Deepak Chopra,
881:Certainly, anybody who says, "in the eyes of God," is pretentious. ~ Reinhold Niebuhr,
882:Chance is perhaps the pseudonym of God when he did not want to sign. ~ Anatole France,
883:For the spirit searcheth all things, yea, the deep things of God. ~ I Corinthians II,
884:Great men stand like solitary towers in the city of God. ~ Henry Wadsworth Longfellow,
885:Great moves of God are usually preceded by simple acts of obedience. ~ Steven Furtick,
886:I believe in absolute oneness of God and therefore also of humanity. ~ Mahatma Gandhi,
887:If the being of God ceased for one second, the universe would disappear. ~ R C Sproul,
888:If the kingdom of God is not first, it doesn't matter what's second. ~ Neal A Maxwell,
889:If you remove enjoyment of God from faith in God, it ceases to be faith. ~ John Piper,
890:I guess that's the business of devotees - to make you think of God. ~ George Harrison,
891:In heaven, there are neither nobles nor peasants. Only children of God. ~ Julie Berry,
892:Knowledge belongs to the very essence of God, if at all God has an essence. ~ Hermes,
893:Let no day slip over without some comfort received from the mouth of God. ~ John Knox,
894:Love demands effort and a personal commitment to the will of God. ~ Pope John Paul II,
895:Music is the voice of God traveling through ten-dimensional hyperspace. ~ Michio Kaku,
896:Our rewards in heaven are a result of God's crowning His own gifts. ~ Saint Augustine,
897:Prayer always forsakes the kingdom of self for the kingdom of God, ~ Paul David Tripp,
898:real art is religion, a search for the beauty of God deep in all things. ~ Emily Carr,
899:Snowing is an attempt of God to make the dirty world look clean. ~ Mehmet Murat ildan,
900:The night Frank found her it was raining, a wrath-of-God type of downpour ~ G P Ching,
901:The presence of God calms the soul, and gives it quiet and repose. ~ Francois Fenelon,
902:Therefore, be imitators of God, as dearly loved children. Ephesians 5: 1 ~ Beth Moore,
903:The voice which tells us that we are immortal is the voice of God within us. ~ Pascal,
904:The wind of God is always blowing... but you must hoist your sail. ~ Francois Fenelon,
905:The word of God is that unto our souls, which our soul is unto our body. ~ John Jewel,
906:This wasn't a legalistic play. He simply wanted more and more of God. ~ Matt Chandler,
907:True religion is when you serve God to get nothing else but more of God. ~ J D Greear,
908:Use your whole body as a tool to do what is right for the glory of God. ~ Rick Warren,
909:When I think of God I feel like an ant crawling into a computer. ~ Richard Paul Evans,
910:You are the incarnation of the blessing of God, which rests upon men. ~ Anton Chekhov,
911:A genuine faith resolves the mystery of life by the mystery of God. ~ Reinhold Niebuhr,
912:Being a child of God means confidence, but it never means complacency. ~ Kevin DeYoung,
913:Blessed is he who submits to the will of God; he can never be unhappy. ~ Martin Luther,
914:David knew what mattered most. The presence of God. He begged God for it. ~ Max Lucado,
915:Even our concept of God needs to be one that is for us, not against us. ~ Louise L Hay,
916:explored.” “It is the glory of God to conceal a matter,” says the book ~ John Eldredge,
917:Human beings are not designed to be alone. None of God's creatures are. ~ Chely Wright,
918:It is against the will of God that the East should be Christianized. ~ Herman Melville,
919:It is the grace of God, that shows and condemns the sin that humbles us. ~ Adam Clarke,
920:I want to know the thoughts of God. Everything else is just details. ~ Albert Einstein,
921:Joy emanates out of the abiding sense of God’s fierce love for us. ~ Margaret Feinberg,
922:Let all your frustrations with this world throw you onto the Word of God. ~ John Piper,
923:Meeting new people is just remembering faces of God we've forgotten. ~ Harry Whitewolf,
924:Men have always need of god! A god to defend them against other men. ~ Francis Picabia,
925:Nothing significant in the kingdom of God happens unless death occurs. ~ Mary E DeMuth,
926:Relational knowledge of God leads to transformational, living belief. ~ Barnabas Piper,
927:Sit in the companionship of God—the one who shows up and can be seen. ~ Dallas Willard,
928:Sometimes in the contrast of the night, we can best see the glory of God. ~ Beth Moore,
929:The Bible is the authoritative Word of God and contains all truth. ~ William J Clinton,
930:The first thought of God was an angel. The first word of God was a man ~ Khalil Gibran,
931:The human race is not very admirable. It was a big mistake of God's. ~ Taylor Caldwell,
932:The idea that all are children of God is not found in the Bible anywhere. ~ J I Packer,
933:the Kingdom of God is not just a lot of talk; it is living by God’s power. ~ Anonymous,
934:The knowledge of God is received in divine silence.
   ~ Saint John of the Cross, [T5],
935:There are no rules in the service of God, and this itself is no rule. ~ Yehudi Menuhin,
936:There is one safe and happy place, and that is in the will of God. ~ David Livingstone,
937:The Revelation of God is not a book or a doctrine, but a living Person. ~ Emil Brunner,
938:The secret of life is in love the love of God and the service of humanity. ~ Sivananda,
939:To forgive is a gift of God that permits us to let go of our past hurts. ~ Jean Vanier,
940:War isn’t declared in the name of God; it is a human affair entirely. ~ Woodrow Wilson,
941:We arc the miracle of miracles, the great inscrutable mystery of God. ~ Thomas Carlyle,
942:We are told to seek first the kingdom of God, not seek first marriage. ~ Gary L Thomas,
943:What are ye orbs? The words of God? the Scriptures of the skies? ~ Philip James Bailey,
944:What we have in us of the image of God is the love of truth and justice. ~ Demosthenes,
945:Ad majorem Dei gloriam. ~ For the greater glory of God. ~ Motto of the Society of Jesus,
946:Again we see prayer is simply a recognition of the greatness of God. ~ Timothy J Keller,
947:All are called to be what in the reality of God they are already. ~ Dietrich Bonhoeffer,
948:Believe the truth of God's Word over the facts of your circumstances. ~ Christine Caine,
949:Book knowledge of God, if left at that, leads to hollow belief in God. ~ Barnabas Piper,
950:Eternal life is not a gift from God; eternal life is the gift OF GOD. ~ Oswald Chambers,
951:Every human being was created by God, but not everyone is a child of God. ~ Rick Warren,
952:fix your desire on this one thing: to be filled with the Spirit of God. ~ Andrew Murray,
953:Grace isn’t about “fair,” but about the outrageous, radical love of God. ~ Sheila Walsh,
954:He who is called of God, walks directly contrary to what he did before. ~ Thomas Watson,
955:Honor the image of God. Human beings are not accidents, but creations. ~ Timothy Keller,
956:I fancied myself as some kind of god or an economic reformer like Keynes ~ George Soros,
957:I feel the healing
hands of God
touch my heart
and kiss my soul. ~ Harley King,
958:I hope for the day when everyone can speak of God without embarrassment. ~ Paul Tillich,
959:I learned that the purpose of the Twelve Steps is to do the will of God. ~ Keith Miller,
960:In the dark night of the soul, bright flows the river of God. ~ Saint John of the Cross,
961:Is man merely a mistake of God's? Or God merely a mistake of man? ~ Friedrich Nietzsche,
962:It is possible to reason out the existence of God to a limited extent. ~ Mahatma Gandhi,
963:I was raised with fear of God, guilt over Jesus, and terror of the Devil. ~ Dory Previn,
964:Joyful intimacy with God is the great power source of the kingdom of God. ~ Mike Bickle,
965:Listen to yourself and in that quietude you might hear the voice of God. ~ Maya Angelou,
966:Lord: I believe that thou art the Christ, the Son of God, which should come ~ Anonymous,
967:One of God's greatest mercies is that he keeps us perpetually occluded. ~ Philip K Dick,
968:One of the great things silence does, it gives us a new concept of God. ~ Calvin Miller,
969:...one should be gentle with the ignorant, for they are the chosen of God. ~ Mark Twain,
970:Satan's smoke has made its way into the Temple of God through some crack ~ Pope Paul VI,
971:She said every bird in the air came from a thought of God, and so did I. ~ Lisa Wingate,
972:Sir 9:22 Let just men be thy guests, and let thy glory be in the fear of God. ~ Various,
973:Take care of God’s creation. But above all, take care of people in need. ~ Pope Francis,
974:The Devil fears the word of God, He can't bite it; it breaks his teeth. ~ Martin Luther,
975:The idea of God is the sole wrong for which I cannot forgive mankind. ~ Marquis de Sade,
976:The image of God is your final obstruction to a religious experience. ~ Joseph Campbell,
977:The learning of the Christian man ought to begin with the fear of God. ~ Thomas Cranmer,
978:The modern man is necessarily a seeker of God, maybe a Man of Christ. ~ Joseph Goebbels,
979:The more I expose myself to the Word of God, the greater my faith will be. ~ R C Sproul,
980:The presence of hope in the invincible sovereignty of God drives out fear. ~ John Piper,
981:The purpose of God and the power of God is available for every man. ~ G Campbell Morgan,
982:The root of all difficulties is a lack of the sense of the Presence of God. ~ Emmet Fox,
983:Through faith we understand that the worlds were framed by the word of God, ~ Anonymous,
984:To eat and drink, and be happy in one’s toil: this is the grace of God. ~ David Wilcock,
985:To love your neighbors is to see the face of God.

- Les Miserables ~ Victor Hugo,
986:We must learn to tell ourselves the truth on the basis of God’s Word. ~ Oswald Chambers,
987:We tend by a secret law of the soul to move toward our mental image of God. ~ A W Tozer,
988:We were created to be expressions of the goodness and wholeness of God. ~ Erwin McManus,
989:WHAT IS A PEACEMAKER? PEACEMAKERS ARE THE mercy of God to a sinful world. ~ Heidi Baker,
990:When it is a question of God's almighty Spirit, never say, 'I can't.' ~ Oswald Chambers,
991:Word which the finger of God has written on the brow of every man — hope! ~ Victor Hugo,
992:You don't need to use the language of God to ask where the restrooms are. ~ Etgar Keret,
993:You need the devotion to your work that a priest of God has for his. ~ Ernest Hemingway,
994:A church that won't listen to the Word of God is a church already lost. ~ Robert Godfrey,
995:And then he kissed him. Right on the lips. In front of God and everybody. ~ Sarina Bowen,
996:As a child of God, I am greater than anything that can happen to me. ~ A P J Abdul Kalam,
997:A stranger to the fear of God is a stranger to the living God Himself. ~ Albert N Martin,
998:Concerning perfect blessedness which consists in a vision of God. ~ Saint Thomas Aquinas,
999:Dr Donne's verses are like the peace of God; they pass all understanding. ~ King James I,
1000:Even guilty people deserve to be treated as those made in the image of God. ~ Max Anders,
1001:Every visible and invisible creature is an appearance of God. ~ Johannes Scotus Eriugena,
1002:Go for the purposes of God, and the means to fulfill them will follow. ~ Reinhard Bonnke,
1003:I can't do big things, but I want everything to be for the glory of God. ~ Dominic Savio,
1004:If man is not the image of God, then he is a disease of the dust. ~ Gilbert K Chesterton,
1005:I need nothing but God, and to lose myself in the heart of God. ~ Margaret Mary Alacoque,
1006:It is in stillness, in the silence, that the word of God is to be heard. ~ Peter Rollins,
1007:Jesus answered, “The work of God is this: to believe in the one he has sent. ~ Anonymous,
1008:Legislation in Violation of God’s Natural Law Is a Scourge To Humanity ~ W Cleon Skousen,
1009:Many scientists simply do not look at the evidence of the reality of God. ~ M Scott Peck,
1010:Nature herself has imprinted on the minds of all the idea of God ~ Marcus Tullius Cicero,
1011:(not a shadow thereof, but a real degree, by the preventing grace of God,) ~ John Wesley,
1012:Nothing is void of God, his work is everywhere his full of himself. ~ Seneca the Younger,
1013:Obedience is a foundational stepping-stone on the path of God’s will. ~ Elizabeth George,
1014:Perfect love of God means the complete union of our will with God's. ~ Alphonsus Liguori,
1015:Perhaps pure reason without heart would never have thought of God. ~ Georg C Lichtenberg,
1016:That is the voice of God because its the voice of truth and experience. ~ Chris Matthews,
1017:The beauty of scientific laws shows the beauty of God himself. ~ Vern Sheridan Poythress,
1018:The Bible is not written just to me personally but to all the saints of God. ~ Anonymous,
1019:The efficiency of God may be understood as either creation or providence. ~ William Ames,
1020:The prerequisite for receiving the grace of God is to know you need it. ~ Timothy Keller,
1021:The reason the Son of God appeared was  r to destroy the works of the devil. ~ Anonymous,
1022:The riddles of God are more satisfying than the solutions of man. ~ Gilbert K Chesterton,
1023:the scope of God’s evangelistic purposes is broader than election. ~ John F MacArthur Jr,
1024:This is the love of God, an alchemy that can turn enemies into children. ~ Mark Buchanan,
1025:Those who forever seek the will of God are overrun by those who do it. ~ Reinhard Bonnke,
1026:Through some crack the smoke of satan has entered into the Church of God. ~ Pope Paul VI,
1027:What sort of God would it be, who only pushed from without. ~ Johann Wolfgang von Goethe,
1028:Chance is a kind of god, for it preserves many things which we do not observe. ~ Menander,
1029:Chance is perhaps the pseudonym of God when he does not want to sign. ~ Th ophile Gautier,
1030:Christ is the Son of God. No other Savior. He will save all that come to him. ~ Anonymous,
1031:Delight is the secret. Learn of pure delight and thou shalt learn of God. ~ Sri Aurobindo,
1032:Doing the will of God leaves me no time for disputing about His plans. ~ George MacDonald,
1033:Every threatening of God, as well as every promise shall be fulfilled. ~ Charles Spurgeon,
1034:Faith is also the means by which we live in response to the commands of God. ~ R C Sproul,
1035:Find what strength you have to terrorize your enemy and the enemy of God. ~ Yasser Arafat,
1036:I am ashamed
to call this love human
and afraid of God
to call it divine ~ Rumi,
1037:If evils increase, the devotion of the People of God should also increase. ~ Pope Paul VI,
1038:If thou love each thing thou wilt perceive the mystery of God in all. ~ Fyodor Dostoevsky,
1039:If we call ourselves children of God, then others are also children of God. ~ Sri Chinmoy,
1040:If we want revivals, we must revive our reverence for the Word of God. ~ Charles Spurgeon,
1041:I'm a child of God first. Before I became a celebrity, I was baptized a Christian. ~ Mr T,
1042:I needn’t prove anything to anyone. I am blessed as a child of God. ~ Marianne Williamson,
1043:In the last resort, a love of God without love of humanity is no love at all. ~ Hans Kung,
1044:in the presence of God, it is less important who is right than what is right. ~ G P Ching,
1045:It is the creative potential itself in human beings that is the image of God. ~ Mary Daly,
1046:Light of star gives light on space.
Light of God gives birth to all stars. ~ Toba Beta,
1047:little input of God's Word results in little resemblance to God's Son. ~ Donald S Whitney,
1048:luxury   generally prevails in prosperity, and wastes the blessings of God, ~ John Calvin,
1049:My business is anything that comes between men and the Spirit of God. ~ Richard Llewellyn,
1050:No amount of temporal success can compensate for the loss of God's approval. ~ Max Anders,
1051:Nothing is so high and above all danger that is not below and in the power of God. ~ Ovid,
1052:Only preserve the love of God in thy heart, and all will go well with thee. ~ Jacob Grimm,
1053:People wonder why they have so little of God when God has so little of them. ~ Tony Evans,
1054:Some men speak the word of God...
while others have God in their words. ~ Jos N Harris,
1055:Sorrow makes one think of God. ~ Sri Ramana Maharshi, Conscious Immortality, Ch 15, [T5],
1056:The chief end of missions is the supremacy of God in the joy of all peoples. ~ John Piper,
1057:the church of God can be established in no other way than by the Word. True ~ John Calvin,
1058:The glory of God is his own end, and it should be ours in all that we do. ~ Matthew Henry,
1059:The goal of missions is the gladness of the peoples in the greatness of God. ~ John Piper,
1060:The love of God does not find, but creates, that which is pleasing to it. ~ Martin Luther,
1061:The one thing that remains is looking in the face of God for ourselves. ~ Oswald Chambers,
1062:The populace judges of the power of God by the power of the priests. ~ Napoleon Bonaparte,
1063:There are two atheisms of which one is a purification of the notion of God. ~ Simone Weil,
1064:The religious idea of God cannot do full duty for the metaphysical infinity. ~ Alan Watts,
1065:The ultimate solution to POVERTY is found in the COMPASSION of God's people. ~ Max Lucado,
1066:The whole of creation, with all of its laws, is a revelation of God. ~ William Ralph Inge,
1067:The will of God will not take us where the grace of God cannot sustain us. ~ Billy Graham,
1068:The word of God is the manna by which our souls are nourished, Matt. 4:4. ~ Matthew Henry,
1069:To be human was to be homeless, furthest removed from the blessing of God. ~ Joy Williams,
1070:True wisdom consists in two things: Knowledge of God and Knowledge of Self. ~ John Calvin,
1071:A man may stand for the justice of God, but a woman stands for His Mercy. ~ Fulton J Sheen,
1072:An hour spent in the presence of God brings the purest joy known to man. ~ E Stanley Jones,
1073:As someone has said "gods" is not really the plural of God; God has no plural. ~ C S Lewis,
1074:Close your ears to the devils voice and open your eyes to the sight of GOD! ~ Kevin McLeod,
1075:Concepts create idols of God, of whom only wonder can tell us anything. ~ Gregory of Nyssa,
1076:Don't come into the presence of God to impress Him with something He gave you! ~ T D Jakes,
1077:Every word of God is flawless; he is a shield to those who take refuge in him. ~ Anonymous,
1078:Funny how often the Will of God puts a dollar in a pocket, said Dr. Ames. ~ Louise Erdrich,
1079:Give diligent heed to the things that are spoken from the Word of God. ~ George Whitefield,
1080:He that lacks assurance of God's love, converses too much with Satan ~ John F MacArthur Jr,
1081:How can women be in the image of God if God cannot be imaged in female form? ~ Marcus Borg,
1082:Imagine everything feeling wrong. Imagine a hole in your chest the size of God. ~ Amy Reed,
1083:It was about realizing the power of God taking over my complete weakness. ~ Lysa TerKeurst,
1084:Know the facts of God’s Word—what belongs to you and who you are in Him. ~ Kenneth E Hagin,
1085:Make this confession out loud: “I am the righteousness of God in Christ. ~ Kenneth E Hagin,
1086:Mission is not primarily an activity of the church, but an attribute of God. ~ David Bosch,
1087:More people have been killed in the name of God than for any other reason. ~ George Carlin,
1088:Most of you live your life on flimsy little songs, not upon the word of God. ~ Paul Washer,
1089:NO TRIAL TROUBLES THE CHILD OF GOD WHO KNOWS GOD HAS A REASON FOR ALLOWING IT. ~ Anonymous,
1090:Obeying the will of God takes priority over satisfying cultural expectations. ~ Tony Evans,
1091:Preacher: "This is the word of God!"
Constantine: "The edited word of God ~ Garth Ennis,
1092:Redemption is a magnificent thing ..the life of God in the soul of man ~ Leonard Ravenhill,
1093:ROM8.14 For as many as are led by the Spirit of God, they are the sons of God. ~ Anonymous,
1094:she might be just one example of God’s unexplainable whims, or fancies. ~ Melanie Benjamin,
1095:Sometimes, certain of God’s blessings arrive by shattering all the windows. ~ Paulo Coelho,
1096:The cross of Christ is the response of God to men for belittling His name. ~ Matt Chandler,
1097:The fear of God is one of the most extreme expressions of cowardice. ~ Mokokoma Mokhonoana,
1098:The genius of Saint Benedict is to find the presence of God in everyday life. ~ Rod Dreher,
1099:The loveliest materpiece of the heart of God is the love of a Mother. ~ Saint Therese of Lisieux,
1100:The noblest ministry of nature is to stand as the apparition of God. ~ Ralph Waldo Emerson,
1101:the prerequisite for receiving the grace of God is to know you need it. ~ Timothy J Keller,
1102:There is no place to which we could flee from God, which is outside of God. ~ Paul Tillich,
1103:The safest place in life is in the hands of God, even when theyre punishing you. ~ Bob Coy,
1104:The word of God teacheth lowliness of mind; it teacheth us to know ourselves. ~ John Jewel,
1105:To do the work of others is slavery. To do the work of God is true liberation. ~ Anonymous,
1106:We are not fountains ourselves; but the Word of God is the true fountain. ~ Dwight L Moody,
1107:What if part of God’s message to the world was you? The true and real you? ~ Donald Miller,
1108:What if part of God's message to the world was you, the true and real you? ~ Donald Miller,
1109:Whoever keeps His word, truly in him the love of God is perfected. 1 John 2:5 ~ Beth Moore,
1110:Why should we not have a first-hand and immediate experience of God? ~ Ralph Waldo Emerson,
1111:You always exist. The Be-ing is the Self. ‘I am’ is the name of God. ~ Sri Ramana Maharshi,
1112:You must embrace the Word of God as the most effective instrument for change. ~ T B Joshua,
1113:A Christian is someone who shares the sufferings of God in the world. ~ Dietrich Bonhoeffer,
1114:Ad maiorem Dei gloriam—for the greater glory of God.” It was the Jesuit motto. ~ John Lyman,
1115:An equation means nothing to me unless it expresses a thought of God. ~ Srinivasa Ramanujan,
1116:An idol is anything in the created order that is put in the place of God. ~ Nancy R Pearcey,
1117:a person’s strength comes solely from being united with the will of God. You ~ Eric Metaxas,
1118:Day after day, we need to be reminded of God’s unfailing love for us in Christ. ~ Anonymous,
1119:God does some of God's best work with people who are seriously lost. ~ Barbara Brown Taylor,
1120:God does some of God’s best work with people who are truly, seriously lost. ~ Philip Yancey,
1121:Here will be an old abusing of God's patience and the king's English. ~ William Shakespeare,
1122:Here will be an old abusing of God’s patience and the king’s English. ~ William Shakespeare,
1123:Human nature has no bottom. It is as deep and mysterious as the mind of God. ~ Stephen King,
1124:If God is One, and if there can be no other God, there can be no idea of God. ~ Leo Strauss,
1125:Imperialism is a negation of God. It does ungodly acts in the name of God. ~ Mahatma Gandhi,
1126:In the land of God's and Monsters, I was an angel looking to get f-ked hard. ~ Lana Del Rey,
1127:I present the nominees, well, not me the Voice of God, for Best Screenplay. ~ Emma Thompson,
1128:It is by God's grace that you think of God! ~ Sri Ramana Maharshi, Talks, 29, [T5], #index,
1129:It is the business of God’s people to be trimmers of God’s vines. ~ Charles Haddon Spurgeon,
1130:It needs more than a heart of oak to shed all fear except the fear of God. ~ Mahatma Gandhi,
1131:It often takes the darkness of a storm to show us the light of God's presence. ~ Tony Evans,
1132:It takes the Word of God plus the Spirit of God to equal the Truth of God. ~ Kris Vallotton,
1133:No man's plenum, Mr. Quistgaard, is impervious to the awl of God's will. ~ Donald Barthelme,
1134:Nothing real can be threatened. Nothing unreal exists. Herein lies the peace of God. ~#ACIM,
1135:One of God’s own prototypes. . . . Too weird to live, and too rare to die. ~ Atticus Poetry,
1136:Our gloomy Presbyterian ideas encourage fear of God, not love for him. ~ Daniel Harvey Hill,
1137:Peace is the altar of God, the condition in which happiness exists. ~ Paramahansa Yogananda,
1138:So I live among barbarous tribes, a stranger and exile for the love of God. ~ Saint Patrick,
1139:Spread the love of God through your life but only use words when necessary. ~ Mother Teresa,
1140:Sustaining grace promises not the absence of struggle but the presence of God. ~ Max Lucado,
1141:That your faith should not stand in the wisdom of men, but in the power of God. ~ Anonymous,
1142:The book of nature which we have to read is written by the finger of God. ~ Michael Faraday,
1143:The Church is the dwelling place of God in the Person of the Holy Ghost. ~ Oliver B Greene,
1144:The enemy's power is rendered powerless in the presence of God's promises. ~ Lysa TerKeurst,
1145:The essence of temptation is the invitation to live independently of God. ~ Neil T Anderson,
1146:The faithfulness of God in the past fortifies believers for future challenges. ~ Max Anders,
1147:The grace that saves them is the free undeserved goodness and favor of God. ~ Matthew Henry,
1148:The mark of the true church is an expanding witness to the presence of God. ~ Gregory Beale,
1149:Then shalt thou understand the fear of the LORD, and find the knowledge of God. ~ Anonymous,
1150:The peace of God is not the absence of fear. It, in fact, is His presence. ~ Timothy Keller,
1151:There are two things without limit – the stupidity of Man and the mercy of God. ~ K W Jeter,
1152:The religious idea of God cannot do full duty for the metaphysical infinity. ~ Alan W Watts,
1153:The Son of God became a man to enable men to become sons of God.” – C. S. Lewis ~ C S Lewis,
1154:The soul of God is poured into the world through the thoughts of men. ~ Ralph Waldo Emerson,
1155:The Spirit of God breathes inspiration, while the carnal mind breeds vanity. ~ Fred C White,
1156:The Word of God is the anvil upon which the opinions of men are smashed. ~ Charles Spurgeon,
1157:Though the mills of God grind slowly, yet they grind exceeding small. ~ Friedrich von Logau,
1158:Two things in life are infinite; the stupidity of man and the mercy of God. ~ G I Gurdjieff,
1159:We have to determine our theology from the Word of God, not from what we feel. ~ R C Sproul,
1160:Without a proper view of God there cannot exist a proper view of man. ~ John F MacArthur Jr,
1161:You must certainly think of God if you want to see God all round you. ~ Sri Ramana Maharshi,
1162:As children of God, one of the privileges we have is believing the impossible. ~ Joyce Meyer,
1163:As many as received Him, to them gave He power to become the sons of God. ~ George MacDonald,
1164:children tend to hold a concept of God even if their parents are atheists. ~ Nancy R Pearcey,
1165:Every sin flows from the failure to treasure the glory of God above all things. ~ John Piper,
1166:…he strove to leave his life in the hands of God, and to forget himself. ~ Elizabeth Gaskell,
1167:How can women be in the image of God if God cannot be imaged in female form? ~ Marcus J Borg,
1168:If you are ignorant of God's Word, you will always be ignorant of God's will. ~ Billy Graham,
1169:In abortion they are trying to destroy the last bastion of the image of God. ~ R C Sproul Jr,
1170:...in the presence of God, it is less important who is right than what is right. ~ G P Ching,
1171:I want to be apart of something that can only be explained by the hand of God! ~ David Platt,
1172:Let us abandon everything to the merciful providence of God.—BL. ALBERT THE GREAT. ~ Various,
1173:Love is the line that draws the shape of God. --Bleeding Hearts (Demimonde #1) ~ Ash Krafton,
1174:Love people for the sake of God, but never love God for the sake of people. ~ Yasmin Mogahed,
1175:Most people do not let the Word of God get in the way of what they believe. ~ Andrew Wommack,
1176:None on earth can love those who declare that they alone are the sons of God. ~ Pearl S Buck,
1177:Now is the time to make justice a reality for all of God's children. ~ Martin Luther King Jr,
1178:Remove any of your fear with faith. Trust the power of God to guide you. ~ M Russell Ballard,
1179:Salvation is a work of God for man, rather than a work of man for God. ~ Lewis Sperry Chafer,
1180:Scripture envisions the identity and faith of the people of God as a song. ~ James K A Smith,
1181:Sir 11:23 For it is easy in the eyes of God on a sudden to make the poor man rich. ~ Various,
1182:The children of God can defeat the adversary, for we have fought him before. ~ Chris Stewart,
1183:The first of all beautiful things is the continual possession of God. ~ Gregory of Nazianzus,
1184:The goal of life is not the earning of money, but the service of God.p.114 ~ Sri Ramakrishna,
1185:The heavens declare the glory of God; and the firmament showeth his handiwork. ~ Psalms 19:1,
1186:The heavens declare the glory of God, and the sky above proclaims his handiwork. ~ Anonymous,
1187:The idea of God is the ignorance which solves all doubt by repressing it. ~ Ludwig Feuerbach,
1188:the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, patience, ~ Anonymous,
1189:the more we see of God's glory in his works the more we shall desire to see. ~ Matthew Henry,
1190:There is nothing good for you outside of God’s wisdom or Word, nothing at all. ~ John Bevere,
1191:Think, my friend, think millions of things! Thinking is the Art of God! ~ Mehmet Murat ildan,
1192:True peace consists in not separating ourselves from the will of God. ~ Saint Thomas Aquinas,
1193:What was in the cup Jesus drank at His crucifixion? It was the wrath of God. ~ Jerry Bridges,
1194:Woman is a ray of God. She is not that earthly beloved: she is creative, not created. ~ Rumi,
1195:Worship is an inward feeling and outward action that reflects the worth of God. ~ John Piper,
1196:You must certainly think of God if you want to see God all round you. ~ Sri Ramana Maharshi,
1197:9“Blessed are  c the peacemakers, for  d they shall be called  e sons [1] of God. ~ Anonymous,
1198:All leaders who go to war in the name of God are either zealots or hypocrites. ~ Ian Mortimer,
1199:Also it isn’t clear yet whether it was an act of God or an act of war. ~ Kim Stanley Robinson,
1200:Amicus scientia est amicus Deus: Friend of science is the friend of God! ~ Mehmet Murat ildan,
1201:A saint is not someone who is good but who experiences the goodness of God. ~ Brennan Manning,
1202:Children and dogs are the messengers of God some of us do not deserve them ~ Ginnetta Correli,
1203:Confession is the sacrament of the tenderness of God, his way of embracing us. ~ Pope Francis,
1204:Empires rise and fall like the abdomen of God. It's just the universe breathing. ~ Wes Nisker,
1205:his brain was going, too, but he didn’t know it. Infinite are the mercies of God. ~ Anonymous,
1206:I'd rather see heaven crash from the skies than one grain of God's truth die. ~ Martin Luther,
1207:I hope for the day when everyone can speak again of God without embarrassment. ~ Paul Tillich,
1208:I know only enough of God to want to worship him, by any means ready to hand. ~ Annie Dillard,
1209:It is the faithfulness of God that allows epistemology to model ontology. ~ John Polkinghorne,
1210:I wonder if we are all condemned forever to live outside the grace of God. ~ Elizabeth Strout,
1211:I wouldn't consider myself a so-called 'celebrity.' Arrrgh, for the love of God! ~ Emma Stone,
1212:Let thy speech of God be renewed day by day, aye, rather than thy meat and drink. ~ Epictetus,
1213:Let us learn from the Virgin Mary how to be bolder in obeying the word of God. ~ Pope Francis,
1214:No one is strong in his own strength, but he is safe by the grace and mercy of God. ~ Cyprian,
1215:Peacemaking is a full-time vocation that includes each member of God's people. ~ Henri Nouwen,
1216:Remain at your post and do your duty - for the glory of God and His kingdom. ~ Charles Colson,
1217:Sickness may be the solemn occasion of God's intervention in a person's life. ~ Paul Tournier,
1218:The Christian family is missionary: it announces the love of God to the world. ~ Pope Francis,
1219:The forgiveness of God is a gift to be received, not a reward to be merited. ~ John R W Stott,
1220:the grace of God doesn’t simply invite us to follow … it teaches us to follow. ~ Kyle Idleman,
1221:The lost beauty of God’s good creation is what is recovered in the Incarnation. ~ Brian Zahnd,
1222:The true gospelstands before the throne of God declaring, 'Jesus did it all.' ~ R C Sproul Jr,
1223:The Wisdom of God Manifested in the Works of the Creation. ~ John Ray, title of a book (1691),
1224:The word of God is always most precious to the man who most lives upon it. ~ Charles Spurgeon,
1225:True worship must include inward feelings that reflect the worth of God’s glory. ~ John Piper,
1226:We have no right to distress any of God's creatures without a very good reason. ~ Anna Sewell,
1227:We ought to see the face of God every morning before we see the face of man. ~ Dwight L Moody,
1228:When awe of God has captured your heart, ministry will fill your schedule. ~ Paul David Tripp,
1229:Yes, I am proud; I must be proud to see Men not afraid of God, afraid of me. ~ Alexander Pope,
1230:You keep your gods in your backyard and I'll keep my lack of God in mine. ~ Michael Ian Black,
1231:5Come and see the works of God; He is awesome in His doing toward the sons of men. ~ Anonymous,
1232:A little knowledge OF God is worth more than a great deal of knowledge ABOUT him. ~ J I Packer,
1233:A little knowledge of God is worth more than a great deal of knowledge about him. ~ J I Packer,
1234:Apart from the mercy of God, there is no other source of hope for mankind. ~ Pope John Paul II,
1235:Asking in prayer helps you to see your problem in the light of God's power. ~ Elizabeth George,
1236:Asking in prayer helps you to see your problem in the light of God’s power. ~ Elizabeth George,
1237:As leaders, it all comes down to trust. Do you trust the sovereignty of God? ~ Christine Caine,
1238:A soul that is happy in the things of God can overcome tremendous obstacles. ~ James MacDonald,
1239:Because the truth of God is love, conversion to God is conversion to love. ~ Pope Benedict XVI,
1240:Believing in the sovereignty of God injects courage in the act of desire. ~ Jen Pollock Michel,
1241:I am a glorious child of God. I am joyful, serene, positive, and loving. ~ Marianne Williamson,
1242:If you are a child of God, you don’t lose your status if you have a bad week. ~ Timothy Keller,
1243:If your word is of no value, you will reason that the Word of God is of no value. ~ E W Kenyon,
1244:if you want to walk with the Spirit of God, get on your knees and open your Bible. ~ Anonymous,
1245:In the name of God! You, demon, born in the dark! I seal you here! Checkmate! ~ Arina Tanemura,
1246:It is the job of prophets and scientists alike to proclaim the glories of God. ~ Louis Agassiz,
1247:IT is well frequently to weigh ourselves in the scale of God’s Word. ~ Charles Haddon Spurgeon,
1248:It is what man does not know of God Composes the visible poem of the world. ~ Richard Eberhart,
1249:I will praise the name of God with a song, and will magnify him with thanksgiving. ~ Anonymous,
1250:Love of God is pure when joy and suffering inspire an equal degree of gratitude. ~ Simone Weil,
1251:No child of God sins to that degree as to make himself incapable of forgiveness. ~ John Bunyan,
1252:No power on earth or in hell can conquer the Spirit of God in a human spirit ~ Oswald Chambers,
1253:Nothing which implies contradiction falls under the omnipotence of God. ~ Saint Thomas Aquinas,
1254:Perfect love of God means the complete union of our will with God's. ~ Saint Alphonsus Liguori,
1255:The cross witnesses to the infinite worth of God and the infinite outrage of sin. ~ John Piper,
1256:The death of a child is the greatest reason to doubt the existence of God. ~ Fyodor Dostoevsky,
1257:The life of the spirit is not our life, but the life of God within us. ~ Saint Teresa of Avila,
1258:The only place where we can touch Jesus and the Kingdom of God is within us. ~ Thich Nhat Hanh,
1259:The people of God cannot be changed until the outcasts are restored to its body. ~ Umberto Eco,
1260:The universe must exist for the self-expression of God and the delight of God. ~ Ernest Holmes,
1261:To keep a Sabbath is to give time and space on our calendar to the grace of God. ~ A J Swoboda,
1262:We want to be with ourselves in a land of our own under the guidance of God. ~ Louis Farrakhan,
1263:What a relief to know that we’ll never battle anything out of God’s jurisdiction. ~ Beth Moore,
1264:Whatever contradicts the Word of God should be instantly resisted as diabolical. ~ John Bunyan,
1265:When Christians sing about the wrath of God, we are singing about ourselves. ~ Russell D Moore,
1266:When you trust the universe, you get to play in the magical world of God's plan. ~ Debbie Ford,
1267:You are learned in the Word of God--And if you know His Word, you know His Will. ~ Will Eisner,
1268:Your attitude toward the word of God is your attitude toward Jesus (Ps 37:4). ~ David Jeremiah,
1269:5. Every word of God is pure: he is a shield unto them that put their trust in him. ~ Anonymous,
1270:A man of God never strives after untruth and therefore he can never lose hope. ~ Mahatma Gandhi,
1271:As a Christian, you are “of God, and through God,” then live “to God. ~ Charles Haddon Spurgeon,
1272:Charisma gets the attention of man and character gets the attention of God. ~ Rich Wilkerson Jr,
1273:Conscience is the light by which we interpret the will of God in our own lives. ~ Thomas Merton,
1274:God often uses our challenges as stepping stones to the higher purposes of God. ~ James Robison,
1275:Henceforth the majesty of God revere;Fear Him, and you have nothing else to fear. ~ Jean Racine,
1276:How did the supposed goodness of God not get overpowered by the world's darkness? ~ Beth K Vogt,
1277:I apress toward the mark for the bprize of the high calling of God in Christ Jesus. ~ Anonymous,
1278:If ever there was a time this country needed the intervention of God, it is now. ~ Billy Graham,
1279:Imagine that . . . unworthy of the touch of a man, yet worthy of the touch of God. ~ Max Lucado,
1280:Isn't killing people in the name of God a pretty good definition of insanity? ~ Arthur C Clarke,
1281:It is the Spirit of God alone who opens the gate of heaven to the elect. Further, ~ John Calvin,
1282:Man who is he? Too bad, to be the work of God: Too good for the work of chance! ~ Doris Lessing,
1283:May we try to listen and be silent in order to make space for the beauty of God. ~ Pope Francis,
1284:Music's only purpose should be for the glory of God and the recreation ~ Johann Sebastian Bach,
1285:My dear, did you just try to prove the existence of God with your cleavage? ~ Brandon Sanderson,
1286:...[R]eal wisdom is the property of God, and... human wisdom has little or no value. ~ Socrates,
1287:Sir 25:8 Much experience is the crown of old men, and the fear of God is their glory. ~ Various,
1288:So much as we see of the love of God, so much shall we delight in him, and no more. ~ John Owen,
1289:The Church is simply the path of history, and not the actual kingdom of God. ~ Nikolai Berdyaev,
1290:The hand of God strikes swiftly, particularly when assisted by the hand of man. ~ Maurice Druon,
1291:The Holy Ghost unveils God's Word to us; He reveals the things of God to us. ~ Chris Oyakhilome,
1292:The Holy Ghost unveils God’s Word to us; He reveals the things of God to us. ~ Chris Oyakhilome,
1293:The moment the church of God shall despise the pulpit, God will despise her. ~ Charles Spurgeon,
1294:The soul of a child is the loveliest flower that grows in the garden of God. ~ Elizabeth George,
1295:The true wisdom of man consists in the knowledge of God the Creator and Redeemer. ~ John Calvin,
1296:The true wisdom of man consists in the knowledge of God the creator and Redeemer. ~ John Calvin,
1297:The very contradictions in my life are in some ways signs of God's mercy to me. ~ Thomas Merton,
1298:The winds of God's grace are always blowing, it is for us to raise our sails. ~ Sri Ramakrishna,
1299:They exchanged the glory of God [2]         for the image of an ox that eats grass. ~ Anonymous,
1300:[T]o scorn the dictate of reason is to scorn the commandment of God (I-II,19,5). ~ Peter Kreeft,
1301:We are all meant to be mothers of God...for God is always needing to be born. ~ Meister Eckhart,
1302:...we can never attain a maximum love of God with only a minimum knowledge of God ~ Frank Sheed,
1303:When the POWER OF GOD is present, healing and deliverance are just like BREATHING! ~ T B Joshua,
1304:Work, apart from devotion or love of God, is helpless and cannot stand alone. ~ Sri Ramakrishna,
1305:Yes. Deandra Dawson, will you please for the love of God be my fucking girlfriend? ~ Jamie Shaw,
1306:Yes, I am proud; I must be proud to see
Men not afraid of God afraid of me. ~ Alexander Pope,
1307:You ever want proof of God, just wake up to a sunrise over a mountain range.” He ~ James Morris,
1308:Your view of God --- How big you think He is - will decide the size of your faith. ~ Tony Evans,
1309:You won't get eternal life by just feeling the presence of God in flowers or music. ~ C S Lewis,
1310:2:6.8
The love of God saves the sinner; the law of God destroys the sin. ~ Urantia Foundation,
1311:A Senate vote on gay marriage is a destructive pretension against the plan of God ~ Pope Francis,
1312:Change is the law of God's mind and resistance to it is the source of all pain. ~ Craig Ferguson,
1313:He was innocent of sin, but became sin for us and bore the curse of God on the cross ~ Anonymous,
1314:How happy I am to see myself as imperfect and to be in need of God's mercy. ~ Saint Therese of Lisieux,
1315:How small regard is had to the oath of God by men professing the name of God. ~ George Gillespie,
1316:I deepen my experience of God through prayer, meditation, and forgiveness. ~ Marianne Williamson,
1317:in the heart of a sinner, awe of God is very quickly replaced by awe of self. ~ Paul David Tripp,
1318:It is my opinion that the greatest absence in the church today is the fear of God. ~ R T Kendall,
1319:It’s an honor—not a chore—to serve someone who reflects the very face of God. ~ Emily T Wierenga,
1320:It were a sad dishonour to a child of God to be the world’s favourite. ~ Charles Haddon Spurgeon,
1321:I will interpret every phenomenon as a particular dealing of God with my soul ~ Aleister Crowley,
1322:Keep sharing the good news; we have not yet exhausted the number of God's elect. ~ Kevin DeYoung,
1323:Like a mighty army moves the Church of God.” But this is no way for a gentle-man. ~ Alan W Watts,
1324:Prayer begins and ends not with the needs of man but with the glory of God ~ John F MacArthur Jr,
1325:Religion seems to have twisted the idea of God into a way to control people. ~ Diane Chamberlain,
1326:Samadhi is the absorption of God. There's no sense of time, place or condition. ~ Frederick Lenz,
1327:Say first, of god above or man below; what can we reason but from what we know. ~ Alexander Pope,
1328:Simply put, the promises of God are not automatic; they must be acquired by faith. ~ John Bevere,
1329:So, whether you eat or drink, or whatever you do, do everything to the glory of God. ~ Anonymous,
1330:Talent is a piece of God's shadow. And under that shadow, human stories intersect. ~ Mitch Albom,
1331:The denouement is perhaps the most moving scene of her show Letting Go of God. ~ Richard Dawkins,
1332:The final and full revelation of God is not a book, it is a person. Jesus Christ. ~ Desmond Tutu,
1333:the glory of God   is the highest end, to which our sanctification is subordinate. ~ John Calvin,
1334:the laws of God, like the law of gravity, do not depend upon how I feel about them. ~ Scott Hahn,
1335:The loveliest materpiece of the heart of God is the love of a Mother. ~ Saint Therese of Lisieux,
1336:Theodicy, the philosophers call it: the problem of God’s justice. The ~ Zalman Schachter Shalomi,
1337:The only significance of life consists in helping to establish the kingdom of God. ~ Leo Tolstoy,
1338:The purpose of God for the Christian is the consistent expression of divine love. ~ Derek Prince,
1339:The remembrance of God must be sustained under all conditions and circumstances. ~ Anandamayi Ma,
1340:There’s a crack (or cracks) in everyone…that’s how the light of God gets in. ~ Elizabeth Gilbert,
1341:The seeking of the kingdom of God is the chief business of the Christian life ~ Jonathan Edwards,
1342:The sovereignty of God is the only foundation for worship in the midst of tragedy. ~ David Platt,
1343:The true peace of God begins at any spot a thousand miles from the nearest land. ~ Joseph Conrad,
1344:Time spent in honor of God for the salvation of souls is never badly spent. ~ Pio of Pietrelcina,
1345:today: It is when you get out of the will of God that you have a hard time. ~ Smith Wigglesworth,
1346:...we'll first address our inaccurate view of God and, consequently of ourselves. ~ Francis Chan,
1347:What if the word of God was enough to inspire passionate worship among his people? ~ David Platt,
1348:What we see taking place in the church today is the reduction of God to an idol. ~ Peter Rollins,
1349:When we conceive a new idea we are thinking directly from the creativity of God. ~ Ernest Holmes,
1350:Why are we made for more?” We are made for more because we are children of God. ~ Lysa TerKeurst,
1351:16The idol and image, then, are not manifestations of God, but of a rebellious heart. ~ Anonymous,
1352:19For the creation waits in eager expectation for the children of God to be revealed. ~ Anonymous,
1353:A joyful heart is like the sunshine of God's love, the hope of eternal happiness. ~ Mother Teresa,
1354:And again, for the love of god, if you don’t find her attractive, don’t pursue her. ~ Mark Manson,
1355:And let me tell you 'Kingdom of God' language is really big in the emerging church. ~ Doug Pagitt,
1356:Beware of bartering the Word of God for a more suitable conception of your own. ~ Oswald Chambers,
1357:But it seemed clever and careful was exactly what drew the attention of God’s Eye. ~ Barry Eisler,
1358:..chaos is the neighbour of God: but everything's usually neat and tidy in hell... ~ H kan Nesser,
1359:Don't think of God in terms of forms, because forms are limited and God is unlimited. ~ C S Lewis,
1360:Every one, though born of God in an instant, yet undoubtedly grows by slow degrees. ~ John Wesley,
1361:. . . Except a man be born again, he cannot see the kingdom of God” (John 3:3). ~ Kenneth E Hagin,
1362:I felt as though I were in the presence of one of God's more complicated pranks. ~ Charles Baxter,
1363:If the Qur'an was the word of God, it had been dictated on a very bad day. ~ Christopher Hitchens,
1364:If you want to be led by the Spirit of God, then devote yourself to the Word of God. ~ J D Greear,
1365:Ignorance is the curse of God; knowledge is the wing wherewith we fly to heaven. ~ Jessica Khoury,
1366:it is through the grace of God that any real change in human personality takes place. ~ Anonymous,
1367:Jesus’ Cross shows the full force of evil, but also the full power of God’s mercy. ~ Pope Francis,
1368:Man is the microcosm; man is the measure of all things; man is the image of God. ~ G K Chesterton,
1369:Most Christians salute the sovereignty of God but believe in the sovereignty of man. ~ R C Sproul,
1370:No man can adequately reach and explain a single word of God with all his words ~ Brennan Manning,
1371:Plato stands for the union of truth and goodness in the supreme idea of God. ~ James Mark Baldwin,
1372:Prayer is an impossibility without a living faith in the presence of God within. ~ Mahatma Gandhi,
1373:Science is simply mankind trying to understand the greatness of God's design. ~ Francis S Collins,
1374:Sickness has frequently been of more use to the saints of God than health has. ~ Charles Spurgeon,
1375:The Bible is the Word of God in such a way that when the Bible speaks, God speaks. ~ B B Warfield,
1376:The call of God is what gets you out of bed everyday, not a burden for something. ~ Tommy Barnett,
1377:The dispensations of God are always just,' he said. 'We get the sons we deserve. ~ Edith Pargeter,
1378:The fear of God is nothing compared to the fear of tragedy and loss." -The Lady ~ Brenna Yovanoff,
1379:The kingdom of God ought to reshape our vision of what matters and who matters, ~ Russell D Moore,
1380:The more reverence we have for the Word of God, the more joy we shall find in it. ~ Matthew Henry,
1381:The promises of God become the power of God when they are believed and acted upon. ~ Phil Pringle,
1382:The pulpit is not a place to settle scores, it’s a place to preach the word of God. ~ Greg Laurie,
1383:There are a million signposts pointing toward the specific truth of God in Christ. ~ James W Sire,
1384:The reason the Son of God appeared was to destroy the works of the devil. 1 JOHN 3:8 ~ John Piper,
1385:There is no minimum length for a sentence that’s acceptable in the eyes of God. ~ William Zinsser,
1386:There will be no peace in any soul until it is willing to obey the voice of God. ~ Dwight L Moody,
1387:The speech of God’s beautiful woman is a fountain of life to those around her. ~ Elizabeth George,
1388:The tidal wave of God's providence is carrying liberty throughout the globe. ~ Henry Ward Beecher,
1389:The usual place to learn the greatest secrets of God’s grace is at the bottom. ~ Timothy J Keller,
1390:Time is the brush of God, as he paints his masterpiece on the heart of humanity. ~ Ravi Zacharias,
1391:To create is to reflect the image of God. To create is an act of worship. ~ Erwin Raphael McManus,
1392:Trie and sound wisdom consists of two parts: the knowledge of God and of ourselves. ~ John Calvin,
1393:True and sound wisdom consists of two parts: the knowledge of God and of ourselves. ~ John Calvin,
1394:When we have no room for the Word of God in our lives we have no room for success. ~ Phil Pringle,
1395:Which is it? Is man only a blunder of God? Or is God only a blunder of man? ~ Friedrich Nietzsche,
1396:With the disappearance of God the Ego moves forward to become the sole divinity. ~ Dorothee Solle,
1397:You cannot conceive, nor can I, of the appalling strangeness of the mercy of God. ~ Graham Greene,
1398:4    as I was in my prime, [1]         when the  b friendship of God was upon my tent, ~ Anonymous,
1399:American Christianity is based more on a godless culture than it is the word of God. ~ Paul Washer,
1400:Be watchful - the grace of God appears suddenly. It comes without warning to an open heart. ~ Rumi,
1401:Creativity means loving whatsoever you do - enjoying, celebrating it, as a gift of God! ~ Rajneesh,
1402:Disciple : The idea is that there must be Aishwarya – power of God – in an Avatar. ~ Sri Aurobindo,
1403:Every element of our own self-reliance must be put to death by the power of God. ~ Oswald Chambers,
1404:Firstly I commit my Soul into the hands of God, its great and benevolent author. ~ Josiah Bartlett,
1405:Hell is a matter of everyday life, like the Kingdom of God. The choice is yours. ~ Thich Nhat Hanh,
1406:If you have the smile of God what does it matter if you have the frown of men? ~ Leonard Ravenhill,
1407:It used to be thought that hell was a lack of God, but hell is a lack of death. ~ Tom Sweterlitsch,
1408:I would argue that the issue of God and the issue of science have the same roots. ~ Dinesh D Souza,
1409:Jesus is the human face on the kingdom of God. He makes it concretely accessible. ~ Dallas Willard,
1410:Jesus, the Son of God, is the man of sorrows, but also the man of complete joy. ~ Henri J M Nouwen,
1411:Make my heart, O heart of the universe, a divine bird that nests only on the throne of God. ~ Rumi,
1412:Man shall not live by bread alone, but by every word that comes from the mouth of God. ~ Anonymous,
1413:No other attribute is joined to the name of God with greater frequency than holiness. ~ Jen Wilkin,
1414:Our labor must not be simply for the acquisition of wealth, but for the glory of God. ~ R C Sproul,
1415:Prayer does not change the purpose of God. But prayer does change the action of God. ~ Chuck Smith,
1416:Sometimes, certain of God's blessings arrive by shattering all the windows. (Brida) ~ Paulo Coelho,
1417:Surely the fear of God is not in this place; and they will slay me for my wife’s sake. ~ Anonymous,
1418:The grace of God is the thing that is needful. One should pray for the grace of God. ~ Sarada Devi,
1419:The presence of GOD is everywhere, you have only to embrace it with your attention ~ Deepak Chopra,
1420:The reality of God’s presence both comforts our hearts and restrains our behavior. ~ Robert Morgan,
1421:There is no excuse for falling into delusion, which is so contrary to the Word of God. ~ Dave Hunt,
1422:The severity of the law of God is the necessary sequence of his infinite love. ~ G Campbell Morgan,
1423:The Son of God became man for our salvation but only in Mary and through Mary. ~ Louis de Montfort,
1424:The Vedantic idea is the infinite principle of God embodied in everyone of us. ~ Swami Vivekananda,
1425:The Word of God is a lamp by night, a light by day, and a delight at all times. ~ Charles Spurgeon,
1426:Wealth is a great sin in the eyes of God. Poverty is a great sin in the eyes of man. ~ Leo Tolstoy,
1427:We are kept all as securely in Love in woe as in weal, by the Goodness of God. ~ Julian of Norwich,
1428:We should not accept in silence the benefactions of God, but return thanks for them. ~ Saint Basil,
1429:When I violate one point of God's law, I bring myself into opposition to God Himself. ~ R C Sproul,
1430:Whoever has the Son has life; whoever does not have the Son of God does not have life. ~ Anonymous,
1431:A clean heart can see God, can speak to God, and can see the love of God in others. ~ Mother Teresa,
1432:[A]ll will be raised by the power of God, having spirit in their bodies, and not blood. ~ Sam Smith,
1433:A man's concept of God creates his attitude towards the hour in which he lives. ~ G Campbell Morgan,
1434:Americans acknowledge that liberty is a gift of God, not an indulgence of government. ~ Mitt Romney,
1435:Being full of God’s love settles, empowers, and brings out the best of who we are. ~ Lysa TerKeurst,
1436:Every breath we draw is a gift of God's love; every moment of existence is a grace. ~ Thomas Merton,
1437:Extermination of city could be prevented
by presence of a few who have faith of God. ~ Toba Beta,
1438:Faith has nothing to do with circumstances, it deals entirely with the Word of God. ~ Lettie Cowman,
1439:Good souls many will one day be horrified at the things they now believe of God. ~ George MacDonald,
1440:Have I allowed my personal human life to become a 'Bethlehem' for the Son of God? ~ Oswald Chambers,
1441:He considered Himself to be the servant of God for the men whom God made and loved. ~ Andrew Murray,
1442:I AM' the great Opulence of God made visible in my use right now and continuously, ~ Godfr Ray King,
1443:If our happiness is the purpose of God,” said Alai, “why are so few of us happy? ~ Orson Scott Card,
1444:In dying he satisfied the claims of sin; and in living he satisfies the claims of God. ~ John Piper,
1445:I often asked Laplace what he thought of God. He owned that he was an atheist. ~ Napol on Bonaparte,
1446:It is better to go skiing and think of God, than go to church and think of sport. ~ Fridtjof Nansen,
1447:It is only in silence that the Voice of God can be heard. ~ Sant Rajinder Singh sos.org #meditation,
1448:Living in the kingdom of God is a matter of living with God's action in our lives. ~ Dallas Willard,
1449:Love is at the heart of marriage, as it is at the heart of God himself (1 John 4:16). ~ Henry Cloud,
1450:Natural man’s sin is precisely this: He wants the benefits of God without God Himself. ~ R C Sproul,
1451:No circumstance, person, or difficulty can stop the plans and the promises of God. ~ David Jeremiah,
1452:No enactment of man can be considered law unless it conforms to the law of God ~ William Blackstone,
1453:now we have fathomed what our space-ship is
--a tiny bubble in a glass of God. ~ Harry Martinson,
1454:Only when we understand the holiness of God will we understand the depth of our sin. ~ Billy Graham,
1455:Our culture has lost its sense of God’s tangible presence and activity in our world. ~ Pope Francis,
1456:prayer incorporates the unknown and unpredictable in the outworking of God’s grace. ~ Philip Yancey,
1457:The character of God is today, and always will be, exactly what it was in Bible times. ~ J I Packer,
1458:The child is the beauty of God present in the world, that greatest gift to a family ~ Mother Teresa,
1459:The counsels and decrees of God do not truckle to the frail and fickle will of man. ~ Matthew Henry,
1460:The devil doesn't fill us with hatred for God, but with forgetfulness of God. ~ Dietrich Bonhoeffer,
1461:The devil flees before the sound of music almost as much as before the Word of God. ~ Martin Luther,
1462:The failure of modern evangelicalism is the failure to understand the holiness of God. ~ R C Sproul,
1463:The highest service to which a man may obtain on earth is to preach the law of God. ~ John Wycliffe,
1464:The laws of nature are written by the hand of God in the language of mathematics. ~ Galileo Galilei,
1465:The more you study the Word of God, the more it saturates your mind and life. ~ John F MacArthur Jr,
1466:The whole purpose of God showing up is that people get loved and healed and set free. ~ John Arnott,
1467:The wider our contemplation of creation, the grander is our conception of God. ~ Cyril of Jerusalem,
1468:We are most ourselves when we love; we are most the People of God when we love. ~ Eugene H Peterson,
1469:We are not saved by making promises to God but by believing the promises of God. ~ Warren W Wiersbe,
1470:We do not need the forgiveness of God, but of each other and of ourselves. ~ Robert Green Ingersoll,
1471:What is the scent of water?" "Renewal. The goodness of God coming down like dew. ~ Elizabeth Goudge,
1472:will not inherit the Kingdom of God. 22 But the Holy Spirit produces this kind of fruit ~ Anonymous,
1473:You must flow with the will of God, in the service of God, to obtain the power of God. ~ Benny Hinn,
1474:Your Heart's Desire is the Voice of God, and that Voice must be obeyed sooner or later. ~ Emmet Fox,
1475:A dispensation is a distinguishable economy in the outworking of God’s purpose. If ~ Charles C Ryrie,
1476:A man with an experience of God is never at the mercy of a man with an argument. ~ Leonard Ravenhill,
1477:A shriveled humanity has a shrunken capacity for receiving the rays of God’s love. ~ Brennan Manning,
1478:Films are no longer concerned with the silence of God, but with the chattering of men. ~ Roger Ebert,
1479:Grace is the power of God to help us in other areas in which we cannot help ourselves. ~ Joyce Meyer,
1480:Greatness is maximizing your potential for the glory of God and the good of others. The ~ Tony Evans,
1481:He that goes before the cloud of God's providence goes on a fool's errand; ~ Charles Haddon Spurgeon,
1482:His Son Jesus, the Word of God, is our Instructor.... He is God and Creator. ~ Clement of Alexandria,
1483:if a thought or behavior divides us, it is not of God; if it unites us, it is of God. ~ Wayne W Dyer,
1484:If you have a young child, then you are fulfilling the work of God in that way. ~ Meg Mitchell Moore,
1485:I look at life as a gift of God. Now that he wants it back I have no right to complain. ~ Joyce Cary,
1486:It is the will of God which guides souls along paths which it alone knows. ~ Jean Pierre de Caussade,
1487:Know yourself before you seek to decide about the nature of God and the world. ~ Sri Ramana Maharshi,
1488:Last night I learned how to be a lover of God. To live in this world and call nothing my own. ~ Rumi,
1489:Make it dark, make it grim, make it tough, but then, for the love of God, tell a joke. ~ Joss Whedon,
1490:My own grandmother used to call it the shining lamp of God, sometimes just the shine. ~ Stephen King,
1491:Nothing real can be threatened; nothing unreal exists. Herein lies the peace of God. ~ Doreen Virtue,
1492:Now let the weeping cease; Let no one mourn again. These things are in the hands of God. ~ Sophocles,
1493:People keep looking for the perfect one, but perfection is an attribute of God alone. ~ Farahad Zama,
1494:Remember, Jesus says: Those who are the last here will be the first in my kingdom of God. ~ Rajneesh,
1495:The dust to which this flesh shall return, it is the ancient dreaming dust of God. ~ John Mellencamp,
1496:The enjoyment of God is the only happiness with which our souls can be satisfied. ~ Jonathan Edwards,
1497:The existence of God, the why of life, was all that really only a question of glands? ~ J D Salinger,
1498:The experience of God, or in any case the possibility of experiencing God, is innate. ~ Alice Walker,
1499:The grace of God comes swiftly to the soul when endurance is no longer possible. ~ Dorotheus of Gaza,
1500:The grace of God has no charms for men till the Holy Spirit gives them a taste for it. ~ John Calvin,

IN CHAPTERS [150/1279]



  359 Integral Yoga
  212 Poetry
  108 Occultism
   96 Yoga
   90 Christianity
   75 Philosophy
   55 Psychology
   27 Fiction
   16 Science
   15 Hinduism
   14 Mysticism
   10 Sufism
   9 Mythology
   8 Philsophy
   6 Baha i Faith
   4 Kabbalah
   1 Theosophy
   1 Thelema
   1 Integral Theory
   1 Cybernetics
   1 Buddhism
   1 Alchemy


  333 Sri Aurobindo
  135 The Mother
   98 Nolini Kanta Gupta
   79 Satprem
   57 Carl Jung
   56 Sri Ramakrishna
   39 Aleister Crowley
   32 Saint Augustine of Hippo
   26 Aldous Huxley
   25 Swami Vivekananda
   25 Pierre Teilhard de Chardin
   23 Saint Teresa of Avila
   22 James George Frazer
   22 Anonymous
   21 Saint John of Climacus
   17 Robert Browning
   16 Friedrich Nietzsche
   15 Percy Bysshe Shelley
   14 William Wordsworth
   14 H P Lovecraft
   14 A B Purani
   12 Swami Krishnananda
   12 Lucretius
   11 Plato
   10 Walt Whitman
   10 Vyasa
   9 George Van Vrekhem
   8 Ralph Waldo Emerson
   8 Rabindranath Tagore
   8 Jorge Luis Borges
   8 Jalaluddin Rumi
   8 Franz Bardon
   7 Ovid
   7 Jordan Peterson
   7 Edgar Allan Poe
   7 Baha u llah
   6 William Butler Yeats
   6 Sri Ramana Maharshi
   6 Nirodbaran
   6 Al-Ghazali
   5 Swami Sivananda Saraswati
   5 Plotinus
   5 Friedrich Schiller
   4 Rabbi Moses Luzzatto
   4 Kabir
   3 Patanjali
   3 Johann Wolfgang von Goethe
   3 Allama Muhammad Iqbal
   2 Thubten Chodron
   2 Thomas Merton
   2 Theophan the Recluse
   2 Saint Francis of Assisi
   2 Saadi
   2 Rainer Maria Rilke
   2 Peter J Carroll
   2 Paul Richard
   2 Mechthild of Magdeburg
   2 Mahendranath Gupta
   2 Ken Wilber
   2 Joseph Campbell
   2 John Keats
   2 Henry David Thoreau
   2 Hafiz
   2 Dadu Dayal


   67 The Synthesis Of Yoga
   55 The Gospel of Sri Ramakrishna
   43 Savitri
   37 On Thoughts And Aphorisms
   29 Mysterium Coniunctionis
   27 The Bible
   26 The Perennial Philosophy
   24 The Life Divine
   24 Record of Yoga
   24 Liber ABA
   23 Essays On The Gita
   23 Essays In Philosophy And Yoga
   22 The Golden Bough
   22 City of God
   21 The Ladder of Divine Ascent
   19 Collected Poems
   18 Collected Works of Nolini Kanta Gupta - Vol 01
   17 Collected Works of Nolini Kanta Gupta - Vol 02
   17 Browning - Poems
   17 Bhakti-Yoga
   16 Essays Divine And Human
   16 Collected Works of Nolini Kanta Gupta - Vol 07
   16 Collected Works of Nolini Kanta Gupta - Vol 04
   15 Shelley - Poems
   14 Wordsworth - Poems
   14 Lovecraft - Poems
   14 Evening Talks With Sri Aurobindo
   14 Collected Works of Nolini Kanta Gupta - Vol 03
   13 The Human Cycle
   13 Magick Without Tears
   12 The Way of Perfection
   12 The Study and Practice of Yoga
   12 Of The Nature Of Things
   12 Agenda Vol 04
   11 Thus Spoke Zarathustra
   11 Talks
   11 Aion
   10 Vishnu Purana
   10 The Interior Castle or The Mansions
   10 The Confessions of Saint Augustine
   10 The Archetypes and the Collective Unconscious
   10 Sri Aurobindo or the Adventure of Consciousness
   9 Whitman - Poems
   9 Preparing for the Miraculous
   9 Agenda Vol 12
   9 Agenda Vol 05
   8 The Future of Man
   8 Letters On Yoga II
   8 Let Me Explain
   8 Hymn of the Universe
   8 Emerson - Poems
   8 Dark Night of the Soul
   7 The Practice of Psycho therapy
   7 Questions And Answers 1953
   7 Poe - Poems
   7 Metamorphoses
   7 Maps of Meaning
   7 Isha Upanishad
   6 Yeats - Poems
   6 Twelve Years With Sri Aurobindo
   6 The Secret Doctrine
   6 The Divine Comedy
   6 The Alchemy of Happiness
   6 Questions And Answers 1950-1951
   6 Labyrinths
   6 Collected Works of Nolini Kanta Gupta - Vol 08
   6 Collected Works of Nolini Kanta Gupta - Vol 05
   6 Agenda Vol 10
   6 Agenda Vol 08
   6 5.1.01 - Ilion
   5 Vedic and Philological Studies
   5 Twilight of the Idols
   5 The Red Book Liber Novus
   5 Schiller - Poems
   5 Raja-Yoga
   5 Questions And Answers 1957-1958
   5 Initiation Into Hermetics
   5 Agenda Vol 11
   5 A Garden of Pomegranates - An Outline of the Qabalah
   4 Words Of Long Ago
   4 Tagore - Poems
   4 Songs of Kabir
   4 Rumi - Poems
   4 Letters On Poetry And Art
   4 Kena and Other Upanishads
   4 Hymns to the Mystic Fire
   4 General Principles of Kabbalah
   4 Crowley - Poems
   4 Agenda Vol 07
   4 Agenda Vol 02
   3 Words Of The Mother III
   3 The Practice of Magical Evocation
   3 The Book of Certitude
   3 Some Answers From The Mother
   3 Questions And Answers 1954
   3 Patanjali Yoga Sutras
   3 Faust
   3 Collected Works of Nolini Kanta Gupta - Vol 06
   3 Anonymous - Poems
   3 Amrita Gita
   3 Agenda Vol 06
   3 Agenda Vol 03
   2 Words Of The Mother I
   2 Walden
   2 The Integral Yoga
   2 The Hero with a Thousand Faces
   2 Sex Ecology Spirituality
   2 Rilke - Poems
   2 Questions And Answers 1956
   2 Questions And Answers 1929-1931
   2 Plotinus - Complete Works Vol 04
   2 Plotinus - Complete Works Vol 03
   2 On the Way to Supermanhood
   2 Liber Null
   2 Letters On Yoga I
   2 Keats - Poems
   2 How to Free Your Mind - Tara the Liberator
   2 Hafiz - Poems
   2 God Exists
   2 Agenda Vol 13
   2 Agenda Vol 09
   2 Agenda Vol 01


0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  The whole time - or for seven years, in any event - we fought with our conception of God and the
  'spiritual life': it was all so comfortable, for we had a supreme 'symbol' of it right there. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The number of Gods depends on the level of consciousness on which we stand. On this material plane there are as many gods as there are bodies or individual forms (adhar). And on the supreme height there is only one God without a second. In between there are gradations of types and sub-types whose number and function vary according to the aspect of consciousness that reveals itself.
   IX. Nachiketas' Three Boons

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  A simple example is the concept of the Trinity in the Christian religion. The student is frequently amazed to learn through a study of the Qabalah that Egyptian mythology followed a similar concept with its trinity of Gods, Osiris the father, Isis the virgin-mother, and Horus the son. The Qabalah indicates similar correspondences in the pantheon of Roman and Greek deities, proving the father-mother (Holy Spirit) - son principles of deity are primordial archetypes of man's psyche, rather than being, as is frequently and erroneously supposed a development peculiar to the Christian era.
  At this juncture let me call attention to one set of attri butions by Rittangelius usually found as an appendix attached to the Sepher Yetzirah. It lists a series of "Intelligences" for each one of the ten Sephiros and the twenty-two Paths of the Tree of Life. It seems to me, after prolonged meditation, that the common attri butions of these Intelligences is altogether arbitrary and lacking in serious meaning.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Gadadhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Puranas. And he became interested in the wandering monks and pious pilgrims who would stop at Kamarpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and
   served them in various ways. Meanwhile, he was observing their meditation and worship.
  --
   The anguish of the inner soul of India found expression through these passionate words of the young Gadadhar. For what did his unsophisticated eyes see around him in Calcutta, at that time the metropolis of India and the centre of modem culture and learning? Greed and lust held sway in the higher levels of society, and the occasional religious practices were merely outer forms from which the soul had long ago departed. Gadadhar had never seen anything like this at Kamarpukur among the simple and pious villagers. The sadhus and wandering monks whom he had served in his boyhood had revealed to him an altogether different India. He had been impressed by their devotion and purity, their self-control and renunciation. He had learnt from them and from his own intuition that the ideal of life as taught by the ancient sages of India was the realization of God.
   When Ramkumar reprimanded Gadadhar for neglecting a "bread-winning education", the inner voice of the boy reminded him that the legacy of his ancestors — the legacy of Rama, Krishna, Buddha, Sankara, Ramanuja, Chaitanya — was not worldly security but the Knowledge of God. And these noble sages were the true representatives of Hindu society. Each of them was seated, as it were, on the crest of the wave that followed each successive trough in the tumultuous course of Indian national life. All demonstrated that the life current of India is spirituality. This truth was revealed to Gadadhar through that inner vision which scans past and future in one sweep, unobstructed by the barriers of time and space. But he was unaware of the history of the profound change that had taken place in the land of his birth during the previous one hundred years.
   Hindu society during the eighteenth century had been passing through a period of decadence. It was the twilight of the Mussalman rule. There were anarchy and confusion in all spheres. Superstitious practices dominated the religious life of the people. Rites and rituals passed for the essence of spirituality. Greedy priests became the custodians of heaven. True philosophy was supplanted by dogmatic opinions. The pundits took delight in vain polemics.
  --
   The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
   As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner
  , most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.
  --
   Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness — all was Consciousness. I found everything inside the room soaked, as it were, in Bliss — the Bliss of God. I saw a wicked man in front of the Kali temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother — even the cat. The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.'"
   One of the painful ailments from which Sri Ramakrishna suffered at this time was a burning sensation in his body, and he was cured by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the presence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a red-eyed man of black complexion, reeling like a drunkard. Soon there emerged from him another person, of serene countenance, wearing the ochre cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. Thereafter Sri Ramakrishna was free of his pain.
  --
   In 1858 there came to Dakshineswar a cousin of Sri Ramakrishna, Haladhari by name, who was to remain there about eight years. On account of Sri Ramakrishna's indifferent health, Mathur appointed this man to the office of priest in the Kali temple. He was a complex character, versed in the letter of the scriptures, but hardly aware of their spirit. He loved to participate in hair-splitting theological discussions and, by the measure of his own erudition, he proceeded to gauge Sri Ramakrishna. An orthodox brahmin, he thoroughly disapproved of his cousin's unorthodox actions, but he was not unimpressed by Sri Ramakrishna's purity of life, ecstatic love of God, and yearning for realization.
   One day Haladhari upset Sri Ramakrishna with the statement that God is incomprehensible to the human mind. Sri Ramakrishna has described the great moment of doubt when he wondered whether his visions had really misled him: "With sobs I prayed to the Mother, 'Canst Thou have the heart to deceive me like this because I am a fool?' A stream of tears flowed from my eyes. Shortly afterwards I saw a volume of mist rising from the floor and filling the space before me. In the midst of it there appeared a face with flowing beard, calm, highly expressive, and fair. Fixing its gaze steadily upon me, it said solemnly, 'Remain in bhavamukha, on the threshold of relative consciousness.' This it repeated three times and then it gently disappeared in the mist, which itself dissolved. This vision reassured me."
  --
   But in a few months his health showed improvement, and he recovered to some extent his natural buoyancy of spirit. His happy mother was encouraged to think it might be a good time to arrange his marriage. The boy was now twenty-three years old. A wife would bring him back to earth. And she was delighted when her son welcomed her suggestion. Perhaps he saw in it the finger of God.
   Saradamani, a little girl of five, lived in the neighbouring village of Jayrambati. Even at this age she had been praying to God to make her character as stainless and fragrant as the white tuberose. Looking at the full moon, she would say: "O God, there are dark spots even on the moon. But make my character spotless." It was she who was selected as the bride for Sri Ramakrishna.
  --
   Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
   Rani Rasmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores" appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
  --
   Very soon a tender relationship sprang up between Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
   When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an Avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brahmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.
   Two famous pundits of the time were invited: Vaishnavcharan, the leader of the Vaishnava society, and Gauri. The first to arrive was Vaishnavcharan, with a distinguished company of scholars and devotees. The Brahmani, like a proud mother, proclaimed her view before him and supported it with quotations from the scriptures. As the pundits discussed the deep theological question, Sri Ramakrishna, perfectly indifferent to everything happening around him, sat in their midst like a child, immersed in his own thoughts, sometimes smiling, sometimes chewing a pinch of spices from a pouch, or again saying to Vaishnavcharan with a nudge: "Look here. Sometimes I feel like this, too." Presently Vaishnavcharan arose to declare himself in total agreement with the view of the Brahmani. He declared that Sri Ramakrishna had undoubtedly experienced mahabhava and that this was the certain sign of the rare manifestation of God in a man. The people assembled
   there, especially the officers of the temple garden, were struck dumb. Sri Rama- krishna said to Mathur, like a boy: "Just fancy, he too says so! Well, I am glad to learn that after all it is not a disease."
  --
   The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense-objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus the aim of Tantra is to sublimate bhoga, or enjoyment into yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is nothing but the sport of Siva and Sakti, the Absolute and Its inscrutable Power.
   The disciplines of Tantra are graded to suit aspirants of all degrees. Exercises are prescribed for people with "animal", "heroic", and "divine" outlooks. Certain of the rites require the presence of members of the opposite sex. Here the aspirant learns to look on woman as the embodiment of the Goddess Kali, the Mother of the Universe. The very basis of Tantra is the Motherhood of God and the glorification of woman. Every part of a woman's body is to be regarded as incarnate Divinity. But the rites are extremely dangerous. The help of a qualified guru is absolutely necessary. An unwary devotee may lose his foothold and fall into a pit of depravity.
   According to the Tantra, Sakti is the active creative force in the universe. Siva, the Absolute, is a more or less passive principle. Further, Sakti is as inseparable from Siva as fire's power to burn is from fire itself. Sakti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kali is one of Her several forms. The meditation on Kali, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
  --
   He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anahata Sabda, the great sound Om, of which the innumerable sounds of the universe are only so many echoes. He acquired the eight supernatural powers of yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine Maya, the inscrutable Power of God, by which the universe is created and sustained, and into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. Presently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws, and crushed it. Swallowing it, she re-entered the waters of the Ganges.
   But the most remarkable experience during this period was the awakening of the Kundalini Sakti, the "Serpent Power". He actually saw the Power, at first lying asleep at the bottom of the spinal column, then waking up and ascending along the mystic Sushumna canal and through its six centres, or lotuses, to the Sahasrara, the thousand-petalled lotus in the top of the head. He further saw that as the Kundalini went upward the different lotuses bloomed. And this phenomenon was accompanied by visions and trances. Later on he described to his disciples and devotees the various movements of the Kundalini: the fishlike, birdlike, monkeylike, and so on. The awaken- ing of the Kundalini is the beginning of spiritual consciousness, and its union with Siva in the Sahasrara, ending in samadhi, is the consummation of the Tantrik disciplines.
  --
   Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows upon the lover immortality and liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without bhakti, all penances, austerities and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.
   There are three kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desire for fame or wealth, or from any other worldly ambition, then his devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all created beings the attitude of friendship, then his devotion is called sattvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the three gunas, or qualities, being a spontaneous, uninterrupted inclination of the mind toward God, the Inner Soul of all beings; and it wells up in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it were offered him. His one desire is to love God under all conditions — in pleasure and pain, life and death, honour and dishonour, prosperity and adversity.
   There are two stages of bhakti. The first is known as vaidhi-bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. This lower bhakti in course of time matures into para-bhakti, or supreme devotion, known also as prema, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.
   To develop the devotee's love for God, Vaishnavism humanizes God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These bhavas, or attitudes toward God, are known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas, Hanuman, the cow-herd boys of Vrindavan, Rama's mother Kausalya, and Radhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the-glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
   While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
   A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her Beloved. This union represents, through sensuous language, a supersensuous experience.
   Sri Chaitanya, also known as Gauranga, Gora, or Nimai, born in Bengal in 1485 and regarded as an Incarnation of God, is a great prophet of the Vaishnava religion. Chaitanya declared the chanting of God's name to be the most efficacious spiritual discipline for the Kaliyuga.
   Sri Ramakrishna, as the monkey Hanuman, had already worshipped God as his Master. Through his devotion to Kali he had worshipped God as his Mother. He was now to take up the other relationships prescribed by the Vaishnava scriptures.
  --
   Totapuri had no idea of the struggles of ordinary men in the toils of passion and desire. Having maintained all through life the guilelessness of a child, he laughed at the idea of a man's being led astray by the senses. He was convinced that the world was maya and had only to be denounced to vanish for ever. A born non-dualist, he had no faith in a Personal God. He did not believe in the terrible aspect of Kali, much less in Her benign aspect. Music and the chanting of God's holy name were to him only so much nonsense. He ridiculed the spending of emotion on the worship of a Personal God.
   --- KALI AND MAYA
  --
   Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
   The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
  --
   Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This expression is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The figures in the picture took on life, and the rays of light emanating from them entered his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna krishna realized his identity with Christ, as he had already realized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there were others — Buddha, for instance, and Krishna.
   --- ATTITUDE TOWARD DIFFERENT RELIGIONS
  --
   Without being formally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. All barriers were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, "all religions — Hinduism, Islam, Christianity — and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion — Hindus, Mohammedans, Brahmos, Vaishnavas, and the rest. But they never reflect that He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as well — the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call it pani'. At a third the Christians call it 'water'. Can we imagine that it is not 'jal', but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him."
   In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
  --
   On January 27, 1868, Mathur Babu with a party of some one hundred and twenty-five persons set out on a pilgrimage to the sacred places of northern India. At Vaidyanath in Behar, when the Master saw the inhabitants of a village reduced by poverty and starvation to mere skeletons, he requested his rich patron to feed the people and give each a piece of cloth. Mathur demurred at the added expense. The Master declared bitterly that he would not go on to Benares, but would live with the poor and share their miseries. He actually left Mathur and sat down with the villagers. Whereupon Mathur had to yield. On another occasion, two years later, Sri Ramakrishna showed a similar sentiment for the poor and needy. He accompanied Mathur on a tour to one of the latter's estates at the time of the collection of rents. For two years the harvests had failed and the tenants were in a state of extreme poverty. The Master asked Mathur to remit their rents, distribute help to them, and in addition give the hungry people a sumptuous feast. When Mathur grumbled, the Master said: "You are only the steward of the Divine Mother. They are the Mother's tenants. You must spend the Mother's money. When they are suffering, how can you refuse to help them? You must help them." Again Mathur had to give in. Sri Ramakrishna's sympathy for the poor sprang from his perception of God in all created beings. His sentiment was not that of the humanist or philanthropist. To him the service of man was the same as the worship of God.
   The party entered holy Benares by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the city he treated every particle of its earth with utmost respect. At the Manikarnika Ghat, the great cremation ground of the city, he actually saw Siva, with ash-covered body and tawny matted hair, serenely approaching each funeral pyre and breathing into the ears of the corpses the mantra of liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Benares attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of Siva.
  --
   By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
   --- THE "EGO" OF THE MASTER
  --
   First, he was an Incarnation of God, a specially commissioned person, whose spiritual experiences were for the benefit of humanity. Whereas it takes an ordinary man a whole life's struggle to realize one or two phases of God, he had in a few years realized God in all His phases.
   Second, he knew that he had always been a free soul, that the various disciplines through which he had passed were really not necessary for his own liberation but were solely for the benefit of others. Thus the terms liberation and bondage were not applicable to him. As long as there are beings who consider themselves bound. God must come down to earth as an Incarnation to free them from bondage, just as a magistrate must visit any part of his district in which there is trouble.
  --
   Second, the three great systems of thought known as Dualism, Qualified Non-dualism, and Absolute Non-dualism — Dvaita, Visishtadvaita, and Advaita — he perceived to represent three stages in man's progress toward the Ultimate Reality. They were not contradictory but complementary and suited to different temperaments. For the ordinary man with strong attachment to the senses, a dualistic form of religion, prescribing a certain amount of material support, such as music and other symbols, is useful. A man of God-realization transcends the idea of worldly duties, but the ordinary mortal must perform his duties, striving to be unattached and to surrender the results to God. The mind can comprehend and describe the range of thought and experience up to the Visishtadvaita, and no further. The Advaita, the last word in spiritual experience, is something to be felt in samadhi. for it transcends mind and speech. From the highest standpoint, the Absolute and Its manifestation are equally real — the Lord's Name, His Abode, and the Lord Himself are of the same spiritual Essence. Everything is Spirit, the difference being only in form.
   Third, Sri Ramakrishna realized the wish of the Divine Mother that through him She should found a new Order, consisting of those who would uphold the universal doctrines illustrated in his life.
  --
   Keshab possessed a complex nature. When passing through a great moral crisis, he spent much of his time in solitude and felt that he heard the voice of God, When a devotional form of worship was introduced into the Brahmo Samaj, he spent hours in singing kirtan with his followers. He visited England land in 1870 and impressed the English people with his musical voice, his simple English, and his spiritual fervour. He was entertained by Queen Victoria. Returning to India, he founded centres of the Brahmo Samaj in various parts of the country. Not unlike a professor of comparative religion in a European university, he began to discover, about the time of his first contact with Sri Ramakrishna, the harmony of religions. He became sympathetic toward the Hindu gods and goddesses, explaining them in a liberal fashion. Further, he believed that he was called by God to dictate to the world God's newly revealed law, the New Dispensation, the Navavidhan.
   In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the estimation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.
  --
   Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at Belgharia, a few miles from Dakshineswar, where the great Brahmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder holder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
   Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
  --
   Shivanath, one day, was greatly impressed by the Master's utter simplicity and abhorrence of praise. He was seated with Sri Ramakrishna in the latter's room when several rich men of Calcutta arrived. The Master left the room for a few minutes. In the mean time Hriday, his nephew, began to describe his samadhi to the visitors. The last few words caught the Master's ear as he entered the room. He said to Hriday: "What a mean-spirited fellow you must be to extol me thus before these rich men! You have seen their costly apparel and their gold watches and chains, and your object is to get from them as much money as you can. What do I care about what they think of me? (Turning to the gentlemen) No, my friends, what he has told you about me is not true. It was not love of God that made me absorbed in God and indifferent to external life. I became positively insane for some time. The sadhus who frequented this temple told me to practise many things. I tried to follow them, and the consequence was that my austerities drove me to insanity." This is a quotation from one of Shivanath's books. He took the Master's words literally and failed to see their real import.
   Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait we so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress' — a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
   Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
   The Brahmo leaders received much inspiration from their contact with Sri Ramakrishna. It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the Brahmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimination between the Real and the unreal.
   This contact with the educated and progressive Bengalis opened Sri Ramakrishna's eyes to a new realm of thought. Born and brought up in a simple village, without any formal education, and taught by the orthodox holy men of India in religious life, he had had no opportunity to study the influence of modernism on the thoughts and lives of the Hindus. He could not properly estimate the result of the impact of Western education on Indian culture. He was a Hindu of the Hindus, renunciation being to him the only means to the realization of God in life. From the Brahmos he learnt that the new generation of India made a compromise between God and the world. Educated young men were influenced more by the Western philosophers than by their own prophets. But Sri Ramakrishna was not dismayed, for he saw in this, too, the hand of God. And though he expounded to the Brahmos all his ideas about God and austere religious disciplines, yet he bade them accept from his teachings only as much as suited their tastes and temperaments.
   ^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual progress. This favourite expression of the Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and greed", the baneful influence of which retards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a concrete term for the sex instinct when addressing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes greed, which is the other obstacle to spiritual life.
  --
   But he remained as ever the willing instrument in the hand of God, the child of the Divine Mother, totally untouched by the idea of being a teacher. He used to say that three ideas — that he was a guru, a father, and a master — pricked his flesh like thorns. Yet he was an extraordinary teacher. He stirred his disciples' hearts more by a subtle influence than by actions or words. He never claimed to be the founder of a religion or the organizer of a sect. Yet he was a religious dynamo. He was the verifier of all religions and creeds. He was like an expert gardener, who prepares the soil and removes the weeds, knowing that the plants will grow because of the inherent power of the seeds, producing each its appropriate flowers and fruits. He never thrust his ideas on anybody. He understood people's limitations and worked on the principle that what is good for one may be bad for another. He had the unusual power of knowing the devotees' minds, even their inmost souls, at the first sight. He accepted disciples with the full knowledge of their past tendencies and future possibilities. The life of evil did not frighten him, nor did religious squeamishness raise anybody in his estimation. He saw in everything the unerring finger of the Divine Mother. Even the light that leads astray was to him the light from God.
   To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
   Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the path of renunciation. He prescribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.
   His disciples were of two kinds: the householders, and the young men, some of whom were later to become monks. There was also a small group of women devotees.
  --
   But to the young men destined to be monks he pointed out the steep path of renunciation, both external and internal. They must take the vow of absolute continence and eschew all thought of greed and lust. By the practice of continence, aspirants develop a subtle nerve through which they understand the deeper mysteries of God. For them self-control is final, imperative, and absolute. The sannyasis are teachers of men, and their lives should be totally free from blemish. They must not even look at a picture which may awaken their animal passions. The Master selected his future monks from young men untouched by "woman and gold" and plastic enough to be cast in his spiritual mould. When teaching them the path of renunciation and discrimination, he would not allow the householders to be anywhere near them.
   --- RAM AND MANOMOHAN
   The first two householder devotees to come to Dakshineswar were Ramchandra Dutta and Manomohan Mitra. A medical practitioner and chemist, Ram was sceptical about God and religion and never enjoyed peace of soul. He wanted tangible proof of God's existence. The Master said to him: "God really" exists. You don't see the stars in the day-time, but that doesn't mean that the stars do not exist. There is butter in milk. But can anybody see it by merely looking at the milk? To get butter you must churn milk in a quiet and cool place. You cannot realize God by a mere wish; you must go through some mental disciplines." By degrees the Master awakened Ram's spirituality and the latter became one of his foremost lay disciples. It was Ram who introduced Narendranath to Sri Ramakrishna. Narendra was a relative of Ram.
   Manomohan at first met with considerable opposition from his wife and other relatives, who resented his visits to Dakshineswar. But in the end the unselfish love of the Master triumphed over worldly affection. It was Manomohan who brought Rakhal to the Master.
  --
   Sri Ramakrishna also became acquainted with a number of people whose scholarship or wealth entitled them everywhere to respect. He had met, a few years before, Devendranath Tagore, famous all over Bengal for his wealth, scholarship, saintly character, and social position. But the Master found him disappointing; for, whereas Sri Ramakrishna expected of a saint complete renunciation of the world, Devendranath combined with his saintliness a life of enjoyment. Sri Ramakrishna met the great poet Michael Madhusudan, who had embraced Christianity "for the sake of his stomach". To him the Master could not impart instruction, for the Divine Mother "pressed his tongue". In addition he met Maharaja Jatindra Mohan Tagore, a titled aristocrat of Bengal; Kristodas Pal, the editor, social reformer, and patriot; Iswar Vidyasagar, the noted philanthropist and educator; Pundit Shashadhar, a great champion of Hindu orthodoxy; Aswini Kumar Dutta, a headmaster, moralist, and leader of Indian Nationalism; and Bankim Chatterji, a deputy magistrate, novelist, and essayist, and one of the fashioners of modern Bengali prose. Sri Ramakrishna was not the man to be dazzled by outward show, glory, or eloquence. A pundit without discrimination he regarded as a mere straw. He would search people's hearts for the light of God, and if that was missing he would have nothing to do with them.
   --- KRISTODAS PAL
   The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
   --- MONASTIC DISCIPLES
  --
   As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.
   In a state of mental conflict and torture of soul, Narendra came to Sri Ramakrishna at Dakshineswar. He was then eighteen years of age and had been in college two years. He entered the Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's request he sang a few songs, pouring his whole soul into them, and the Master went into samadhi. A few minutes later Sri Ramakrishna suddenly left his seat, took Narendra by the hand, and led him to the screened verandah north of his room. They were alone. Addressing Narendra most tenderly, as if he were a friend of long acquaintance, the Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Narayana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswanath Dutta. How dare he speak this way to me?"
  --
   Narendra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist, and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
   The moment came when Narendra's distress reached its climax. He had gone the whole day without food. As he was returning home in the evening he could hardly lift his tired limbs. He sat down in front of a house in sheer exhaustion, too weak even to think. His mind began to wander. Then, suddenly, a divine power lifted the veil over his soul. He found the solution of the problem of the coexistence of divine justice and misery, the presence of suffering in the creation of a blissful Providence. He felt bodily refreshed, his soul was bathed in peace, and he slept serenely.
  --
   Nitya Niranjan Sen was a disciple of heroic type. He came to the Master when he was eighteen years old. He was a medium for a group of spiritualists. During his first visit the Master said to him: "My boy, if you think always of ghosts you will become a ghost, and if you think of God you will become God. Now, which do you prefer?" Niranjan severed all connexions with the spiritualists. During his second visit the Master embraced him and said warmly: "Niranjan, my boy, the days are flitting away. When will you realize God? This life will be in vain if you do not realize Him. When will you devote your mind wholly to God?" Niranjan was surprised to see the Master's great anxiety for his spiritual welfare. He was a young man endowed with unusual spiritual parts. He felt disdain for worldly pleasures and was totally guileless, like a child. But he had a violent temper. One day, as he was coming in a country boat to Dakshineswar, some of his fellow passengers began to speak ill of the Master. Finding his protest futile, Niranjan began to rock the boat, threatening to sink it in mid stream. That silenced the offenders. When he reported the incident to the Master, he was rebuked for his inability to curb his anger.
   --- JOGINDRA
  --
   Jogindranath came of an aristocratic brahmin family of Dakshineswar. His father and relatives shared the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed religious tendencies, spending two or three hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desire for the realization of God. He had a perfect horror of marriage. But at the earnest request of his mother he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from the Master.
   Sri Ramakrishna employed a ruse to bring Jogindra to him. As soon as the disciple entered the room, the Master rushed forward to meet the young man. Catching hold of the disciple's hand, he said: "What if you have married? Haven't I too married? What is there to be afraid of in that?" Touching his own chest he said: "If this [meaning himself] is propitious, then even a hundred thousand marriages cannot injure you. If you desire to lead a householder's life, then bring your wife here one day, and I shall see that she becomes a real companion in your spiritual progress. But if you want to lead a monastic life, then I shall eat up your attachment to the world." Jogin was dumbfounded at these words. He received new strength, and his spirit of renunciation was re-established.
  --
   Sashi and Sarat were two cousins who came from a pious brahmin family of Calcutta. At an early age they had joined the Brahmo Samaj and had come under the influence of Keshab Sen. The Master said to them at their first meeting: "If bricks and tiles are burnt after the trade-mark has been stamped on them, they retain the mark for ever. Similarly, man should be stamped with God before entering the world. Then he will not become attached to worldliness." Fully aware of the future course of their life, he asked them not to marry. The Master asked Sashi whether he believed in God with form or in God without form. Sashi replied that he was not even sure about the existence of God; so he could not speak one way or the other. This frank answer very much pleased the Master.
   Sarat's soul longed for the all-embracing realization of the Godhead. When the Master inquired whether there was any particular form of God he wished to see, the boy replied that he would like to see God in all the living beings of the world. "But", the Master demurred, "that is the last word in realization. One cannot have it at the very outset." Sarat stated calmly: "I won't be satisfied with anything short of that. I shall trudge on along the path till I attain that blessed state." Sri Ramakrishna was very much pleased.
   --- HARINATH
  --
   The Master knew Hari's passion for Vedanta. But he did not wish any of his disciples to become a dry ascetic or a mere bookworm. So he asked Hari to practise Vedanta in life by giving up the unreal and following the Real. "But it is not so easy", Sri Ramakrishna said, "to realize the illusoriness of the world. Study alone does not help one very much. The grace of God is required. Mere personal effort is futile. A man is a tiny creature after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Whereupon the Master sang a song in praise of grace. Hari was profoundly moved and shed tears. Later in life Hari achieved a wonderful synthesis of the ideals of the Personal God and the Impersonal Truth.
   --- GANGADHAR
  --
   Hariprasanna, a college student, visited the Master in the company of his friends Sashi and Sarat. Sri Ramakrishna showed him great favour by initiating him into spiritual life. As long as he lived, Hariprasanna remembered and observed the following drastic advice of the Master: "Even if a woman is pure as gold and rolls on the ground for love of God, it is dangerous for a monk ever to look at her."
   --- KALI
   Kaliprasad visited the Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures. Kali was particularly interested in yoga. Feeling the need of a guru in spiritual life, he came to the Master and was accepted as a disciple. The young boy possessed a rational mind and often felt sceptical about the Personal God. The Master said to him: "Your doubts will soon disappear. Others, too, have passed through such a state of mind. Look at Naren. He now weeps at the names of Radha and Krishna." Kali began to see visions of Gods and goddesses. Very soon these disappeared and in meditation he experienced vastness, infinity, and the other attributes of the Impersonal Brahman.
   --- SUBODH
  --
   Unsurpassed among the woman devotees of the Master in the richness of her devotion and spiritual experiences was Aghoremani Devi, an orthodox brahmin woman. Widowed at an early age, she had dedicated herself completely to spiritual pursuits. Gopala, the Baby Krishna, was her Ideal Deity, whom she worshipped following the vatsalya attitude of the Vaishnava religion, regarding Him as her own child. Through Him she satisfied her unassuaged maternal love, cooking for Him, feeding Him, bathing Him, and putting Him to bed. This sweet intimacy with Gopala won her the sobriquet of Gopal Ma, or Gopala's Mother. For forty years she had lived on the bank of the Ganges in a small, bare room, her only companions being a threadbare copy of the Ramayana and a bag containing her rosary. At the age of sixty, in 1884, she visited Sri Ramakrishna at Dakshineswar. During the second visit, as soon as the Master saw her, he said: "Oh, you have come! Give me something to eat." With great hesitation she gave him some ordinary sweets that she had purchased for him on the way. The Master ate them with relish and asked her to bring him simple curries or sweets prepared by her own hands. Gopal Ma thought him a queer kind of monk, for, instead of talking of God, he always asked for food. She did not want to visit him again, but an irresistible attraction brought her back to the temple garden; She carried with her some simple curries that she had cooked herself.
   One early morning at three o'clock, about a year later, Gopal Ma was about to finish her daily devotions, when she was startled to find Sri Ramakrishna sitting on her left, with his right hand clenched, like the hand of the image of Gopala. She was amazed and caught hold of the hand, whereupon the figure vanished and in its place appeared the real Gopala, her Ideal Deity. She cried aloud with joy. Gopala begged her for butter. She pleaded her poverty and gave Him some dry coconut candies. Gopala, sat on her lap, snatched away her rosary, jumped on her shoulders, and moved all about the room. As soon as the day broke she hastened to Dakshineswar like an insane woman. Of course Gopala accompanied her, resting His head on her shoulder. She clearly saw His tiny ruddy feet hanging over her breast. She entered Sri Ramakrishna's room. The Master had fallen into samadhi. Like a child, he sat on her lap, and she began to feed him with butter, cream, and other delicacies. After some time he regained consciousness and returned to his bed. But the mind of Gopala's Mother was still roaming in another plane. She was steeped in bliss. She saw Gopala frequently entering the Master's body and again coming out of it. When she returned to her hut, still in a dazed condition, Gopala accompanied her.
   She spent about two months in uninterrupted communion with God, the Baby Gopala never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a rare thing for ordinary mortals. The fun-loving Master one day confronted the critical Narendranath with this simple-minded woman. No two could have presented a more striking contrast. The Master knew of Narendra's lofty contempt for all visions, and he asked the old lady to narrate her experiences to Narendra. With great hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Narendra: "My son, I am a poor ignorant woman. I don't understand anything. You are so learned. Now tell me if these visions of Gopala are true." As Narendra listened to the story he was profoundly moved. He said, "Yes, mother, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.
   --- THE MARCH OF EVENTS
  --
   One day, in January 1884, the Master was going toward the pine-grove when he went into a trance. He was alone. There was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. This accident had a significant influence on his mind, the natural inclination of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to dwell on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to dwell on the physical plane, he realized more than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak of God in the guise of the wicked, God in the guise of the pious. God in the guise of the hypocrite, God in the guise of the lewd. He began to take a special delight in watching the divine play in the relative world. Sometimes the sweet human relationship with God would appear to him more appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnana, Mother. Am I not Your child, and naturally timid? I must have my Mother. A million salutations to the Knowledge of Brahman! Give it to those who want it." Again he prayed: "O Mother let me remain in contact with men! Don't make me a dried-up ascetic. I want to enjoy Your sport in the world." He was able to taste this very rich divine experience and enjoy the love of God and the company of His devotees because his mind, on account of the injury to his arm, was forced to come down to the consciousness of the body. Again, he would make fun of people who proclaimed him as a Divine Incarnation, by pointing to his broken arm. He would say, "Have you ever heard of God breaking His arm?" It took the arm about five months to heal.
   --- BEGINNING OF HIS ILLNESS
  --
   At Syampukur the devotees led an intense life. Their attendance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a
   supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
  --
   Pundit Shashadhar one day suggested to the Master that the latter could remove the illness by concentrating his mind on the throat, the scriptures having declared that yogis had power to cure themselves in that way. The Master rebuked the pundit. "For a scholar like you to make such a proposal!" he said. "How can I withdraw the mind from the Lotus Feet of God and turn it to this worthless cage of flesh and blood?" "For our sake at least", begged Narendra and the other disciples. "But", replied Sri Ramakrishna, do you think I enjoy this suffering? I wish to recover, but that depends on the Mother."
   NARENDRA: "Then please pray to Her. She must listen to you."
  --
   "I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.
   Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."
  --
   Doubt, however, dies hard. After one or two days Narendra said to himself, "If in the midst of this racking physical pain he declares his Godhead, then only shall I accept him as an Incarnation of God." He was alone by the bedside of the Master. It was a passing thought, but the Master smiled. Gathering his remaining strength, he distinctly said, "He who was Rama and Krishna is now, in this body, Ramakrishna — but not in your Vedantic sense." Narendra was stricken with shame.
   --- MAHASAMADHI

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    manifestation even of God does not appear until Tiphareth; and
    the universe itself not until Malkuth.
  --
    representative of God in the Macrocosm, as the Phallus
    is in the Microcosm.
  --
    Cease then to be the mockery of God; in savagery of
     love and death live thou and die!
  --
    Illuminated Man of God.
                   [91]
  --
     the Seven Spirits of God.
    Seven are the heads of THE BEAST whereon She
  --
    I Pay-Pe, the dissolution of the House of God-
     for Pe comes after O-after Ayin that triumphs

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  In the spiritual firmament Sri Ramakrishna is a waxing crescent. Within one hundred years of his birth and fifty years of his death his message has spread across land and sea. Romain Rolland has described him as the fulfilment of the spiritual aspirations of the three hundred millions of Hindus for the last two thousand years. Mahatma Gandhi has written: "His life enables us to see God face to face. . . . Ramakrishna was a living embodiment of Godliness." He is being recognized as a compeer of Krishna, Buddha, and Christ.
  The life and teachings of Sri Ramakrishna have redirected the thoughts of the denationalized Hindus to the spiritual ideals of their forefa thers. During the latter part of the nineteenth century his was the time-honoured role of the Saviour of the Eternal Religion of the Hindus. His teachings played an important part in liberalizing the minds of orthodox pundits and hermits. Even now he is the silent force that is moulding the spiritual destiny of India. His great disciple, Swami Vivekananda, was the first Hindu missionary to preach the message of Indian culture to the enlightened minds of Europe and America. The full consequence of Swami Vivekn and work is still in the womb of the future.
  --
  The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." ( Ibid P.33.)
  After this re-settlement, M's life revolved around the Master, though he continued his professional work as an educationist. During all holidays, including Sundays, he spent his time at Dakshineswar in the Master's company, and at times extended his stay to several days.
  --
  There was an urge in M. to abandon the household life and become a Sannysin. When he communicated this idea to the Master, he forbade him saying," Mother has told me that you have to do a little of Her work you will have to teach Bhagavata, the word of God to humanity. The Mother keeps a Bhagavata Pandit with a bondage in the world!"
  ( Ibid P.36.)
  --
  Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's lifetime itself and afterwards too as a part of his Sdhan.
  --
  Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
  During the Master's lifetime M. does not seem to have revealed the contents of his diary to any one. There is an unconfirmed tradition that when the Master saw him taking notes, he expressed apprehension at the possibility of his utilising these to publicise him like Keshab Sen; for the Great Master was so full of the spirit of renunciation and humility that he disliked being lionised. It must be for this reason that no one knew about this precious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary read to her in Bengali, wrote to M.: "When I heard the Kathmrita, (Bengali name of the book) I felt as if it was he, the Master, who was saying all that." ( Ibid Part I. P 37.)
  --
  Though a much-sought-after spiritual guide, an educationist of repute, and a contemporary and close associate of illustrious personages like Sri Ramakrishna, Swami Vivekananda, Keshab Chander Sen and Iswar Chander Vidysgar, he was always moved by the noble humanity of a lover of God, which consists in respecting the personalities of all as receptacles of the Divine Spirit. So he taught without the consciousness of a teacher, and no bar of superiority stood in the way of his doing the humblest service to his students and devotees. "He was a commission of love," writes his close devotee, Swami Raghavananda, "and yet his soft and sweet words would pierce the stoniest heart, make the worldly-minded weep and repent and turn Godwards."
  ( Prabuddha Bharata Vol. XXXVII P 499.)
  As time went on and the number of devotees increased, the staircase room and terrace of the 3rd floor of the Morton Institution became a veritable Naimisaranya of modern times, resounding during all hours of the day, and sometimes of night, too, with the word of God coming from the Rishi-like face of M. addressed to the eager God-seekers sitting around. To the devotees who helped him in preparing the text of the Gospel, he would dictate the conversations of the Master in a meditative mood, referring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the words of the Master in the depths of the night as he explains the truth of the Pranava." ( Vednta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the sweet and warm months of April and May, sitting under the canopy of heaven on the roof-garden of 50 Amherst Street, surrounded by shrubs and plants, himself sitting in their midst like a Rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his soft sweet words of light, would almost transcend the frontiers of limited existence and dare to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgettable scenes will long remain imprinted on the minds of his hearers." (Prabuddha Bharata Vol XXXVII P 497.)
  About twenty-seven years of his life he spent in this way in the heart of the great city of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathmrita (English Edition : The Gospel of Sri Ramakrishna), the last part of which he had completed before June 1932 and given to the press. And miraculously, as it were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself installed the Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But in order that we may be wisely guided in our effort, we must know, first, the general principle and purpose underlying this separative impulse and, next, the particular utilities upon which the method of each school of Yoga is founded. For the general principle we must interrogate the universal workings of Nature herself, recognising in her no merely specious and illusive activity of a distorting Maya, but the cosmic energy and working of God Himself in His universal being formulating and inspired by a vast, an infinite and yet a minutely selective
  Wisdom, prajna prasr.ta puran. of the Upanishad, Wisdom that went forth from the Eternal since the beginning. For the particular utilities we must cast a penetrative eye on the different methods of Yoga and distinguish among the mass of their details the governing idea which they serve and the radical force which gives birth and energy to their processes of effectuation.

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  We have to recognise once more that the individual exists not in himself alone but in the collectivity and that individual perfection and liberation are not the whole sense of God's intention in the world. The free use of our liberty includes also the liberation of others and of mankind; the perfect utility of our perfection is, having realised in ourselves the divine symbol, to reproduce, multiply and ultimately universalise it in others.
  Therefore from a concrete view of human life in its threefold potentialities we come to the same conclusion that we had drawn from an observation of Nature in her general workings and the three steps of her evolution. And we begin to perceive a complete aim for our synthesis of Yoga.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Bhakta, the devotee or lover of God; Bhagavan, God, the Lord of Love and Delight.
  The third term of the trinity is Bhagavat, the divine revelation of Love.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess
  42
  --
  Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
  The method we have to pursue, then, is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform our entire being into His. Thus in a sense
  --
  Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  Divine love, and to have a certain realization and foretaste of God.'11 No less
  wonderful are the effects of the powerful Divine illumination which from time to

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The Hour of God and Other Writings, SABCL, Vol. 17, p. 39.
  knowing that to start out too soon is useless, to say the least,
  --
  The Hour of God and Other Writings, SABCL, Vol. 17, p. 40.
  Series Nine - To a Young Teacher

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Here also one must guard against certain misconceptions that are likely to occur. The transformation of human life does not necessarily mean that the entire humanity will be changed into a race of Gods or divine beings; it means the evolution or appearance on earth of a superior type of humanity, even as man evolved out of animality as a superior type of animality, not that the entire animal kingdom was changed into humanity.
   As regards the possibility of such a consummation,Sri Aurobindo says it is not a possibility but an inevitabilityone must remember that the force that will bring about the result and is already at work is not any individual human power, however great it may be, but the Divine himself, it is the Divine's own Shakti that is labouring for the destined end.

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Apart from the well-recognised fact that only in distress does the normal man think of God and non-worldly things, the real matter, however, is that the inner life is a thing apart and follows its own line of movement, does not depend upon, is not subservient to, the kind of outer life that one may happen to live under. The Bible says indeed, "Blessed are the poor, blessed are they that mourn"... But the Upanishad declares, on the other hand, that even as one lies happily on a royal couch, bathes and anoints himself with all the perfumes of the world, has attendants all around and always to serve him, even so, one can be full of the divine consciousness from the crown of the head to the tip of his toe-nail. In fact, a poor or a prosperous life is in no direct or even indirect ratio to a spiritual life. All the miseries and immediate needs of a physical life do not and cannot detain or delay one from following the path of the ideal; nor can all your riches be a burden to your soul and overwhelm it, if it chooses to walk onit can not only walk, but soar and fly with all that knapsack on its back.
   If one were to be busy about reforming the world and when that was done then alone to turn to other-worldly things, in that case, one would never take the turn, for the world will never be reformed totally or even considerably in that way. It is not that reformers have for the first time appeared on the earth in the present age. Men have attempted social, political, economic and moral reforms from times immemorial. But that has not barred the spiritual attempt or minimised its importance. To say that because an ideal is apparently too high or too great for the present age, it must be kept in cold storage is to set a premium on the present nature of humanity arid eternise it: that would bind the world to its old moorings and never give it the opportunity to be free and go out into the high seas of larger and greater realisations.

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.
  Yoga is directed towards God, not towards man. If a divine supramental consciousness and power can be brought down and established in the material world, that obviously would mean an immense change for the earth including humanity and its life. But the effect on humanity would only be one result of the change; it cannot be the object of the sadhana. The object of the sadhana can only be to live in the divine consciousness and to manifest it in life.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  And beauty and wonder disturbed the fields of God.
  1.21
  --
  It meets the sons of God with death and pain.
  2.13

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   And yet what can be more poetic in essence than philosophy, if by philosophy we mean, as it should mean, spiritual truth and spiritual realisation? What else can give the full breath, the integral force to poetic inspiration if it is not the problem of existence itself, of God, Soul and Immortality, things that touch, that are at the very root of life and reality? What can most concern man, what can strike the deepest fount in him, unless it is the mystery of his own being, the why and the whither of it all? But mankind has been taught and trained to live merely or mostly on earth, and poetry has been treated as the expression of human joys and sorrows the tears in mortal things of which Virgil spoke. The savour of earth, the thrill of the flesh has been too sweet for us and we have forgotten other sweetnesses. It is always the human element that we seek in poetry, but we fail to recognise that what we obtain in this way is humanity in its lower degrees, its surface formulations, at its minimum magnitude.
   We do not say that poets have never sung of God and Soul and things transcendent. Poets have always done that. But what I say is this that presentation of spiritual truths, as they are in their own home, in other words, treated philosophically and yet in a supreme poetic manner, has always been a rarity. We have, indeed, in India the Gita and the Upanishads, great philosophical poems, if there were any. But for one thing they are on dizzy heights out of the reach of common man and for another they are idolised more as philosophy than as poetry. Doubtless, our Vaishnava poets sang of God and Love Divine; and Rabindranath, in one sense, a typical modern Vaishnava, did the same. And their songs are masterpieces. But are they not all human, too human, as the mad prophet would say? In them it is the human significance, the human manner that touches and moves us the spiritual significance remains esoteric, is suggested, is a matter of deduction. Sri Aurobindo has dealt with spiritual experiences in a different way. He has not clothed them in human symbols and allegories, in images and figures of the mere earthly and secular life: he presents them in their nakedness, just as they are seen and realised. He has not sought to tone down the rigour of truth with contrivances that easily charm and captivate the common human mind and heart. Nor has he indulged like so many poet philosophers in vague generalisations and colourless or too colourful truisms that do not embody a clear thought or rounded idea, a radiant judgment. Sri Aurobindo has given us in his poetry thoughts that are clear-cut, ideas beautifully chiselledhe is always luminously forceful.
   Take these Vedantic lines that in their limpidity and harmonious flow beat anything found in the fine French poet Lamartine:

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  In this enigma of the dusk of God,
  This slow and strange uneasy compromise

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of Gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.
   The religious poet seeks to tone down or cover up the mundane taint, since he does not know how to transcend it totally, in two ways: (1) by a strong thought-element, the metaphysical way, as it may be called and (2) by a strong symbolism, the occult way. Donne takes to the first course, Blake the second. And it is the alchemy brought to bear in either of these processes that transforms the merely religious into the mystic poet. The truly spiritual, as I have said, is still a higher grade of consciousness: what I call Spirit's own poetry has its own matter and mannerswabhava and swadharma. A nearest approach to it is echoed in those famous lines of Blake:
  --
   Poetry, actually however, has been, by and large, a profane and mundane affair: for it expresses the normal man's perceptions and feelings and experiences, human loves and hates and desires and ambitions. True. And yet there has also always been an attempt, a tendency to deal with them in such a way as can bring calm and puritykatharsisnot trouble and confusion. That has been the purpose of all Art from the ancient days. Besides, there has been a growth and development in the historic process of this katharsis. As by the sublimation of his bodily and vital instincts and impulses., man is gradually growing into the mental, moral and finally spiritual consciousness, even so the artistic expression of his creative activity has followed a similar line of transformation. The first and original transformation happened with religious poetry. The religious, one may say, is the profane inside out; that is to say, the religious man has almost the same tone and temper, the same urges and passions, only turned Godward. Religious poetry too marks a new turn and development of human speech, in taking the name of God human tongue acquires a new plasticity and flavour that transform or give a new modulation even to things profane and mundane it speaks of. Religious means at bottom the colouring of mental and moral idealism. A parallel process of katharsis is found in another class of poetic creation, viz., the allegory. Allegory or parable is the stage when the higher and inner realities are expressed wholly in the modes and manner, in the form and character of the normal and external, when moral, religious or spiritual truths are expressed in the terms and figures of the profane life. The higher or the inner ideal is like a loose clothing upon the ordinary consciousness, it does not fit closely or fuse. In the religious, however, the first step is taken for a mingling and fusion. The mystic is the beginning of a real fusion and a considerable ascension of the lower into the higher. The philosopher poet follows another line for the same katharsisinstead of uplifting emotions and sensibility, he proceeds by thought-power, by the ideas and principles that lie behind all movements and give a pattern to all things existing. The mystic can be of either type, the religious mystic or the philosopher mystic, although often the two are welded together and cannot be very well separated. Let us illustrate a little:
   The spacious firmament on high,

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   But in knowledge it is precisely finality that we seek for and no mere progressive, asymptotic, rapprochement ad infinitum. No less than the Practical Reason, the Theoretical Reason also demands a categorical imperative, a clean affirmation or denial. If Reason cannot do that, it must be regarded as inefficient. It is poor consolation to man that Reason is gradually finding out the truth or that it is trying to grapple with the problems of God, Soul and Immortality and will one day pronounce its verdict. Whether we have or have not any other instrument of knowledge is a different question altogether. But in the meanwhile Reason stands condemned by the evidence of its own limitation.
   It may be retorted that if Reason is condemned, it is condemned by itself and by no other authority. All argumentation against Reason is a function of Reason itself. The deficiencies of Reason we find out by the rational faculty alone. If Reason was to die, it is because it consents to commit suicide; there is no other power that kills it. But to this our answer is that Reason has this miraculous power of self-destruction; or, to put it philosophically, Reason is, at best, an organ of self-criticism and perhaps the organ par excellence for that purpose. But criticism is one thing and creation another. And whether we know or act, it is fundamentally a process of creation; at least, without this element of creation there can be no knowledge, no act. In knowledge there is a luminous creativity, Revelation or Categorical Imperative which Reason does not and cannot supply but vaguely strains to seize. For that element we have to search elsewhere, not in Reason.

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  A spirit that is a flame of God abides,
  A fiery portion of the Wonderful,
  --
  And we break into the infinity of God.
  Across our nature's border line we escape
  --
  Rapt in the heart-beats of God-ecstasy.
  He lived in the mystic space where thought is born
  --
  And all believed themselves spokesmen of God:
  The gods of light and titans of the dark
  --
  Sees only a little arc of God's vast sky.
  The boundless with the boundless there consorts;
  --
  A repetition of God's first delight
  Creating in a young and virgin Time.
  --
  As if a torch held by a power of God,
  The radiant world of the everlasting Truth
  --
  In a splendid extravagance of the waste of God
  Dropped carelessly in creation's spendthrift work,
  --
  But a living movement of the body of God.
  A spirit hid in forces and in forms

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Sri Aurobindo has raised action completely out of the mental and moral plane and has given it an absolute spiritual life. Action has been spiritualised by being carried back to its very source and origin, for it is the expression in life of God's own Consciousness-Energy (Chit-Shakti).
   The Supreme Spirit, Purushottama, who holds in himself the dual reality of Brahman and the world, is the master of action who acts but in actionlessness, the Lord in whom and through whom the universes and their creatures live and move and have their being. Karmayoga is union in mind and soul and body with the Lord of action in the execution of his cosmic purpose. And this union is effected through a transformation of the human nature, through the revelation of the Divine Prakriti and its descent upon and possession of the inferior human vehicle.

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  A treasure of honey in the combs of God,
  A Splendour burning in a tenebrous cloak,
  It is our glory of the flame of God,
  Our golden fountain of the world's delight,
  --
  A breath of Godhead on her stone and mire.
  A faith she craves that can survive defeat,
  --
  Passionate she prays to invisible forms of Gods
  Soliciting from dumb Fate and toiling Time
  --
  Return to the silence of the hills of God;
  As lightning leaps, as thunder sweeps, they pass
  --
  A stealth of God compel the heart to bliss
  And earth grow unexpectedly divine.
  --
  Burn in the solitude of the thoughts of God.
  A rapture and a radiance and a hush,
  --
  A plan of Godhead on the mortal's mould
  Lifting our finite minds to his infinite,
  --
  We are sons of God and must be even as he:
  His human portion, we must grow divine.
  --
  A new mind and body in the city of God
  And enshrine the Immortal in his glory's house
  --
  And the morns of God have overtaken his night.
  As long as Nature lasts, he too is there,

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  The mystery of God's covenant with the Night.
  Once more was heard in the still cosmic Mind
  --
  Into the magnitudes of God's embrace.
  As when a timeless Eye annuls the hours
  --
  Its shadows gleaming with the birth of Gods,
  Its bodies signalling the Bodiless,

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   And the reason is his metaphysics. It is the Jansenist conception of God and human nature that inspired and coloured all his experience and consciousness. According to it, as according to the Calvinist conception, man is a corrupt being, corroded to the core, original sin has branded his very soul. Only Grace saves him and releases him. The order of sin and the order of Grace are distinct and disparate worlds and yet they complement each other and need each other. Greatness and misery are intertwined, united, unified with each other in him. Here is an echo of the Manichean position which also involves an abyss. But even then God's grace is not a free agent, as Jesuits declare; there is a predestination that guides and controls it. This was one of the main subjects he treated in his famous open letters (Les Provinciales) that brought him renown almost overnight. Eternal hell is a possible prospect that faces the Jansenist. That was why a Night always over-shadowed the Day in Pascal's soul.
   Man then, according to Pascal, is by nature a sinful thing. He can lay no claim to noble virtue as his own: all in him is vile, he is a lump of dirt and filth. Even the greatest has his full share of this taint. The greatest, the saintliest, and the meanest, the most sinful, all meet, all are equal on this common platform; all have the same feet of clay. Man is as miserable a creature as a beast, as much a part and product of Nature as a plant. Only there is this difference that an animal or a tree is unconscious, while man knows that he is miserable. This knowledge or perception makes him more miserable, but that is his real and only greatness there is no other. His thought, his self-consciousness, and his sorrow and repentance and contrition for what he is that is the only good partMary's part that has been given to him. Here are Pascal's own words on the subject:

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Here is the Augustinian mantra taken as the motto of The Scale of Perfection: We ascend the ascending grades in our heart and we sing the song of ascension1. The journey's end is heavenly Jerusalem, the House of the Lord. The steps of this inner ascension are easily visible, not surely to the outer eye of the sense-burdened man, but to the "ghostly seeing" of the aspirant which is hazy in the beginning but slowly clears as he advances. The first step is the withdrawal from the outer senses and looking and seeing within. "Turn home again in thyself, and hold thee within and beg no more without." The immediate result is a darkness and a restless darknessit is a painful night. The outer objects of attraction and interest have been discarded, but the inner attachments and passions surge there still. If, however, one continues and persists, refuses to be drawn out, the turmoil settles down and the darkness begins to thin and wear away. One must not lose heart, one must have patience and perseverance. So when the outward world is no more-there and its call also no longer awakes any echo in us, then comes the stage of "restful darkness" or "light-some darkness". But it is still the dark Night of the soul. The outer light is gone and the inner light is not yet visible: the night, the desert, the great Nought, stretches between these two lights. But the true seeker goes through and comes out of the tunnel. And there is happiness at the end. "The seeking is travaillous, but the finding is blissful." When one steps out of the Night, enters into the deepest layer of the being, one stands face to face to one's soul, the very image of God, the perfect God-man, the Christ within. That is the third degree of our inner ascension, the entry into the deepest, purest and happiest statein which one becomes what he truly is; one finds the Christ there and dwells in love and union with him. But there is still a further step to take, and that is real ascension. For till now it has been a going within, from the outward to the inner and the inmost; now one has to go upward, transcend. Within the body, in life, however deep you may go, even if you find your soul and your union with Jesus whose tabernacle is your soul, still there is bound to remain a shadow of the sinful prison-house; the perfect bliss and purity without any earthly taint, the completeness and the crowning of the purgation and transfiguration can come only when you go beyond, leaving altogether the earthly form and worldly vesture and soar into Heaven itself and be in the company of the Trinity. "Into myself, and after... above myself by overpassing only into Him." At the same time it is pointed out, this mediaeval mystic has the common sense to see that the going in and going above of which one speaks must not be understood in a literal way, it is a figure of speech. The movement of the mystic is psychological"ghostly", it is saidnot physical or carnal.
   This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
   It is never possible for man, weak and bound as he is, to reject the thraldom of his flesh, he can never purify himself wholly by his own unaided strength. God in his infinite mercy sent his own son, an emanation created out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin therefore has no longer its final or definitive hold upon mankind. Man has been made potentially free, pure and worthy of salvation. This is the mystery of Christ, of God the Son. But there is a further mystery. Christ not only lived for all men for all time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, there is a conscious acceptance on either side. This is the function of the Holy Ghost, the redeeming power of Love active in him who accepts it and who is accepted by it, the dynamic Christ-Consciousness in the true Christian.
   Indeed, the kernel of the mystic discipline and its whole bearingconsists in one and only one principle: to love Jhesu. All roads lead to Rome: all preparations, all trials lead to one realisation, love of God, God as a living person close to us, our friend and lover and master. The Christian mystic speaks almost in the terms of the Gita: Rise above your senses, give up your ego-hood, be meek and humble, it is Jesus within you, who embraces your soul: it is he who does everything for you and in you, give yourself up wholly into his hands. He will deliver you.
   The characteristic then of the path is a one-pointed concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image depends upon the consciousness which we have at the moment, that is to say, upon the stage or the degree we have ascended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradually, as we rise, with the clearing of our nature, the image too slowly regains its original and true shape. Finally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
   This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
   The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
   If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!
   Indeed, there are one or two points, notes for the guidance of the aspirant, which I would like to mention here for their striking appositeness and simple "soothfastness." First of all with regard to the restless enthusiasm and eagerness of a novice, here is the advice given: "The fervour is so mickle in outward showing, is not only for mickleness of love that they have; but it is for littleness and weakness of their souls, that they may not bear a little touching of God.. afterward when love hath boiled out all the uncleanliness, then is the love clear and standeth still, and then is both the body and the soul mickle more in peace, and yet hath the self soul mickle more love than it had before, though it shew less outward." And again: "without any fervour outward shewed, and the less it thinketh that it loveth or seeth God, the nearer it nigheth" ('it' naturally refers to the soul). The statement is beautifully self-luminous, no explanation is required. Another hurdle that an aspirant has to face often in the passage through the Dark Night is that you are left all alone, that you are deserted by your God, that the Grace no longer favours you. Here is however the truth of the matter; "when I fall down to my frailty, then Grace withdraweth: for my falling is cause there-of, and not his fleeing." In fact, the Grace never withdraws, it is we who withdraw and think otherwise. One more difficulty that troubles the beginner especially is with regard to the false light. The being of darkness comes in the form of the angel of light, imitates the tone of the still small voice; how to recognise, how to distinguish the two? The false light, the "feigned sun" is always found "atwixt two black rainy clouds" : they are "highing" of oneself and "lowing" of others. When you feel flattered and elated, beware it is the siren voice tempting you. The true light brings you soothing peace and meekness: the other light brings always a trail of darknessf you are soothfast and sincere you will discover it if not near you, somewhere at a distance lurking.
   The ultimate truth is that God is the sole doer and the best we can do is to let him do freely without let or hindrance. "He that through Grace may see Jhesu, how that He doth all and himself doth right nought but suffereth Jhesu work in him what him liketh, he is meek." And yet one does not arrive at that condition from the beginning or all at once. "The work is not of the hour nor of a day, but of many days and years." And for a long time one has to take up one's burden and work, co-operate with the Divine working. In the process there is this double movement necessary for the full achievement. "Neither Grace only without full working of a soul that in it is nor working done without grace bringeth a soul to reforming but that one joined to that other." Mysticism is not all eccentricity and irrationality: on the contrary, sanity seems to be the very character of the higher mysticism. And it is this sanity, and even a happy sense of humour accompanying it, that makes the genuine mystic teacher say: "It is no mastery to me for to say it, but for to do it there is mastery." Amen.

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The ideal was Blake's. It will not sound so revolting if we understand what the poet meant by Hell. Hell, he explains, is simply the body, the Energy of Lifehell, because body and life on earth were so considered by the orthodox Christianity. The Christian ideal demands an absolute denial and rejection of life. Fulfilment is elsewhere, in heaven alone. That is, as we know, the ideal of the ascetic. The life of the spirit (in heaven) is a thing away from and stands against the life of the flesh (on earth). In the face of this discipline, countering it, Blake posited a union, a marriage of the two, considered incompatibles and incommensurables. Enfant terrible that he was, he took an infinite delight in a spirit of contradiction and went on expatiating on the glory of the misalliance. He declared a new apocalypse and said that Lucifer, the one called Satan, was the real God, the so-called Messiah the fake one: the apparent Milton spoke in praise of God and in dispraise of Satan, but the real, the esoteric Milton glorified Satan, who is the true God and minimised or caricatured the counterfeit or shadow God. Here is Blakean Bible in a nutshell:
   But first the notion that man has a body distinct from his soul is to be expunged.. . . If the doors of perception were cleansed everything would appear to man as it is, infinite.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  one can have the total experience of God.2 But isn't
  the second method (perfect satisfaction of desire) very
  --
  utter embrace of God be experienced, for in both ways the essential precondition is
  effected, - desire perishes."

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   There is another aspect of personality as viewed by Berdyaev which involves a bias of the more orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "There is no such thing as personality if there is no capacity for suffering. Suffering is inherent in God too, if he is a personality, and not merely an abstract idea. God shares in the sufferings of men. He yearns for responsive love. There are divine as well as human passions and therefore divine or creative personality must always suffer to the end of time. A condition of anguish and distress is inherent in it." The view is logically enforced upon the Christian, it is said, if he is to accept incarnation, God becoming flesh. Flesh cannot but be weak. This very weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.
   Eastern spirituality does not view sorrow and sufferingevilas an integral part of the Divine Consciousness. It is born out of the Divine, no doubt, as nothing can be outside the Divine, but it is a local and temporal formation; it is a disposition consequent upon certain conditions and with the absence or elimination of those conditions, this disposition too disappears. God and the Divine Consciousness can only be purity, light, immortality and delight. The compassion that a Buddha feels for the suffering humanity is not at all a feeling of suffering; pain or any such normal human reaction does not enter into its composition; it is the movement of a transcendent consciousness which is beyond and purified of the normal reactions, yet overarching them and entering into them as a soothing and illumining and vivifying presence. The healer knows and understands the pain and suffering of his patient but is not touched by them; he need not contract the illness of his patient in order to be in sympathy with him. The Divine the Soulcan be in flesh and yet not smirched with its mire; the flesh is not essentially or irrevocably the ooze it is under certain given conditions. The divine physical body is composed of radiant matter and one can speak of it even as of the soul that weapons cannot pierce it nor can fire burn it.

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "To its heights we can always come. For those of us who are still splashing about in the lower ooze, the phrase has a rather ironical ring. Nevertheless, in the light of even the most distant acquaintance with the heights and the fullness, it is possible to understand what its author means. To discover the Kingdom of God exclusively within oneself is easier than to discover it, not only there, but also in the outer worlds of minds and things and living creatures. It is easier because the heights within reveal themselves to those who are ready to exclude from their purview all that lies without. And though this exclusion may be a painful and mortificatory process, the fact remains that it is less arduous than the process of inclusion, by which we come to know the fullness as well as the heights of spiritual life. Where there is exclusive concentration on the heights within, temptations and distractions are avoided and there is a general denial and suppression. But when the hope is to know God inclusivelyto realise the divine Ground in the world as well as in the soul, temptations and distractions must not be avoided, but submitted to and used as opportunities for advance; there must be no suppression of outward-turning activities, but a transformation of them so that they become sacramental."
   The neatness of the commentary cannot be improved upon. Only with regard to the "ironical ring" of which Huxley speaks, it has just to be pointed out, as he himself seems to understand, that the "we" referred to in the phrase does not mean humanity in general that 'splashes about in the lower ooze' but those who have a sufficiently developed inner spiritual life.

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The rise of this spirit in modern times and conditions is a phenomenon that has to be explained and faced: it is a ghost that has come out of the past and has got to be laid and laid for good. First of all, it is a reaction from modernism; it is a reaction from the modernist denial of certain fundamental and eternal truths, of God, soul, and immortality: it is a reaction from the modernist affirmation of the mere economic man. And it is also a defensive gesture of a particular complex of consciousness that has grown and lives powerfully and now apprehends expurgation and elimination.
   In Europe such a contingency did not arise, because the religious spirit, rampant in the days of Inquisitions and St. Bartholomews, died away: it died, and (or, because) it was replaced by a spirit that was felt as being equally, if not more, au thentic and, which for the moment, suffused the whole consciousness with a large and high afflatus, commensurate with the amplitude of man's aspiration. I refer, of course, to the spirit of the Renaissance. It was a spirit profane and secular, no doubt, but on that level it brought a catholicity of temper and a richness in varied interesta humanistic culture, as it is calledwhich constituted a living and unifying ideal for Europe. That spirit culminated in the great French Revolution which was the final coup de grace to all that still remained of mediaevalism, even in its outer structure, political and economical.

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Christian too accepts the dual principle, but does not give equal status to the two. Satan is there, an eternal reality: it is anti-God, it seeks to oppose God, frustrate his work. It is the great tempter whose task it is to persuade, to inspire man to remain always an earthly creature and never turn to know or live in God. Now the crucial question that arises is, what is the necessity of this Antagonist in God's scheme of creation? What is the meaning of this struggle and battle? God could have created, if he had chosen, a world without Evil. The orthodox Christi an answer is that in that case one could not have fully appreciated the true value and glory of God's presence. It is to manifest and proclaim the great victory that the strife and combat has been arranged in which Man triumphs in the end and God's work stands vindicated. The place of Satan is always Hell, but he cannot drag down a soul into his pit to hold it there eternally (although according to one doctrine there are or may be certain eternally damned souls).
   Goe the carries the process of convergence and even harmony of the two powers a little further and shows that although they are contrary apparently, they are not contradictory principles in essence. For, Satan is, after all, God's servant, even a very obedient servant; he is an instrument in the hand of the Almighty to work out His purpose. The purpose is to help and lead man, although in a devious way, towards a greater understanding, a nearer approach to Himself.
  --
   The angels weave the symphony that is creation. They represent the various notes and rhythmsin their higher and purer degrees that make up the grand harmony of the spheres. It is magnificent, this music that moves the cosmos, and wonderful the glory of God manifest therein. But is it absolutely perfect? Is there nowhere any flaw in it? There is a doubting voice that enters a dissenting note. That is Satan, the Antagonist, the Evil One. Man is the weakest link in the chain of the apparently all-perfect harmony. And Satan boldly proposes to snap it if God only let him do so. He can prove to God that the true nature of his creation is not cosmos but chaos not a harmony in peace and light, but a confusion, a Walpurgis Night. God acquiesces in the play of this apparent breach and proves in the end that it is part of a wider scheme, a vaster harmony. Evil is rounded off by Grace.
   The total eradication of Evil from the world and human nature and the remoulding of a terrestrial life in the substance and pattern of the Highest Good that is beyond all dualities is a conception which it was not for Goe the to envisage. In the order of reality or existence, first there is the consciousness of division, of trenchant separation in which Good is equated with not-evil and evil with not-good. This is the outlook of individualised consciousness. Next, as the consciousness grows and envelops the whole existence, good and evil are both embraced and are found to form a secret and magic harmony. That is the universal or cosmic consciousness. And Goethe's genius seems to be an outflowering of something of this status of consciousness. But there is still a higher status, the status of transcendence in which evil is not simply embraced but dissolved and even transmuted into a supreme reality of which it is an aberration, a reflection or projection, a lower formulation. That is the mystery of a spiritual realisation to which Goe the aspired perhaps, but had not the necessary initiation to enter into.

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Still, the conception of duty cannot finally and definitively solve the problem. It cannot arrive at a perfect harmonisation of the conflicting claims of individual units; for, duty, as I have already said, is a child of mental idealism, and although the mind can exercise some kind of control over life-forces, it cannot altogether eliminate the seeds of conflict that lie imbedded in the very nature of life. It is for this reason that there is an element of constraint in duty; it is, as the poet says, the "stern daughter of the Voice of God". One has to compel oneself, one has to use force on oneself to carry out one's dutythere is a feeling somehow of its being a bitter pill. The cult of duty means rajas controlled and coerced by Sattwa, not the transcendence of rajas. This leads us to the high and supreme conception of Dharma, which is a transcendence of the gunas. Dharma is not an ideal, a standard or a rule that one has to obey: it is the law of self-nature that one inevitably follows, it is easy, spontaneous, delightful. The path of duty is heroic, the path of Dharma is of the gods, godly (cf. Virabhava and Divyabhava of the Tantras).
   The principle of Dharma then inculcates that each individual must, in order to act, find out his truth of being, his true soul and inmost consciousness: one must entirely and integrally merge oneself into that, be identified with it in such a manner that all acts and feelings and thoughts, in fact all movements, inner and outerspontaneously and irrepressibly well out of that fount and origin. The individual souls, being made of one truth-nature in its multiple modalities, when they live, move and have their being in its essential law and dynamism, there cannot but be absolute harmony and perfect synthesis between all the units, even as the sun and moon and stars, as the Veda says, each following its specific orbit according to its specific nature, never collide or haltna me thate na tas thatuh but weave out a faultless pattern of symphony.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Which shall be the darkness of God.1
   and continues

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  In The Hour of God Sri Aurobindo has written:
  "There are moments when the Spirit moves among men

0 1958-07-23, #Agenda Vol 01, #unset, #Integral Yoga
   In the final analysis, seeing the world such as it is and seems meant to be irremediably, human intellect has decided that this universe must be an error of God and that the manifestation or creation is certainly the result of a desire, the desire to manifest, know oneself, enjoy oneself. So the only thing to do is to put an end to this error as soon as possible by refusing to cling to desire and its fatal consequences.
   But the Supreme Lord answers that the comedy is not entirely played out, and He adds: Wait for the last act; undoubtedly you will change your mind.

0 1960-12-20, #Agenda Vol 01, #unset, #Integral Yoga
   If I could only note all this down Its been so interesting all morning, right from the starton the balcony, then upstairs while walking for my japa! And it was on this same theme (experience of the speck of dust) This habit people have (especially in India, but more or less everywhere among those who have a religious nature), this habit of doing all things religious with respect and compunction and no mixing of things, above all there should be no mixing; in some circumstances, at certain times, you MUST NOT think of God, for then it would be a kind of blasphemy.
   Theres the religious attitude, and then theres ordinary life where people do thingsworking, living, eating, enjoying life; they regard these as the essentials, and as for the rest, well, when theres time they think about it. But what Sri Aurobindo brought down, precisely I remember at Tlemcen, Theon used to say that there was a whole world of things, such as eating, for example, or taking care of your body, that should be done automatically, without giving it any importanceits not the time to think of things divine.(!) Thats what he preached. So you have the religious attitude of all the religious types, and then ordinary life I found both of them equally unsatisfactory. Then I came here and told Sri Aurobindo my feeling; I said that if someone is truly in union with the Divine, it CANNOT change no matter what he does (the quality of what youre doing may change, but the union cant change no matter what youre doing). And when he said that this was the truth, I felt a relief. And that feeling has stayed with me all through my life.

0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   For ever love, O beautiful slave of God3
   That alone existed.

0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   59One of the greatest comforts of religion is that you can get hold of God sometimes and give him a satisfactory beating. People mock at the folly of savages who beat their gods when their prayers are not answered; but it is the mockers who are the fools and the savages.
   Poor T.! She asked me, What does it mean (laughing) to give God a satisfactory beating? How is this possible? I still havent answered. And then she added another question: Many people say that Sri Aurobindos teachings are a new religion. Would you call it a religion? You understand, I began to fume!
  --
   You know, its a marvelous, marvelous grace to have had this experience so CONSTANTLY, So POWERFULLY, like something holding out against everything, everything: this Presence. And in my outward consciousness, a total negation of it all. Even later on, I used to say, Well, if God exists, hes a real scoundrel! Hes a wretch and I want nothing to do with this Creator of ours. You know, the idea of God sitting placidly in his heaven, creating the world and amusing himself by watching it, then telling you, How well done! Oh! I said, I want nothing to do with that monster!
   (Mother gets up)

0 1961-07-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   It must be remembered that there are all these gradations of consciousness: when we speak of God and his Play we are speaking of God in his transcendent state, beyond everything, beyond all the degrees of matter; when we speak of the Play we are speaking of God in his material state. So we say that God transcendent is watching and playingin Himself, by Himself, with Himselfhis material game.
   But all languageall language!is a language of Ignorance. All means of expression, all that is said and all the ways of saying it, are bound to partake of that ignorance. And thats why its so difficult to express something concretely true; to do so would require extremely lengthy explanations, themselves, of course, fully erroneous. Sri Aurobindos sentences are sometimes very long for precisely this reasonhe is trying to get away from this ignorant language.
  --
   All the believers, all the faithful (those from the West in particular) think in terms of something else when they speak of GodHe cannot be weak, ugly, imperfect, He is something immaculate but this is wrong thinking. They are dividing, separating. For subconscious thought (I mean thinking without reflecting, instinctively, out of habit, without observing oneself thinking), what is generally considered perfection is precisely what is seen or felt or postulated as being virtuous, divine, beautiful, admirable but its not that at all! Perfection means something in which nothing is missing. The divine perfection is a totality. The divine perfection is the Divine in his wholeness, with nothing left out. The divine perfection is the whole of the Divine, with nothing subtracted from it. For the moralists it is the exact opposite: divine perfection is nothing but the virtues they stand for!
   From the true standpoint, the divine perfection is the whole (Mother makes a global gesture), and the fact that within this whole nothing can be missing is precisely what makes it perfect.1 Consequently, perfection means that each thing is in its place, exactly what it should be, and that relationships among things are also exactly what they should be.

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   In The Hour of God, theres a whole diagram of the Manifestation made by Sri Aurobindo3: first comes this, then comes that, then comes the other, and so fortha whole sequence. They published this in the book in all seriousness, but I must say that Sri Aurobindo did it for fun (I saw him do it). Someone had spoken to him about different religions, different philosophical methods Theosophy, Madame Blavatski, all those people (there was Theon, too). Well, each one had made his diagram. So Sri Aurobindo said, I can make a diagram, too, and mine will be much more complete! When he finished it, he laughed and said, But its only a diagram, its just for fun. They published it very solemnly, as if he had made a very serious proclamation. Oh, its a very complicated diagram!
   But the trouble is that people will say: whats the need for a descent if all is involved and then evolves? Why a descent? Why should there be an intervention from a higher plane?

0 1962-05-22, #Agenda Vol 03, #The Mother, #Integral Yoga
   (The beginning of this conversation, unfortunately not kept, dealt with certain instances of human ugliness. The topic, in fact, was Satprem's break with X who had been his guru for the past few years. The reasons for this rupture may one day be told, but it should be stressed right now that the fault did not really lie with X, whom Satprem continued to respect, but with a group of schemers at the Ashram who fastened onto X in the hope of God knows what "powers." It is perhaps just as well that the human "ugliness" here in question has vanished from Satprem's records, foralthough it did come up again immediately after Mother's departureit concerned only the Ashram disciples. All the details and all Mother's reflections on the subject have thus been lost, with the exception of this last fragment:)
   What a world!

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   The old way of yoga failed to bring about the harmony or unity of Spirit and life: it instead dismissed the world as Maya [Illusion] or a transient Play. The result has been loss of life-power and the degeneration of India. As was said in the Gita, These peoples would perish if I did not do worksthese peoples of India have truly gone down to ruin. A few sannyasins and bairagis [renunciants] to be saintly and perfect and liberated, a few bhaktas [lovers of God] to dance in a mad ecstasy of love and sweet emotion and Ananda [Bliss], and a whole race to become lifeless, void of intelligence, sunk in deep tamas [inertia]is this the effect of true spirituality? No, we must first attain all the partial experiences possible on the mental level and flood the mind with spiritual delight and illumine it with spiritual light, but afterwards we must rise above. If we cannot rise above, to the supramental level, that is, it is hardly possible to know the worlds final secret and the problem it raises remains unsolved. There, the ignorance which creates a duality of opposition between the Spirit and Matter, between truth of spirit and truth of life, disappears. There one need no longer call the world Maya. The world is the eternal Play of God, the eternal manifestation of the Self. Then it becomes possible to fully know and fully realize Godto do what is said in the Gita, To know Me integrally. The physical body, the life, the mind and understanding, the supermind and the Ananda these are the spirits five levels. The higher man rises on this ascent the nearer he comes to the state of that highest perfection open to his spiritual evolution. Rising to the Supermind, it becomes easy to rise to the Ananda. One attains a firm foundation in the condition of the indivisible and infinite Ananda, not only in the timeless Parabrahman [Absolute] but in the body, in life, in the world. The integral being, the integral consciousness, the integral Ananda blossoms out and takes form in life. This is the central clue of my yoga, its fundamental principle.
   This is no easy change to make. After these fifteen years I am only now rising into the lowest of the three levels of the Supermind and trying to draw up into it all the lower activities. But when this siddhi will be complete, then I am absolutely certain that through me God will give to others the siddhi of the Supermind with less effort. Then my real work will begin. I am not impatient for success in the work. What is to happen will happen in Gods appointed time. I have no hasty or disorderly impulse to rush into the field of work in the strength of the little ego. Even if I did not succeed in my work I would not be shaken. This work is not mine but Gods. I will listen to no other call; when God moves me then I will move.
  --
   Now let me discuss some particular points of your letter. I do not want to say much in this letter about what you have written as regards your yoga. We shall have better occasion when we meet. To look upon the body as a corpse is a sign of Sannyasa, of the path of Nirvana. You cannot be of the world with this idea. You must have delight in all thingsin the Spirit as well as in the body. The body has consciousness, it is Gods form. When you see God in everything that is in the world, when you have this vision that all this is Brahman, Sarvamidam Brahma, that Vasudeva is all thisVasudevah sarvamiti then you have the universal delight. The flow of that delight precipitates and courses even through the body. When you are in such a state, full of the spiritual consciousness, you can lead a married life, a life in the world. In all your works you find the expression of Gods delight. So far I have been transforming all the objects and perceptions of the mind and the senses into delight on the mental level. Now they are taking the form of the supramental delight. In this condition is the perfect vision and perception of Sachchidananda.
   You write about the Deva Samgha and say, I am not a god, I am only a piece of much hammered and tempered iron. No one is a God but in each man there is a God and to make Him manifest is the aim of divine life. That we can all do. I recognize that there are great and small adharas [vessels]. I do not accept, however, your description of yourself as accurate. Still whatever the nature of the vessel, once the touch of God is upon it, once the spirit is awake, great and small and all that does not make much difference. There may be more difficulties, more time may be taken, there may be a difference in the manifestation, but even about that there is no certainty. The God within takes no account of these hindrances and deficiencies. He breaks his way out. Was the amount of my failings a small one? Were there less obstacles in my mind and heart and vital being and body? Did it not take time? Has God hammered me less? Day after day, minute after minute, I have been fashioned into I know not whether a god or what. But I have become or am becoming something. That is sufficient, since God wanted to build it. It is the same as regards everyone. Not our strength but the Shakti of God is the sadhaka [worker] of this yoga.
   Let me tell you in brief one or two things about what I have long seen. My idea is that the chief cause of the weakness of India is not subjection nor poverty, nor the lack of spirituality or dharma [ethics] but the decline of thought-power, the growth of ignorance in the motherl and of Knowledge. Everywhere I see inability or unwillingness to thinkthought-incapacity or thought-phobia. Whatever may have been in the middle ages, this state of things is now the sign of a terrible degeneration. The middle age was the night, the time of the victory of ignorance. The modern world is the age of the victory of Knowledge. Whoever thinks most, seeks most, labors most, can fathom and learn the truth of the world, and gets so much more Shakti. If you look at Europe, you will see two things: a vast sea of thought and the play of a huge and fast-moving and yet disciplined force. The whole Shakti of Europe is in that. And in the strength of that Shakti it has been swallowing up the world, like the tapaswins [ascetics] of our ancient times, by whose power even the gods of the world were terrified, held in suspense and subjection. People say Europe is running into the jaws of destruction. I do not think so. All these revolutions and upsettings are the preconditions of a new creation.
  --
   You say that what is needed is maddening enthusiasm, to fill the country with emotional excitement. In the time of the Swadeshi [fight for independence, boycott of English goods] we did all that in the field of politics, but what we did is all now in the dust. Will there be a more favorable result in the spiritual field? I do not say there has been no result. There has been. Any movement will produce some result, but for the most part in terms of an increase of possibility. This is not the right method, however, to steadily actualize the thing. Therefore I no longer wish to make emotional excitement or any intoxication of the mind the base. I wish to make a large and strong equanimity the foundation of the yoga. I want established on that equality a full, firm and undisturbed Shakti in the system and in all its movements. I want the wide display of the light of Knowledge in the ocean of Shakti. And I want in that luminous vastness the tranquil ecstasy of infinite Love, Delight and Oneness. I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God. I have no faith in the customary trade of the guru. I do not wish to be a guru. If anybody wakes and manifests from within his slumbering godhead and gets the divine lifebe it at my touch or at anothersthis is what I want. It is such men that will raise the country.
   You must not think from all this lecture that I despair of the future of Bengal. I too hope, as they say, that this time a great light will manifest itself in Bengal. Still I have tried to show the other side of the shield, where the fault is, the error, the deficiency. If these remain, the light will not be a great light and it will not be permanent.

0 1962-09-26, #Agenda Vol 03, #The Mother, #Integral Yoga
   Yes, a domain of Gods, with godlike lives and godlike waysits not the Supermind.
   Yes, precisely but what exactly makes the difference?

0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
   For ever love, O beautiful slave of God!
   (XI.I.702)

0 1963-05-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   Basically we always try to cut things into small pieces. It evidently means the manifestation, a new manifestation of the Divine, which takes place some time after the Divine in man is resuscitated. The Divine in man is resuscitated, thats very clear: it has become conscious. And after a time (4 is the manifestation, 10 is the perfection of the manifestation), the perfection of the manifestation of God resuscitated in man allows that universal or cosmic thing to manifest. If you take it like that, it makes sense.
   That universal thing might be a collective transformation. A transformation thats no longer exclusively individual the descent of the Holy Spirit into the collectivity?

0 1963-08-13b, #Agenda Vol 04, #The Mother, #Integral Yoga
   (This note came apropos of an old Playground Talk, of December 21, 1950, which Satprem read Mother during the preceding conversation. Mother spoke in it of the clear, precise and constant vision of the Truth, and she added: Some call it the Voice of God or the Will of God. The real sense of these terms has been perverted, thats why I prefer to say the Truth, although it is but one very limited aspect of That which we cannot name but is the Source and Goal of all existence.)
   Satprem,

0 1963-08-17, #Agenda Vol 04, #The Mother, #Integral Yoga
   94All renunciation is for a greater joy yet ungrasped. Some renounce for the joy of duty done, some for the joy of peace, some for the joy of God and some for the joy of self-torture, but renounce rather as a passage to the freedom and untroubled rapture beyond.
   And your question?

0 1963-08-24, #Agenda Vol 04, #The Mother, #Integral Yoga
   "All renunciation is for a greater joy yet ungrasped. Some renounce for the joy of duty done, some for the joy of peace, some for the joy of God and some for the joy of self-torture, but renounce rather as a passage to the freedom and untroubled rapture beyond."
   Let us recall in this connection the experience of many disciples who in their "dreams" see Mother much taller than she is apparently.

0 1963-09-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   He is the son of Godnot so the others.
   He is the ONLY son of God?
   Yes, of course!
  --
   Yes, but hes the son of God. He isnt a human being become divine, he is a divine being the son of Godwho took on a human body.
   But thats understood! All Avatars are like that.

0 1963-09-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   The other day, the process was less complete, but it was something similar, a first hint: K. had sent me an article he wanted to publish somewhere with quotations from Sri Aurobindo and myself, and he wanted to make sure it was correct and he hadnt muddled it (!) In one place, I saw a comment by him (you know how people delight in wordplays when they are fully in the mind: the mind loves to play with words and contrast one sentence with another), it was in English, I am not quoting word for word, but he said that the age of religions was the age of the gods; and, naturally, as our Mr. Mind loves to play with words, it made him say that, now, the age of the gods is over and it is the age of Godwhich means he was deplorably falling back into the Christian religion without noticing it! And just as I saw his written sentence, I saw that tendency of the mind which loves it and finds it very oh, charming, such a nice turn of phrase (!) I didnt say anything, I went on to the end of his article. Then where that sentence was I saw a little light shining: it was like a little spark (I saw that with my eyes open). I looked at my spark, and in the place of God, there was The One. So I took my pen and made the correction.
   But my first translation was The All-Containing One, because it was an experience, not a thought. What I saw was The One containing all. And innocently, I wrote it down on a paper (Mother shows a little scrap of paper): The All-Containing One. But just then, I saw what looked like someone giving me a slap and telling me, Not that: you should put The One, thats all. So I wrote The One.

0 1963-09-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   In other words, that Power assumed the appearance of Gods Will.
   And Deaths deep falsity has mastered Life.
  --
   A darkness occupied the fields of God,
   (Mother repeats)
   A darkness occupied the fields of God,
   And Matters world was governed by thy shape.

0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   Very, very long ago, when I was still downstairs (not last year, the year before), one day I dont remember the details, but I know he made a sort of cinema show during the meditation: he showed himself as this god, that god, this or thatthere was a whole swarm of Gods and beings who came and threw themselves onto him like this (Mother lays one hand flat on the other), and Sri Aurobindo was there too, among the crowd! I took it as a demonstration of his powers I didnt attach any importance to it. Naturally, I saw what it was; none of those beings was actually there, it was only their image. But I didnt attach any importance to it because to me it was (laughing) like someone giving me a show!
   But this time

0 1963-11-04, #Agenda Vol 04, #The Mother, #Integral Yoga
   95Only by perfect renunciation of desire or by perfect satisfaction of desire can the utter embrace of God be experienced, for in both ways the essential precondition is effected,the desire perishes.
   Its impossible to satisfy desire perfectlyits something. impossible. And to renounce desire too: you renounce one desire and get another one. Therefore, both ways are relatively impossiblewhats possible is to enter a condition in which there is no desire.

0 1963-11-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   And here I am trying never to remember! I go to the greatest trouble to succeed I do succeed, I am beginning to succeed. When I go to bed, I ask, For the love of God, for the love of You, Lord, let me rest blissfully and peacefully, without being conscious of all that useless jumble of life and people. And when I wake up (I wake up nearly four or five times in the night, that is, I come out of my trance and enter the external consciousness), every time I notice there had been an event going on, but immediately, something comes and goes vrrt! (gesture of erasing) because I asked; so it goes away. And Hes full of humor, the Lord, you know (Mother laughs), far more than we think, because He gives me just a hint of something which is suddenly extremely interesting and revealing: the other day, I had been put in contact with the political circumstances of the country, then naturally, at my idiotic request, as soon as I woke up, as soon as I came back to the external consciousness, something came and went vrrt! and the thing vanished. So I made a little attempt to bring it back, but I heard someone laugh, saying, You see!
   In the end, the conclusion of it all is that were fools! We want what were not given, we dont want what were given, and we mix in all kinds of personal desires with the care the Lord takes of us.

0 1963-12-31, #Agenda Vol 04, #The Mother, #Integral Yoga
   A march of Goddess figures dark and nude
   Alarmed the air with grandiose unease;

0 1964-07-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   The one safety for man lies in learning to live from within outward, not depending on institutions and machinery to perfect him, but out of his growing inner perfection availing to shape a more perfect form and frame of life; for by this inwardness we shall best be able both to see the truth of the high things which we now only speak with our lips and form into outward intellectual constructions, and to apply their truth sincerely to all our outward living. If we are to found the kingdom of God in humanity, we must first know God and see and live the diviner truth of our being in ourselves; otherwise how shall a new manipulation of the constructions of the reason and scientific systems of efficiency which have failed us in the past, avail to establish it? It is because there are plenty of signs that the old error continues and only a minority, leaders perhaps in light, but not yet in action, are striving to see more clearly, inwardly and truly, that we must expect as yet rather the last twilight which divides the dying from the unborn age than the real dawning. For a time, since the mind of man is not yet ready, the old spirit and method may yet be strong and seem for a short while to prosper; but the future lies with the men and nations who first see beyond both the glare and the dusk the gods of the morning and prepare themselves to be fit instruments of the Power that is pressing towards the light of a greater ideal.
   Sri Aurobindo

0 1964-07-25, #Agenda Vol 05, #The Mother, #Integral Yoga
   (After reading Sri Aurobindo's "Hour of God" in front of a microphone for the Ashram people:)
   I dont know why they wanted me to read thisits something quite terrible quite terrible.
   For December 1st theyve organized an entire performance at the Theater, with recitation, dances, tableaux vivants, to illustrate it [The Hour of God].
   When things happen in that way, I always take them as organized by the Divine for the general progress. Rarely does there come a precise indication: No. When its no, its categorical. But I always see (Mother draws in the air movements of forces) that things move with a very supple movement: they seem to be heading here (gesture to the left), but its in order to go there (gesture to the right); they seem to be going this way (curve to the right), but its in order to get there (gesture to the left)all the time.

0 1964-08-11, #Agenda Vol 05, #The Mother, #Integral Yoga
   Anyhow, the work is being done very fast. This is truly what Sri Aurobindo called the Hour of God: its being done very fast.
   (silence)

0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
   Basically, thats also what Sri Aurobindo says in The Hour of God: If you have the Force and Knowledge and do not seize the opportunity, well woe to you.
   It isnt at all vengeance, it isnt at all punishment, its just that you attract a necessity, the necessity of a violent impulseof a reaction to a violence.

0 1964-09-26, #Agenda Vol 05, #The Mother, #Integral Yoga
   They cant get it into their heads! You know, for them, when they say that there is a Grace, the purpose of the Grace is to do what they like, of course, and if it doesnt do what they like, theres no Grace! Its the same thing with those who accept the idea of God only if God does exactly what they like, and if He doesnt do what they like, theres no God: Its not true, hes an impostor!
   Its comical.

0 1964-10-24a, #Agenda Vol 05, #The Mother, #Integral Yoga
   What triggered the whole experience (I forgot to tell you this), when I asked the Lord, Why? Why couldnt I do something for these people who are really nice? is that that story of the past came back, when Sri Aurobindo told me, You are doing a work of the Overmind, you will work miracles that will fill the world with admiration and so on, I told you the story. It came back massively, exactly the same thing: That is not the truth we want. And thats also why I stopped all those pujas of the Mother in October-November, because they all used to come with the idea of getting something: miracles, miracles, miraclesnever for the True Thing. And thats what they expect of God, of course, miracles or favors, illogical and unreasonable things, instead of wanting the Divines progressive advance.
   Obviously, thats more difficult.

0 1964-11-12, #Agenda Vol 05, #The Mother, #Integral Yoga
   Mother is perhaps referring to the following passage of The Hour of God: "The experiment of human life on an earth is not now for the first time enacted. It has been conducted a million times before and the long drama will again a million times be repeated. In all that we do now, our dreams, our discoveries, our swift or difficult attainments we profit subconsciously by the experience of innumerable precursors and our labour will be fecund in planets unknown to us and in worlds yet uncreated...."
   XVII.149

0 1964-11-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   "When darkness deepens strangling the earth's breast And man's corporeal mind is the only lamp, As a thief's in the night shall be the covert tread Of one who steps unseen into his house. A Voice ill-heard shall speak, the soul obey, A power into mind's inner chamber steal, A charm and sweetness open life's closed doors And beauty conquer the resisting world The truth-light capture Nature by surprise, A stealth of God compel the heart to bliss And earth shall grow unexpectedly divine."
   Savitri, I.IV.55

0 1964-11-28, #Agenda Vol 05, #The Mother, #Integral Yoga
   (A little later, regarding the music composed by Sunil on the theme of The Hour of God:)
   It begins with something he calls aspirationoh, its beautiful! I have rarely heard something with so pure and so beautiful an inspiration. All of a sudden, a sound comes, which is exactly the sound you hear up above. And it isnt too mixed (the fault I find with all classical music is all the accompaniment which is there to give more substance, but which spoils the purity of the inspiration: to me, its padding), well, with Sunil, the padding isnt there. He doesnt claim to be making music, of course, and the padding isnt there, so its truly beautiful.

0 1965-03-20, #Agenda Vol 06, #The Mother, #Integral Yoga
   I told him, thats why people who very much tried to find, but in vain, spoke of Gods Will; but that (Mother shakes her head) that seems to be irreconcilable with, as I said, the knowledge you have when you have passed beyond the Mind. The Mind can say that to itself in order to give itself peace, but its thoroughly, thoroughly unsatisfying, because it postulates an unacceptable arbitrariness, which is felt as contrary to the Truth. But then, how do you explain those kinds of reversals? Naturally, others, like Buddha, spoke about Ignorance; they said, You are ignorant; you think you know, but you are ignorant. But the key he gave isnt satisfying, either. Because when you have taken care to establish down to the cells of the body an apparently unshakable equanimity, how can you accept the ignorance factor?
   Which means that the further you go, the nearer you draw to the Goal, the more inexplicable it appears to be.

0 1965-03-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   For instance, the first time I felt this in a clear way was when I heard Sunils music on The Hour of God; that was the first time, and at the time I didnt know it was something completely organized, a sort of organization of experience. But now, after all these months, it has become classified, and it gives me an absolutely certain indication, which doesnt correspond to any active thought or any active will I am simply an infinitely sensitive instrument for receiving vibrations. Thats how I know where things come from. There is no thought. Thats how the vibration of Sujatas dream came to me (Mother gestures down, below her feet): it was in the realm of the subconscient. So I knew it was a recording.
   And the other day, when Nolini read me his article, it was neutral (vague gesture to a medium height), neutral all the time, and then, suddenly, a spark of Ananda; thats what made me appreciate it. And when you read me just now that text by Y., when she expressed her experience of the sunrise, there was a little beam of light (gesture to the throat level), so I knew. A pleasant beam of lightnot Ananda, but a pleasant light here (same gesture), so I knew there was something there, that she had touched something.

0 1965-06-09, #Agenda Vol 06, #The Mother, #Integral Yoga
   This is advice to childlike mentalities (childlike not in terms of age), the same thing as, You say that you cant love the Lord because you have never seen Him. Its the same kind of level. But I like it because at least they dont pretend to be intelligent. And yesterday a child announced to me that it was his birthday and that there were two questions he wanted to ask me, in English: Where does God live? or Where is the house of God? (something of the sort) and Can I ever see Him? So I replied to him just as one replies to a child, with the childs simplicity:
   God lives everywhere and in everything,

0 1966-03-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   Thats another interesting point, because I was an outright atheist: till the age of twenty, the very idea of God made me furious. Therefore I had the most solid baseno imaginings, no mystic atavism; my mother was very much an unbeliever and so was my father. So from the point of view of atavism it was very good: positivism, materialism. Only one thing: since I was very small, a will for perfection in any field whatever; a will for perfection and the sense of a limitless consciousness no limits to ones progress or to ones power or to ones scope. And that, since I was very small. But mentally, an absolute refusal to believe in a God: I believed only in what I could touch and see. And the whole faculty for experiences was already there (they didnt manifest because the time hadnt come). Only, the sense of a Light here (gesture above the head), which began when I was very small, I was five, along with a will for perfection. A will for perfection: oh, whatever I did always had to be the best I could do. And then, a limitless consciousness. These two things. And my return to the Divine came about through Thons teaching, when I was told for the first time, The Divine is within, there (Mother strikes her breast). Then I felt at once, Yes, this is it. Then I did all the work thats taught to find Him again; and through here (gesture to the heart center) I went there (gesture of junction above with the Supreme). But outwardly, mentally, no religiona horror of religions.
   And I see now that it was the most solid base possible for this experience: there was no danger of imaginings.

0 1966-04-27, #Agenda Vol 07, #The Mother, #Integral Yoga
   I saw that, it was so amusing! I saw it all. Oh, it was an extraordinary experience. All of a sudden I was outside and, I cant say above (but it was above), but outside the whole human creation, outside everything, everything man has created in all the worlds, even in the most ethereal worlds. And seen from there, it was I saw that play of all the possible conceptions men have had of God and of the way to approach God (what they call God), and also of the invisible worlds and the gods, all that: one thing came upon another, one upon another, it all went by (as its written in Savitri), one thing upon another went by (gesture as if on a screen), one upon another with its artificiality, its inadequacy to express the Truth. And with such precision! A precision so accurate that you felt in anguish, because the impression was of being in a world of nothing but imagination, of imaginative creation, but in nothing real, there wasnt a feeling of of touching the Thing. To such a point that it became yes, a terrible anguish: But then, what? What? Whats truly TRUE and outside all that we can conceive?
   And it came. It was like this: (gesture of self-abandon) the total, complete self-annulment, annulment of that which can know, of that which tries to knoweven surrender isnt an adequate word: a sort of annulment. And suddenly it ended with a slight movement as a child could have who doesnt know anything, doesnt try to know anything, doesnt understand anything, doesnt try to understand but who abandons himself. A slight movement of such simplicity, such ingenuousness, such extraordinary sweetness (words cant express it): nothing, just this (gesture of self-abandon), and instantaneously, THE Certitude (not expressed, lived), the lived Certitude.

0 1966-08-19, #Agenda Vol 07, #The Mother, #Integral Yoga
   Or make of Matters world the home of God;
   Truth comes not there but only the thought of Truth,
   God is not there but only the name of God.
   (X.IV.646)

0 1966-09-14, #Agenda Vol 07, #The Mother, #Integral Yoga
   122If thou wouldst not be the fool of Opinion, first see wherein thy thought is true, then study wherein its opposite and contradiction is true; last, discover the cause of these differences and the key of Gods harmony.
   123An opinion is neither true nor false, but only serviceable for life or unserviceable

0 1967-02-15, #Agenda Vol 08, #The Mother, #Integral Yoga
   We could arrange guided tours, just like Cooks tours (!) We would have a tour of religions, with all the statues and monuments. The explanations could be read out by some guide or other, but they would be prepared by someone with a slightly higher vision (oh, not a supramental vision, just a slightly higher one), and who would show human creeds and how men have shed blood in the name of God.
   The most bloodthirsty god is the most popular, I think. All the slaughters, all the horrors, all the tortures that have been committed in the name of God
   Its a subject I found very interesting, in the beginning I even wanted to give a class1 on it, when the School had only thirty children or so: a class on religions showing the whole course, from the gods with the heads of birds or jackals to cathedrals. Oh, when I was just five, I was revolted by that God who really was a wicked character and caused bloodshed.

0 1967-02-21, #Agenda Vol 08, #The Mother, #Integral Yoga
   A stealth of God compel the heart to bliss
   And earth grow unexpectedly divine.

0 1967-02-22, #Agenda Vol 08, #The Mother, #Integral Yoga
   Because we are at one of the hours of God as Sri Aurobindo puts itand the transforming evolution of the world has taken a hastened and intensified movement.
   (silence)

0 1967-05-03, #Agenda Vol 08, #The Mother, #Integral Yoga
   I have a very nice little story The day before yesterday some people came (yesterday morning, I saw fifty-five people in the room over there fifty-five! The day before there were less, maybe forty-five), and there was a little child, less than a year old, carried by his father. He was sleepy, leaning on his fathers shoulder, like that. The father came in; when he came near me, the child saw mehe opened his eyes, a mans eyes! It wasnt a child anymore, you understand. Then he looked at me. He had a blissful smile and held his hand out to me! He caught hold of my hand, I gave him my handhow happy he was! But the father wanted to do pranam [prostration], so he put him down. There was a large tray beside me with about fifty of these small books (which contain all the quotations of the passages in which Sri Aurobindo spoke of God). The child looked; he took a book, looked at it, fingered it, tried to open itwithout a word, nothing. Naturally, the parents, who think they are very wise, the father who thinks he is a wise man, said, We cant leave this book in the childs hands, and he took it to put it back in its place the child howled! Then C. took the book and gave it to the little one, and while the others did pranam (there were a dozen people), all the while he kept looking at the golden letters, feeling them.
   He is certainly one of the most remarkable, but not the only one. All the children less than a year old who are brought to me are like that (more or less). This one is very, very conscious. Such eyes, you knowfully conscious eyes.

0 1967-05-06, #Agenda Vol 08, #The Mother, #Integral Yoga
   Sri Aurobindo, The Hour of God, p.73
   Pralaya: destruction or end of a world.

0 1967-08-12, #Agenda Vol 08, #The Mother, #Integral Yoga
   You know, it came to me as a discovery. The whole religion, instead of being seen like this (gesture from below), was seen like that (gesture from above). Here is what I mean: the ordinary idea of Christianity is that the son (to use their language), the son of God came to give his message (a message of love, unity, fraternity and charity) to the earth; and the earth, that is, those who govern, who werent ready, sacrificed him, and his Father, the supreme Lord, let him be sacrificed in order that his sacrifice would have the power to save the world. That is how they see Christianity, in its most comprehensive idea the vast majority of Christians dont understand anything whatsoever, but I mean that among them there may be (perhaps, its possible), among the cardinals for instance who have studied occultism and the deeper symbols of things, some who understand a little better anyway. But according to my vision (Mother points to her note on Christianity), what happened was that in the history of the evolution of the earth, when the human race, the human species, began to question and rebel against suffering, which was a necessity to emerge more consciously from inertia (its very clear in animals, it has become very clear already: suffering was the means to make them emerge from inertia), but man, on the other hand, went beyond that stage and began to rebel against suffering, naturally also to revolt against the Power that permits and perhaps uses (perhaps uses, to his mind) this suffering as a means of domination. So that is the place of Christianity. There was already before it a fairly long earth historywe shouldnt forget that before Christianity, there was Hinduism, which accepted that everything, including destruction, suffering, death and all calamities, are part of the one Divine, the one God (its the image of the Gita, the God who swallows the world and its creatures). There is that, here in India. There was the Buddha, who on the other hand, was horrified by suffering in all its forms, decay in all its forms, and the impermanence of all things, and in trying to find a remedy, concluded that the only true remedy is the disappearance of the creation. Such was the terrestrial situation when Christianity arrived. So there had been a whole period before it, and a great number of people beginning to rebel against suffering and wanting to escape from it like that. Others deified it and thus bore it as an inescapable calamity. Then came the necessity to bring down on earth the concept of a deified, divine suffering, a divine suffering as the supreme means to make the whole human consciousness emerge from Unconsciousness and Ignorance and lead it towards its realization of divine beatitude, but notnot by refusing to collaborate with life, but IN life itself: accepting suffering (the crucifixion) in life itself as a means of transformation in order to lead human beings and the entire creation to its divine Origin.
   That gives a place to all religions in the development from the Inconscient to the divine Consciousness.

0 1968-02-28, #Agenda Vol 09, #The Mother, #Integral Yoga
   I told you that the Soviet consul is enthusiastic! He saw the Charterin English first (in English, there is Divines Consciousness, with the apostrophe1). He said, Its a pity, it evokes the idea of God. And S., who had been there, said, Its not that at all! Theres nothing religious in all this affair. Well show you the French. Then he read conscience divine [divine consciousness], and he was satisfied. He said, This is just what we want to realize, and without these words it would be officially recognized and supported by the Soviet government. Then they asked him to translate it into Russian, but finally whats being read out in Auroville isnt his translation, its the one by T. She has just come, and words dont frighten her. But I sent him my permission: I had it explained to him that words were just a more or less clumsy transcription not only of the idea, but of what is above the idea the principle; that it didnt matter much whether these or those words were used (each one uses the words that suit him best), and that, therefore, I allowed him to use the words that would be acceptable to his government. The Soviet consul said yes, he was very glad. He said, When the Soviet government officially supports something, its serious.Its true, I know it, they are very generous. So I hope it will have a favorable result. And you see, its just what I wanted: in America, for a long time they have been enthusiasticwhich is good, but perhaps they dont understand so well; the Russians, in their nature, are mystic, and as that has been oppressed, suppressed, naturally it has gained a lot of force. And now it tends to want to burst.
   But if both together support Auroville, we wont have any more financial hassles!

0 1968-04-23, #Agenda Vol 09, #The Mother, #Integral Yoga
   In German, they asserted, Oh, if we put Divine, people will immediately think of God. I replied (laughing), Not necessarily, if theyre not idiots!
   But it has given me a very precise picture of what would happen if for some reason or other I were no longer here. Everyone would use my name to (Mother laughs) It would be frightening!

0 1969-04-12, #Agenda Vol 10, #The Mother, #Integral Yoga
   We are sons of God and must be even as he:
   His human portion, we must grow divine.
  --
   And the morns of God have overtaken his night.
   ***

0 1969-08-16, #Agenda Vol 10, #The Mother, #Integral Yoga
   With those workers, for instance You know that the workers (not the workers, the servants) sent me a threatening letter three days ago (have you heard about that?); a threatening letter (in English) telling me I had to receive them and discuss with them their working conditions, or else they would wreak havoc on August 15, yesterday The letter was read out to me. I was like this (gesture turned upward), and there simply came (ah, I forgot: they also wrote that if I didnt reply, they would conclude the letter hadnt been given to me, that I hadnt seen it, and they would start their agitation). So it came like thatno thought, you understand, completely blank, like thatit came, I took a piece of paper, and I wrote (in English), I have received your letter and read it and then, If you have the slightest fear of God, keep quiet. The letter was sentthey didnt do anything, not a move.
   Its like that, you see, I always try to be in the state you describe, like that, WHATEVER HAPPENS, and alwaysalways, without exceptionif something needs to be done, I am made to do it.

0 1969-09-17, #Agenda Vol 10, #The Mother, #Integral Yoga
   Then the President1 went there [to Auroville], in the afternoon, at the time of leaving, he said, It is a work of God He felt something.
   Well see. Maybe well get somewheremaybe surely.

0 1969-09-20, #Agenda Vol 10, #The Mother, #Integral Yoga
   Yes, in Auroville: It is a work of God.
   Yes.

0 1969-10-11, #Agenda Vol 10, #The Mother, #Integral Yoga
   Two or three days ago, I read an Aphorism of Sri Aurobindos (you might know it). I forget the words, but he says that Christ came to purify humanity but didnt succeed, and he said he would come back, but this time, holding the sword of God
   169Christ came into the world to purify, not to fulfill. He himself foreknew the failure of his mission, and the necessity of his return with the sword of God into a world that had rejected him.
   I was asked whats the sword of God (!) I said it was the irresistible Power.
   (silence)

0 1969-11-29, #Agenda Vol 10, #The Mother, #Integral Yoga
   The Hour of God, 17.35
   Thats my experience now.

0 1970-01-03, #Agenda Vol 11, #The Mother, #Integral Yoga
   You know, now, when I am put in contact with all the things I said in the past (yet I did my best) I so much feel its like words of ignoranceall of them based on choice and opposition: this and not that, this and not that, you approve and disapprove. Thats it. And now it looks so stupid! And so narrowso narrow. Whats admired in people who have been regarded as saints (saints, especially saints) is refusal: refusal of almost everything, except of God (Mother holds a single finger erect heavenward). And everything, from the highest thingones approach to the Divinefrom that down to the most material the bodys functionseverything from top to bottom is just the same stupidity: this but not that; this but not that; this in contradiction to that; this in opposition to that. All morality, all social rules, the whole material organization of the world is based on division. And it seems more and more evident that that will be the FIRST thing the firstwhich the higher being (which Sri Aurobindo called the supramental being), the first thing that being will want to abolish.
   Now I understand why he said supramental; instead of saying superman he said supramental because superman is Whereas for that being, the very basis of his existence is different; instead of being based on division, its based on union. Man talks a lot about union, but he doesnt have the least idea what it is.

0 1970-03-25, #Agenda Vol 11, #The Mother, #Integral Yoga
   Your experience of God?
   Yes, I am not sure I was very clear. Im not yet convinced it can be published!

0 1970-06-20, #Agenda Vol 11, #The Mother, #Integral Yoga
   Crying for a refuge from the play of God,
   Surely thy boons are great since thou art He!

0 1970-07-29, #Agenda Vol 11, #The Mother, #Integral Yoga
   Theres this sentence of Sri Aurobindo we should send him, you know it: In the hour of God all is possible. I dont remember. Just yesterday evening I translated it. Nothing is impossible in the Hour of God. One single sentence. Its the only thing Id like to tell him. (Satprem looks for the reference in vain)
   Mother, we can simply send him the sentence as from you.
  --
   It was short: Nothing is impossible when the Hour of God has come or At the Hour of God4 My memory I remember a whole lot of impressions I have, but I dont remember words and sentences.
   And then, I see too many people and do too many things.

0 1970-10-10, #Agenda Vol 11, #The Mother, #Integral Yoga
   (at the end of the chapter, Satprem quotes Sri Aurobindos Hour of God)
   There are moments when the Spirit moves among men there are others when it retires and men are left to act in the strength or the weakness of their own egoism. The first are periods when even a little effort produces great results and changes destiny.

0 1971-04-01, #Agenda Vol 12, #The Mother, #Integral Yoga
   We are at one of those Hours of God, when the old bases get shaken, and there is a great confusion; but it is a wonderful opportunity for those who want to leap forward, the possibility of progress is exceptional.
   Will you not be of those who take advantage of it?

0 1971-04-17, #Agenda Vol 12, #The Mother, #Integral Yoga
   His yoga is integral because, instead of confining the quest to the spiritual heights, he has told us repeatedly that our body too must participate and we must bring the Spiritual Truth down into our body and our life. The path of ascent and all the other paths, the other planes of consciousness, are part of an integral development for those who have the time and the special capacities that are required. But it is no longer the time for those excursions, since everything can be found heresince, in fact, Sri Aurobindo and Mother opened the way HERE. Please recall Mothers statement: Sri Aurobindo came to tell us: one need not leave the earth to find the Truth, one need not leave life to find ones soul, one need not abandon the world or have limited beliefs to enter into relation with the Divine. The Divine is everywhere, in everything, and if he is hidden, it is because we do not take the trouble to find him. (Questions and Answers, 8.13.1958) And again this: For many, spiritual life is meditation. As long as that nonsense is not uprooted from human consciousness, the supramental force will always find it very difficult not to be swallowed up in the obscurity of an uncomprehending human mind. (Questions and Answers, 4.17.1957) And if you know how to read Sri Aurobindo and Mother, you will see that they have completely described this road of here and the sunlit pathOn the Way to Supermanhood only puts an intentionally exclusive accent on the here, because there is no time to lose, because everyone does not have the special capacities for making large-scale explorations, and finally because we are at the Hour of Godwe are right there! It has come. Because there really is something different in the world since 1969.
   It is not a change in Sri Aurobindos yoga, it is the flowering of Sri Aurobindos yoga, I dare say. I do not think that the flower of the flame tree contradicts in any way the flame tree.
  --
   So if instead of splitting hairs, you set out boldly on the road, afire, you would perhaps discover that we are indeed at the Hour of God and that a single spark of sincere effort, at ones own level, opens doors which have been closed for millenniums.
   Satprem

0 1971-05-01, #Agenda Vol 12, #The Mother, #Integral Yoga
   We (human beings) are not living for the satisfaction of our ego; we live to fulfill Gods will. But to be able to perceive and to know the will of God, we must be without desires and preferences. Otherwise we mistake for Gods will our own limited ideas and principles.
   It is in the wide peace of an absolute and devoted sincerity free from fixed ideas and preferences that we can realize the conditions required to know Gods Will and it is with a fearless discipline that we must execute it.

0 1971-05-08, #Agenda Vol 12, #The Mother, #Integral Yoga
   There are momentswhat Sri Aurobindo called The Hour of Godthere are moments when the true, the true miracle is possible; if that moment is missed, then the world will go at its turtle pace.
   And its harda lot of suffering, a lot of complications. But faith, who has faith? True faith.

0 1971-07-17, #Agenda Vol 12, #The Mother, #Integral Yoga
   We are at one of these Hours of God, when the old bases get shaken
   Thats exactly it.

0 1971-07-31, #Agenda Vol 12, #The Mother, #Integral Yoga
   We cant put that in! (Mother puts her head in her hands) A lot of people have the impudence to claim they receive the comm and of Goda lot of murderers.
   Well, thats true.

0 1971-10-16, #Agenda Vol 12, #The Mother, #Integral Yoga
   You know, the Cosmic had a very interesting effect in my life. I was completely against God. The European notion of God was quite repulsive to me. But at the same time naturally, that prevented me from having any experience. And with the cosmic teaching of the inner god (that was Thons idea, the inner godMother touches her chest the one that is inside each of us), brff! (gesture as if walls were crumbling). The experience was fantastic. I am very grateful to him. Thats how it happened; I found it by following his instructions and searching within, behind the solar plexus. I found it, I had an experience an absolutely convincing experience.
   Only people will stumble upon some vital force and mistake it for the soul, so. You have to be VERY sincere, that is the absolute condition. You have to be VERY sincere, VERY sincerenot only must you not deceive others, but you must not deceive yourself. You have to be VERY sincere. And then you find it. You find it, its an absolutely concrete experience.

0 1971-11-24, #Agenda Vol 12, #The Mother, #Integral Yoga
   Again, you say that you ask only for the Truth and yet you speak like a narrow and ignorant fanatic who refuses to believe in anything but the religion in which he was born. All fanaticism is false, because it is a contradiction of the very nature of God and of Truth. Truth cannot be shut up in a single book, Bible or Veda or Koran, or in a single religion. The Divine Being is eternal and universal and infinite and cannot be the sole property of the Mussulmans or of the Semitic religions only,those that happened to be in a line from the Bible and to have Jewish or Arabian prophets for their founders. Hindus and Confucians and Taoists and all others have as much right to enter into relation with God and find the Truth in their own way. All religions have some truth in them, but none has the whole truth; all are created in time and finally decline and perish. Mahomed himself never pretended that the Koran was the last message of God and there would be no other. God and Truth outlast these religions and manifest themselves anew in whatever way or form the Divine Wisdom chooses. You cannot shut up God in the limitations of your own narrow brain or dictate to the Divine Power and Consciousness how or where or through whom it shall manifest; you cannot put up your puny barriers against the divine Omnipotence. These again are simple truths which are now being recognised all over the world; only the childish in mind or those who vegetate in some formula of the past deny them.
   You have insisted on my writing and asked for the Truth and I have answered. But if you want to be a Mussulman, no one prevents you. If the Truth I bring is too great for you to understand or to bear, you are free to go and live in a half-truth or in your own ignorance. I am not here to convert anyone; I do not preach to the world to come to me and I call no one. I am here to establish the divine life and the divine consciousness in those who of themselves feel the call to come to me and cleave to it and in no others. I am not asking you and the Mother is not asking you to accept us. You can go any day and live either the worldly life or a religious life according to your own preference. But as you are free, so also are others free to stay here and follow their own way.

0 1971-12-11, #Agenda Vol 12, #The Mother, #Integral Yoga
   The Hour of God, XVII.7.
   Dilip K. Roy, Sri Aurobindo Came to Me, p. 415.
  --
   The Hour of God, XVII.1.
   ***

0 1972-03-29a, #Agenda Vol 13, #The Mother, #Integral Yoga
   I think I am correctly interpreting the feeling of my young Indian friends when I say that they see the heroes of your novels as raw mystics, to use Claudels description of Rimbaud. This may seem a surprising attri bute, considering your heroes atheism, but that is because we have too often confused mysticism or spirituality with religion, as Sri Aurobindo stresses. One need not believe in a personal, extracosmic God to be a mystic. (That is certainly why religion has from time to time taken upon itself to bum alive all the non-regular mystics.) Here we touch upon a huge confusion rooted in religions. Through their monks, sannyasins and ascetics, religions have shown us a purely contemplative, austere and lifeless side of mysticismindeed those mystics, like the religions they practice, live in a negation of life; they go through this vale of tears with their eyes exclusively fixed on the Beyond. But true mysticism is not so limited as that, it seeks to transform life, to reveal the Absolute hidden in it; it seeks to establish the kingdom of God in man, as Sri Aurobindo wrote, and not the kingdom of a Pope, clergy or sacerdotal class. If the modem world lives in conflict and anguish, if it is torn between being and doing, it is because religion has driven away God from this world, severed him from his creation and flung him back to some distant heaven or empty nirvana, thus denying any possibility of human perfection on this earth and digging an unbridgeable gulf between being and doing, between mystics sunk in their dreams and this world abandoned to the forces of evil, to Satan and all those who consent to get their hands dirty.
   That contradiction is powerfully expressed in your books, it is striking to my Indian students. And they are surprised, for the urge to do something at all coststo do anything at all, as long as we do something, as one often hears in Europewithout this action being based on a being which it expresses and of which it is but the material translation, appears to them a strange attitude. Neither the despair, the silence or the revolt, nor the absurd pointlessness that sometimes surrounds the death of many of your heroes escape them. They feel that your heroes flee from themselves rather than express themselves. This torment between being and doing can be found in each one of them. They have apparently renounced to be something in order to do something, as one character stresses in Hope, but are they not desperately seeking to be through their actions, a being that they will capture only as time is abolished, in death? The same obsession seems to run through each of them: from Perken, who wants to leave his scar on the map, to outlive himself through twenty tribes, who fights against time as one fights against cancer, to Tchen, who shuts himself in the world of terrorism: an eternal world where time does not exist, and to Katow, who whispers to himself, O prisons, where time stops. In that respect, these characters clearly symbolize the impotence of a religion that has not been able to give the earth its meaning and plenitude.
  --
   In your reply to the Swedish magazine, you emphasize, The major obstacle to tolerance is not agnosticism but Manichaeism. That is also why religions will never be able to unite humanity, because they have remained Manichaean in their principle, because they are founded on morality, on a sense of good and evil, necessarily varying from one country to the next. Religions will not reconcile men with one another any more than they have reconciled men with themselves, or reconciled their aspiration to be with their need for action and for the same reasons, for in both cases they have dug an abyss between an ideal good, a being they have relegated to heaven, and an evil, a becoming, which reigns supreme in a world where all is vanity. I would like to quote here a passage from Sri Aurobindos Essays on the Gita which throws a clear light on the problem: To put away the responsibility for all that seems to us evil or terrible on the shoulders of a semi-omnipotent Devil, or to put it aside as part of Nature, making an unbridgeable opposition between world-nature and God-Nature, as if Nature were independent of God, or to throw the responsibility on man and his sins, as if he had a preponderant voice in the making of this world or could create anything against the will of God, are clumsily comfortable devices in which the religious thought of India has never taken refuge. We have to look courageously in the face of the reality and see that it is God and none else who has made this world in his being and that so he has made it. We have to see that Nature devouring her children, Time eating up the lives of creatures, Death universal and ineluctable and the violence of the Rudra forces in man and Nature are also the supreme Godhead in one of his cosmic figures. We have to see that God the bountiful and prodigal creator, God the helpful, strong and benignant preserver is also God the devourer and destroyer. The torment of the couch of pain and evil on which we are racked is his touch as much as happiness and sweetness and pleasure. It is only when we see with the eye of the complete union and feel this truth in the depths of our being that we can entirely discover behind that mask too the calm and beautiful face of the all-blissful Godhead and in this touch that tests our imperfection the touch of the friend and builder of the spirit in man. The discords of the worlds are Gods discords and it is only by accepting and proceeding through them that we can arrive at the greater concords of his supreme harmony.2 I believe that the characters of your books would not be seeking sacrifice and death so intensely if they did not feel the side of light and joy behind the mask of darkness in which they so passionately lose themselves.
   Sri Aurobindo has constantly stressed that, through progressive evolutionary cycles, humanity must go beyond the purely ethical and religious stage, just as it must go beyond the infrarational and rational stage, in order to reach a new spiritual and suprarational ageotherwise we will simply remain doomed to the upheavals, conflicts and bloody sacrifices that shake our times, for living according to a code of morality is always a tragedy, as one of the characters in Hope notes.

0 1973-04-14, #Agenda Vol 13, #The Mother, #Integral Yoga
   Did the Lord decide? Well, of course, it is He who decides in any case. But He also uses human instrumentso therwise this world would have never existed and these human instruments have a freedom of choice, they are not mere puppets in the hands of God Or rather, to be more precise, they have a choice between being the Divines puppet or the devilsand maybe BOTH ways conspire to lead us to an unforeseeable goal.
   Hence, humans decided They said no to the trance, no to the experience, no to the fairy tale; they could not stand it anymoreit had to stop.

02.01 - Metaphysical Thought and the Supreme Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  European metaphysical thought - even in those thinkers who try to prove or explain the existence and nature of God or of the Absolute - does not in its method and result go beyond the intellect. But the intellect is incapable of knowing the supreme
  Truth; it can only range about seeking for Truth and catching fragmentary representations of it, not the thing itself, and trying to piece them together. Mind cannot arrive at Truth; it can only make some constructed figure that tries to represent it or a combination of figures. At the end of European thought, therefore, there must always be Agnosticism, declared or implicit. Intellect, if it goes sincerely to its own end, has to return and give this report: "I cannot know; there is or at least it seems to me that there may be or even must be Something beyond, some ultimate

02.01 - The World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
    Who lives for ever in the vasts of God.
    A slow reversal's movement then took place:

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   We have spoken of four lines of Descent in the evolution and organisation of consciousness. There yet remains a fifth line. It is more occult. It is really the secret of secrets, the Supreme Secret. It is the descent of the Divine himself. The Divine, the supreme Person himself descends, not indirectly through emanations, projections, partial or lesser formulations, but directly in his own plenary self. He descends not as a disembodied force acting as a general movement, possessing, at the most, other objects and persons as its medium or instrument, but in an embodied form and in the fullness of his consciousness. The Indian word for Divine Incarnation, avatra, literally means he who has descended. The Divine comes down himself as a terrestrial being, on this material plane of ours, in order to raise the terrestrial and material Nature to a new status in her evolutionary courseeven so He incarnated as the Great Boar who, with his mighty tusk, lifted a solid mass of earth from out of the waters of the Deluge. It is his purpose to effect ascension of consciousness, a transmutation of being, to establish a truly New Order, a New Dharma, as it is termed dharmasamsthpanrthya. On the human level, he appears as a human person for two purposes. First of all, he shows, by example, how the ascension, the transmutation is to be effected, how a normal human being can rise from a lower status of consciousness to a higher one. The Divine is therefore known as the Lord of Yoga for Yoga is the means and method by which one consciously uplifts oneself, unites oneself with the Higher Reality. The embodied Divine is the ideal and pattern: he shows the path, himself walks the path and man can follow, if he chooses. The Biblical conception of the Son of GodGod made fleshas the intermediary between the human and the Divine, declaring, I am the Way and the Goal, expresses a very similar truth. The Divine takes a body for anotheroccultreason also. It is this: Matter or terrestrial life cannot be changedchanged radically, that is to say, transformed by the pure spiritual consciousness alone, lying above or within; also it is not sufficient to bring about only that much of change in terrestrial life which can be effected by the mere spiritual force acting in a general way. It looks as if the physical transformation which is what is meant by an ascension or emergence in the evolutionary gradient were possible only by a physical impact embodying and canalising the spiritual force: it is with his physical body that the Divine Incarnation seems to push and lift up physical Nature to a new and higher status.
   The occult seers declare that we are today on the earth at such a crisis of evolution. Earth and Man and man's earthly life need to be radically transfigured. The trouble and turbulence, the chaos and confusion that are now overwhelming this earth, indicate the acute tension before the release, the dtente of a NEW MANIFESTATION.

02.02 - The Kingdom of Subtle Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  From deathless suns and the streaming of God's rain,
  Yet canalises a strange irised glow,

02.03 - An Aspect of Emergent Evolution, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Morgan proffers an explanation. He says that whatever there is, exists in God who is the all-continent. In fact, everything that is or was or shall be is in Him. And the evolutionary gradation expresses or puts in front, one by one, all the principles or types of existence that God holds in Himself. The explanation hardly explains. It simply posits the existence of Matter and Life and Mind and whatever is to come hereafter in the infinity of God, but the passage from one to another, the connecting link between two succeeding terms, and the necessity of the link, are left as obscure as before. Life is tagged on to Matter and Mind is tagged on to Life in the name of the Lord God.
   Bertr and Russell made a move in the right direction with a happy suggestion which unhappily he had not the courage to follow up. Mind (and Life), he says, are certainly emergents out of Matter; that is because the reality is neither, it is a neutral stuff out of which all emergents issue. The conclusion is logical and sensible. But as he was initially bound to his position of scientific scepticism, he could not further question or probe the neutral and stopped on the fence.
  --
   However, we thus arrive at Mind in following the evolutionary process. Now after Mind there emerges another principle which has been termed Deity. By Deity the emergent evolutionists mean the embodiment of the religious feelingpiety, charity, worship, love of God or of God's creatures. Indeed, saints and prophets are visible deities, embodiments of the Deity in the making. These represent another element in the evolutionary processa new evolute.
   Does this point to the emergence of a new type of superhuman beings forming a class or a species by themselves? The possibility has been envisaged by some of the protagonists of emergent evolution, but has not been sufficiently examinedor considered. Philosophers seem to walk in this region with caution and incertitude, as if on quicksand and quagmire. But in this connection we are faced with a problem which Morgan had the happy intuition to seize and to bring forward. It is our purpose to draw attention to this matter.

02.03 - The Glory and the Fall of Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Oceans and rivers of the mirth of God
  And griefless countries under purple suns.
  --
  The light of God she has parted from his dark
  To test the savour of bare opposites.
  --
  Creation leaped straight from the hands of God;
  Marvel and rapture wandered in the ways.
  --
  Until it heard the near approach of God.
  Worlds were there of a childlike mirth and joy;
  --
  The tasks of heaven a game of Godlike might:
  A celestial bacchanal for ever pure,
  --
  Exploring the measures of the rhythms of God,
  At will she wove her wizard wonder-dance,

02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Awaiting some tremendous dawn of God,
  He saw the purpose in the works of Time.
  --
  To release the glory of God in Nature's mud.
  40.8
  --
  A touch of God's rapture in creation's acts,
  A lost remembrance of felicity
  --
  Pursued the riddle of Godhead's tentative pace,
  Heard the faint rhythms of a great unborn Muse.
  --
  A first raw vintage of the grapes of God,
  On earth's mud a spilth of the supernal Bliss,
  --
  It took appearance for the face of God,
  For casual lights the marching of the suns,

02.05 - Robert Graves, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The birth of Shilindhra resembles the birth of Dionysus. When King Zeus took the form of thunder and lightning and entered the womb of Semele, Dionysus was born. Similar is the story of the appearance of the toadstool, in the midst of rain and thunder and lightning and on the lap of mother earth. We have already said that there are two categories of Gods or two types of themone belongs to heaven and the other to earth. The Vedic Rishis announced that heaven was our father and earth themotherdaurme pit mt pthvimahyam. The Vedantins usually and mainly worship the father, and Tantriks, the mother. Svarga, Dyaus, is the world of light, and earth or bhu is that of delight and enjoyment. We have already said that high above, up there, dwell Apollo and Zeus and Juno, and below here on earth, Dionysus and Bacchus and Semele and Aphrodite.
   However the poet says that as the toadstool is born in the midst of thunder and lightning, his strength and capacity are of the nature of thunderenduring and hard and powerful. Born thus it spreads everywhere and lasts through all time. From the beginning of creation this god has sprouted up everywhere, as giver of pleasure and ecstasy and intoxication. To worship him is to worship earth, to worship Dionysus himself. But one needs to worship this god in the right way, to give oneself away wholly to him. Once upon a time the demons for some selfish interest wanted to capture and imprison him. The result was disastroushe thought of depriving them of their power of movement and drowning them into the ocean. On the contrary, to the devoted which world does he reveal, which delight bring? Let us listen to the poet:

02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  It did the works of God's intelligence
  Or wrought the will of some supreme Unknown.
  --
  A mystic passion from the wells of God
  Flows through the guarded spaces of the soul;
  --
  A soul that is a spark of God survives
  And sometimes it breaks through the sordid screen

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Translation of God's pure original text,
  He thinks to read the Scripture Wonderful,
  --
  A life of Gods in heaven she sees above,
  A demigod emerging from an ape
  --
  In the deep breast of God's supreme delight.
  In a high state where ignorance is no more,

02.06 - Vansittartism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Hence it is suggested that for the postwar reconstruction of Germany what is required is the re-education of its people. For, only a psychological change can bring about a durable and radical change. But certain proposals towards this end raise serious misgivings, since they mean iron regimentation under foreign control. Even if such a thing were possible and feasible, it is doubtful if the purpose could be best served in this way. Measures have to be taken, no doubt, to uproot Prussianism and Junkerism and prevent their revival, no false mercy or sympathy should be extended to the enemies of God and man. But this is only a negative step, and cannot be sufficient by itself. A more positive and more important work lies ahead. The re-education of Germany must come from within, if it is to be permanent and effective. What others can do is to help her in this new orientation. As we have said, there are the progressive elements in Germany too, although submerged for the moment. The task of reconstruction will precisely consist in calling up and organising and marshalling these forces that are for the Light. The Allied organisation, it may be noted, itself has grown up in this way. When one remembers how Britain stood alone at one time against the all-sweeping victorious march of the Titan, how slowly and gradually America was persuaded to join hands, at first in a lukewarm way, finally with all its heart and soul and might and main, how a new France is being built up out of a mass of ruins, we can hope that the same process will be adopted in the work that lies ahead even after victory, with regard to Italy and with regard to Germany. In the second case the task is difficult but it has got to be done.
   ***

02.07 - The Descent into Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    A march of Goddess figures dark and nude
    Alarmed the air with grandiose unease;
  --
    He spoke as with the very voice of God.
    The air was full of treachery and ruse;

02.08 - Jules Supervielle, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   These hands do not grasp that thing, these eyes do not see that. Try to capture through the senses that tenuous substance, you find it nowhere. You cannot throttle that reality with your solid fist. Chop off your hands, pluck out your eyes, then perhaps something will stir in that darkness, something that exists not but wields a sovereign power. The eyes that see are not these winkless wide eyes, blank, vacant and dry, before which blackness is the only reality. One must have something of the bedewed gentle hesitating human eyes; it is there that the other light condescends to cast its reflection. The poet says, man with his outward regalia seems to have lost all trace of the Divine in him, what is still left of God in him is just the 'humidity' of his soul1; the 'tears of things' as a great poet says.
   The sense that seizes and captures and makes an object its own is not any robust material sense, but something winged and vast and impalpable like your sleep the other consciousness.

02.08 - The World of Falsehood, the Mother of Evil and the Sons of Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  There Good, a faithless gardener of God,
  Watered with virtue the world's upas-tree
  --
  The forms of Gods sustained a demon cult;
  Heaven's face became a mask and snare of Hell.
  --
  The doors of God they have locked with keys of creed
  And shut out by the Law his tireless Grace.

02.09 - The Paradise of the Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
  Intoxicated with the wine of God,
  Immersed in light, perpetually divine.
  --
  It lived in a jewel-rhythm of the laughter of God
  And lay on the breast of universal love.
  --
  And draws it to the breast of God's desire,
  And felt its honey of felicity

02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  A little output of God's vast delight.
  The moments stretched towards the eternal Now,
  --
  That is a sanction from the eyes of God;
  Announcers of a distant Truth they flame

02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Man grown an image undefaced of God
  And objects the fine coin of Beauty's reign;
  --
  Predicted, every act and thought of God,
  Its values weighed by the accountant Mind,
  --
  Audacious in their sense of God-born strength
  These dared to grasp with their thought Truth's absolute;
  By an abstract purity of Godless sight,
  By a percept nude, intolerant of forms,

02.12 - The Heavens of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  It blooms for ever at the feet of God,
  Fed by life's sacrificial mysteries.
  --
  The blaze of Godlike thought and golden bliss,
  The rapt idealism of heavenly sense;
  --
  A gurgling eddy in rivers of God's joy,
  And the mysteried vineyards of the gold moon-wine,
  --
  Through a pale-sapphire ether of God-mind
  Towards some gold Infinite's apocalypse.
  --
  A thunder rolling mid the hills of God,
  Tireless, severe is their tremendous Voice:

02.13 - In the Self of Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  An idol, not the living body of God.
  Even the still spirit that looks upon its works
  --
  Or the white passion of God-ecstasy
  That laughs in the blaze of the boundless heart of Love.

02.14 - The World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  A well, a tunnel of the depths of God.
  It plunged as if a mystic groove of hope
  --
  Infinite, coeval with the mind of God,
  It bore within itself a seed, a flame,
  --
  The intimacy of God was everywhere,
  No veil was felt, no brute barrier inert,

02.15 - The Kingdoms of the Greater Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  All there were moving mansions of God-bliss;
  Eternal and unique they lived the One.
  There forces are great outbursts of God's truth
  And objects are its pure spiritual shapes;
  --
  Its acts were the comrades of God's infinite peace.
  An adjunct glory and a symbol self,

03.01 - Humanism and Humanism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Graeco-Latin culture was essentially and predominantly humanistic. Even so, the mediaeval culture also, in spite of its theological stress, had a strong basis in humanism. For the religion itself, as has been pointed out, is deeply humanistic, in the sense that it brought salvation and heaven close to the level of human frailtythrough the miracle of Grace and the humanity of Christand that it envisaged a kingdom of heaven or city of God the body of Christformed of the brotherhood of the human race in its solidarity.
   The Indian outlook, it is said, is at a double remove from this type of humanism. It has not the pagan GrrecoRoman humanism, nor has it the religious humanism of Christianity. Its spirit can be rendered in the vigorous imagery of Blake: it surrounds itself with cold floods of abstraction and the forests of solitude.

03.01 - The New Year Initiation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The scope of this New Year Prayer does not limit itself only to our individual sadhanait embraces also the collective consciousness which is specially the field of its application. It is the muffled voice of entire humanity in its secret aspiration that is given expression here. It is by the power of this mantra, protected by this invulnerable armour,if we choose to accept it as such,that the collective life of man will attain its fulfilment. We have often stated that the outstanding feature of the modern world is that it has become a Kurukshetra of Gods and Titans. It is no doubt an eternal truth of creation, this conflict between the divine and the anti-divine, and it has been going on in the heart of humanity since its advent upon earth. In the inner life of the world this is a fact of the utmost importance, its most significant principle and mystery. Still it must be said that never in the annals of the physical world has this truth taken such momentous proportions as in the grim present. It is pregnant with all good and evil that may make or mar human destiny in the near future. Whether man will transcend his half-animal state and rise to the full height of his manhood, nay even to the godhead in him, or descend back to the level of his gross brute naturethis is the problem of problems which is being dealt with and solved in the course of the mighty holocaust of the present World War.
   In her last year's message1 the Mother gave a clear warning that we must have no more hesitation, that we must renounce one side, free ourselves from all its influence and embrace the other side without hesitation, without reservation. At the decisive moment in the life of the world and of mankind, one must definitely, irrevocably choose one's loyalty. It will not do to say, like the over-wise and the over-liberal, that both sides the Allies and the Axis Powersare equalequally right or equally wrong and that we can afford to be outside or above the prejudices or interests of either. There is no room today for a neutral. He who pretends to be a neutral is an enemy to the cause of truth. Whoever is Dot with us is against us.

03.02 - The Adoration of the Divine Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
  The mystery of God's birth and acts remains
  Leaving unbroken the last chapter's seal,
  --
  The secret caught of God's felicity.
  Affirming in life a hidden ecstasy
  --
  A power of silence in the depths of God;
  She is the Force, the inevitable Word,
  --
  This known as in a thunder-flash of God,
  The rapture of things eternal filled his limbs;

03.03 - The House of the Spirit and the New Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  Driven through huge oceans by the breath of God,
  The fathomless below, the unknown around,
  --
  To feel was a flame-discovery of God,
  All mind was a single harp of many strings,
  --
  All Nature was a conscious front of God:
  A wisdom worked in all, self-moved, self-sure,
  --
  Enfeoffed to this highest kingdom of God-state.
  Attuning to one Truth their own right rule
  --
  It made of Space a marvel house of God,
  It poured through Time its works of ageless might,
  --
  Filled with bright aspects of the might of God
  And living persons of the one Supreme,
  --
  The bright adventure of God's game of chance.
  In her ingenious ardour of caprice,
  --
  A seeking and a finding as of Gods.
  There Matter is the Spirit's firm density,

03.04 - The Body Human, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The human frame is the abode of the gods; it is a temple of God, as we all know. But the most significant thing about it is that the gods alone do not dwell there: all being, all creatures crowd there, even the ungodly and the undivine. The Pashu (the animal), the Pishacha (the demon), the Asura (the Titan), and the Deva (the god), all find comfortable lodging in itthere are many chambers indeed in this mansion of the Lord. Man was made after the image of God and yet Lucifer had access into that tabernacle and all his entire host with him. This duality of the divine and the undivine, the characteristic mark of human nature as it is, presents a field and a labour through which man's progress has to be worked out. The soul, the divine flame, has, been placed in Ignorance, that is to say, what is apparent Ignorance, the frame of Matter, just because this Matter in Ignorance is to be smelted, purified, given its original and intrinsic substance, shape and character. The human person in its actual form is not obviously something absolutely perfect and divine. The type, the norm it represents is divine, but it has been overlaid with all obscure and base elementsit has to be washed and cleaned thoroughly, smelted and reconditioned. The dark ungodly elements mar and vitiate; they must be removed on the one hand, but on the other, they point out and test the salvaging work that has to be done and is being done. Man is always at the crossroads. This is his especial difficulty and this is also his unique opportunity. His consciousness has a double valency, in contradistinction to the animal's which is, it can be said, monovalent, in that it is amoral, has not the sense of divided loyalty and hence the merit of choice. The movements of the animal follow a fixed stereotyped pattern; it has not got to deviate from the beaten track of its instincts. But man with his sense of the moral, of the good, of the progressive is at every step of his life faced with a dilemma, has to pause at a parting of the ways, always looks before and after and is puzzled at a cas de conscience. That, we have said, has been made for him the condition of growth, of a conscious and willed change with an ever-increasing tempo towards perfect perfection. That furnishes the occasion and circumstance by which he rises to divinity itself, becomes the Divine. He becomes the Divine thus not merely in the own home of the Divine, but on all the levels of the manifestation: all the planes of consciousness with all the hierarchy of beingspowers and personalitiesfind a new play of harmony, a supreme and global fulfilment in the transfigured human vehicle. The frame itself that encases the human consciousness acts as a living condenser: the very contour in its definiteness seems to exert a pressure towards an ever larger and higher synthesis, it may be compared to a kind of field office (Einsteinian, for example) that controls, regulates, moves and configurates all elements within its range. The human frame even as a frame possesses a magic virtue.
   Vaishnavism sees the Divine as a human person, the human person par excellence. Krishna's body is a radiant form of consciousness (cinmaya), no doubt, but it is as definite, determinate, and concrete as the physical body, it is the physical itself but in its true substance. And its exquisiteness consists in its being human in form. The Vedantin's Maya does not touch it, it is beyond the illusory consciousness. For they say Goloka stands above Brahmaloka.
   The Christian conception of God-man is also extremely beautiful and full of meaning. God became man: He sent down upon earth his own and only Son to live among men as man. This indeed is His supreme Grace, His illimitable love for mankind. It is thus, in the words of the Offertory, that He miraculously created the dignity of human substance, holding Himself worthy to partake of our humanity. This carnal sinful body has been sanctified by the Christ having assumed it. In and through Himhis divine consciousness it has been strained and purified, uplifted and redeemed. He has anointed it and given it a place in Heaven even by the side of the Father. Again, Marysymbolising the earth or body consciousness, as Christian mystics themselves declarewas herself taken up bodily into the heavenly abode. The body celestial is this very physical human body cleared of its dross and filled with the divine substance. This could have been so precisely because it was originally the projection, the very image of God here below in the world of Matter. The mystery of Transubstantiation repeats and confirms the same symbology. The bread and wine of our secular body become the flesh and blood of the God-Man's body. The human frame is, as it were, woven into the very fabric of God's own truth and substance. The human form is inherent in the Divine's own personality. Is it mere anthropomorphism to say like this? We know the adage that the lion were he self-conscious and creative, would paint God as a super-lion, that is to say, in his own image. Well, the difference is precisely here, that the lion is not self-conscious and creative. Man createsnot man the mere imaginative artist but man the seer, the Rishihe expresses and embodies, represents faithfully the truth that he sees, the truth that he is. It is because of this conscious personality, referred to in the parable of the Aitareya Upanishad,-that God has chosen the human form to inhabit.
   This is man's great privilege that, unlike the animal, he can surpass himself (the capacity, we may note, upon which the whole Nietzschean conception of humanity was based). Man is not bound to his human nature, to his anthropomorphism, he can rise above and beyond it, become what is (apparently) non-human. Therefore the Gita teaches: By thy self upraise thy self, lower not thy self by thy self. Indeed, as we have said, man means the whole gamut of existence. All the worlds and all the beings in all the worlds are also within his frame; he has only to switch or focus his consciousness on to a particular point or direction and he becomes a particular type in life. Man can be the very supreme godhead or at the other extreme a mere brute or any other intermediary creature in the hierarchy extending between the two.

03.04 - The Vision and the Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
  In the wide ways a little spark of God.
  Against his spirit all is in dire league,
  --
  Equipped to wear the earthly body of God,
  Communicant and prophet and lover and king.
  --
  Voices that communed still with the thoughts of God,
  Bodies made beautiful by the spirit's light,
  --
  Omnipotence, girdle with the power of God
  Movements and moments of a mortal will,
  --
  Her lips shall be the honeycombs of God,
  Her limbs his golden jars of ecstasy,

03.05 - The Spiritual Genius of India, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Was not Europe also in her theocratic and mediaeval ages as largely spiritual and as fundamentally religious as India? Churches and cathedrals and monasteries grew like mushrooms in every nook and corner, in all the countries of Europe; it was the clergy who, with their almost unbounded influence and power, moulded and guided the life and aspiration of the people; devotion to God and love of prayer and pilgrimage were as much in the nature of the average European of those times as they are in any Indian of today; every family considered it a duty and an honour to rear up one child at least to be consecrated to the service of God and the Church. The internal as well as the external life of the men of mediaeval Europe was steeped through and through in a religious atmosphere.
   The whole world, in fact, was more or less religious in the early stages of its evolution; for it is characteristic of the primitive nature of man to be god-fearing and addicted to religious rite and ceremony. And Europe too, when she entered on a new cycle of life and began to reconstruct herself after the ruin of the Grco-Latin culture, started with the religion of the Christ and experimented with it during a long period of time. But that is what wasTroja fuit. Europe has outgrown her nonage and for a century and a half, since the mighty upheaval of the French Revolution, she has been rapidly shaking off the last vestiges of her mediaevalism. Today she stands clean shorn of all superstition, which she only euphemistically calls religion or spirituality. Not Theology but Science, not Revelation but Reason, not Magic but Logic, not Fiction but Fact, governs her thoughts and guides her activities. Only India, in part under the stress of her own conservative nature, in part under compelling circumstances, still clings to her things of the past, darknesses that have been discarded by the modern illumination. Indian spirituality is nothing but consolidated mediaevalism; it has its companion shibboleth in the cry, "Back to the village" or "Back to the bullock-cart"! One of the main reasons, if not the one reason why India has today no place in the comity of nations, why she is not in the vanguard of civilisation, is precisely this obstinate atavism, this persistent survival of a spirit subversive of all that is modern and progressive.
  --
   There was no department of life or culture in which it could be said of India that she was not great, or even, in a way, supreme. From hard practical politics touching our earth, to the nebulous regions of abstract metaphysics, everywhere India expressed the power of her genius equally well. And yet none of these, neither severally nor collectively, constituted her specific genius; none showed the full height to which she could raise herself, none compassed the veritable amplitude of her innermost reality. It is when we come to the domain of the Spirit, of God-realisation that we find the real nature and stature and genius of the Indian people; it is here that India lives and moves as in her own home of Truth. The greatest and the most popular names in Indian history are not names of warriors or statesmen, nor of poets who were only poets, nor of mere intellectual philosophers, however great they might be, but of Rishis, who saw and lived the Truth and communed with the gods, of Avataras who brought down and incarnated here below something of the supreme realities beyond.
   The most significant fact in the history of India is the unbroken continuity of the line of her spiritual masters who never ceased to appear even in the midst of her most dark and distressing ages. Even in a decadent and fast disintegrating India, when the whole of her external life was a mass of ruins, when her political and economical and even her cultural life was brought to stagnation and very near to decomposition, this undying Fire in her secret heart was ever alight and called in the inevitable rebirth and rejuvenation. Ramakrishna, with Vivekananda as his emanation in life dynamic and material, symbolises this great secret of India's evolution. The promise that the Divine held out in the Gita to Bharata's descendant finds a ready fulfilment in India, in Bharata's land, more perhaps than anywhere else in the world; for in India has the. Divine taken birth over and over again to save the pure in heart, to destroy the evil-doer and to establish the Right Law of life.

03.06 - Divine Humanism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The Grco-Latin culture was essentially and predominantly humanistic. Even so, the mediaeval culture too, in spite of its theological stress, had a strong basis in humanism. For the religion itself, as has been pointed out, was deeply humanistic, in the sense that it brought salvation and heaven close to the level of human frailtythrough the miracle of Grace and the humanity of Christand that it envisaged a kingdom of heaven or city of God the body of Christformed of the brotherhood of the human race in its solidarity.
   The Indian outlook, it is said, is at a double remove from this type of humanism. It has not the pagan Grco-Roman humanism, nor has it the religious humanism of Christianity. Its spirit can best be rendered in the vigorous imagery of Blake; it surrounds itself:

03.10 - The Mission of Buddhism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Buddhism cried halt because of two omissions: it turned man's mind to two new directions. In our eagerness to reach the spiritual and the supra-sensual, we gave scant recognition to the mental and the rational; and yet mind and reason should be the very basis of the life spiritual. And in the pursuit of God and the gods and the things divine, we became blind to human problems, things concerning man in the human way. The earlier vision gives us a happy picture of humanity. The world moves, it was said, from delight to delight, it was born in delight and it consummates in delight. One sang of immortality, of the solar light, of men being children of Heaven and Beatitude. That this material structure on which man leads his precarious existence is a texture of age and disease and death, that misery and undelight is of the very substance of human life was a hard fact that did not get due recognition. Perhaps it was an earlier, that is to say, a younger humanity
   A simple Child,

03.11 - The Language Problem and India, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Space is a stillness of God building his earthly abode. 2
   But French too in her own inimitable way gives us glimpses of a beyond and otherwhere, as in these well-known lines of Baudelaire:

03.12 - TagorePoet and Seer, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The miracle that Tagore has done is this: he has brought out the very soul of the raceits soul of lyric fervour and grace, of intuitive luminosity and poignant sensibility, of beauty and harmony and delicacy. It is this that he has made living and vibrant, raised almost to the highest pitch and amplitude in various modes in the utterance of his nation. What he always expresses, in all his creations, is one aspect or another, a rhythm or a note of the soul movement. It is always a cry of the soul, a profound experience in the inner heart that wells out in the multifarious cadences of his poems. It is the same motif that finds a local habitation and a name in his short stories, perfect gems, masterpieces among world's masterpieces of art. In his dramas and novels it is the same element that has found a wider canvas for a more detailed and graphic notation of its play and movement. I would even include his essays (and certainly his memoirs) within the sweep of the same master-note. An essay by Rabindranath is as characteristic of the poet as any lyric poem of his. This is not to say that the essays are devoid of a solid intellectual content, a close-knit logical argument, an acute and penetrating thought movement, nor is it that his novels or dramas are mere lyrics drawn out arid thinned, lacking in the essential elements of a plot and action and character. What I mean is that over and above these factors which Tagores art possesses to a considerable degree, there is an imponderable element, a flavour, a breath from elsewhere that suffuses the entire creation, something that can be characterised only as the soul-element. It is this presence that makes whatever the poet touches not only living and graceful but instinct with something that belongs to the world of Gods, something celestial and divine, something that meets and satisfies man's deepest longing and aspiration.
   I have been laying special stress upon this aspect of Tagore's genius, because humanity is in great need of it today, because all has gone wrong with the modern world since it lost touch with its soul and was beguiled into a path lighted by false glimmers and will-o'-the-wisps, hires of a superficial and infra-human consciousness, or into the by-ways and backwashes and aberrations of a sophisticated intellectualism.

04.01 - The Birth and Childhood of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  A calmness neared as of the approach of God,
  A light of musing trance lit soil and sky
  --
  Rich with the instinct of God's sensuous joys;
  Revealed in beauty, a cadence was abroad

04.01 - The Divine Man, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The world is not doomed nor man past cure; for it is not that the world has been merely created by God but that God has become and is the world at the same time: man is not merely God's creature but that he is made of God's substance and is God himself. The Spirit has shed its supreme consciousness, that is to say, overtly has become dead matter; God has veiled his effulgent infinity and has taken up a human figure. The Divine has clothed his inviolable felicity in pain and suffering, has become an earthly creature, you and me, a mortal of mortals. And thus, viewed in another perspective because Matter is essentially Spirit, because man is essentially God, therefore Matter can be resolved and transformed into Spirit and man too can become utterly divine. The urge of the spiritual consciousness that is the essence of matter even, the massed energy imbedded or lying frozen in it, manifests itself in the forward drive of evolution that brings out gradually, step by step, the various modes of the consciousness in different degrees and potentials till the original summit is revealed.
   But there is a still closer mystery, the mystery of mysteries. There has not been merely a general descent, the descent of a world-force on a higher plane into another world-force on a lower plane; but that there is the descent of the individual, the personal Godhead into and as an earthly human being. The Divine born as a man and leading the life of a man among us and as one of us, the secret of Divine Incarnation is the supreme secret. That is the mechanism adopted by the Divine to cure and transmute human illshimself becoming a man, taking upon himself the burden of the evil that vitiates and withers life and working it out in and through himself. Something of this truth has been caught in the Christian view of Incarnation. God sent upon earth his only begotten son to take upon himself the sins of man, suffer vicariously for him, pay the ransom and thus liberate him, so that he may reach salvation, procure his seat by the side of the Father in Heaven. Man corrupted as he is by an original sin cannot hope by his own merit to achieve salvation. He can only admit his sin and repent and wait for the Grace to save him. The Indian view of Incarnation laid more stress upon the positive aspect of the matter, viz, the role of the Incarnation as the inaugurator and establisher of a new order in lifedharmasasthpanrthya. The Avatar brings down and embodies a higher principle of human organisation, a greater consciousness which he infuses into the existing pattern, individual or collective, which has -served its purpose, has become otiose and time-barred and needs to be remodelled, has been at the most preparatory to something else. The Avatar means a new revelation and the uplift of the human consciousness into a higher mode of being. The physical form he takes signifies the physical pressure that is exerted for the corroboration and fixation of the inner illumination that he brings upon earth and in the human frame. The Indian tradition has focussed its attention upon the Goodreyasand did not consider it essential to dwell upon the Evil. For one who finds and sees the Good always and everywhere, the Evil does not exist. Sri Aurobindo lays equal emphasis on both the aspects. Naturally, however, he does not believe in an original evil, incurable upon earth and in earthly life. In conformity with the ancient Indian teaching he declares the original divinity of man: it is because man is potentially and essentially divine that he can become actually and wholly divine. The Bible speaks indeed of man becoming perfect even as the Father in Heaven is perfect: but that is due exclusively to the Grace showered upon man, not because of any inherent perfection in him. But in according full divinity to man, Sri Aurobindo does not minimise the part of the undivine in him. This does not mean any kind of Manicheism: for Evil, according to Sri Aurobindo, is not coeval or coterminous with the Divine, it is a later or derivative formation under given conditions, although within the range and sphere of the infinite Divine. Evil exists as a stern reality; even though it may be temporary and does not touch the essential reality, it is not an illusion nor can it be ignored, brushed aside or bypassed as something superficial or momentary and of no importance. It has its value, its function and implication. It is real, but it is not irremediable. It is contrary to the Divine but not contradictory. For even the Evil in its inmost substance carries or is the reality which it opposes or denies outwardly. Did not the very first of the apostles of Christ deny his master at the crucial moment? As we have said, evil is a formation necessitated by certain circumstances, the circumstances changed, the whole disposition as at present constituted changes automatically and fundamentally.

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   This episode links up with the inner story of mankind, its spiritual history. The growing or evolving consciousness of man was not only an outgoing and widening movement: it was also a heightening, an ascent into ranges that are not normally perceived, towards summits of our true reality. We have spoken of the Grco-Roman culture as the source and foundation of European civilisation; but apart from that there was a secret vein of life that truly vivified it, led it by an occult but constant influence along channels and achievements that are meant to serve the final goal and purpose. The Mysteries prevalent and practised in Greece itself and Crete and the occult rites of Egyptian priests, the tradition of a secret knowledge and discipline found in the Kabbalah, the legendary worship of Gods and goddesses sometimes confused, sometimes identified with Nature forcesall point to the existence of a line of culture which is known in India as Yoga. If all other culture means knowledge, Yoga is the knowledge of knowledge. As the Upanishad says, there are two categories of knowledge, the superior and-the inferior. The development of the mind and life and body belongs to the domain of Inferior Knowledge: the development of the soul, the discovery of the Spirit means the Superior Knowledge.
   This knowledge remained at the outset scattered, hidden, confined to a few, a company of adepts: it had almost no direct contact with the main current of life. Its religious aspect too was so altered and popularised as to represent and serve the secular life. The systematisation and propagation of that knowledgeat least the aspiration for that knowledgewas attempted on an effective scale in the Hebrew Old Testament. But then a good amount of externalities, of the Inferior Knowledge was mixed up with the inner urge and the soul perception. The Christ with his New Testament came precisely with the mission of cleaning the Augean stables, in place of the dross and coverings, the false and deformed godheads, to instal something of the purest ray of the inner consciousness, the unalloyed urge of the soul, the demand of our spiritual personality. The Church sought to build up society on that basis, attempting a fusion of the spiritual and the temporal power, so that instead of a profane secular world, a mundane or worldly world, there maybe established God's own world, the City of God.
   The drive towards the building of Heaven upon earth and with earth, the materialisation of the Spirit on a cosmic scale, the remodelling of the whole human society in spiritual terms was the secret inspiring the other Semitic Revelation, that of Mohammed. The Arab Master sought to bring down and establish and express in life-force what the Rabi of Bethlehem saw and felt in the inner heartone was a lover, the other a servant warrior of God.
   Turning to India we find a fuller and completerif not a globalpicture of the whole movement. India, we may say, is the spiritual world itself: and she epitomised the curve of human progress in a clearer and more significant manner. Indian history, not its political but its cultural and spiritual history, divides itself naturally into great movements with corresponding epochs each dwelling upon and dealing with one domain in the hierarchy of man's consciousness. The stages and epochs are well known: they are(l) Vedic, (2) Upanishadic, (3) Darshanasroughly from Buddha to Shankara, (4) Puranic, (5) Bhagavataor the Age of Bhakti, and finally (6) the Tantric. The last does not mean that it is the latest revelation, the nearest to us in time, but that it represents a kind of complementary movement, it was there all along, for long at least, and in which the others find their fruition and consummation. We shall explain presently. The force of consciousness that came and moved and moulded the first and the earliest epoch was Revelation. It was a power of direct vision and occult will and cosmic perception. Its physical seat is somewhere behind and or just beyond the crown of the head: the peak of man's manifest being that received the first touch of Surya Savitri (the supreme Creative Consciousness) to whom it bowed down uttering the invocation mantra of Gayatri. The Ray then entered the head at the crown and illumined it: the force of consciousness that ruled there is Intuition, the immediate perception of truth and reality, the cosmic consciousness gathered and concentrated at that peak. That is Upanishadic knowledge. If the source and foundation of the Vedic initiation was occult vision, the Upanishad meant a pure and direct Ideation. The next stage in the coming down or propagation of the Light was when it reached further down into the brain and the philosophical outlook grew with rational understanding and discursive argumentation as the channel for expression, the power to be cultivated and the limb to be developed. The Age of the Darshanas or Systems of Philosophy started with the Buddha and continued till it reached its peak in Shankaracharya. The age sought to give a bright and strong mental, even an intellectual body to the spiritual light, the consciousness of the highest truth and reality. In the Puranic Age the vital being was touched by the light of the spirit and principally on the highest, the mental level of that domain. It meant the advent of the element of feeling and emotiveness and imagination into the play of the Light, the beginning of their reclamation. This was rendered more concrete and more vibrant and intense in the next stage of the movement. The whole emotional being was taken up into the travailing crucible of consciousness. We may name it also as the age of the Bhagavatas, god-lovers, Bhaktas. It reached its climax in Chaitanya whose physical passion for God denoted that the lower ranges of the vital being (its physical foundations) were now stirred in man to awake and to receive the Light. Finally remains the physical, the most material to be worked upon and made conscious and illumined. That was the task of the Tantras. Viewed in that light one can easily understand why especial stress was laid in that system upon the esoteric discipline of the five m's (pancha makra),all preoccupied with the handling and harnessing of the grossest physical instincts and the most material instruments. The Tantric discipline bases itself upon Nature Power coiled up in Matter: the release of that all-conquering force through a purification and opening into the consciousness of the Divine Mother, the transcendent creatrix of the universe. The dynamic materialising aspect of consciousness was what inspired the Tantras: the others forming the Vedantic line, on the whole, were based on the primacy of the static being, the Purusha, aloof and withdrawing.

04.02 - A Chapter of Human Evolution, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The Greek Mind, as I said, is the bridge thrown across the gulf existing between the spiritual, the occult, the intuitive and the sensuous, the physical, the material. Since the arrival of the Hellenes a highway has been built up, a metalled macada-mised road connecting these two levels of human experience and there is possible now a free and open communication from the one to the other. We need not speak any more of God and the gods and the divine principles indirectly through symbols and similes, but in mental terms which are closer to our normal understanding and we can also utilise the form of our intellection and reasoning to represent and capture something of what lies beyond intellect and reason.
   In India we have an echo of the transition, rather perhaps, she held up the type of the transition required. For here the evolution seems to have been more gradual and the steps are more clearly visible leading one to the other. India maintained an unbroken continuity in the cyclic change of the human consciousness. She was coeval with Egypt and Chaldea, Sumeria and Babylon: she communed with them perhaps in similar and parallel terms. And yet she changed or evolved and knew to express herself in other terms in other times. She had talked in mystic terms with the mystics and later on she talked in rational terms with rationalists. And today we see signs of her parleying with the Scientists in scientific terms. That is how India still lives, while Egypt and Chaldea have gone the way of Atlantis and Gondwanaland. For something is enshrined there which is eternal, something living and dynamic which is pressing forward to manifest and embody itself, some supreme truth and reality of the future which she is fostering within her to deliver to nature and humanitya new humanity with a new nature.

04.02 - The Growth of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  Filled with the mightiest works of God and man,
  Where Nature seemed a dream of the Divine
  --
  A breath of Godhead greaten human time.
  Although she leaned down to their littleness

04.07 - Matter Aspires, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The scientific spirit, that is to say, man's inquiring mind, even when it specifically deals with Matter and material phenomena, cannot be made to confine, to limit itself to that region alone. It always overleaps itself and stretches beyond its habitual and conventional frontiers. The yearning of Matter for Light is an extraordinary phenomenon of Nature: physically speaking, we have reached the equation of the two. But that light is only a first signpost or symbol: it invites Matter towards higher and freer vibration. The old determinism has given place in the heart of Matter to significant eccentricities which seem to release other types of lan. When the brain-mind indulges in fabricating clay images of God, it is not merely a foolish or idle pastime: it indicates a deep ingrained hunger. All this reveals a will or aspiration in Matter, in what is apparently dead and obscure (acit), to move and reach out towards what is living and luminous and supremely living and luminous (cit). Matter finally is to embody and express the Spirit.
   ***

05.01 - Man and the Gods, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The gods possess this high quality of crystal purity, of a concentrated seeing will in which vision and execution form one single simultaneous movement, of the taut yet perfectly serene rhythm of a hero-consciousness. Something of that grandiose sweep of Godly march the Virgilian gradus diviis echoed in these Vedic lines hymned to Varuna:
   Adabdhni varunasya vratni vicakaaccandram naktameti
  --
   Burn in the solitude of the thoughts of God. ||12.10||
   and

05.01 - Of Love and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It is the Godhead in you that can reveal God to you; there is no other proof of God.
   What you want to possess absolutely as your own, will also claim to possess you as absolutely its own.

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The general idea of a descent of the Spirit, that is to say, the Divine, the conception of avatra and avataraais, of course, not new. But here there is a difference. Avatara or Avatarana in the older disciplines was more or less an intervention of God as God, the working of a Force come specifically in the midst of the world circumstances, maintaining still its divine transcendental character, to work out a given problem, accomplish a special mission and then, when the work is done, retire to its own status. It is, as it were, a weapon of flame and light hurled into the earthly frayeven like the discus of Vishnu and having accomplished its mission, going back into the hand of the thrower, its fount and origin. The task of the Avatara was usually bhbhra-haraa, lightening earth's load: it means removing the sinful and preserving the virtuous, re-establishing the reign of Law. Esoterically, he also embodied the Way to spiritual fulfilment. There was no question of saving humanityit was more serving than savingby transfiguring it, giving it a new body and life and mind, nor was there any idea of raising the level of earth-consciousness.
   The Divine acts in three different ways in his three well-known aspects. As the transcendent Reality he is above and beyond creation, he is the Unmanifest, although he may hold within either involved or dissolved the entire manifestation. Next, he is the manifestation, the cosmic or the universal; he is one with creation, immanent in it, still its master and lord. Finally, he has an individual aspect: he is a Person with whom human beings can enter into relations of love and service. The Divine incarnate as a human being, is a special manifestation of the Individual Divine. Even then, as an embodied earthly person, he may act in a way characteristic of any of the three aspects. The Divine descended upon earth, as viewed by Sri Aurobindo, does not come in his transscendental aspect, fundamentally aloof and away, in his absolute power and consciousness, working miracles here; for transcendence can do nothing but that in the midst of conditions left as they are. Nor does he manifest himself only as his cosmic power and consciousness, imbedded in the creation and all-pervading, exercising his influence through the pressure of Universal Law, perhaps in a concentrated form, still working gradually, step by step, as though through a logical process, for the maintenance of the natural order and harmony, lokasagraha. God can be more than that, individualised in a special, even a human sense. His individual being can and does hold within itself his cosmic and transcendental self covertly in a way but overtly too in a singular manner at the same time. The humanised personality of the Divine with his special role and function is at the very centre of Sri Aurobindo's solution of the world enigma. The little poem A God's Labour in its short compass outlines and explains beautifully the grand Mystery.
   The usual idea of God (as the theists hold, for example) is that he is an infinite eternal impassible being, aloof from human toils and earthly turmoils, himself untouched by these and yet, in and through them, directing the world for an inscrutable purpose, unless it is for leaning towards it and stretching out the hand of Grace to those of the mortals who wish to come out of the nightmare of life, sever the coils of earthly existence. But the Divine in order to be and remain divine need not hold to his seat above and outside the creation, severely separated from his creatures. He can, on the contrary, become truly the ordinary man and labour as all others, yet maintaining his divinity and being conscious of it. After all, is not man, every human being, built in the same pattern, a composite of the earthly human element supported and infused by a secret divine element? However, God, the individual Divine, does become man, one of them and one with them. Only, his labour thereby increases manifold, hard and heavy, although for that very reason full of a bright rich multiple promise. The Divine's self-hurilanisation has for it a double purpose: (I) to show man by example how he can become what he truly is, how he can divinise himself: the Divine as man lives out the life of a sadhakawholly and completely; (2) to help concretely by his own force of consciousness the world and man in their endeavour for progress and evolution, to give the help wholly and completely from the innermost status of the self down to the most external physical body and the material field. This help again is a twofold function. The first is to make available, gather within easy reach, the high realisations, the spiritual treasures that are normally stored in a heaven somewhere else. The Divine Man brings down the divine attri butes close to our earth, turns them from mere far possibilities into near probabilities, even imminent realities. They are made part and parcel, constituent elements of the earthly atmosphere, so that one has only to open one's mouth to brea the in, extend one's arms to seize and possess them: even to this opening and this gesture man is helped by the concrete touch and presence of the Divine. Further, the help and succour come in another way which is more intimate, more living and appealing to man.
   A great mystery of existence, its central rub is the presence of Evil. All spiritual, generally all human endeavour has to face and answer this Sphinx. As he answers, so will be his fate. He cannot rise up even if he wishes, earth cannot progress even when there is the occasion, because of this besetting obstacle. It has many names and many forms. It is Sin or Satan in Christianity; Buddhism calls it Mara. In India it is generally known as Maya. Grief and sorrow, weakness and want, disease and death are its external and ubiquitous forms. It is a force of gravitation, as graphically named by a modern Christian mystic, that pulls man down, fixes him upon earth with its iron law of mortality, never allowing him to mount high and soar in the spiritual heavens. It has also been called the Wheel of Karma or the cycle of Ignorance. And the aim of all spiritual seekers has been to rise out of itsome-how, by force of tapasy, energy of concentrated will or divine Gracego through or by-pass and escape into the Beyond. This is the path of ascent I referred to at the outset. In this view it is taken for granted that this creation is transient and empty of happinessanityam asukham (Gita)it is anatta, empty of self or consciousness (Buddha) and it will be always so. The only way to deal with it, the way of the wise, is to discard it and pass over.
  --
   Pain and suffering, disease and incapacity, even age and death are fortuitous auxiliaries; they have come upon us simply because of the small and partial scale of our life to which we agreed. One can live here below, live a full life, upon a larger scale, upon the scale of infinity and eternity. That need not dissolve body and life and mind, the triple ranges that make up our earthly existence. In brief, man himself is not truly man, he is the reverse aspect of God; and when he becomes divine and remains not merely human, he but realises what he is truly and integrally himself.
   ***

05.02 - Satyavan, #Savitri, #Sri Aurobindo, #Integral Yoga
  Erect and lofty like a spear of God
  His figure led the splendour of the morn.

05.03 - Satyavan and Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
  My other selves I lost and the body of God,
  The link of the finite with the Infinite,

05.04 - The Immortal Person, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   And yet the building up of an abiding individual is the secret urge of Nature's evolution: it is the hidden spring of human aspiration and the purpose of God's creation. Not mere disparate particlesof substance or energy or consciousness breaking up constantly and scattering and finally dissolving into the void (the great law of Running Downor as the Veda figures it, tucchyena abwapihitamabsorbed by the infinitesimal)but a gathering of elements, integrating them into organic wholes, moulding definite forces into definite formssuch is the secret plan behind. Indeed, ego is the first formation, the original instrument which Nature fashioned to carry out this object of hers.
   Ego means a hardened core that is not easily broken by the impact of forces. It delimits, ,cuts out, endeavours to maintain its formation by a strong violent self-assertion. Ego is a helper, but also it is a bar. It assists the first formation but delays and obstructs the true and final formation. For the ego is a formation, an individual formation, but on the level of universal Nature: it is of a piece with the normal cosmic movement, only bounded by a peripheral line. In the general expanse it puts up enclosures and preserves and fencings; the constituting elements remaining the same in substance and quality. Even the delimitation is illusory in reality, it is something like the membrane in the body separating the different functional organs, rigid yet allowing interaction and interpenetration. That is why, when death removes the outward fencing, the individuality also cannot long maintain itself and merges into the general. We may look upon egoism as a kind of artificial or experimental individuality, a laboratory formation, as it were, tried and developed under given conditions. In fact, however, egoism is a shadow or an echo upon this side of our nature of the true individuality which lies and comes from elsewhere.
   And that is the soul of the man. We have spoken of the body, the life and the mind of the individual, but beside and beyond these elements which are only instruments there is this secret master and overlord. It is the particle of divinity in each, the developing consciousness the spark of Fire, the ray of Light the immortal in the mortal no bigger than one's thumb." The soul is an individual, an individual formation of the divine reality: it is a godhead formulating an aspect or function of God. We may thus say that the whole purpose of earthly evolution is the evolution of this soul-formation, that is to say, its growing individualisation in light and power, in the expression of the godhead. This growth is first in itself and of itself, its inherent being and consciousness; then, the growth is that of its instrumentation, in other words, the development and organisation of the mind, the life and the body.
   So the individualisation and growth of the soul means a growth and individualisation of the mental being, the vital being and also of the physical being. Normally the purpose of intellectual culture is the growth and individualisation of the mind, the purpose of moral culture is the growth and individualisation of the vital being and the true purpose of physical culture too should be a well-balanced and well-developed physical body, not only in a general sense, but' in a very individualised mode. But all these varieties and modes of culture can be truly individualised and not merely ordered or organised, more or less on the surface, only when they obey and subserve the culture of the soul. The mind, the vital and the physical each has to grow its individuality in the growing individuality of the soul. The soul, otherwise called the psychic being, is man's spiritual being: the growth of the spiritual being means the advent and establishment of the true personality.

05.05 - In Quest of Reality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Positivists are those who swear by facts. Facts to them mean naturally facts attested in the end by sense-experience. To a positivist the only question that matters and that needs to be answered and can be answered is whether a thing is or is not physically: other questions are otiose, irrelevant, misleading. So problems of the Good, of the Beautiful, of God are meaningless. When one says this is good, that is bad, well, it is a proposition that cannot be related to any fact, it is a subjective personal valuation. In the objective world a thing simply is or is not, one cannot say it is good or it is bad. The thing called good by one is called bad by another, the same thing that is good to you now will appear bad at another time. This is a region absolutely of personal and variable idiosyncrasy. The same with regard to the concept of beauty. That a thing is beautiful or ugly is a subjective judgment; it is not and cannot be an objective statement. Beauty is a formula in your mind and imagination, it is a changing mode of your apprehension. The concept of God too fares no better. God exists: it is a judgment based upon no fact or facts of sense-experience. However we may analyse it, it is found to have no direct or even indirect but inevitable rapport with the field of actual reality. There is between the two an unbridgeable hiatus. This is a position restated in a modern style, familiar to the Kantian Critique of Pure Reason.
   There are two ways off acing the problem. First, the Kantian way which cuts the Gordian knot. We say here that there are two realms in which man lives, but they are incommensurables: the truths and categories of one cannot be judged and tested by those of the other. Each is sui generis, each is valid in its own right, in its own dominion. God, Soul, Immortality these are realities belonging to one section of our nature, seizable by a faculty other than the Pure Reason, viz.,the Practical Reason; while the realities given by the senses and the judgments of the logical mind are of another section. It may be said one is physical, the other metaphysical. The positivists limit their field of enquiry and knowledge to the physical: they seek to keep the other domain quite apart as something imaginary, illusory, often unnecessary and not unoften harmful to true human interest.

05.07 - Man and Superman, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In spite of all the achievements he has had in the past, and in spite of the cul-de-sac or the blind alley into which he seems now to be stagnating, there is yet possibility enough for man to progress further, that is to say, even as a human being without taking the more audacious jump into supermanhood. The present miseries of human society, the maldistribution of the necessities of life, the ravages of illness and disease, the prevalence of ignorance, are not and need not after all be a permanent and irrevocable feature of human organisation. They can be remedied to a large extent, and society made more decent to live in, even though it may not be transfigured into the City of God. Man, without foregoing his present human nature, can yet be a more humane and humanistic creature, that is to say, more truly human and less animal and demoniac that he is trying to be. To this end the advent and the presence of the divine race will surely contri bute in a large measure. The influence which the individuals of such a race will exert by the force of their luminous consciousness and the impact of their purified living, the sympathy and knowledge and comprehension which their very presence carries, will materially alter the nature and composition of the normal man and his society. There will emerge a sort of higher humanityan intermediary between the present more or less animal, degraded humanity and the divine humanity of the future. The two humanities may very well live amicably together and be of help and service to each other.
   We may mention here the other extreme possibility also. If, for example, the old humanity in a body rejects the New Man and will not allow him an inch of ground on the earth which it holds now as its fief and domainas it may very well doin view of the evidence that we have of the envy, jealousy, hatred, incomprehension moving normal men when they come in contact with men who do not follow their mode of life, who seem to pursue avocations that are meaningless and even perhaps injurious to them; if such is the case, then, we say, it would mean either the end of humanity, in the same way as some species have become in fact extinct, or its reversion to a wild savage state, something like that (or perhaps worse) out of which it came.

05.09 - Varieties of Religious Experience, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But can we say, I am born of God, and yet I am not God? So the Indian boldly declares, all this is the supreme Divine, there is nothing else than the Divinesarvam khalvidam brahma I am He, Thou are That, or again, that which is in me and the conscious being which is there in the Sun are one and the same thing. God has created man and the world, He is in man and in the world, He has become and is man and the world. Not only so. Not only does God become the clod of earth by reducing his potentialto zero, so to say; but He descends often enough in his own being and consciousness here below, assuming a human form for a special work and a special purpose. This is the Indian conception of Avatarhood.
   The Christian conception seems to occupy an intermediary position, being a sort of connecting link between the two. Christ is not only the Son of God, he is also the God-Manhe declares very clearly and categorically that he and the Father in heaven are one and that everyone should be as perfect as God himself. Still a difference is maintained. First of all, with regard to the birth. The God-Man was not born in sin like ordinary mortals, an immaculate virgin gave him birth. And with regard to the union or identity of Father and Son, the fusion is not absolute. Man is asked to be as pure and perfect as God, but only in kind and not in being and substance. The purified and perfect souls sit by the side of God in heaven, they do not lose themselves in God. The Vaishnava conception in India was in the same line. The liberated soul, according to it, dwells with God in the same world, possesses God's qualities the union is that of Salokya and Sadharmaya but it does not become one and indivisible with God (Sayujya).
   The Sufi doctrine also occupies an intermediate position, like the Christian, between the Chaldean and the Vedantic. The absolute identity of the human lover and the Divine Beloved, a complete fusion of the two at a particular stage or moment of consciousness is one of the cardinal experiences in the Sufi discipline. But that is an innermost state, not normal or habitual in life and activity, where the difference, the separation between the adorer and the adored is maintained exactly for the delight of play. But the dualism in the Indian discipline is more than compensated by the doctrine of Incarnation which obliterates fundamentally all difference between the human and the Divine. According to it, God does not become man only once, as in the Christian view, but that it is one of his constant functions. Indeed, the Indian tradition is that He is always the leader of terrestrial evolution; at each crisis, at each moment of need for guidance, He comes down in flesh and blood, in the form of an earthly creature to show the way, how to live and move and act.
   The special gift of the Chaldean line of discipline lay in another direction. It cultivated not so much the higher lines of spiritual realisation but was occupied with what may be called the mid regions, the occult world. This material universe is not moved by the physical, vital or mental forces that are apparent and demonstrable, but by other secret and subtle forces; in fact, these are the motive forces, the real agents that work out and initiate movements in Nature, while the apparent ones are only the external forms and even masks. This occultism was also practised very largely in ancient Egypt from where the Greeks took up a few threads. The MysteriesOrphic and Eleusiniancultivated the tradition within a restricted circle and in a very esoteric manner. The tradition continued into the Christian Church also and an inner group formed in its heart that practised and kept alive something of this ancient science. The external tenets and dogmas of the Church did not admit or tolerate this which was considered as black magic, the Devil's Science. The evident reason was that if one pursued this line of occultism and tasted of the power it gave, one might very likely deviate from the straight and narrow path leading to the Spirit and spiritual salvation. In India too the siddhis or occult powers were always shunned by the truly spiritual, although sought by the many who take to the spiritual lifeoften with disastrous results. In Christianity, side by side with the major saints, there was always a group or a line of practicants that followed the occult system, although outwardly observing the official creed. It is curious to note that often where the original text of the Bible speaks of Gods, in the plural, referring to the deities or occult powers, the official version translates it as God, to give the necessary theistic value and atmosphere.
   But if occultism is to be feared because of its wrong use and potential danger, spirituality too should then be placed on the same footing. All good things in the world have their deformation and danger, but that is no reason why one should avoid them altogether. What is required is right attitude and discrimination, training and discipline. Viewed in the true light, occultism is dynamic spirituality; in other words, it seeks to express and execute, bring down to the material life the powers and principles of the Spirit through the agency of the subtler forces of mind and life and the subtle physical.

05.13 - Darshana and Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   There is one concept in Whitehead which seems rather strange to us; it is surely a product of the brain-mind. God, according to him, is not the creator: he is only the Redeemer, he is a shaper but not the source and origin of things. That is because he thinks that if God is made the creator of the world, he would be held responsible for the evil there. This difficulty comes when one thinks of God too much in the popular anthropomorphic way, like someone seated above the world and passing judgment upon a world which is not his doing. God is perhaps a lover of the world, but not its Mastera certain Christian outlook says. According to Sri Aurobindo, God is a triple reality in his transcendental, cosmic and individual aspect. In creating the world, God creates, that is to say, manifests himself. And Evil is an evolute in the process of God's self-creation through self-limitation: it proceeds to self-annihilation and even self-transmutation in a farther process of God's self-unfoldment in world and Nature.
   To return to our main theme, we should point out, however, that in Europe too at one time (during the whole Middle Age, the Age of Scholasticism) philosophy was considered only as a handmaid of Religion, it had to echo and amplify and reason out the dogmas (which were sometimes real spiritual experiences or revelations); but the New Illumination came and philosophy declared her autonomy, only that autonomy did not last long. For today in Europe, Philosophy has become the handmaid of Science. It was natural, since Reason is not a self-sufficient faculty, it is mediatory and must be ancillary either to something above it 'or something below iteither to Revelation or to sense-perception.

WORDNET












--- Grep of noun of_god
act of god
assemblies of god
city of god
grace of god
house of god
kingdom of god
party of god
scourge of god
soldiers of god
word of god



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Wikipedia - Merkabah mysticism -- School of early Jewish mysticism centred on Ezekiel's visions of the throne-chariot of God
Wikipedia - Misotheism -- Hatred of God or the gods
Wikipedia - Missionary Sisters of the Immaculate Conception of the Mother of God
Wikipedia - Molinism -- Theological school which attempts to reconcile the providence of God with human free will
Wikipedia - Monastery of the Holy Mother of God, Ston
Wikipedia - Monastery of the Mother of God (Olmedo) -- Dominican monastery in Spain
Wikipedia - Mother of God
Wikipedia - Mother Teresa: In the Name of God's Poor
Wikipedia - Muhammad in Islam -- Muslims consider Muhammad as the seal of the Messengers and Prophets of God
Wikipedia - Muhammad: The Messenger of God (film) -- 2015 Islamic epic Iranian film directed by Majid Majidi
Wikipedia - Name of God
Wikipedia - Names and titles of God in the New Testament -- Names and titles of God in the New Testament
Wikipedia - Names of God in Christianity -- Names and titles that refer to the Christian God
Wikipedia - Names of God in Islam
Wikipedia - Names of God in Judaism
Wikipedia - Names of God -- Forms of address or reference to the deity of a religion
Wikipedia - NjorM-CM-0r -- One of the Vanir, a group of gods within Norse mythology
Wikipedia - Of Gods and Men (film) -- 2010 film
Wikipedia - Of Gods and the Undead -- 1970 film
Wikipedia - Ohio Valley Association of the Christian Baptist Churches of God -- Holiness Baptist denomination in the Ohio Valley area
Wikipedia - Ontological argument for the existence of God
Wikipedia - Ontological argument -- Philosophical argument to prove the existence of God
Wikipedia - Operation Wrath of God -- Covert Mossad operation
Wikipedia - Pantheon (religion) -- Collection of gods of a particular religion or mythos
Wikipedia - Paterology -- The study of God the Father
Wikipedia - Peace and Truce of God -- Massive medieval Catholic-led peace movement
Wikipedia - People of God -- Description in the Old Testament or Hebrew Bible that applies to the Israelites and that in the New Testament applies to Christians
Wikipedia - Peyote Way Church of God, Inc. v. Thornburgh
Wikipedia - Phenomenological definition of God
Wikipedia - Philadelphia Church of God -- Church based in Edmond, Oklahoma
Wikipedia - Philippines General Council of the Assemblies of God
Wikipedia - Philo's view of God
Wikipedia - Pope John Paul I: The Smile of God -- 2006 Italian miniseries directed by Giorgio Capitani
Wikipedia - Portrayals of God in popular media
Wikipedia - Problem of the Creator of God
Wikipedia - Problem of the creator of God
Wikipedia - Progressive revelation (Christianity) -- Doctrine in Christianity that the sections of the Bible that were written later contain a fuller revelation of God than the earlier sections
Wikipedia - Proof of the existence of God
Wikipedia - Quiz of God -- South Korean television series
Wikipedia - Rede Aleluia -- Brazilian radio network of the Universal Church of the Kingdom of God
Wikipedia - Relic Dances -- 2005 studio album by Silent Stream of Godless Elegy
Wikipedia - Ridvan -- Twelve-day festival in the BahaM-JM-
Wikipedia - Right hand of God
Wikipedia - Samuel L. Green Jr. -- American bishop of the Church of God in Christ
Wikipedia - Sanghyang Adi Buddha -- Concept of God in Indonesian Buddhism
Wikipedia - Serafina of God
Wikipedia - Servant of God
Wikipedia - Servant of the Servants of God
Wikipedia - Servant of the servants of God
Wikipedia - Servants of God
Wikipedia - Seven Spirits of God
Wikipedia - She-Camel of God
Wikipedia - Shekhinah -- In Jewish theology, the dwelling or settling of the divine presence of God
Wikipedia - Shem HaMephorash -- A hidden name of God in Judaism
Wikipedia - Sherlock Holmes: The Breath of God
Wikipedia - Shrutakirti -- Female cousin of Goddess Sita
Wikipedia - Sidney Godolphin, 1st Earl of Godolphin -- British politician
Wikipedia - Siege of Godesberg -- 1583 siege during the Cologne War
Wikipedia - Silent Stream of Godless Elegy -- Czech folk metal band
Wikipedia - Solemnity of Mary, Mother of God -- Feast day in the Roman Catholic Church
Wikipedia - Son of God (Christianity) -- Christian term
Wikipedia - Son of God
Wikipedia - Son of Godzilla -- 1967 film by Jun Fukuda
Wikipedia - Sons of God -- Phrase used in the Hebrew Bible and apocrypha
Wikipedia - Southwestern Assemblies of God University
Wikipedia - Sovereignty of God in Christianity
Wikipedia - Spirit body -- In LDS theology, manM-bM-^@M-^Ys spiritual element, made in the likeness of God
Wikipedia - Spirit of God
Wikipedia - St. John of God Hospital, Stillorgan -- Hospital in Stillorgan, Republic of Ireland
Wikipedia - Supreme Personality of Godhead
Wikipedia - Tanzil -- Descent of God's message from heaven to earth where it was revealed to Muhammad
Wikipedia - Teleological argument -- Argument for the existence of God
Wikipedia - Template talk:Attributes of God
Wikipedia - Template talk:Death of God philosophers
Wikipedia - Template talk:Names of God
Wikipedia - The Assembly of Gods -- Fifteenth-century Middle English dream vision poem
Wikipedia - The Bastard Brother of God -- !986 Spanish drama film
Wikipedia - The Church of Jesus Christ of Latter-day Saints and the Kingdom of God -- Fundamentalist church in the Latter-day Saint movement
Wikipedia - The City of God (book)
Wikipedia - The City of God/Book XI/Chapter 26
Wikipedia - The City of God -- Book by Augustine of Hippo
Wikipedia - The Death of God and the Meaning of Life
Wikipedia - The Death of God -- 1961 book by Gabriel Vahanian
Wikipedia - The existence of God
Wikipedia - The Eye of God (film) -- 1916 film by Phillips Smalley
Wikipedia - The Footprints of God
Wikipedia - The Forge of God
Wikipedia - The gospel -- News of the imminent coming of the Kingdom of God
Wikipedia - The Hand of God (Carl Milles) -- Statue by Swedish artist Carl Milles
Wikipedia - The Kingdom of God is Within You
Wikipedia - The Kingdom of God Is Within You -- Philosophical non-fiction treatise written by Leo Tolstoy
Wikipedia - The Masks of God
Wikipedia - Themes (Silent Stream of Godless Elegy album) -- 2000 studio album by Silent Stream of Godless Elegy
Wikipedia - The Mind of God
Wikipedia - The Nine Billion Names of God -- Short story by Arthur C. Clarke
Wikipedia - Theodulus -- Greek given name meaning "servant of God"
Wikipedia - The Only Possible Argument in Support of a Demonstration of the Existence of God
Wikipedia - Theosony -- The study of God through Sound
Wikipedia - The Practice of the Presence of God
Wikipedia - The Protection of the Mother of God
Wikipedia - The Return of Godzilla -- 1984 film by KM-EM-^Mji Yakusho, Koji Hashimoto
Wikipedia - The Saviors of God
Wikipedia - The Science of God
Wikipedia - The Scourge of God (film) -- 1920 film
Wikipedia - The Trial of God -- Play by Elie Wiesel
Wikipedia - Throne of God -- Reigning centre of God in the Abrahamic religions
Wikipedia - Tianzhu (Chinese name of God)
Wikipedia - Tower of God -- South Korean webtoon
Wikipedia - Transcendental argument for the existence of God
Wikipedia - Truce of God
Wikipedia - Univocity of being -- The idea that words describing the properties of God mean the same thing as when they apply to people or things
Wikipedia - Varahi Deula, Chaurasi -- Hindu temple of goddess Varahi in Chaurasi, India
Wikipedia - War of God (1976 film) -- 1976 Taiwanese-Hong Kong science fiction fantasy action film
Wikipedia - West Angeles Church of God in Christ -- Pentecostal-Holiness Christian church in Los Angeles, California, United States
Wikipedia - Will of God -- Concept of a God having a plan for humanity
Wikipedia - Word of God (Bible)
Wikipedia - Word of God (film) -- 2017 film
Wikipedia - World Mission Society Church of God -- Religious movement
Wikipedia - Zahng Gil-jah -- South Korean woman believed to be "God the Mother" by the World Mission Society Church of God according to the Bible testified in Galatians 4:26 and Revelation 22:17
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https://religion.wikia.org/wiki/Category:Conceptions_of_God
https://religion.wikia.org/wiki/Category:Creations_of_God
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https://religion.wikia.org/wiki/Christianity_and_Judaism#Concepts_of_God
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https://religion.wikia.org/wiki/Conceptions_of_God
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https://religion.wikia.org/wiki/Examination_of_the_Concept_of_God_(Bible-based)
https://religion.wikia.org/wiki/Existence_of_God
https://religion.wikia.org/wiki/Existence_of_God#Arguments_for_the_existence_of_God
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https://religion.wikia.org/wiki/Genesis_creation_narrative#Man_in_.22the_image_of_God.22
https://religion.wikia.org/wiki/Genesis_creation_narrative#The_.22r.C3.BBach.22_of_God
https://religion.wikia.org/wiki/Genesis_creation_narrative#The_names_of_God
https://religion.wikia.org/wiki/God#Biblical_definition_of_God
https://religion.wikia.org/wiki/God_is_dead#Death_of_God_theological_movement
https://religion.wikia.org/wiki/Grace_of_God
https://religion.wikia.org/wiki/Hindu_deities#Avatars_as_incarnations_of_God
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https://religion.wikia.org/wiki/Image_of_God
https://religion.wikia.org/wiki/Immanence_of_God
https://religion.wikia.org/wiki/Jesus#Concept_of_God
https://religion.wikia.org/wiki/John_Hick#The_Metaphor_of_God_Incarnate.2C_1993
https://religion.wikia.org/wiki/Kingdom_of_God
https://religion.wikia.org/wiki/Kingdom_of_God#Abrahamic_faiths
https://religion.wikia.org/wiki/Kingdom_of_God#Bah.C3.A1.27.C3.AD_Faith
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https://religion.wikia.org/wiki/Kingdom_of_God#Christianity
https://religion.wikia.org/wiki/Kingdom_of_God#Eastern_Orthodoxy
https://religion.wikia.org/wiki/Kingdom_of_God#English_translation
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https://religion.wikia.org/wiki/Kingdom_of_God#Pre-millennial_approaches
https://religion.wikia.org/wiki/Kingdom_of_God#References_and_notes
https://religion.wikia.org/wiki/Kingdom_of_God#See_also
https://religion.wikia.org/wiki/Lamb_of_God
https://religion.wikia.org/wiki/Lamb_of_God#Background
https://religion.wikia.org/wiki/Lamb_of_God#Divine_Service
https://religion.wikia.org/wiki/Lamb_of_God#Mass
https://religion.wikia.org/wiki/Lamb_of_God#References
https://religion.wikia.org/wiki/Lamb_of_God#See_also
https://religion.wikia.org/wiki/List_of_God's_laws
https://religion.wikia.org/wiki/Manifestation_of_God
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https://religion.wikia.org/wiki/Names_of_God_in_Judaism#Ehyeh-Asher-Ehyeh
https://religion.wikia.org/wiki/Names_of_God_in_Judaism#The_Tetragrammaton
https://religion.wikia.org/wiki/Names_of_God_in_Judaism#Yah
https://religion.wikia.org/wiki/Names_of_God_in_Judaism#YHWH_Tzevaot.2FSabaoth
https://religion.wikia.org/wiki/Names_of_God_in_the_Qur'an
https://religion.wikia.org/wiki/Names_of_God_in_the_Qur'an#100th_name
https://religion.wikia.org/wiki/Names_of_God_in_the_Qur'an#Baha.27_ad-Din_al-.60Amili
https://religion.wikia.org/wiki/Names_of_God_in_the_Qur'an#B.C3.A1b.C3.AD_and_Bah.C3.A1.27.C3.AD
https://religion.wikia.org/wiki/Names_of_God_in_the_Qur'an#Comparisons
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https://religion.wikia.org/wiki/Summary_of_beliefs_of_the_Assemblies_of_God
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Kheper - Mouth_of_God -- 64
auromere - why-do-we-live-in-fear-and-awe-of-god
Integral World - The Second Person of God: And New Possibilities for Integralism, Giorgio Piacenza
1000 Views of God
The 1-2-3 of God
Integral Christianity: Panentheism, Gratitude, and the Three Faces of God
The Expanded Trinity: The Three Faces of God-in-Three-Persons
selforum - to release glory of god
selforum - thon was actually incarnation of god of
selforum - knowledge of god is found in
selforum - even today this king of gods is engaged
https://thoughtsandvisions-searle88.blogspot.com/2014/10/the-loom-of-god.html
https://thoughtsandvisions-searle88.blogspot.com/2015/12/the-grand-synthesis-nature-of-god-world.html
dedroidify.blogspot - acharya-s-sons-of-god
dedroidify.blogspot - john-lillys-simulations-of-god-science
dedroidify.blogspot - john-lillys-simulations-of-god-science_16
dedroidify.blogspot - john-lillys-simulations-of-god-science_17
dedroidify.blogspot - john-lillys-simulations-of-god-science_21
dedroidify.blogspot - john-lillys-simulations-of-god-science
dedroidify.blogspot - john-lillys-simulations-of-god-science
wiki.auroville - The_Hour_of_God
Psychology Wiki - Hinduism#Concept_of_God
https://en.wikiquote.org/wiki/Aguirre,_the_Wrath_of_God
https://en.wikiquote.org/wiki/City_of_God_(2002_film)
https://en.wikiquote.org/wiki/Death_of_God_theology
https://en.wikiquote.org/wiki/Fear_of_God
https://en.wikiquote.org/wiki/File:Sweet_stories_of_God;_in_the_language_of_childhood_and_the_beautiful_delineations_of_sacred_art_(1899)_(14751566596).jpg
https://en.wikiquote.org/wiki/Kingdom_of_God
https://en.wikiquote.org/wiki/Knowability_of_God
https://en.wikiquote.org/wiki/Love_of_God
https://en.wikiquote.org/wiki/Mary,_mother_of_God
https://en.wikiquote.org/wiki/Son_of_God_(film)
https://en.wikiquote.org/wiki/The_Story_of_God_with_Morgan_Freeman
The Question of God (1999 - 2000) - God has made a bet with the Devil: if one human of the Devil's choosing can't prove that humanity is decent, God will scrap all of creation and start over. The Devil chooses Detroit car assembly line worker Bob Alman. Now Bob has to live a decent life with no hints from God and constant temptation f...
Praise the Lord (1973 - Current) - The flagship program of the Trinity Broadcasting Network. Every night TBN's Crouch family, Paul Crouch Senior(before his December 2013 death) Jan Crouch and Paul Crouch Jr. host a live church service with many special guest stars. Often times the show goes on the road to spread the word of God.
Phi Brain: Puzzle of God (2011 - 2014) - Kaito and other puzzle solvers battle the mysterious P.O.G. by solving "philosopher's puzzles."
Godannar (2003 - 2004) - Shinkon Gattai Gdan'n!!, sold as Marriage of God & Soul Godannar!! in North America) is an anime series created by Yasuchika Nagaoka, Anime International Company and Project Godannar, which consists of IMAGICA Entertainment, Taki Corporation, KlockWorx, NTT Data Contents Planing, Sojitz and Orient...
The Return of Godzilla(1985) - Released in America as the heavily re-edited Godzilla 1985, this 16th Godzilla film ignores all previous sequels and serves as a direct follow-up to the original 195
Chariots of Fire(1981) - In the year 1924, two runners are looking to be in the Olympics. One of them is a Jew named Harold Abrahams (Ben Cross), who races to prove his worth to society. The other is a Christian named Eric Liddell (Ian Charleson), who runs for the Glory of God. The movie depicts their friendship from their...
Son of Godzilla(1967) - Godzilla adopts a son, Minya and fights off three praying mantises and a hug
Godzilla's Revenge(1969) - Ichiro, a young boy, is sick and tired of the horrors and stresses of everyday life so he dreams he goes to Monster Island and meets Minya, the son of Godzilla, to help him give courage and be strong to take on unwanted obstacles ranging from a pair of Abbot and Costello-like robbers to bullies. Wo...
The Angel Levine(1970) - An elderly,impoverished, Jewish tailor(Zero Mostel),and his bedridden wife,receive a visit from a man(Harry Belafonte) claiming to be an angel of God.
Tough Ninja: The Shadow Warrior(1986) - This is another one of Godfrey Ho's many put-together ninja movies.
The Visitor (1979)(1979) - The soul of a young girl with telekinetic powers becomes the prize in a fight between forces of God and the Devil.
Agnes Of God(1985) - When a naive novice nun is discovered with a dead newborn in her convent quarters, a court-appointed psychiatrist investigates her case.
Son of God(2014) - Son of God is a 2014 American epic biblical drama film directed by Christopher Spencer, and produced by Mark Burnett and Roma Downey. The film premiered in New York, and Los Angeles for a limited release on February 21, 2014, and then into a wide release on February 28, 2014. The film retells the li...
https://myanimelist.net/manga/122663/Tower_of_God
Agnes of God (1985) ::: 6.6/10 -- PG-13 | 1h 38min | Drama, Mystery | 27 September 1985 (USA) -- When a naive novice nun is discovered with a dead newborn in her convent quarters, a court-appointed psychiatrist investigates her case. Director: Norman Jewison Writers: John Pielmeier (screenplay), John Pielmeier (play) Stars:
Armour of God (1986) ::: 7.1/10 -- Lung hing foo dai (original title) -- Armour of God Poster -- Asian Hawk (Jackie Chan) and his bumbling sidekick are sent on a quest through Europe to find a mysterious treasure held by a shadowy organization of monks. Directors: Jackie Chan, Eric Tsang (uncredited) Writers:
Dragon Ball Z: Battle of Gods (2013) ::: 7.2/10 -- Dragon Ball Z: Doragon bru Z - Kami to Kami (original title) -- Dragon Ball Z: Battle of Gods Poster -- The Z-Fighters must contend with Lord Beerus, the God of Destruction, but only a God can fight a God, and none of them are Gods. However with the creation of the Super Saiyan God, will the Z-Fighters be able to defeat Lord Beerus? Director: Masahiro Hosoda
Future Diary ::: Mirai nikki (original tit ::: TV-MA | 25min | Animation, Action, Drama | TV Series (20112013) -- A young man competes with people around the world for a chance to become the succesor of God, with a diary that is able to tell the future. Stars:
Future Diary ::: Mirai nikki (original tit ::: TV-MA | 25min | Animation, Action, Drama | TV Series (2011-2013) Episode Guide 27 episodes Future Diary Poster -- A young man competes with people around the world for a chance to become the succesor of God, with a diary that is able to tell the future. Stars:
Hand of God ::: TV-MA | 1h | Crime, Drama | TV Series (20142017) -- A morally-corrupt judge suffers a breakdown and believes God is compelling him onto a path of vigilante justice. Creator: Ben Watkins
Hand of God ::: TV-MA | 1h | Crime, Drama | TV Series (2014-2017) Episode Guide 20 episodes Hand of God Poster -- A morally-corrupt judge suffers a breakdown and believes God is compelling him onto a path of vigilante justice. Creator: Ben Watkins
In the Name of God (2007) ::: 8.4/10 -- Khuda Kay Liye (original title) -- In the Name of God Poster The movie deals with the difference of opinion between the westernized, educated, modern Muslims and their counterparts who follow their religion and live life in the name of 'God'. Director: Shoaib Mansoor Writers: Shoaib Mansoor, Faiza Mujahid (lyrics) | 1 more credit
Takva: A Man's Fear of God (2006) ::: 7.5/10 -- Takva (original title) -- Takva: A Man's Fear of God Poster A promotion brings a Muslim's relationship with God into question. Director: zer Kiziltan Writer: nder akar Stars:
The Boondock Saints (1999) ::: 7.8/10 -- R | 1h 48min | Action, Crime, Thriller | 21 January 2000 (Canada) -- Two Irish Catholic brothers become vigilantes and wipe out Boston's criminal underworld in the name of God. Director: Troy Duffy Writer: Troy Duffy
The Case for Christ (2017) ::: 6.3/10 -- PG | 1h 52min | Biography, Drama | 7 April 2017 (USA) -- An investigative journalist and self-proclaimed atheist sets out to disprove the existence of God after his wife becomes a Christian. Director: Jon Gunn Writers: Brian Bird (screenplay by), Lee Strobel (based on the book by)
The Man Who Sued God (2001) ::: 6.5/10 -- 1h 37min | Comedy, Drama, Romance | 25 October 2001 (Australia) -- An ex lawyer now fisherman sees his fishing boat sunk by a lightning. His insurance company claims "Act of God". Sue the insurance company or God/churches? Director: Mark Joffe Writers: Don Watson, John Clarke (based on an original screenplay by) | 1 more credit
The Message (1976) ::: 9.0/10 -- Al-rislah (original title) -- The Message Poster The story of prophet "Muhammad" and the delivery of the message of God "Allah." Director: Moustapha Akkad Writers: H.A.L. Craig, Tewfik El-Hakim | 3 more credits Stars:
The Seventh Seal (1957) ::: 8.2/10 -- Det sjunde inseglet (original title) -- The Seventh Seal Poster A man seeks answers about life, death, and the existence of God as he plays chess against the Grim Reaper during the Black Plague. Director: Ingmar Bergman Writers: Ingmar Bergman (play), Ingmar Bergman (screenplay) Stars:
The Story of God with Morgan Freeman ::: TV-14 | 1h | Documentary, Adventure, History | TV Series (20162019) -- Morgan Freeman presents his quest in order to find how most religions perceive life after death, what different civilizations thought about the act of creation and other big questions that mankind has continuously asked. Stars:
Tower of God ::: TV-14 | 23min | Animation, Action, Adventure | TV Series (2020- ) Episode Guide 13 episodes Tower of God Poster Reach the top, and everything will be yours. At the top of the tower exists everything in this world, and all of it can be yours. Stars: Matthew David Rudd, Johnny Yong Bosch, Chris Hackney
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https://edenszero.fandom.com/wiki/Eye_of_God
https://elderscrolls.fandom.com/wiki/An_Overview_of_Gods_and_Worship_in_Tamriel
https://elderscrolls.fandom.com/wiki/Daedric_Face_of_God
https://elderscrolls.fandom.com/wiki/The_Song_of_Gods
https://faerun.fandom.com/wiki/Xanderus_'Hammer_of_god'
https://fanfiction.fandom.com/wiki/The_Secret_Origin_of_Godzilla
https://ffxiclopedia.fandom.com/wiki/Emissaries_of_God
https://fireemblem.fandom.com/wiki/Fire_Emblem_0_(Cipher):_Divided_Land_of_Gods
https://fireemblem.fandom.com/wiki/Land_of_Gods
https://fireemblem.fandom.com/wiki/Land_of_Gods_(Warriors)
https://fireemblem.fandom.com/wiki/Land_of_Gods_(Warriors)/Script
https://fma.fandom.com/wiki/Eye_of_God
https://garoseries.fandom.com/wiki/Fang_of_God:_Jinga
https://garoseries.fandom.com/wiki/Garo:_Fang_of_God
https://godzilla.fandom.com/wiki/Son_of_Godzilla
https://godzilla.fandom.com/wiki/The_Return_of_Godzilla
https://guildopedia.fandom.com/wiki/Hand_of_God
https://guildopedia.fandom.com/wiki/We_are_friends_of_of_God
https://koreanwebtoons.fandom.com/wiki/Tower_of_God
https://legend-hand-of-god.fandom.com/wiki/
https://marvel.fandom.com/wiki/Hand_of_God
https://marvel.fandom.com/wiki/Word_of_God
https://mythus.fandom.com/wiki/Apsulov_End_of_Gods
https://mythus.fandom.com/wiki/Apsulov:_End_of_Gods
https://newsboys.fandom.com/wiki/In_the_Hands_of_God
https://newsboys.fandom.com/wiki/In_the_Hands_of_God_(song)
https://pact-web-serial.fandom.com/wiki/Word_of_God
https://stexpanded.fandom.com/wiki/Star_Trek:_Of_Gods_and_Men
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https://towerofgod.fandom.com/wiki/Tower_of_God,_Book_1
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https://towerofgod.fandom.com/wiki/Tower_of_God:_Part_2_-_The_Hell_Train
https://towerofgod.fandom.com/wiki/Tower_of_God:_Part_2_-_The_Workshop_Battle
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Amatsuki -- -- Studio Deen -- 13 eps -- Manga -- Action Demons Fantasy Historical Shoujo Supernatural -- Amatsuki Amatsuki -- Tokidoki Rikugou is a history-hating student who flunks out of his Japanese History course; his high school forces him to make up for his failed grade by attending a special museum lecture. Its star exhibit, a vast recreation of the Edo Period, promises to alleviate the delinquent student's poor grades with an elaborate simulation of the Tokugawa Shogunate: the Edo Bakumatsu Walking Tour and Exhibition. -- -- Knowing next to nothing about samurai culture or the times he's walked into, he is quickly surprised to learn of the superstitious nature of Japan during the 1600s. Quickly dismissing the existence of gods and demons, he is shocked when confronted by a demon on a bridge, who attacks the unsuspecting high-schooler. Saved by a mysterious swordsman named Kuchiha, he discovers that he can no longer escape the simulation at the history museum. -- -- Meeting another swordsman named Kon Shinonome, he discovers another contemporary that was trapped in the simulation before him. Quickly adjusting to his new home, Tokidoki must now help protect the village from demons, while uncovering the mystery of both the simulation and the company that created it. -- -- 53,203 6.91
Angel Beats! Specials -- -- P.A. Works -- 2 eps -- Original -- Action Comedy School Supernatural -- Angel Beats! Specials Angel Beats! Specials -- As the Shinda Sekai Sensen (SSS) continue their vindictive rebellion against God, their leader, Yuri Nakamura, comes up with an ingenious plan to escape the afterlife. Her subordinates prepare to carry out "Operation High Tension Syndrome" to deceive Kanade Tachibana, student council president and alleged associate of God, into thinking that they are ready to pass on. With a week's worth of food on the line and with Heaven as the ultimate prize, will the SSS members be able to fool the inscrutable Kanade? -- -- -- Licensor: -- Sentai Filmworks -- Special - Dec 22, 2010 -- 233,759 7.61
Black Clover Movie -- -- - -- 1 ep -- Manga -- Action Comedy Magic Fantasy Shounen -- Black Clover Movie Black Clover Movie -- (No synopsis yet.) -- Movie - ??? ??, ???? -- 43,935 N/A -- -- Phi Brain: Kami no Puzzle - Orpheus Order-hen -- -- Sunrise -- 25 eps -- Original -- Action Game Mystery Shounen -- Phi Brain: Kami no Puzzle - Orpheus Order-hen Phi Brain: Kami no Puzzle - Orpheus Order-hen -- The puzzles get tougher and even more deadly as Kaito Daimon continues his battle against the power hungry Givers of the POG. And with one team member already switching sides, will Kaito have what it takes to keep solving the deadly puzzle traps put before him and reach the fabled Puzzle of God? More importantly, will he be able to solve the puzzles AND maintain his sanity? -- -- (Source: Sentai Filmworks) -- -- Licensor: -- Sentai Filmworks -- TV - Apr 8, 2012 -- 43,750 7.29
Fate/Grand Order: Zettai Majuu Sensen Babylonia -- -- CloverWorks -- 21 eps -- Game -- Action Supernatural Magic Fantasy -- Fate/Grand Order: Zettai Majuu Sensen Babylonia Fate/Grand Order: Zettai Majuu Sensen Babylonia -- A.D. 2016, the foundations of humanity have been incinerated by the Mage King Solomon. Chaldea, a secret mages organization with the mission to preserve humanity's future, foresaw mankind's extinction in 2015. Thus commenced the operation to repair the Singularities in history caused by Holy Grails dispersed across time and space—Operation Grand Order. -- -- Using the Rayshift time travel technology, Chaldea's last master Ritsuka Fujimaru and his demi-servant Mash Kyrielight have traveled to and resolved six Singularities. Now, they depart for their most dangerous destination yet: a civilization in the Age of Gods, B.C. 2655 Mesopotamia. Ritsuka and Mash soon discover that Demonic Beasts roam the land, attacking people and towns. Amidst chaos and terror lies humanity's last defense—Uruk, a fortress city that acts as the frontline for the battle against the beasts. The battlefront is commanded by none other than King Gilgamesh, the King of Heroes, who sought aid from Heroic Spirits and took on the role of a mage to protect his city. -- -- Along with Gilgamesh and the summoned servants, Ritsuka and Mash must protect Uruk against the magical beasts' onslaught and defeat the Three Goddess Alliance who aims to eradicate humankind; all the while, a greater threat looms over Uruk, preparing for its awakening. -- -- 173,690 7.94
Fate/Grand Order: Zettai Majuu Sensen Babylonia -- -- CloverWorks -- 21 eps -- Game -- Action Supernatural Magic Fantasy -- Fate/Grand Order: Zettai Majuu Sensen Babylonia Fate/Grand Order: Zettai Majuu Sensen Babylonia -- A.D. 2016, the foundations of humanity have been incinerated by the Mage King Solomon. Chaldea, a secret mages organization with the mission to preserve humanity's future, foresaw mankind's extinction in 2015. Thus commenced the operation to repair the Singularities in history caused by Holy Grails dispersed across time and space—Operation Grand Order. -- -- Using the Rayshift time travel technology, Chaldea's last master Ritsuka Fujimaru and his demi-servant Mash Kyrielight have traveled to and resolved six Singularities. Now, they depart for their most dangerous destination yet: a civilization in the Age of Gods, B.C. 2655 Mesopotamia. Ritsuka and Mash soon discover that Demonic Beasts roam the land, attacking people and towns. Amidst chaos and terror lies humanity's last defense—Uruk, a fortress city that acts as the frontline for the battle against the beasts. The battlefront is commanded by none other than King Gilgamesh, the King of Heroes, who sought aid from Heroic Spirits and took on the role of a mage to protect his city. -- -- Along with Gilgamesh and the summoned servants, Ritsuka and Mash must protect Uruk against the magical beasts' onslaught and defeat the Three Goddess Alliance who aims to eradicate humankind; all the while, a greater threat looms over Uruk, preparing for its awakening. -- -- -- Licensor: -- Aniplex of America -- 173,690 7.94
God Eater Reso Nantoka Gekijou: Nagerareta Shokupan -- -- Creators in Pack, Passione -- 1 ep -- Game -- Fantasy Military Parody Sci-Fi -- God Eater Reso Nantoka Gekijou: Nagerareta Shokupan God Eater Reso Nantoka Gekijou: Nagerareta Shokupan -- Short anime inspired by the iOS and Android mobile game God Eater Resonant Ops. -- -- Introduces the characters through their first day of school. Resonant Ops continues the story of God Eater 2 Rage Burst, which in turn is a sequel to God Eater Burst, and is set 4 years after the latter's story, moving the setting "at long last" toward the Fenrir Headquarters in the year 2078. -- Special - Mar 24, 2018 -- 5,166 5.81
Kamisama Hajimemashita -- -- TMS Entertainment -- 13 eps -- Manga -- Comedy Demons Supernatural Romance Fantasy Shoujo -- Kamisama Hajimemashita Kamisama Hajimemashita -- High schooler Nanami Momozono has quite a few problems of late, beginning with her absentee father being in such extreme debt that they lose everything. Downtrodden and homeless, she runs into a man being harassed by a dog. After helping him, she explains her situation, and to her surprise, he offers her his home in gratitude. But when she discovers that said home is a rundown shrine, she tries to leave; however, she is caught by two shrine spirits and a fox familiar named Tomoe. They mistake her for the man Nanami rescued—the land god of the shrine, Mikage. Realizing that Mikage must have sent her there as a replacement god, Tomoe leaves abruptly, refusing to serve a human. -- -- Rather than going back to being homeless, Nanami immerses herself in her divine duties. But if she must keep things running smoothly, she will need the help of a certain hot-headed fox. In her fumbling attempt to seek out Tomoe, she lands in trouble and ends up sealing a contract with him. Now the two must traverse the path of godhood together as god and familiar; but it will not be easy, for new threats arise in the form of a youkai who wants to devour the girl, a snake that wants to marry her, and Nanami's own unexpected feelings for her new familiar. -- -- -- Licensor: -- Funimation -- 460,758 8.04
Midnight Eye: Gokuu -- -- Madhouse -- 1 ep -- Manga -- Action Sci-Fi Mystery Seinen -- Midnight Eye: Gokuu Midnight Eye: Gokuu -- Furinji Goku is a detective who has an "eye of god". -- -- While he was investigating the murder case of his colleague when he had been an officer, he was pressured to stop it by the police executives. However, he continue investigating, and he lost his left eye. When he was about to be killed, a mysterious group helped him and transplant an artificial eye. The eye was a super technological device that connected to the whole computer network in the world, and enabled him to control any computers. -- -- (Source: AnimeNfo) -- -- Licensor: -- Discotek Media, Urban Vision -- OVA - Jan 27, 1989 -- 7,978 6.46
Phi Brain: Kami no Puzzle - Orpheus Order-hen -- -- Sunrise -- 25 eps -- Original -- Action Game Mystery Shounen -- Phi Brain: Kami no Puzzle - Orpheus Order-hen Phi Brain: Kami no Puzzle - Orpheus Order-hen -- The puzzles get tougher and even more deadly as Kaito Daimon continues his battle against the power hungry Givers of the POG. And with one team member already switching sides, will Kaito have what it takes to keep solving the deadly puzzle traps put before him and reach the fabled Puzzle of God? More importantly, will he be able to solve the puzzles AND maintain his sanity? -- -- (Source: Sentai Filmworks) -- -- Licensor: -- Sentai Filmworks -- TV - Apr 8, 2012 -- 43,750 7.29
Phi Brain: Kami no Puzzle - Orpheus Order-hen -- -- Sunrise -- 25 eps -- Original -- Action Game Mystery Shounen -- Phi Brain: Kami no Puzzle - Orpheus Order-hen Phi Brain: Kami no Puzzle - Orpheus Order-hen -- The puzzles get tougher and even more deadly as Kaito Daimon continues his battle against the power hungry Givers of the POG. And with one team member already switching sides, will Kaito have what it takes to keep solving the deadly puzzle traps put before him and reach the fabled Puzzle of God? More importantly, will he be able to solve the puzzles AND maintain his sanity? -- -- (Source: Sentai Filmworks) -- TV - Apr 8, 2012 -- 43,750 7.29
Saint Seiya: The Lost Canvas - Meiou Shinwa -- -- TMS Entertainment -- 13 eps -- Manga -- Action Adventure Martial Arts Shounen Super Power Supernatural -- Saint Seiya: The Lost Canvas - Meiou Shinwa Saint Seiya: The Lost Canvas - Meiou Shinwa -- A Holy War, from ancient mythology, where the Goddess Athena and Hades have fought against each other while defending the earth repeatedly over the span of 200 years. The story takes place in 18th century Europe, 243 years prior to the original "Saint Seiya" Three small children, Tenma, Alone, and Sasha have all shared a very happy childhood together. Tenma who is quite aggressive but upstanding has moved to Sanctuary to become a saint. It is there that he is reunited with Sasha who is the sister of Alone and learns that she is the reincarnation of Goddess Athena. Alone, who is kind, gentle and loves painting was chosen for the body of enemy King Hades. Tenma eventually becomes a saint of Pegasus and engages in a fierce battle with his best friend Alone, the King of Hades. Pegasus Tenma, King Hades, and the Goddess Athena and through the twist of their 3 fates merge together which unfolds a prologue to the original Saint Seiya. -- -- (Source: TMS Entertaiment) -- -- Licensor: -- Discotek Media -- OVA - Jun 24, 2009 -- 86,701 7.99
Saint Seiya: The Lost Canvas - Meiou Shinwa -- -- TMS Entertainment -- 13 eps -- Manga -- Action Adventure Martial Arts Shounen Super Power Supernatural -- Saint Seiya: The Lost Canvas - Meiou Shinwa Saint Seiya: The Lost Canvas - Meiou Shinwa -- A Holy War, from ancient mythology, where the Goddess Athena and Hades have fought against each other while defending the earth repeatedly over the span of 200 years. The story takes place in 18th century Europe, 243 years prior to the original "Saint Seiya" Three small children, Tenma, Alone, and Sasha have all shared a very happy childhood together. Tenma who is quite aggressive but upstanding has moved to Sanctuary to become a saint. It is there that he is reunited with Sasha who is the sister of Alone and learns that she is the reincarnation of Goddess Athena. Alone, who is kind, gentle and loves painting was chosen for the body of enemy King Hades. Tenma eventually becomes a saint of Pegasus and engages in a fierce battle with his best friend Alone, the King of Hades. Pegasus Tenma, King Hades, and the Goddess Athena and through the twist of their 3 fates merge together which unfolds a prologue to the original Saint Seiya. -- -- (Source: TMS Entertaiment) -- OVA - Jun 24, 2009 -- 86,701 7.99
Shuffle! -- -- Asread -- 24 eps -- Visual novel -- Harem Comedy Drama Magic Romance Ecchi Fantasy School Seinen -- Shuffle! Shuffle! -- In present times, Gods and Demons coexist together with Humans after the door between each of these worlds had opened. Tsuchimi Rin is a normal young high school student attending Verbena Academy, spending his days living peacefully with his childhood friend Kaede. Unexpectedly, one day the King of Gods, the King of Demons and their families move into be Rin's next door neighbors. Apparently the daughter of the Gods, Sia, and the daughter of the demons, Nerine, are both deeply in love with Rin after having met him in the past. Along with his playful friendship with upperclassmen Asa and his encounter with the silent but cute Primula, Rin has much on his hands dealing with the affections of each of these girls. Based on the eroge by Navel. -- 244,675 7.08
Shuffle! -- -- Asread -- 24 eps -- Visual novel -- Harem Comedy Drama Magic Romance Ecchi Fantasy School Seinen -- Shuffle! Shuffle! -- In present times, Gods and Demons coexist together with Humans after the door between each of these worlds had opened. Tsuchimi Rin is a normal young high school student attending Verbena Academy, spending his days living peacefully with his childhood friend Kaede. Unexpectedly, one day the King of Gods, the King of Demons and their families move into be Rin's next door neighbors. Apparently the daughter of the Gods, Sia, and the daughter of the demons, Nerine, are both deeply in love with Rin after having met him in the past. Along with his playful friendship with upperclassmen Asa and his encounter with the silent but cute Primula, Rin has much on his hands dealing with the affections of each of these girls. Based on the eroge by Navel. -- -- Licensor: -- Funimation -- 244,675 7.08
Tennis no Ouji-sama: Zenkoku Taikai-hen - Final -- -- M.S.C -- 7 eps -- Manga -- Comedy School Shounen Sports -- Tennis no Ouji-sama: Zenkoku Taikai-hen - Final Tennis no Ouji-sama: Zenkoku Taikai-hen - Final -- After their victory over Shitenhouji Middle School in the semifinals, Ryouma Echizen and the Seishun Academy Boys Tennis Team must now face off against the two-time defending champions of Rikkai University-Affiliated Middle School in order to claim the national title. Rikkai is not only seeking revenge for its team's previous loss to Seishun at the Kanto Regional Tournament, but they also are aiming to win the national title for a third consecutive year. -- -- In the conclusion of Tennis no Ouji-sama, the titular "Prince of Tennis" is pitted against the "Child of God" in a head-to-head battle for the national championship title. Along the way, Ryouma must teach his opponents and teammates that there is more to tennis than winning. -- -- OVA - Apr 25, 2008 -- 31,419 8.01
Tenshi no Tamago -- -- Studio Deen -- 1 ep -- Original -- Dementia Drama Fantasy -- Tenshi no Tamago Tenshi no Tamago -- The surrealist world of Tenshi no Tamago is desolate and devoid of the bustle of traditional everyday life. Instead, the world is filled with ominous phenomena, including floating orbs populated with statues of goddesses, gargantuan army tanks that seem to move unmanned, armies of fishermen who chase after the shadows of nonexistent fish, and caverns solely decorated with glass vessels of water. -- -- In this run-down world, a young girl takes care of a large egg and scavenges for food and drink. She encounters a mysterious man with a cross over his shoulder, who soon becomes curious about who she is and what her egg contains. They decide to explore the lost and broken landscape together, questioning each other about the nature of faith, the purpose of the world, and the origins of their lives. -- -- -- Licensor: -- Anchor Bay Films -- OVA - Dec 22, 1985 -- 95,684 7.69
Tenshi no Tamago -- -- Studio Deen -- 1 ep -- Original -- Dementia Drama Fantasy -- Tenshi no Tamago Tenshi no Tamago -- The surrealist world of Tenshi no Tamago is desolate and devoid of the bustle of traditional everyday life. Instead, the world is filled with ominous phenomena, including floating orbs populated with statues of goddesses, gargantuan army tanks that seem to move unmanned, armies of fishermen who chase after the shadows of nonexistent fish, and caverns solely decorated with glass vessels of water. -- -- In this run-down world, a young girl takes care of a large egg and scavenges for food and drink. She encounters a mysterious man with a cross over his shoulder, who soon becomes curious about who she is and what her egg contains. They decide to explore the lost and broken landscape together, questioning each other about the nature of faith, the purpose of the world, and the origins of their lives. -- -- OVA - Dec 22, 1985 -- 95,684 7.69
Val x Love -- -- Hoods Entertainment -- 12 eps -- Manga -- Harem Comedy Supernatural Romance Ecchi School Shounen -- Val x Love Val x Love -- Valkyries—legendary female warriors from the land of gods, Asgard—are sent by Odin to protect Earth against the growing threat of demons. To overcome these threats, nine valkyries under the guise of the Saotome sisters will have to level up by performing a variety of romantic acts with their official lover, Einherjar. -- -- Meanwhile, the socially anxious Takuma Akutsu learns that Odin has chosen him as the valkyries' lover. Despite his utter horror, however, he agrees to let the sisters stay in his big yet empty house to help them in their war against demons. With nine beautiful women sharing his roof, will Takuma manage to prevail over his fear of society and become someone worthy of saving the world? -- -- 64,777 5.88
Val x Love -- -- Hoods Entertainment -- 12 eps -- Manga -- Harem Comedy Supernatural Romance Ecchi School Shounen -- Val x Love Val x Love -- Valkyries—legendary female warriors from the land of gods, Asgard—are sent by Odin to protect Earth against the growing threat of demons. To overcome these threats, nine valkyries under the guise of the Saotome sisters will have to level up by performing a variety of romantic acts with their official lover, Einherjar. -- -- Meanwhile, the socially anxious Takuma Akutsu learns that Odin has chosen him as the valkyries' lover. Despite his utter horror, however, he agrees to let the sisters stay in his big yet empty house to help them in their war against demons. With nine beautiful women sharing his roof, will Takuma manage to prevail over his fear of society and become someone worthy of saving the world? -- -- -- Licensor: -- Sentai Filmworks -- 64,777 5.88
Xiong Bing Lian -- -- - -- 33 eps -- Original -- Action Military Sci-Fi Mystery Space Supernatural Mecha -- Xiong Bing Lian Xiong Bing Lian -- Sun Goddess of the Solari, Leona came to Earth in 2014. The genetics of God hidden on Earth has started to awaken. The first few awakenings include the Power of the Galaxy and God of War. An invasion by the alien Tao Tie, just to entertain Death God Karthus, are on the way to Earth. -- -- The Angels, the Devils and God seminary groups that have been monitoring the genetics of God on Earth make their moves. The God Seminary assembled the scattered warriors across Earth who carry the genetics of God to form the Black Troops. Radiant Dawn, Leona, lead the team and train them combat techniques to fight against the invasion. -- -- Morgana, the Fallen Angel came to Earth to sow the seed of darkness and plot to destroy the Holy Kayle. Angel Yan was send to Earth, informing the invasion of Styx galaxy by Tao Tie. -- -- Earth has just become the battlefield for the war of different civilizations. As the disasters continue, the Black Troops will realize they are fighting more than what they are asked for. -- -- (Source: HaxTalks) -- ONA - Jun 1, 2017 -- 887 6.09
https://commons.wikimedia.org/wiki/Category:Arguments_against_the_existence_of_God
https://commons.wikimedia.org/wiki/Category:Chinese_symbols_of_godhead
https://commons.wikimedia.org/wiki/Category:Conceptions_of_God
https://commons.wikimedia.org/wiki/Category:Greatest_Name_of_God
https://commons.wikimedia.org/wiki/Category:Members_Church_of_God_in_Jesus_Christ_Worldwide
https://commons.wikimedia.org/wiki/Category:Pious_brathings_-_being_the_meditations_of_St._Augustine,_his_treatise_of_the_Love_of_God,_Soliloquies_and_manual;_to_which_are_added,_select_contemplations_from_St._Anselm_and_St._Bernard_(1720)
https://commons.wikimedia.org/wiki/File:"A_follower_of_God_and_a_leader_of_men_He_served_India_for_fifty_five_years_He_lived_for_India_He_died_fir_India_Make_them_to_be_numbered_with_thy_saints;_in_glory_everlasting"_Michael_O'Dwyer's_Grave_at_Brookwood_Cemetery_(cropped).JPG
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https://commons.wikimedia.org/wiki/File:Full-page_miniature_of_God_creating_the_stars_(NYPL_b12455533-426389).tif
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https://commons.wikimedia.org/wiki/File:"In_The_Name_of_God"_-_Copenhagen.jpg
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https://commons.wikimedia.org/wiki/File:The_Divine_Wisom_of_the_Word_of_God.djvu
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101 Names of God
Act of God
Act of God (album)
Act of God (disambiguation)
Adoration of the Name of God
A Faithful Narrative of the Surprising Work of God in the Conversion of Many Hundred Souls in Northampton
A Feather on the Breath of God
Agnes of God
Aguirre, the Wrath of God
A History of God
An Act of God
Angel of God
Anthony of the Mother of God
Apostolic Faith Church of God
Apostolic Faith Mission Church of God
Apostolic Overcoming Holy Church of God
Armor of God
Armour of God (film)
Armour of God II: Operation Condor
Army of God
Army of Godfrey of Bouillon
Arrow of God
Assemblies of God
Assemblies of God (disambiguation)
Assemblies of God in Great Britain
Assemblies of God in New Zealand
Assemblies of God International Fellowship
Assemblies of God in Vietnam
Assemblies of God Theological Seminary
Assemblies of God USA
Assembly of God Bethlehem Ministry
Assembly of God Church of Samoa
Assembly of God youth organizations
A Tale of God's Will (A Requiem for Katrina)
Attributes of God in Christianity
Batumi Cathedral of the Mother of God
Behold the Lamb of God
Breath of God
Brothers Hospitallers of Saint John of God
But for the Grace of God
By the Grace of God
By the Grace of God (film)
By the Grace of God (song)
Canadian Assemblies of God
Canton of Goderville
Carving Out the Eyes of God
Cathedral of the Intercession of the Mother of God and of St. Andrew
Cathedral of the Nativity of the Mother of God, Koice
Cedars of God
Characters of God of War
Child of God
Children of God
Children of God (film)
Children of God (Swans album)
Child Soldier: Creator of God
Churches of God General Conference (Winebrenner)
Church of God
Church of God (Anderson, Indiana)
Church of God and Saints of Christ
Church of God and Saints of Christ (Orthodox Christianity)
Church of God by Faith
Church of God (Cleveland, Tennessee)
Church of God for All Nations
Church of God General Conference
Church of God (Guthrie, Oklahoma)
Church of God (Holiness)
Church of God (Huntsville, Alabama)
Church of God in Christ
Church of God in Christ, Mennonite
Church of God International
Church of God (Jerusalem Acres)
Church of God Ministry of Jesus Christ International
Church of God Mission International
Church of God Mountain Assembly
Church of God (New Dunkers)
Church of God of Prophecy
Church of God of the Abrahamic Faith
Church of God of the Original Mountain Assembly
Church of God of the Union Assembly
Church of God Preparing for the Kingdom of God
Church of God (Restoration)
Church of God (Seventh-Day)
Church of God with Signs Following
Church of John of God, Warsaw
Church of the First Born of the Lamb of God
Church of the Holy Mother of God (Aleppo)
Church of the Holy Mother of God, Darashamb
Church of the Holy Mother of God, Donja Kamenica
Church of the Holy Mother of God, Kurumlija
Church of the Intercession of the Most Holy Mother of God, Volkovskoye
Church of the Mother of God
Church of Universal Triumph, Dominion of God
City of God
City of God 10 Years Later
City of God (2002 film)
City of God (2011 film)
City of God (Holland novel)
Clerics Regular of the Mother of God of Lucca
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Conceptions of God
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Death of God theology
Don't Take The Name Of God In Vain
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Embodiment: Collapsing Under the Weight of God
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Enemy of God (album)
Existence of God
Exodus: A Journey to the Mountain of God
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Eyes and Ears of God: Video Surveillance of Sudan
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Fear of God II: Let Us Pray
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For the Love of God
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Four Daughters of God
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From Filthy Tongue of Gods and Griots
Garywood Assembly of God
Gender of God
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Good Times, Bad Times... Ten Years of Godsmack
Hammer of God (Miller novel)
Hand of God
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Hell Is the Absence of God
Holy Mother of God Cathedral, Nicosia
Holy Mother of God Cathedral, Stepanakert
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I Am a Child of God
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In the name of God
Iron (Silent Stream of Godless Elegy album)
I Sing a Song of the Saints of God
Jihad in the Path of God Brigade (Syrian Rebel Group)
John of God
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Left Hand of God
Light of God
List of Assemblies of God National Fellowships
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List of Filipino saints, blesseds, and Servants of God
List of godchildren of members of the Danish royal family
List of god video games
List of Godzilla games
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Living Church of God
Logical order of God's decrees
Love of God
Love of God in Christianity
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Man of God
Man of God (film)
Maradona, the Hand of God
Marshal of the Army of God and the Holy Church
Mea Maxima Culpa: Silence in the House of God
Members Church of God International
Mills of God
Monastery of the Mother of God in Hvosno
Monster Planet of Godzilla
Mother of God Cathedral (Southfield, Michigan)
Mother of God Church, Vettukad
Mother of God (disambiguation)
Mother of God of Trakai
Mother of God Roman Catholic Church (Covington, Kentucky)
Mother Teresa: In the Name of God's Poor
Movement for the Restoration of the Ten Commandments of God
Muhammad: The Messenger of God
Muhammad: The Messenger of God (book)
Muhammad: The Messenger of God (film)
Names and titles of God in the New Testament
Names of God
Names of God in Christianity
Names of God in Islam
Names of God in Judaism
Names of God in Old English poetry
Nephilim: Act of God 1
New Testament Church of God
Of Gods and Girls
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Of Gods and Men (film)
Of Gods and the Undead
Ohio Valley Association of the Christian Baptist Churches of God
Operation Wrath of God
Original Church of God or Sanctified Church
Origin of Malankara Church of God Thrikkannamangal
Peace and Truce of God
Pentecostal Assemblies of God of America
Pentecostal Church of God
Phi Brain: Puzzle of God
Philadelphia Church of God
Philippines General Council of the Assemblies of God
Pious Workers of St. Joseph Calasanctius of the Mother of God
Portrayals of God in popular media
Problem of the creator of God
Quiz of God
Redeemed Christian Church of God
Resolution (Lamb of God album)
Restored Church of God
Right hand of God
Samoan Assemblies of God in New Zealand Incorporated
Sanctuary of the Mother of Gods and Aphrodite
Scourge of God
Serafina of God
Servant of God
Servant of the servants of God
She-Camel of God
Shiren the Wanderer 4: The Eye of God and the Devil's Navel
Sidney Godolphin, 1st Earl of Godolphin
Siege of Godesberg
Silent Stream of Godless Elegy
Sir John Evelyn, 1st Baronet, of Godstone
Solemnity of Mary, Mother of God
Son of God
Son of God (album)
Son of Godfather
Son of God (film)
Son of God (TV series)
Son of Godzilla
Sons of God
Southern by the Grace of God
Southwestern Assemblies of God University
Sovereignty of God in Christianity
Spirit of God
Star Trek: Of Gods and Men
St John of God Ballarat Hospital
St John of God Bendigo Hospital
St John of God Berwick Hospital
St John of God Bunbury Hospital
St John of God Burwood Hospital
St John of God Frankston Rehabilitation Hospital
St John of God Geelong Hospital
St John of God Geraldton Hospital
St John of God Health Care
St John of God Hospital
St John of God Hospital Sierra Leone
St. John of God Hospital, Stillorgan
St John of God Midland Public and Private Hospitals
St John of God Mt Lawley Hospital
St John of God Murdoch Hospital
St John of God Subiaco Hospital
Takva: A Man's Fear of God
Temple of Deliverance Church of God in Christ
The Adventures of God
The Ape of God / The Ape of God
The Apes of God
The Bankers of God: The Calvi Affair
The Bastard Brother of God
The Breath of God
The Christadelphian Tidings of the Kingdom of God
The Church of God, Alexander Jackson Sr. General Overseer
The Church of God (Charleston, Tennessee)
The Church of God in Hong Kong
The Church of Jesus Christ of Latter-day Saints and the Kingdom of God
The City of God
The Death of God and the Meaning of Life
The Engines of God
The Envy of Gods
The Evolution of God
The Fist of God
The Footprints of God
The Forge of God
The Friend of God from the Oberland
The Funeral of God
The Garden of God
The Great House of God
The Hammer of God
The Hammer of God (Bo Giertz novel)
The Hammer of God (DeMille novel)
The Hammer of God (short story)
The hand of God
The Hand of God (2004 Battlestar Galactica)
The Hand of God (Carl Milles)
The House of God
The Justice of God in the Damnation of Sinners
The Kingdom of God Is Within You
The Kingdom of Gods
The Lamb of God and the Beast from the Abyss
The Lamp of God
The Language of God
The Laws of Gods and Men
The Left Hand of God (book)
The Left Hand of God (novel)
The Legend of God's Gun
The Mercy of God
Themes (Silent Stream of Godless Elegy album)
The Myth of God Incarnate
The Nine Billion Names of God
The Only Possible Argument in Support of a Demonstration of the Existence of God
The (Original) Church of God
There by the Grace of God
The Return of Godzilla
The Saviors of God
The Scourge of God (film)
The Son of God Goes Forth to War
The Spirit of God Like a Fire Is Burning
The Story of God
The Story of God with Morgan Freeman
The Suffering of God
The Sword of God
The Sword of God (novelette)
The Trial of God
The Wars of Gods and Men
Thieving from the House of God
Thomas Alleyn (3rd Master of the College of God's Gift)
Throne of God
Touched by the Hand of God
Transcendental argument for the existence of God
United Church of God
Universal Church of God's Power
Universal Church of the Kingdom of God
Ushguli church of the Mother of God
Van Buren First Assembly of God
Vision of God Records
Voice of God
Voice of God Collective
Warriors of God
Wasilla Assembly of God
West Angeles Church of God in Christ
Will of God
Wilson Assembly of God Church
Word of God
Word of God (community)
Word of God (film)
Word of God Speak
World Mission Society Church of God
Wrath (Lamb of God album)
Wrath of God
Wrath of Gods



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