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1.2.03 - The Interpretation of Scripture - Occult Knowledge and the Hindu Scriptures
New World Translation of the Holy Scriptures
The Holy Teaching of Vimalakirti A Mahayana Scripture
Zen Scriptures
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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)

scripture ::: 1. Any writing or book, esp. when of a sacred or religious nature. 2. Written characters.

scripture ::: n. --> Anything written; a writing; a document; an inscription.
The books of the Old and the new Testament, or of either of them; the Bible; -- used by way of eminence or distinction, and chiefly in the plural.
A passage from the Bible;; a text.

scripture ::: n. --> Anything written; a writing; a document; an inscription.
The books of the Old and the new Testament, or of either of them; the Bible; -- used by way of eminence or distinction, and chiefly in the plural.
A passage from the Bible;; a text.

Scripture. 1

Scripture, as a consequence, were conceived of as male. 31 However, it was not long before the

Scripture and Talmud. Rahab was destroyed

Scripture as the 1st temptress, as Adam’s demon

Scripture, canonical in Catholic). In The Book of

Scriptures. Hartford, Conn.: The S. S. Scranton Co.

Scriptures ::: General designation for canonical or biblical writings.

scripture ::: 1. Any writing or book, esp. when of a sacred or religious nature. 2. Written characters.

scripture, nine/twelves divisions of. See NAVAṄGA[PĀVACANA]; DVĀDAŚĀṄGA[PRAVACANA].

scripture, nine/twelves divisions of

--- QUOTES [29 / 29 - 500 / 3217] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   10 Sri Aurobindo
   3 Sri Ramakrishna
   2 Lewis Carroll
   1 Venerable Bede
   1 Swami Vivekananda
   1 Sri Ramakrishna?
   1 Shunryu Suzuki
   1 Saint Jerome
   1 Saint Augustine of Hippo
   1 Saint Ambrose
   1 M P Pandit
   1 Manly P Hall
   1 Krishna-Dwaipayana Vyasa
   1 Ken Wilber
   1 Gyatrul Rinpoche
   1 Baruch Spinoza
   1 Anonymous


   35 Anonymous
   21 Martin Luther
   12 Charles Spurgeon
   11 John Calvin
   10 Mahatma Gandhi
   6 R C Sproul
   6 Max Lucado
   6 Francis Chan
   6 D A Carson
   6 C S Lewis
   5 Stephen King
   5 Saint Jerome
   5 Charles Haddon Spurgeon
   5 Beth Moore
   4 N T Wright
   4 J I Packer
   4 James K A Smith
   4 Galileo Galilei
   4 David Jeremiah
   3 Tony Campolo
   3 Timothy J Keller
   3 Saint Augustine of Hippo
   3 Rachel Held Evans
   3 Paul Washer
   3 Matthew Henry
   3 John Wycliffe
   3 John Stott
   3 John Piper
   3 John Owen
   3 D Martyn Lloyd Jones
   3 Bono
   2 Willie Aames
   2 William Tyndale
   2 William Shakespeare
   2 V lm ki
   2 Tom Wright
   2 Timothy Keller
   2 Tim LaHaye
   2 The Church of Jesus Christ of Latter day Saints
   2 Steve Maraboli
   2 Stanley Hauerwas
   2 Sarah Bessey
   2 Saint John Chrysostom
   2 Saint Bernard of Clairvaux
   2 Saint Augustine
   2 Ralph Waldo Emerson
   2 Pope John Paul II
   2 Peter Kreeft
   2 Paul Kalanithi
   2 Miles Cameron
   2 Matt Redman
   2 Martyn Lloyd Jones
   2 Mark A Noll
   2 Kevin DeYoung
   2 Joyce Meyer
   2 Jon Meacham
   2 Jonathan Sacks
   2 John Shelby Spong
   2 John R W Stott
   2 John Howard Griffin
   2 Joel R Beeke
   2 Jerry Bridges
   2 Jean Jacques Rousseau
   2 James MacDonald
   2 Isaac Newton
   2 George Carey
   2 G C Berkouwer
   2 Frederick Lenz
   2 Edward T Welch
   2 Dwight L Moody
   2 Douglas Wilson
   2 Billy Graham
   2 Bill Bright
   2 Barack Obama
   2 Annie Besant
   2 Andrew M Davis
   2 Ambrose

1:Ignorance of Scripture is ignorance of Christ. ~ Saint Jerome,
2:We speak to God when we pray; we listen to Him when we read the Scriptures. ~ Saint Ambrose,
3:The supreme authority for the interpretation of Scripture is vested in each individual. ~ Baruch Spinoza,
4:There are people who spout verses from the Scriptures and talk big, but in their conduct they are quite different. ~ Sri Ramakrishna,
5:Critics have found fault with all the world's scriptures, but as yet they have discovered no useful substitutes. ~ Manly P Hall, The Bible the Story of a Book,
6:A Veda-knower of the unwritten bookPerusing the mystic scripture of her forms,He had caught her hierophant significances, ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
7:The Divine Truth is greater than any religion or creed or scripture or idea or philosophy. ~ Sri Aurobindo, Letters on Himself and the Ashram Passages from The Synthesis of Yoga,
8:All the sacred Scriptures of the world have become corrupted, but the Ineffable or Absolute has never been corrupted, because no one has ever been able to express It in human speech. ~ Sri Ramakrishna?,
9: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,
10:Do you know my attitude? Books, scriptures, and things like that only point out the way to reach God. After finding the way, what more need is there of books and scriptures? Then comes the time for action. ~ Sri Ramakrishna,
11:Wisdom, good lineage, self-control, acquaintance with the scriptures, prowess, absence of garrulity, gift to the extent of one's power, and gratefulness, these eight qualities shed a lustre upon their possessor. ~ Krishna-Dwaipayana Vyasa,
12:The highest truth is daiji, translated as dai jiki in Chinese scriptures. This is the subject of the question the emperor asked Bodhidharma: "What is the First Principle?" Bodhidharma said, "I don't know." "I don't know" is the First Principle. ~ Shunryu Suzuki,
13: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,
14:It is in our inner spiritual experiences that we shall find the proof and source of the world’s Scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
15:The Fiend was visible but cloaked in light;He seemed a helping angel from the skies:He armed untruth with Scripture and the Law;He deceived with wisdom, with virtue slew the soulAnd led to perdition by the heavenward path. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
16:Only two kinds of people can attain "Self-Knowledge": those who are not encumbered at all with learning, that is to say, whose minds are not over-crowded with thoughts borrowed from others; and those who, after studying all the scriptures and sciences, have come to realize that they know nothing. ~ Sri Ramakrishna, Sayings of Sri Ramakrishna. ,
17:Who cares for your bhakti and mukti? Who cares what your scriptures say? I will go into a thousand hells cheerfully if I can rouse my countrymen, immersed in tamas, to stand on their own feet and be men inspired with the spirit of karma-yoga. I am a follower only of he or she who serves and helps others without caring for his own bhakti and mukti! ~ Swami Vivekananda,
18:The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
19:If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps. ~ Lewis Carroll, Sylvie and Bruno ,
20:I have devoted my energies to the study of the scriptures, observing monastic discipline, and singing the daily services in church; study, teaching, and writing have always been my delight . . . The ultimate Mystery of being, the ultimate Truth, is Love. This is the essential structure of reality. When Dante spoke of the 'love which moves the sun and the other stars', he was not using a metaphor, but was describing the nature of reality. There is in Being an infinite desire to give itself in love and this gift of Self in love is for ever answered by a return of love....and so the rhythm of the universe is created. ~ Venerable Bede,
21:It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophic reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable: it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. ~ Sri Aurobindo, The Synthesis Of Yoga ,
22:The fourth condition is study. One must cultivate the mind, know what others have thought, open the mental being to this impact of the higher vibrations of knowledge. A mental knowledge is not tantamount to realization, it is true, but still one must know mentally where one is going, what has happened to others, how they have achieved, what are the hindrances and the helping points. This education of oneself by study, study of spiritual writings, suddhydya as it is called, a disciplined reading and incorporation of the knowledge contained in scriptures and authentic texts - that is a very important part. Even when you don't understand a text, still if you persist at it, the force that is in that book creates certain new grooves in your brain and the second or the third time when you read it, it begins to make some meaning. This is the meaning of studying, of exposing your mind to the constant vibrations of higher levels of knowledge. Incidentally, the mind gets developed, a mental climate is created, a climate of spiritual culture. ~ M P Pandit, The Advent 1981 2020-08-30,
23:Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science. Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us. And this process which seems to be a descent, is really a circle of progress. For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods. By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. ~ Sri Aurobindo, TLD 1.08-13 ,
24:The Particular Necessity for PracticeThe second part discusses "the particular necessity for practice."Through the power of the yoga of speech, the stains that obscure the mind are removed. Once this happens, speech reaches its full potential. It is like discovering the true nature of your speech for the very first time.To activate the yoga of speech, summon the primordial wisdom deities by calling their names. Just as calling someone's name naturally causes that person to draw closer to you, in the same way calling the wisdom deities by name brings them nearer to you.They come to see what you want.This does not mean the wisdom deities will not come if you do not call them. They could come even if you did not call their names.You call their names-which is what you are doing when you recite mantras-because their names express their actual nature. A quote from the Dorje Kur (rDo rje gur) scripture reads: "To directly perceive the buddhas, bodhisattvas, dakinis and your own consort, get their attention by calling their names and invite them to come." Reciting the deity's name over and over purifies obscurations of speech and establishes the cause of vajra speech.This cause produces the condition that averts adverse conditions.The speech of the wisdom deities and your own speech will become the same-vajra speech. ~ Gyatrul Rinpoche, Generating the Deity ,
25:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
26:As Korzybski and the general semanticists have pointed out, our words, symbols, signs, thoughts and ideas are merely maps of reality, not reality itself, because "the map is not the territory." The word "water" won't satisfy your thirst. But we live in the world of maps and words as if it were the real world. Following in the footsteps of Adam, we have become totally lost in a world of purely fantasy maps and boundaries. And these illusory boundaries, with the opposites they create, have become our impassioned battles. Most of our "problems of living," then, are based on the illusion that the opposites can and should be separated and isolated from one anotheR But since all opposites are actually aspects of one underlying reality, this is like trying to totally separate the two ends of a single rubber band. All you can do is pull harder and harder-until something violently snaps. Thus we might be able to understand that, in all the mystical traditions the world over, one who sees through the illusion of the opposites is called "liberated." Because he is "freed from the pairs" of opposites, he is freed in this life from the fundamentally nonsensical problems and conflicts involved in the war of opposites. He no longer manipulates the opposites one against the other in his search for peace, but instead transcends them both. Not good vs. evil but beyond good and evil. Not life against death but a center of awareness that transcends both. The point is not to separate the opposites and make "positive progress," but rather to unify and harmonize the opposites, both positive and negative, by discovering a ground which transcends and encompasses them both. And that ground, as we will soon see, is unity consciousness itself. In the meantime, let us note, as does the Hindu scripture Bhagavad Gita, that liberation is not freedom from the negative, but freedom from the pairs altogether: Content with getting what arrives of itself Passed beyond the pairs, free from envy, Not attached to success nor failure, Even acting, he is not bound. He is to be recognized as eternally free Who neither loathes nor craves; For he that is freed from the pairs, Is easily freed from conflict. ~ Ken Wilber, No Boundary ,
27:"O Death, thou lookst on an unfinished worldAssailed by thee and of its road unsure,Peopled by imperfect minds and ignorant lives,And sayest God is not and all is vain.How shall the child already be the man?Because he is infant, shall he never grow?Because he is ignorant, shall he never learn?In a small fragile seed a great tree lurks,In a tiny gene a thinking being is shut;A little element in a little sperm,It grows and is a conqueror and a sage.Then wilt thou spew out, Death, God's mystic truth,Deny the occult spiritual miracle?Still wilt thou say there is no spirit, no God?A mute material Nature wakes and sees;She has invented speech, unveiled a will.Something there waits beyond towards which she strives,Something surrounds her into which she grows:To uncover the spirit, to change back into God,To exceed herself is her transcendent task.In God concealed the world began to be,Tardily it travels towards manifest God:Our imperfection towards perfection toils,The body is the chrysalis of a soul:The infinite holds the finite in its arms,Time travels towards revealed eternity.A miracle structure of the eternal Mage,Matter its mystery hides from its own eyes,A scripture written out in cryptic signs,An occult document of the All-Wonderful's art.All here bears witness to his secret might,In all we feel his presence and his power.A blaze of his sovereign glory is the sun,A glory is the gold and glimmering moon,A glory is his dream of purple sky.A march of his greatness are the wheeling stars.His laughter of beauty breaks out in green trees,His moments of beauty triumph in a flower;The blue sea's chant, the rivulet's wandering voiceAre murmurs falling from the Eternal's harp.This world is God fulfilled in outwardness.His ways challenge our reason and our sense;By blind brute movements of an ignorant Force,By means we slight as small, obscure or base,A greatness founded upon little things,He has built a world in the unknowing Void.His forms he has massed from infinitesimal dust;His marvels are built from insignificant things.If mind is crippled, life untaught and crude,If brutal masks are there and evil acts,They are incidents of his vast and varied plot,His great and dangerous drama's needed steps;He makes with these and all his passion-play,A play and yet no play but the deep schemeOf a transcendent Wisdom finding waysTo meet her Lord in the shadow and the Night:Above her is the vigil of the stars;Watched by a solitary InfinitudeShe embodies in dumb Matter the Divine,In symbol minds and lives the Absolute. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
28:[an Integral conception of the Divine ::: But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice. But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
29:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:Scripture says Jesus is ~ Dee Henderson,
2:I do not quote from the scriptures; ~ Kabir,
3:History - the devil's scripture ~ Lord Byron,
4:The devil can quote scripture ~ Stephen King,
5:Says so in the scriptures, ~ Bernard Cornwell,
6:The devil can quote scripture. ~ Stephen King,
7:Let the scriptures refresh you. ~ Neal A Maxwell,
8:The Scriptures sprang out of God. ~ William Tyndale,
9:When the Scripture speaks, God speaks ~ Martin Luther,
10:To ignore Scripture is to ignore Christ. ~ Saint Jerome,
11:No one quotes scripture better than the devil ~ Celia Aaron,
12:The Devil can cite Scripture for his purpose. ~ Ray Bradbury,
13:he found poetry more comforting than Scripture ~ Paul Kalanithi,
14:the authority of God exercised through scripture’. ~ Tom Wright,
15:The Holy Scriptures are our letters from home. ~ Saint Augustine,
16:Explain the Scriptures by the Scriptures. ~ Clement of Alexandria,
17:Christ is known rightly nowhere but in Scripture. If ~ John Calvin,
18:Ignorance of the Scriptures is ignorance of Christ. ~ Saint Jerome,
19:the Devil can quote scripture for his own purpose’. ~ Felix Dennis,
20:The devil can cite Scripture for his purpose. ~ William Shakespeare,
21:verifying them from Scripture. Any doctrine claiming to ~ Anonymous,
22:Live it like its gospel , quote it like its scripture. ~ Mike Cooley,
23:Wisdom is the most precious riches. ~ Chinese Buddhistic, Scriptures,
24:Patience is an invincible breast-plate. ~ Chinese Buddhist Scriptures,
25:If you cut him, (John Bunyan) he'd bleed Scripture! ~ Charles Spurgeon,
26:No Scripture is exhausted by a single explanation. ~ Charles Spurgeon,
27:The Town and the City The Scripture of the Golden Eternity ~ Anonymous,
28:As in paradise, God walks in the Holy Scriptures, seeking man. ~ Ambrose,
29:Remember—the Devil can cite Scripture for his purpose. ~ Karin Slaughter,
30:Let the man who would hear God speak read Holy Scripture. ~ Martin Luther,
31:No man can in any measure resemble the scripture saints. ~ Charles Simeon,
32:Scripture is the ultimate grid by which we read every book. ~ Tony Reinke,
33:The cry for peace will increase according to scripture. ~ David Wilkerson,
34:The Holy Scriptures are our letters from home. ~ Saint Augustine of Hippo,
35:Christ is the master; the Scriptures are only the servant. ~ Martin Luther,
36:Satan delights equally in statistics and in quoting scripture. ~ H G Wells,
37:Scripture is the manger in which we find the Christ child. ~ Martin Luther,
38:Let the man who would hear God speak, read Holy Scriptures. ~ Martin Luther,
39:All of Scripture is for us but not all of Scripture is to us. ~ Stuart Scott,
40:Remove Christ from the Scriptures and there is nothing left. ~ Martin Luther,
41:If Scripture has more than one meaning, it has no meaning at all. ~ John Owen,
42:If you cut him, (John Bunyan) he'd bleed Scripture! ~ Charles Haddon Spurgeon,
43:The idea of holding back certainly didn't come from Scripture. ~ Francis Chan,
44:But the wasteland of Illinois had driven me to Scripture reading. ~ Sam Torode,
45:you won’t find the word responsibility in the Scriptures. ~ William Paul Young,
46:mother?” Yudhisthir asked. “Haven't our scriptures ~ Chitra Banerjee Divakaruni,
47:Scripture is the royal scepter by which King Jesus rules his church ~ John Stott,
48:A dream is a scripture, and many scriptures are nothing but dreams. ~ Umberto Eco,
49:Any doctrine that is not grounded in Scripture should not be trusted, ~ Anonymous,
50:Every family has its scriptures, but most can't articulate them ~ Chuck Palahniuk,
51:I believe no angel ever appears in Scripture without exciting terror: ~ C S Lewis,
52:The [original] scriptures of the Hindus are called the Vedas. ~ Swami Vivekananda,
53:Where has the Scripture made merit the rule or measure of charity?. ~ William Law,
54:I could never lead a Bible study; I don't know Scripture that well. ~ Gail Buckley,
55:The lives of the saints are the hermeneutical key to Scripture. ~ Stanley Hauerwas,
56:We account the Scriptures of God to be the most sublime philosophy. ~ Isaac Newton,
57:He rightly reads scripture who turns words into deeds. ~ Saint Bernard of Clairvaux,
58:If you aren’t a living example of ‘the devil quoting scripture.’  ~ Judith McNaught,
59:Nowhere in the Hebrew Scriptures does it say that God is omnipotent. ~ Tony Campolo,
60:Of all the commentaries on the Scriptures, good examples are the best. ~ John Donne,
61:Scripture stands over all private experiences and interprets them. ~ Andrew M Davis,
62:The Gita has become for me the key to the scriptures of the world. ~ Mahatma Gandhi,
63:Some extremists take elements of the sacred scriptures out of context. ~ Cat Stevens,
64:All Scripture ought to be read in the spirit in which it was written. ~ Thomas Kempis,
65:As someone wise once told me, ‘Messiahs are good, but scripture is better. ~ Gene Kim,
66:It didn’t make sense to teach the Scriptures without expecting change. ~ Francis Chan,
67:A bad thought is the most dangerous of thieves. ~ Buddhist scriptures from the Chinese,
68:As Shakespeare said, ‘The devil can cite Scripture for his purpose.’4 ~ Jonathan Sacks,
69:Refusing to teach a passage of Scripture is just as wrong as abusing it ~ Francis Chan,
70:This is throughout scripture the great central promise: I am with you. ~ Andrew Murray,
71:What are ye orbs? The words of God? the Scriptures of the skies? ~ Philip James Bailey,
72:All scriptures contain contradictions and the Qur'an is no exception. ~ Ayaan Hirsi Ali,
73:A pacifist has a lot of difficulty reconciling pacifism with scripture. ~ Mark Driscoll,
74:As you engage your mind in the scriptures, your mind will become pure. ~ Frederick Lenz,
75:Desert lore. Scripture in the wasteland. The resonance of lonely places. ~ Stephen King,
76:My understanding of the Scriptures has been made simple by the person of Christ. ~ Bono,
77:We should let Scripture interpret us more than we interpret Scripture. ~ Timothy Keller,
78:Arguments about Scripture achieve nothing but a stomachache and a headache. ~ Tertullian,
79:Every fool in error can find a passage of scripture to back him up ~ John Howard Griffin,
80:For how can we adopt those things which we do not find in the holy Scriptures? ~ Ambrose,
81:He expounded unto them in all the Scriptures the things concerning  himself. ~ Anonymous,
82:Self-realization is the object of the Gita, as it is of all scriptures. ~ Mahatma Gandhi,
83:Take away, O Lord, the veil of my heart while I read the Scriptures. ~ Lancelot Andrewes,
84:All Christian life is to be measured by Scripture; by every word thereof. ~ John Wycliffe,
85:find questions and scripture references ~ The Church of Jesus Christ of Latter day Saints,
86:I remember something my mother used to say. "The Devil can quote scripture ~ Stephen King,
87:The only trouble was that the scripture master, Mr. Ebenzar, was a fanatic. ~ R K Narayan,
88:To encounter the words of the Scripture is to encounter God in action. ~ Timothy J Keller,
89:A simple man with Scripture has more authority than the Pope or a council. ~ Martin Luther,
90:No man understands the Scriptures, unless he be acquainted with the Cross. ~ Martin Luther,
91:Scripture is the most up-to-date and relevant reading that ever comes my way. ~ J I Packer,
92:What is Scripture? The Hebrew word is torah. Torah means teaching, learning. ~ Elie Wiesel,
93:The Book of Mormon is a volume of holy scripture comparable to the Bible. ~ Joseph Smith Jr,
94:The only logical response to inerrant Scripture is to preach it expositionally. ~ Anonymous,
95:The worst forms of depression are cured when Holy Scripture is believed. ~ Charles Spurgeon,
96:We come to Scripture not to learn a subject but to steep ourselves in a person. ~ C S Lewis,
97:An evil thought is the most dangerous of all thieves. ~ Buddhist Scriptures from the Chinese,
98:Deeply consider that it is your duty and interest to read the Holy Scriptures. ~ Adam Clarke,
99:I see no room in holy Scripture for any sexual activity outside of matrimony. ~ George Carey,
100:Scripture envisions the identity and faith of the people of God as a song. ~ James K A Smith,
101:Will we submit ourselves to Scripture, or will we submit Scripture to ourselves? ~ Anonymous,
102:A man who would interpret the scriptures must have the spiritual discipline. ~ Mahatma Gandhi,
103:Luther’s point was that, according to Scripture, salvation is not a bake sale: ~ Sarah Vowell,
104:Scripture often reminds us that it's not enough to have ears - we must use them. ~ Max Lucado,
105:Every step of progress means a duty repudiated, and a scripture torn up. ~ George Bernard Shaw,
106:Many quote scripture, less study it, and even fewer live it. ~ T F HodgeT.F. Hodge ~ T F Hodge,
107:Newspapers have become more important to the average man than the scriptures. ~ Mahatma Gandhi,
108:Nobody ever outgrows Scripture; the book widens and deepens with our years. ~ Charles Spurgeon,
109:ROM10.11 For the scripture saith, Whosoever believeth on him shall not be ashamed. ~ Anonymous,
110:Scripture also teaches that human beings are morally responsible creatures ~ Robert A Peterson,
111:that there is nothing put forth in Scripture which it is not profitable to know. ~ John Calvin,
112:Unbelief is like gravity, it's always pulling down on the authority of Scripture. ~ Mark Dever,
113:The truth of Scripture is meant not only to be studied-it’s meant also to be sung. ~ R C Sproul,
114:When you study in the Scripture, the Scripture clearly teaches we're not our own. ~ Bill Bright,
115:It is no exaggeration to say that without Scripture a Christian life is impossible. ~ John Stott,
116:The New Testament writers did not invent a doctrine of Scripture they inherited it. ~ D A Carson,
117:The scriptures recommend love and service to the enlightened to develop purity. ~ Frederick Lenz,
118:Within the Scripture there is a balm for every wound, a salve for every sore. ~ Charles Spurgeon,
119:In Scripture, the word of the gospel and the power of the Spirit always go together. ~ J D Greear,
120:I really believe the purpose of Scripture is to give us this authoritative handbook. ~ Max Lucado,
121:The great promise of Scripture is that every day is a day that's worth rejoicing in. ~ Max Lucado,
122:The principle rule of interpreting Scripture is that Scripture interprets Scripture. ~ R C Sproul,
123:Throughout Scripture thorns symbolize, not sin, but the consequence of sin. Remember ~ Max Lucado,
124:A simple layman armed with Scripture is greater than the mightiest pope without it ~ Martin Luther,
125:On the other hand, ignorance of Scripture almost always ensures a painful immaturity. ~ D A Carson,
126:there is a rabbinic principle: “Scripture does not depart from its plain meaning. ~ Jonathan Sacks,
127:the scriptures were given for our salvation, and not to teach astronomy in particular. ~ Anonymous,
128:The Scriptures were not given to increase our knowledge, but to change our lives. ~ Dwight L Moody,
129:We must not only read the Scriptures, but we must make their rules of life our own. ~ Hosea Ballou,
130:Scripture teaches that because of his sin, man cannot choose God, apart from grace. ~ Gregory Brown,
131:God has two textbooks - Scripture and Creation - we would do well to listen to both. ~ Francis Bacon,
132:I will cause a boy who drives a plow to know more of the scriptures than the pope. ~ William Tyndale,
133:Scripture also functions as something like the constitution of the baptismal city. ~ James K A Smith,
134:England, to instruct me in lessons about nature, and also about scripture. She would take ~ Anonymous,
135:Nobody ever outgrows Scripture; the book widens and deepens with our years. ~ Charles Haddon Spurgeon,
136:The Holy Scriptures lead us to God and open the path to the knowledge of God. ~ Saint John Chrysostom,
137:The Jesus of the Scripture transcends all nations and calls all nations into judgment. ~ Tony Campolo,
138:You need not bring life to the scripture. You should draw life from the scripture. ~ Charles Spurgeon,
139:All that tends not to charity is figurative. The sole aim of the Scripture is charity. ~ Blaise Pascal,
140:I cannot forbid a person to marry several wives, for it does not contradict Scripture. ~ Martin Luther,
141:No doubt one may quote history to support any cause, as the devil quotes the scripture. ~ Learned Hand,
142:People want black-and-white answers, but Scripture is rainbow arch across a stormy sky. ~ Sarah Bessey,
143:Scripture is a book about going to Heaven. It's not a book about how the heavens go. ~ Galileo Galilei,
144:I suppose what's unique about our presentation is the amount of Scripture that kids get. ~ Willie Aames,
145:That the Christian now inherits the distinctive Jewish promises is not taught in Scripture. ~ Anonymous,
146:Where the Scriptures speak, we speak; where the Scriptures are silent, we are silent. ~ Thomas Campbell,
147:All the great doctrinal debates were at their cores debates about the meaning of Scripture. ~ D A Carson,
148:Digging into Scripture is our way of listening and tuning our ears to our Father’s voice. ~ Kyle Idleman,
149:I have the deepest respect even for Pagan myths, still more for the myths in Holy Scripture. ~ C S Lewis,
150:It is only when we “rejoice with trembling” that we fully grasp who the God of Scripture is. ~ Anonymous,
151:Public utility pleads most forcibly for the general distribution of the Holy Scriptures. ~ James McHenry,
152:Sometimes it seem that the people who quote scriptures the most, follow them the least. ~ Steve Maraboli,
153:The devil can cite Scripture for his purpose."
"And the foolish can cite Shakespeare. ~ Susan Dennard,
154:The Holy Spirit wants to convert the words of Scripture into transformed personalities. ~ David Jeremiah,
155: Book I. Containing a General View of the Subjects Treated in Holy Scripture. ~ Saint Augustine of Hippo,
156:For the Spirit is required to understand the whole of the Scripture and every part of it. ~ Martin Luther,
157:In all cases, the Church is to be judged by the Scripture, not the Scripture by the Church. ~ John Wesley,
158:It is unlawful to add anything to the words of Holy Scripture regarding the sense. ~ Saint Thomas Aquinas,
159:The book of books, the storehouse and magazine of life and comfort, the holy Scriptures. ~ George Herbert,
160:"When you are deluded and full of doubt,even a thousand books of scripture are not enough." ~ Zen proverb,
161:Any interpretation of scripture that bred hatred or disdain for others was illegitimate, ~ Karen Armstrong,
162:But Scripture praises everywhere his pure and unmixed mercy, which does away with all merit. ~ John Calvin,
163:It’s just as dangerous and just as heretical to under—do as to over—do what Scripture says. ~ Peter Kreeft,
164:Sacred scripture tells us that Joshua commanded the sun to stand still, and not the earth. ~ Martin Luther,
165:The authority of Scripture is greater than the comprehension of the whole of man's reason. ~ Martin Luther,
166:the Buddhist scripture expresses it: Those who refuse to discriminate might as well be dead ~ Colin Wilson,
167:The Divine Truth is greater than any religion or creed or scripture or idea or philosophy. ~ Sri Aurobindo,
168:A man who is well grounded in the testimonies of the Scripture is the bulwark of the Church. ~ Saint Jerome,
169:And if what they claim were true, why have Holy Scripture at all? Of what use is Scripture? ~ Martin Luther,
170:Christ ministers his life, love, and presence by means of his words (v. 7), the Scripture. ~ Andrew M Davis,
171:For you know this first, that no prophecy of Scripture springs from any private interpretation. ~ Anonymous,
172:Holy Scripture could never lie or err...its decrees are of absolute and inviolable truth. ~ Galileo Galilei,
173:Scrutamini scripturas (Let us look at the scriptures). These two words have undone the world. ~ John Selden,
174:The Scriptures find the justice of God a virtue to be extolled, not a blemish to be concealed. ~ Jen Wilkin,
175:Those who would like the God of scripture to be more purely ethical, do not know what they ask. ~ C S Lewis,
176:non-Christian thinking, according to Scripture, is “folly” (Ps.14:1; 1 Cor.1:18–2:16; 3:18-23). ~ R C Sproul,
177:Scripture is so clear that love for God must translate into love for those closest to us.2 ~ James MacDonald,
178:Let’s look at a difficult and commonly misunderstood passage of Scripture. Jesus is speaking: ~ Robert Morris,
179:No man, without trials and temptations, can attain a true understanding of the Holy Scriptures. ~ John Bunyan,
180:Sacred scripture is like a mirror in which we see God, although each in a different way. ~ Emanuel Swedenborg,
181:Scripture brought me to the Gate of Paradise, and the mind stood in wonder as it entered. ~ Ephrem the Syrian,
182:The more you read Scripture, the more you actually talk to God rather than think about fear. ~ Edward T Welch,
183:The Scriptures were written with built-in tension between texts and its resultant theology. ~ James MacDonald,
184:Catharine Finlay, alias Knight, was first converted by her son's expounding the Scriptures to her, ~ John Foxe,
185:Dear friends, whenever you want to understand a text of Scripture, try to read the original ~ Charles Spurgeon,
186:For me theory is only a hypothesis, not the Holy Scripture. It is a tool in our daily work, ~ Victor Sebestyen,
187:In philosophy, the opposite of truth is error; in Scripture, the opposite of truth is a lie. ~ Brennan Manning,
188:ACT8.35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. ~ Anonymous,
189:All teaching and all truth and all doctrine must be tested in the light of the scriptures. ~ Martyn Lloyd Jones,
190:A prayerful study and experience are essential for a correct interpretation of the scriptures. ~ Mahatma Gandhi,
191:Both my study of Scripture and my career in entertaining children have taught me to cherish them. ~ Walt Disney,
192:Go to the Scriptures... the joyful promises it contains will be a balsam to all your troubles. ~ Andrew Jackson,
193:I still live today with my mom sending me, you know, Hebrew Scriptures or phrases or celebrating. ~ Trevor Noah,
194:Liberalizing tendencies today are not usually associated with those seeking a return to Scripture. ~ D A Carson,
195:Men treat God's sovereignty as a theme for controversy, but in Scripture it is matter for worship. ~ J I Packer,
196:Men treat God’s sovereignty as a theme for controversy, but in Scripture it is matter for worship. ~ J I Packer,
197:Scripture carries God’s authority, the highest authority, because Scripture is God’s very own Word. ~ Anonymous,
198:There is scarcely one figure in the entire Hebrew scripture we would want our children to emulate. ~ Harvey Cox,
199:The Scriptures of God are my only foundation and substance in all matters of weight and importance. ~ John Knox,
200:Yet one thing secures us what ever betide, the scriptures assures us that the Lord will provide. ~ Isaac Newton,
201:about praying but never really pray. Scripture says, “You do not have because you do not ask ~ Emerson Eggerichs,
202:I like the character of Moses. He is the first disunionist we read of in the Jewish Scriptures. ~ Frances Harper,
203:We don’t preach the Scriptures; we let the Scriptures preach through us as they point to Christ. ~ Leonard Sweet,
204:If private revelations agree with Scripture, they are needless, and if they disagree, they are false. ~ John Owen,
205:Islam believes in many prophets, and Al Quran is nothing but a confirmation of the old Scriptures. ~ Annie Besant,
206:It is vital to see ourselves as part of an ongoing journey started by our heroes in the Scriptures. ~ Alan Hirsch,
207:Scripture is like a pair of spectacles which dispels the darkness and gives us a clear view of God. ~ John Calvin,
208:There's a scripture that says, 'A merry heart doeth good like medicine.' I think that's true, too. ~ Dolly Parton,
209:The scriptures of Christians, Mussalmans and Hindus are all replete with the teaching of ahimsa. ~ Mahatma Gandhi,
210:E’en fishes by nature seek authentic Truth,     For to hear scriptures they leap through the waves. ~ Anthony C Yu,
211:God has been described by all the scriptures of the world as protector and saviour of the sinner. ~ Mahatma Gandhi,
212:The goal is not for us to get through the Scriptures. The goal is to get the Scriptures through us. ~ John Ortberg,
213:As an ultimate fuck you to rule-keeping scripture zealots everywhere, Jesus hung out with whores. ~ Frank Schaeffer,
214:Every morning as I read the scripture, every night, I quote the Ten Commandments and the Golden Rule. ~ Bill Bright,
215:They who strive to build up a firm faith in Scripture through disputation are doing things backwards. ~ John Calvin,
216:if the scriptures don’t sometimes pierce us like a sword, we’re not paying close enough attention. ~ Kathleen Norris,
217:Scripture doesn't speak of people who found God. Scripture speaks of people who walked with God. ~ Rachel Held Evans,
218:Scripture doesn’t speak of people who found God. Scripture speaks of people who walked with God. ~ Rachel Held Evans,
219:The step of obedience always precedes revelation. That pattern is evident all through the Scripture. ~ Chuck Missler,
220:When we reach the outer limit of what Scripture says, it is time to stop arguing and start worshipping. ~ J I Packer,
221:God has clothed His thoughts in words, and there is no way to know Him except by knowing the Scriptures. ~ John Stott,
222:If you're not confident in the authority of the Scriptures, you will be a slave to what sounds right. ~ Matt Chandler,
223:Newspapers today have almost replaced the Bible, the Koran, the Gita and other religious scriptures. ~ Mahatma Gandhi,
224:Scripture and tradition habitually put the joys of heaven into the scale against the sufferings of earth, ~ C S Lewis,
225:The man who, despite the teaching of Scripture, tries to pray without a Savior, insults the deity. ~ Charles Spurgeon,
226:The Scriptures are not so much the goal as they are an arrow that points us to the life-changing Christ ~ Jim Cymbala,
227:The Holy Scriptures do not know any distinctions. They enjoin that all lead the life of monks. ~ Saint John Chrysostom,
228:The scripture teaches that he who now restrains will continue to do so until he is taken out of the way. ~ Greg Laurie,
229:we should emphasize that the narrative of Scripture is a primary fund for the Christian imagination. ~ James K A Smith,
230:When we want to speak to God, we pray. And when we want Him to speak to us, we search the scriptures. ~ Robert D Hales,
231:My responsibility is to follow the Scriptures which call upon us to occupy the land until Jesus returns. ~ James G Watt,
232:Not only the words (vocabula) which the Holy Spirit and Scripture use are divine, but also the phrasing ~ Martin Luther,
233:People tell me judge not lest ye be judged. I always tell them, twist not scripture lest ye be like satan ~ Paul Washer,
234:[T]here is no greater strengthener of sin, and destroyer of the soul, than Scripture misapplied (317). ~ Richard Baxter,
235:We hyper-focus on the lines of Scripture containing the miracles, and we miss the details of the mess. ~ Lysa TerKeurst,
236:[Christ] will come again. But we must look to Scripture, not human thought, for our guide to preparing. ~ David Jeremiah,
237:If your creed and Scripture do not agree, cut your creed to pieces, but make it agree with this book. ~ Charles Spurgeon,
238:I put the Scriptures above all the sayings of the fathers, angels, men and devils. Here I take my stand. ~ Martin Luther,
239:It’s not comparing yourself with others who call themselves Christians. Compare yourself to the Scripture. ~ Paul Washer,
240:My Lord told me a joke. And seeing Him laugh has done more for me than any scripture I will ever read. ~ Daniel Ladinsky,
241:My Lord told me a joke. And seeing Him laugh has done more for me than any scripture I will ever read. ~ Meister Eckhart,
242:The Holy and Inspired Scriptures are sufficient of themselves for the preaching of the Truth. ~ Athanasius of Alexandria,
243:There are two ways to read Scripture - the way a lawyer reads a will and the way an heir reads a will. ~ Alexander Whyte,
244:When you think on the powerful truths of Scripture, God uses His Word to change your way of thinking. ~ Elizabeth George,
245:for no man, without trials and temptations, can attain to the true understanding of the Holy Scriptures.  ~ Martin Luther,
246:What good can the scriptures do to a man who has no sense of his own? Of what use is as mirror to a blind man? ~ Chanakya,
247:When you align yourself with God's purpose as described in the Scriptures, something special happens to your life. ~ Bono,
248:When you read the sacred Scriptures, or any other book, never think how you read, but what you read. ~ John Philip Kemble,
249:Your honesty, Your love, Your compassion should come from your inner being, not from teachings and scriptures. ~ Rajneesh,
250:Any concept of God, however sincerely held, that is contrary to Scripture is false, and in the end idolatrous. ~ Anonymous,
251:In a time when women were almost silent or invisible in literature, Scripture affirms and celebrates women. ~ Sarah Bessey,
252:Scripture also assures us that God speaks to those who will listen and that He is always acting on our behalf. ~ Anonymous,
253:We contend that ideas and/or practices may be scriptural as long as they are not condemned by scripture. ~ Charles H Kraft,
254:What I know of the divine
science and holy scripture,
I learnt in the woods and fields. ~ Saint Bernard of Clairvaux,
255:A man cannot serve two masters: so it is either reason or the scriptures.

- On Religion ~ Arthur Schopenhauer,
256:Honestly, when I read the Scriptures, I really believe the Lord puts a heart in us when we become believers. ~ Francis Chan,
257:Literature, not scripture, sustains the mind and - since there is no other metaphor - also the soul. ~ Christopher Hitchens,
258:Scripture is like a lion. Who ever heard of defending a lion? Just turn it loose; it will defend itself. ~ Charles Spurgeon,
259:Scripture is not inerrant; believers are called to interpret biblical texts in light of tradition and reason. ~ Jon Meacham,
260:The men who abandon themselves to the passions of this miserable life, are compared in Scripture to beasts. ~ Peter Abelard,
261:What does the Scripture say? “ Abraham believed God, and it was credited to him for righteousness.” Romans 4:3 ~ Beth Moore,
262:My respectful study of other religions has not abated my reverence for or my faith in the Hindu scriptures. ~ Mahatma Gandhi,
263:Our prayers should arise out of immersion in the Scripture. [We] speak only to the degree we are spoken to. ~ Timothy Keller,
264:Scripture calls us into the memory of an amazing story … not for ourselves but for the sake of the world. ~ Timothy J Keller,
265:Scripture speaks of a holiness which we have in Christ before God and a holiness which we must strive after. ~ Jerry Bridges,
266:Submission to the Scriptures is submission to God. Rebellion against the Scriptures is rebellion against God ~ Kevin DeYoung,
267:The fact is, we sometimes read Scripture, thinking of what it ought to say, rather than what it does say. ~ Charles Spurgeon,
268:We can't really tell how crooked our thinking is until we line it up with the straight edge of Scripture. ~ Elisabeth Elliot,
269:ACT18.28 For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ. ~ Anonymous,
270:came, Known to the world by Ráma's name: With soul subdued, a chief of might, In Scripture versed, in glory bright, ~ V lm ki,
271:I read the Scriptures at the American Cathedral on Christmas and Easter; that's it. It's a task I love. ~ Olivia de Havilland,
272:Men cannot make Scripture conform to their lifestyle; they must make their lifestyle conform to Scripture. ~ Edwin Louis Cole,
273:Our culture is so fixated on dying and going to heaven when the whole Scripture is about heaven coming to earth. ~ N T Wright,
274:The scripture that God used to save me was Isaiah 7.14, which today is still my favourite verse in the Bible. ~ Gloria Gaynor,
275:Those who are lacking in bhakti (devotion), lacking in faith, are ill qualified to interpret the scriptures. ~ Mahatma Gandhi,
276:To have faith in the Word, Scripture must not grasp us in our critical thought, but in the life of the soul. ~ Abraham Kuyper,
277:Worship songs can't just be rooted in culture - they won't be deep enough. They have to be rooted in scripture. ~ Matt Redman,
278:Happiness in God comes from seeing God revealed to us in the face of Jesus Christ through the Scriptures. Mueller ~ John Piper,
279:If we venture beyond the pale of Scripture, we to all the illusions of imagination and enthusiasm. ~ John Newton,
280:Satan has no right to exercise authority over us, but he hopes we're too ignorant regarding scripture to know it. ~ Beth Moore,
281:She would stay strong. She would remember the promises in Scripture. She would hope and pray and not give away. ~ Laura Frantz,
282:We have lobbed verses of Scripture, like hand grenades, into the camps of others, convinced we only have truth. ~ George Carey,
283:According to Scripture, the trouble with man by nature is not that he is incomplete but that he is dead. ~ D Martyn Lloyd Jones,
284:For Jesus, Scripture is powerful, decisive, and authoritative because it is nothing less than the voice of God. ~ Kevin DeYoung,
285:People tell me judge not lest ye be judged. I always tell them, twist not scripture lest ye be like satan. ~ Paul David Washer,
286:Scripture is also clear that it is not by works of righteousness we have done but by God’s mercy that He saves us. ~ Tim LaHaye,
287:There is nothing inappropriate about analyzing problematic passages in light of a belief in the truth of Scripture. ~ Anonymous,
288:Traditions tell us where we have come from. Scripture itself is a better guide as to where we should now be going. ~ N T Wright,
289:According to Scripture, everything is connected, and every action has at least some effect on the whole. ~ Erwin Raphael McManus,
290:Holy Scripture is the highest authority for every believer, the standard of faith and the foundation for reform. ~ John Wycliffe,
291:I am ready to defend my convictions even unto death. I have followed the Sacred Scriptures and the holy doctors. ~ John Wycliffe,
292:We don’t go to Scripture for permission to do what we think is best, but for direction to do what He says is best. ~ David Platt,
293:We were given the Scriptures to humble us into realizing that God is right, and the rest of us are just guessing. ~ Rich Mullins,
294:My brothers, when you accost each other, two things alone are fitting, instructive words or a grave silence. ~ Buddhist Scripture,
295:Scripture doesn't promise that God will remove temptation, only that you'll be given strength to withstand it. ~ Garrison Keillor,
296:The faithful theologian treats the Scriptures as the yardstick of belief but never as a tool for abusive control. ~ Kelly M Kapic,
297:the scriptures also became the basis for the Church’s Sunday School curriculum. ~ The Church of Jesus Christ of Latter day Saints,
298:Though we claim to believe the whole of Scripture, in practice we frequently deny much of it by ignoring it. ~ Martyn Lloyd Jones,
299:We have a cunning adversary, who watches to do mischief, and will promote errors, even by the words of scripture. ~ Matthew Henry,
300:God is so clear in spelling out His attributes in scripture in order that others would know what He is really like. ~ Francis Chan,
301:I suggest a nationwide reading of the Holy Scriptures during the period from Thanksgiving Day to Christmas. ~ Franklin D Roosevelt,
302:Most assuredly Zen is a religion, but it is a religion without scripture, without doctrine or dogma and without sin. ~ Howard Fast,
303:Scripture ... does not derive its authority from the fact that we use it, not even when we use Scripture in faith. ~ G C Berkouwer,
304:Scripture is like a lion. Who ever heard of defending a lion? Just turn it loose; it will defend itself. ~ Charles Haddon Spurgeon,
305:The blasphemy of the papists is damnable, when they pretend that the light of Scripture merely dazzles the eye. This ~ John Calvin,
306:The Devil can quote scripture, after all. And monsters can say "please" and "thank you" same as any mother's son. ~ Elizabeth Bear,
307:The devil can quote scripture,” she said.

“No doubt he had his hand in writing it,” the captain shot back. ~ Miles Cameron,
308:They welcomed the message with eagerness and examined the Scriptures daily to see if these things were so. Acts 17:11 ~ Beth Moore,
309:When the Scriptures are read in the context of gathered worship, they are, in a sense, enacted at the same time. ~ James K A Smith,
310:Be constantly committed to prayer or to reading [Scripture]; by praying, you speak to God, in reading, God speaks to you. ~ Cyprian,
311:If your salvation was dependent on your ability to read and understand scripture, Jesus would have been an author. ~ Steve Maraboli,
312:I really don't care too much what the different later Christian traditions say. My aim is to be faithful to Scripture. ~ N T Wright,
313:It is a basic tenet throughout the Scriptures that God rewards diligence, faithfulness, endurance, and steadfastness. ~ Rick Joyner,
314:Just as money is not real, consumable wealth, books are not life. To idolize scriptures is like eating paper currency. ~ Alan Watts,
315:Second, we are to discover this purpose of God in Scripture. The will of God for the people is in the Word of God. ~ John R W Stott,
316:So I offer my definition of theology: theology is the application of Scripture, by persons, to every area of life.11 ~ John M Frame,
317:The picture of fallen man as given in Scripture is that he knows God but does not want to recognize Him as God. ~ Cornelius Van Til,
318:To substitute Scripture for the self-revealing Spirit is to put the dead letter in the place of the living Word. ~ Sebastian Franck,
319:for when any one understands this Epistle, he has a passage opened to him to the understanding of the whole Scripture. ~ John Calvin,
320:Scripture is necessary if Christians are to know the will of God regarding what we are to believe and what we are to do. ~ Anonymous,
321:the remaining debates among those who hold a high view of Scripture will be exegetical and hermeneutical, nothing else. ~ D A Carson,
322:The scriptures say to wake up from the deep sleep of ignorance, remain fully awake, remain conscious, & go on learning. ~ Rama Swami,
323:The zealous person who promises us a life free from suffering has found his message from a source other than Scripture. ~ R C Sproul,
324:And the Scripture assures me that at the last day we shall not be examined by what we thought, but what we did . .  ~ Walter Isaacson,
325:his own sake and the love of our neighbor for God's sake--is the fulfillment and the end of all Scripture. ~ Saint Augustine of Hippo,
326:Just as money is not real, consumable wealth, books are not life. To idolize scriptures is like eating paper currency. ~ Alan W Watts,
327:Our true wisdom is to embrace with meek docility, and without reservation, whatever the holy scriptures have delivered. ~ John Calvin,
328:Stop determining your worth and value by what other people say. Be determined by what the Word of God (scriptures)says. ~ Joyce Meyer,
329:Those who lack discrimination may quote the letter of the Scripture, but they are really denying its inner truth. ~ The Bhagavad-Gita,
330:While Christians tend to turn to Scripture to end a conversation, Jews turn to Scripture to start a conversation. ~ Rachel Held Evans,
331:Both psychological research and Scripture demonstrate that those who give generously and serve others are happy people. ~ Randy Alcorn,
332:into the depths of Scripture or researched a single Greek word. They simply taught what they knew. I don’t know any other ~ Beth Moore,
333:Let us therefore yield ourselves and bow to the authority of the Holy Scriptures, which can neither err nor deceive. ~ Saint Augustine,
334:Most families controlled their children with scripture and a whip. This philosophy extended into the classrooms, too. ~ Carolyn Jessop,
335:Most songs come from being attentive. Attentive to life, attentive to scripture, attentive to your heart. Pay attention! ~ Matt Redman,
336:Scripture would not only solve the individual and family divisions, but it would also solve the ecclesiastical confusion. ~ Tony Evans,
337:The crucial revelatory images that express 'the thought of Christ' are present in scripture and reinforced in worship. ~ Austin Farrer,
338:The sovereignty of scriptures of all religions must come to an end if we want to have a united integrated modern India. ~ B R Ambedkar,
339:The wonders of nature call to you. The promises and prophecies of Scripture speak to you. God himself reaches out to you. ~ Max Lucado,
340:Everything in Scripture is either preparation for the Gospel, presentation of the Gospel, or participation in the Gospel. ~ Dave Harvey,
341:For without faith no one can explain the Holy Scriptures, and without scholarship no one can investigate historic origins. ~ R A Torrey,
342:I believe that the scriptures, the Sabbath, and the temple [are] mediums of holiness extended into this unholy world. ~ James L Ferrell,
343:No learning or knowledge of scriptures is necessary to know the Self, as no man requires a mirror to see himself. ~ Sri Ramana Maharshi,
344:Survival is the biggest dharma. The scriptures say, nothing is a sin during danger. It is called apat dharma. Think ~ Anand Neelakantan,
345:Whose lore in words of wisdom flows. Whose constant care and chief delight Were Scripture and ascetic rite, The good Válmíki, ~ V lm ki,
346:Every scripture is to be interpreted by the same spirit which gave it forth,"—is the fundamental law of criticism. ~ Ralph Waldo Emerson,
you want to receive life and healing from God, take time to find the words of Scripture that promise these results. ~ F F Bosworth,
348:It was a vow, a piece of a chant, their scripture, something they took so seriously that saying it aloud embarrassed them. ~ Holly Black,
349:Many a text [of Scripture] is written in a secret ink which must be held to the fire of adversity to make it visible. ~ Charles Spurgeon,
350:Sabbath rest is more than mere abstention from physical work; and, therefore, must include worship and Scripture-reading. ~ Joseph Hertz,
351:Truth is neither in the scripture nor in the words of prophets. It is in your heart, feel it, discover it and expand with it. ~ Amit Ray,
352:we do not, and should not, derive our morals from scripture, Jesus has to be honoured as a model for that very thesis. ~ Richard Dawkins,
353:2 Timothy 3:16 ALL Scripture is inspired by God and useful for teaching, rebuking, correcting, and training in righteousness. ~ Anonymous,
354:All the distinctive features and superiority of our republican institutions are derived from the teachings of Scripture. ~ Edward Everett,
355:Family worship is a time in which the entire household gathers for singing, prayer, the reading of Scripture, and catechesis. ~ Anonymous,
356:If you keep the law of God, you are not described in Scripture as a pinched legalist, but rather as happy (Prov. 29:18). ~ Douglas Wilson,
357:Rediscover the Rosary in the light of scripture, in harmony with the Liturgy, and in the context of your daily lives. ~ Pope John Paul II,
358:Scriptures were written, not to satisfy our curiosity and make us astronomers, but to lead us to God, and make us saints. ~ Matthew Henry,
359:Scripture tells us that we shall not oppress a stranger, for we know the heart of a stranger. We were strangers once, too. ~ Barack Obama,
360:Strong affections for God, rooted in and shaped by the truth of Scripture - this is the bone and marrow of Biblical worship. ~ John Piper,
361:When God changed someone’s name in Scripture, He changed their destiny: Abram to Abraham, Jacob to Israel, Simon to Peter. ~ Peter Kreeft,
362:For they were thieves not only of wages but of honor. To their purpose they could quote not only Scripture but Jefferson. ~ Sinclair Lewis,
363:Scripture does not say that God is 'love, love, love' or that He is 'wrath, wrath, wrath,' but that He is 'holy, holy, holy.' ~ R C Sproul,
364:There is no value in the reading of Scripture for its own sake, but only if it effectively introduces us to Jesus Christ. ~ John R W Stott,
365:Those who treat God's Word (i.e., Scripture: Bible, Qur'an ..etc) as a living organism are theologically, non-believers. ~ Ibrahim Ibrahim,
366:We must not build on the sands of an uncertain and everchanging science...but upon the rock of inspired Scriptures. ~ John Ambrose Fleming,
367:Start believing the Word of God over our feelings. The truth always overrides our feelings. Find the truth in the scriptures. ~ Joyce Meyer,
368:The doctrine of the atonement is to my mind one of the surest proofs of the divine inspiration of Holy Scripture. ~ Charles Haddon Spurgeon,
369:Pray and learn to pray! Deepen your knowledge of the Word of the Living God by reading and meditating on the Scriptures. ~ Pope John Paul II,
370:The majesty of the Scriptures strikes me with admiration, as the purity of the gospel has its influence on my heart. ~ Jean Jacques Rousseau,
371:There is a big gap between what we read in Scripture about the Holy Spirit and how most believers and churches operate today. ~ Francis Chan,
372:The universe is the primary revelation of the divine, the primary scripture, the primary locus of divine-human communication. ~ Thomas Berry,
373:12This is what our Scriptures come to teach: in everything, in every circumstance, do to others as you would have them do to you. ~ Anonymous,
374:An evangelical is somebody who, first of all, has a very high view of Scripture, believes it's an infallible message from God. ~ Tony Campolo,
375:Jesus found His identity in Scripture and always directed these people to the Scriptures and the prophecies that spoke of Him. ~ K P Yohannan,
376:Love thy enemies, it says in the scriptures. My foster mother always added, "At the very least, you will be polite to them. ~ Patricia Briggs,
377:Overall, knowledge of Scripture, doctrine, and church history is poor among most Christians, not just young adult believers. ~ David Kinnaman,
378:Scripture suggests that meditating on the Word of God can have an always-on effect of peace and strength in difficult times. ~ David Jeremiah,
379:We must never minimize the suffering of another. Scripture's mandate to us is, "Weep with them that weep." (Romans 12:15, KJV) ~ Billy Graham,
380:It's evident God had no design to make a particular Enumeration in the Holy Scriptures, of all the Works of his Creation. ~ Christiaan Huygens,
381:It’s unfortunate that someone can grow up hearing sermons and Sunday school lessons, yet never be captivated by the Scriptures. ~ Andy Stanley,
382:My aim has been to expound Scripture and to expound Scripture in such a way that I do not set one Scripture over against another. ~ N T Wright,
383:The devil can quote Scripture," she said.
"No doubt he had his hand in writing it," the captain shot back. - The Red Knight ~ Miles Cameron,
384:16All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ~ Anonymous,
385:Although He is above all the regulations of the revealed scriptures, He does not do anything that violates the revealed scriptures. ~ Anonymous,
386:I meditate on God's life and I read the scriptures. I read something about Him, go through it and spend a lot of time by myself. ~ Jim Caviezel,
387:Scripture tells us that there will be signs pointing toward the return of the Lord. I believe all these signs are evident today. ~ Billy Graham,
388:We are told repeatedly in Scripture to prepare for hardships; so why do we believe our lives should be characterized by ease? ~ Patsy Clairmont,
389:God’s people need to study the prophetic Scriptures so they can both be prepared themselves and help others prepare for His coming. ~ Tim LaHaye,
390:Go figure out what this Scripture means: ‘I’m after mercy, not religion.’ I’m here to invite outsiders, not coddle insiders. ~ Eugene H Peterson,
391:The author of the document would one day come to believe that it was sacred scripture and that his writing desk was a holy object. ~ Jon Meacham,
392:The doctrine of the double motion of the earth about its axis and about the sun is false, and entirely contrary to Holy Scripture. ~ Pope Paul V,
393:When God sends signs, be faithful. Let them lead you to Scripture. As Scripture directs, be humble. Let it lead you to worship. And ~ Max Lucado,
394:For hardly any of the ecclesiastical writers have handled the Divine Scriptures more ineptly and absurdly than Origen and Jerome. ~ Martin Luther,
395:Much to my surprise, the Islamic scriptures in the Quran were actually far less bloody and less violent than those in the Bible. ~ Philip Jenkins,
396:16 d All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ~ Anonymous,
397:A false interpretation of Scripture causes that the gospel of the Lord becomes the gospel of man, or, which is worse, of the devil. ~ Saint Jerome,
398:GAL3.22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. ~ Anonymous,
399:If Eve could be swayed in a flawless environment, what is our protection in the midst of corruption? It’s none other than Scripture. ~ John Bevere,
400:It's good that kids know the Scripture. It's best that they know the Scripture and get the concept. All I can say is, it's working. ~ Willie Aames,
401:Scripture said that "pride goes before fall". Just let pride go alone. Don't go in its company, else fall pursues both of you! ~ Israelmore Ayivor,
402:The Christian God is slow to anger and rich in mercy (see Exodus 34: 6, echoed in Joel 2: 13 and many other places in Scripture). ~ David G Benner,
403:to see in the past that very godly people were able to maintain bizarre interpretations of Scripture should be a caution for us all. ~ Mark A Noll,
404:Before all else, Protestantism is, in its very essence, an appeal from all other authority to the divine authority of Holy Scripture ~ B B Warfield,
405:Both gospels employ the term “Son of God” exactly as it is used throughout the Hebrew Scriptures: as a royal title, not a description. ~ Reza Aslan,
406:It is not true that some doctors are only for the initiated. There is NOTHING in Scripture which is ashamed of the light. ~ Charles Haddon Spurgeon,
407:It's the generally accepted privilege of theologians to stretch the heavens, that is the Scriptures, like tanners with a hide. ~ Desiderius Erasmus,
408:Some parts of the Bible are dreadful. In fact, my working title for The Sins of Scripture was "The Terrible Text of The Bible." ~ John Shelby Spong,
409:The devil can site scripture for his own purpose! An evil soul producing holy witness is like a villain with a smiling cheek. ~ William Shakespeare,
410:The personality of the artist leaks through their work. God included. He reveals himself through nature, as the Scriptures testify. ~ John Eldredge,
411:Every word of Holy Scripture was a love letter from God directed very personally to us and he asked us whether we loved Jesus. ~ Dietrich Bonhoeffer,
412:He who walks with the wise will be wise, Scripture saith, and he who walks with the witty will eventually start to pop off himself. ~ Douglas Wilson,
413:hold one another close …” I eased through the throng of candlelit faces as the minister quoted scripture and talked about the ~ Amanda Kyle Williams,
414:Not by accident, you may be sure, do the Christian Scriptures make the father of knowledge a serpent - slimy, sneaking and abominable. ~ H L Mencken,
415:The authority of the holy Scripture, for which it ought to bebelieved and obeyed, dependeth not upon the testimonyof any man, or church; ~ Anonymous,
416:The best way to drive out the devil, if he will not yield to texts of Scripture, is to jeer and flout him, for he cannot bear scorn. ~ Martin Luther,
417:The Book of Psalms is one of the most extensive and useful in the holy Scripture, as it is every where suited to the case of the saints. ~ Anonymous,
418:There is more truth and sacredness in a blade of grass than in all the shrines, scriptures and stories created to honor an idea of God. ~ Adyashanti,
419:The scripture in times of disputes is like an open town in times of war, which serves in differently the occasions of both parties. ~ Alexander Pope,
420:Tradition is never said to be “God-breathed”[6] and is never exalted to a place of equality with (or supremacy over) the Scriptures. ~ James R White,
421:Where the Scriptures have come there has been light: all the rest of the world has remained in darkness. So ’tis now all over the world. ~ Anonymous,
422:But those who wish to prove to unbelievers that Scripture is the Word of God are acting foolishly, for only by faith can this be known. ~ John Calvin,
423:I remembered something my mother used to say. “The devil can quote scripture.” “And in a pleasing voice,” Mrs. Shoplaw agreed moodily. ~ Stephen King,
424:Memorizing Scripture strengthens your faith because it repeatedly reinforces the truth, often just when you need to hear it again. ~ Donald S Whitney,
425:One thing that's clear in the Scriptures is that the nations do not lead people to peace; rather, people lead the nations to peace. ~ Shane Claiborne,
426:The secret of Caleb’s life is found in a phrase that’s repeated six times in Scripture: “He wholly followed the LORD God of Israel ~ Warren W Wiersbe,
427:We must search the scriptures, accepting them as the mind and will and voice of the Lord and the very power of God unto salvation. ~ Bruce R McConkie,
428:When you've understood this scripture, throw it away. If you can't understand this scripture, throw it away. I insist on your freedom. ~ Jack Kerouac,
429:[H]e found poetry more comforting than Scripture—and his ability to forge from his life a cogent, powerful tale of living with death. ~ Paul Kalanithi,
430:I am blessed to receive a word from God every day in receiving the scriptures and reading the scriptures. And God speaks through the Bible. ~ Ted Cruz,
431:In the divine Scriptures, there are shallows and there are deeps; shallows where the lamb may wade, and deeps where the elephant may swim. ~ John Owen,
432:The Scriptures declare, “… it is high time to awake out of sleep: for now is our salvation nearer than when we believed” (Rom. 13:11 KJV). ~ T D Jakes,
433:We must have a warrant for our prayers. If we have some great desire, we must search the scriptures to find if it be right to ask it. ~ Dwight L Moody,
434:A humble man who lives a spiritual life, when he reads the Holy Scriptures, while relate all things to himself and not to others. ~ Mark the Evangelist,
435:All beautiful scriptures came into her mind. 'They rest from their labours.' 'The weary are at rest.' 'He giveth His beloved sleep. ~ Elizabeth Gaskell,
436:I believe in Christianity because the Scriptures said: "The things that have been done in the dark will be known on the house tops." ~ Fannie Lou Hamer,
437:Most people are bothered by those passages of Scripture they do not understand, but the passages that bother me are those I do understand. ~ Mark Twain,
438:Sound theology actually teaches the central importance of love and inclines us to love the God of the Scriptures and other people as well. ~ R C Sproul,
439:The fear of God does not come naturally to human beings; it must be learned through Scripture, worship, and the hard knocks of experience. ~ Max Anders,
440:The Lord speaks to us through the Scriptures and in our prayer. Let us learn to keep silence before him, as we meditate upon the Gospel. ~ Pope Francis,
441:The Sins of Scripture is an interesting title; most people don't put sins and scripture together in the same title. It jars people. ~ John Shelby Spong,
442:I think that in the discussion of natural problems we ought to begin not with the Scriptures, but with experiments and demonstrations. ~ Galileo Galilei,
443:The narratives of Scripture were not meant to describe our world ... but to change the world, including the one in which we now live. ~ Stanley Hauerwas,
444:All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness. 2 Timothy 3:16 ~ Beth Moore,
445:All Scripture is inspired of God and beneficial for teaching, for reproving, for setting things straight,* for disciplining in righteousness, ~ Anonymous,
446:I think that in the discussion of natural problems we ought to begin not with the Scriptures, but with experiments, and demonstrations. ~ Galileo Galilei,
447:Jesus Christ never died for our good works. They were not worth dying for. But he gave himself for our sins, according to the Scriptures. ~ Martin Luther,
448:Make knowledge of the Scripture your love ... Live with them, meditate on them, make them the sole object of your knowledge and inquiries. ~ Saint Jerome,
449:Scripture: From the Latin scriptura, meaning “writings”; refers to sacred texts, but more specifically, the Bible as the Word of God written. ~ Anonymous,
450:All my weak days have a common cause - I have neglected communion with God through my neglect of the Scriptures & prayer. When will I learn? ~ Paul Washer,
451:A man's life of any worth is a continual allegory, and very few eyes can see the mystery of his life, a life like the scriptures, figurative. ~ John Keats,
452:How easy it is to read the Scriptures and give a kind of nominal assent to the truth and yet never to appropriate what it tells us! ~ D Martyn Lloyd Jones,
453:The essence of Dispensationalism is a consistent literal interpretation of Scripture, unless the text and context clearly indicates otherwise. ~ Anonymous,
454:The fact that so little of the findings of modern science is prefigured in Scripture to my mind casts further doubt on it divine inspiration. ~ Carl Sagan,
455:they that pray in the family do well; they that pray and read the Scriptures do better; but they that pray, and read, and sing do best of all. ~ Anonymous,
456:This is fellowship: sharing with one another what God is teaching through the Scriptures, and this is an important part of true community. ~ Jerry Bridges,
457:Alaska Airlines would have been cheaper, but Reacher hated Alaska Airlines. They put a scripture card on their meal trays. Ruined his appetite. ~ Lee Child,
458:America was born to exemplify that devotion to the elements of righteousness which are derived from the revelations of the Holy Scripture. ~ Woodrow Wilson,
459:As for me, perhaps I am so fascinated by his face because the Scriptures make no mention of it...all it's details are left to my imagination. ~ Sh saku End,
460:For it is the explicit statement of Sacred Scripture that one who is outside of tribulation is outside the condition and hope of salvation. ~ Martin Luther,
461:I have more wisdom than any books ever written in history of times, any scripture ever written which you rhyme but this is not my purpose. ~ Santosh Kalwar,
462:Scripture is there to be a means of God’s action in and through us – which will include, but go far beyond, the mere conveying of information. ~ Tom Wright,
463:The promises of Scripture may very roughly be reduced to five heads. It is promised (1) that we shall be with Christ; (2) that we shall be like ~ C S Lewis,
464:The truths of the Scriptures are so marked and inimitable, that the inventor would be more of a miraculous character than the hero. ~ Jean Jacques Rousseau,
465:In and through the Scriptures we see the glory of God. What the apostles of Jesus saw face-to-face they impart to us through their words. “That ~ John Piper,
466:The only way that we can avoid the sin of idolatry is by immersing ourselves in Spirit-enlightened study of God through the Scripture. ~ Elyse M Fitzpatrick,
467:Every word about the God-breathed character of Scripture is meaningless if Holy Scripture is not understood as the witness concerning Christ. ~ G C Berkouwer,
468:In Scripture we read of two kinds of men-the spiritual man controlled by the Holy Spirit, and the "carnal" man who is ruled by his passions. ~ David Jeremiah,
469:The idea that Buddhism denies what is called in the West individual immortality is a mistake, so far as the Buddhist scriptures are concerned. ~ Annie Besant,
470:The reverence for the Scriptures is an element of civilization, for thus has the history of the world been preserved, and is preserved. ~ Ralph Waldo Emerson,
471:When you really dive into the scriptures it says the kingdom of heaven is inside you. You can feel that because of the way Christ dropped it. ~ Killah Priest,
472:Amos Flesher struck her as many men of the cloth had done over the years: a bully who had learned to fight with scripture rather than his fists. ~ Nick Cutter,
473:and proceeding to follow the example of the devil in quoting Scripture for his own ends I added: “She looketh to the ways of her household…. ~ Agatha Christie,
474:If Scripture were to describe the downfall of an empire in the style adopted by political historians, the common people would not be stirred. ~ Baruch Spinoza,
475:It pleases God when you know you are dearly loved. That’s why the Scripture says, “Come boldly to the throne.” Don’t go to Him feeling unworthy. ~ Joel Osteen,
476:Origen, and many others along with him, have seized the occasion of   torturing Scripture, in every possible manner, away from the true   sense. ~ John Calvin,
477:Testimony requires the nurturing by the prayer of faith, the hungering for the word of God in the scriptures, and the obedience to the truth. ~ Henry B Eyring,
478:The conferring and comparing of Scriptures is an excellent means of coming to an acquaintance with the mind and will of God in them. —JOHN OWEN ~ Joel R Beeke,
479:There are people who have an almost perfect knowledge of the letter of the Scripture but have never known the message of the Scripture. ~ D Martyn Lloyd Jones,
480:They that pray in the family do well; they that pray and read the Scriptures do better; but they that pray, and read, and sing do best of all. ~ Matthew Henry,
481:An older, Puritan approach to Scripture tended to prevail in the American South, where the Bible was regarded as a set of definite, positive laws ~ Mark A Noll,
482:Christ, who came meek and mild to save us from pain and suffering, was the One who talked more about hell than any other person in Scripture. ~ D James Kennedy,
483:Critics have found fault with all the world's scriptures, but as yet they have discovered no useful substitutes. ~ Manly P Hall, The Bible, the Story of a Book,
484:It would be impossible to learn the lessons the scriptures contain by reading them only one time through or studying selected verses in a class. ~ Julie B Beck,
485:Vengeance is mine; I will repay, saith the Lord,’” I whispered, the words familiar from Scripture. “But not this time, God. You had your chance. ~ Faith Hunter,
486:Creation itself bears witness to God, but with Scripture we have a better comprehension of exactly what the created order is saying about its Maker. ~ Anonymous,
487:Didn’t Shakespeare say something about ‘every fool in error can find a passage of Scripture to back him up’? He knew his religious bigots. ~ John Howard Griffin,
488:do we want to know what God is? Search not the book called the scripture, which any human hand might make, but the scripture called the Creation. ~ Thomas Paine,
489:Speaker says psychology has commandeered "everything hard" and partitioned it from Scripture with the assumption that its causes are biological ~ Edward T Welch,
490:The Divine Truth is greater than any religion or creed or scripture or idea or philosophy - so you must not tie yourself to any of these things. ~ SRI AUROBINDO,
491:The Mormon mission to Africa, as to other dark-skinned parts of the world, was for a long time hobbled by the racism of the movement's scripture. ~ James Fenton,
492:...the pursuit of what is best can never be carried on without constant appeal to the standard of God's gracious self-disclosure in the Scriptures. ~ D A Carson,
493:the Scriptures of the Old and New Testaments, once completed, became for the church the “only external means of divine supernatural illumination. ~ Joel R Beeke,
494:Through the reading of scripture, the people hear other stories about Jesus that enable them to move beyond the privateness of their own stories. ~ James H Cone,
495:What is said of the law applies to the whole of Scripture: when it is not directed toward Christ as its one aim, it is tortured badly and twisted. ~ John Calvin,
496:When we look at Jesus Christ as he is shown to us in the Scriptures, we are looking at the glory of God through the filter of a human nature. ~ Timothy J Keller,
497:Calvin would encourage magistrates to look to Scripture because the written law was given to "remove the obscurity of the law of nature" (II.viii.1). ~ Anonymous,
498:It's not a coincidence that in the Scriptures, poverty is mentioned more than 2,100 times. It's not an accident. That's a lot of air time, 2,100 mentions. ~ Bono,
499:Protestant commentaries, I discovered, were also particularly interesting because Protestants have spent more time on Scripture than most of us. ~ Fulton J Sheen,
500:Scripture tells us to "run with endurance the race that is set before us." As we do, may God hold close those who’ve been taken from us too soon. ~ Barack Obama,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)


   26 Yoga
   21 Philosophy
   9 Christianity
   7 Integral Yoga
   6 Occultism
   4 Kabbalah
   2 Hinduism

   18 Aldous Huxley
   17 Sri Ramakrishna
   16 Sri Aurobindo
   15 Swami Krishnananda
   9 Swami Vivekananda
   9 Saint Augustine of Hippo
   7 The Mother
   6 Sri Ramana Maharshi
   6 Aleister Crowley
   5 Satprem
   4 Jorge Luis Borges
   4 Carl Jung
   3 Swami Sivananda Saraswati
   2 Thubten Chodron
   2 Patanjali
   2 Nolini Kanta Gupta
   2 Friedrich Nietzsche

   20 The Gospel of Sri Ramakrishna
   18 The Perennial Philosophy
   15 The Study and Practice of Yoga
   10 The Confessions of Saint Augustine
   8 The Bible
   8 Talks
   7 The Synthesis Of Yoga
   7 The Mothers Agenda
   6 The Secret Doctrine
   6 Magick Without Tears
   5 The Life Divine
   5 The Blue Cliff Records
   5 Sri Aurobindo or the Adventure of Consciousness
   5 Savitri
   5 Kena and Other Upanishads
   5 Essays In Philosophy And Yoga
   5 Bhakti-Yoga
   4 Essays On The Gita
   4 Essays Divine And Human
   4 Aion
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 Isha Upanishad
   3 General Principles of Kabbalah
   2 Twilight of the Idols
   2 The Zen Teaching of Bodhidharma
   2 Talks With Sri Aurobindo
   2 Raja-Yoga
   2 Patanjali Yoga Sutras
   2 Hymns to the Mystic Fire
   2 How to Free Your Mind - Tara the Liberator
   2 Amrita Gita

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,
  Hieratic key to unknown beatitudes.

02.07_-_The_Descent_into_Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    He seemed a helping angel from the skies:
    He armed untruth with scripture and the Law;
    He deceived with wisdom, with virtue slew the soul

03.01_-_The_Evolution_of_Consciousness, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  The Science of the West has discovered evolution as the secret of life and its process in this material world; but it has laid more stress on the growth of form and species than on the growth of consciousness: even, consciousness has been regarded as an incident and not the whole secret of the meaning of the evolution. An evolution has been admitted by certain minds in the East, certain philosophies and scriptures, but there its sense has been the growth of the soul through developing or successive forms and many lives of the individual to its own highest reality.

04.03_-_The_Call_to_the_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  Carved like a nectar-cup for thirsty gods,
  This breathing scripture of the Eternal's joy,
  This net of sweetness woven of aureate fire.

05.02_-_Satyavan, #Savitri, #Sri Aurobindo, #Integral Yoga
  A Veda-knower of the unwritten book
  Perusing the mystic scripture of her forms,
  He had caught her hierophant significances,

10.03_-_The_Debate_of_Love_and_Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  Matter its mystery hides from its own eyes,
  A scripture written out in cryptic signs,
  An occult document of the All-Wonderful's art.

1.007_-_Initial_Steps_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Yoga scriptures tell us that we must also choose a particular place, as far as possible not that today we meditate in Haridwar, tomorrow in Delhi and the day after tomorrow in Benares. That is not all right if we want real success. We must be in one place. As a matter of fact, people who practise mantra purascharana, or disciplinary chanting of mantras for a chosen period, do this and what can be a greater purascharana than meditation? So when we take to exclusive spiritual practice as a very serious affair and not merely as a hobby, it would be necessary, I would say for beginners, that a period of at least five years is called for. If we are very serious and in dead earnest about it not taking it only as a kind of educational procedure for informative purposes and not being very earnest about achieving anything substantially we may have to stick to one place for five years continuously, and not less than that. If our point is to achieve something substantial, concrete and definite, then this amount of discipline is called for, which is a definite place, a definite time, and a chosen method of meditation a definite system, arranged in one's own mind, which should not be changed continuously.

1.009_-_Perception_and_Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Here we go to a realm where the revelations of the ancient masters, which are embodied in the sacred scriptures, become our guide. Otherwise we shall be blind we will know nothing. The great masters who are the Gurus of mankind, who had plumbed the depths of being and had vision of the cosmic mystery, tell us something which the intellect cannot explain inductively, logically or scientifically. Our individual existence is caused by something which is prior to the manifestation of individuality and, therefore, let not the individual intellect interfere with this subject.
  The masters, whose records we have in such scriptures as the Upanishads, for example, tell us that there is a cosmic mystery behind this operation of individuality namely, the diversification of the Comic Principle. We cannot ask as to why it happened, because the intellect is interfering here. We are asking the reason why the intellect is there at all, and why individuality is there at all. That question cannot be asked because this intellect is an effect of individuality, and now we are trying to find the cause thereof. "Unbridled intellect is an obstacle," says Sankara in his commentary on the Brahma Sutras, because the intellect will insist that there is diversity. It will oblige us to accept that individuality is real, objects are real, our relationships to them must be real, and so forth. So we should not take the advice of the intellect hereafter. The mystery of cosmic manifestation, which is the diversification of the cosmic principle, is regarded as the controlling principle behind the existence and the functioning of the individual.
  So, it would not be judicious on the part of any individual to vehemently assert that the physical perceptions of the world are all-in-all. The materialist's conception is, therefore, not correct, because this conception arises on account of a miscalculated attitude towards everything. This is the reason why, in the practice of yoga, expert guidance is called for, because we are dealing with matters that are super-intellectual, super-rational. Here our own understanding is not of much use, nor are books of any use, because we are treading on dangerous ground which the mind has not seen and cannot contemplate. We are all a wonder, says the scripture. This is a mystery, a wonder. It is a wonder because it is not capable of intellectually being analysed. The scripture proclaims that the subject is a great mystery, a great wonder and marvel; and one who teaches it is also a marvel, and the one who receives this knowledge, who understands it the disciple is also a wonder, indeed, because though the broadcasting station is powerful, the receiver-set also must be equally powerful to receive the message. The bamboo stick will not receive the message of the BBC. So the disciple is also a wonder to receive this mysterious knowledge, as the teacher himself is a wonder; and the subject is a marvel by itself.

1.00b_-_INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In India two classes of scripture are recognized: the Shruti, or inspired writings which
  are their own authority, since they are the product of immediate insight into ultimate

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  They tried to persuade India that the teachings of her saints and seers were the cause of her downfall, that her Vedas, Purns, and other scriptures were filled with superstition.
  Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind.
  Mathur begged Sri Ramakrishna to take charge of the worship in the Kli temple. The young priest pleaded his incompetence and his ignorance of the scriptures. Mathur insisted that devotion and sincerity would more than compensate for any lack of formal knowledge and make the Divine Mother manifest Herself through the image. In the end, Sri Ramakrishna had to yield to Mathur's request. He became the priest of Kli.
  Naturally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.
  In 1858 there came to Dakshinewar a cousin of Sri Ramakrishna, Haladhri 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 Kli temple. He was a complex character, versed in the letter of the scriptures, but hardly aware of their spirit.
  Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as Mah-bhva, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Rdh and Sri Chaitanya.
  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 Brhmani, 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 Brhmani. He declared that Sri Ramakrishna had undoubtedly experienced Mah-bhva 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 Ramakrishna 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."
  Gauri said: "I feel it in my heart and I have the scriptures on my side. I am ready to prove it to anyone who challenges me."
  Sri Ramakrishna was a learner all his life. He often used to quote a proverb to his disciples: "Friend, the more I live the more I learn." When the excitement created by the Brhmani's declaration was over, he set himself to the task of practising spiritual disciplines according to the traditional methods laid down in the Tantra and Vaishnava scriptures. Hitherto he had pursued his spiritual ideal according to the promptings of his own mind and heart. Now he accepted the Brhmani as his guru and set foot on the traditional highways.
  Through his devotion to Kli he had worshipped God as his Mother. He was now to take up the other relationships prescribed by the Vaishnava scriptures.
  The Vaishnava scriptures advise one to propitiate Rdh and obtain her grace in order to realize Sri Krishna. So the tortured devotee now turned his prayer to her. Within a short time he enjoyed her blessed vision. He saw and felt the figure of Rdh disappearing into his own body.
  One day, listening to a recitation of the Bhgavata on the verandah of the Radhknta temple he fell into a divine mood and saw the enchanting form of Krishna. He perceived the luminous rays issuing from Krishna's Lotus Feet in the form of a stout rope, which touched first the Bhgavata and then his own chest, connecting all three - God, the scripture, and the devotee. "After this vision," he used to say, "I came to realize that Bhagavn-Bhakta-and-Bhgavata -- God-Devotee-and-scripture -- are in reality, one and the same."
  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 Dakshinewar 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. Nryan stri, 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 Nryan astri, at his earnest request, into the life of sannys. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vednta and the Nyya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viwanth Updhyya, 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 Bhgavata, and the Vednta 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 party entered holy Banras by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of iva, 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 Manikarnik Ght, the great cremation ground of the city, he actually saw iva, 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 Banras attains salvation through the grace of iva. He paid a visit to Trailanga Swmi, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of iva.
  Balarm Bose came of a wealthy Vaishnava family. From his youth he had shown a deep religious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptures. He was very much impressed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God really existed and, if so, whether a man could realize Him. The Master said: "God reveals Himself to the devotee who thinks of Him as his nearest and dearest. Because you do not draw response by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dearer than your very self. He is much attached to His devotees. He comes to a man even before He is sought. There is none more intimate and affectionate than God."
  He claimed to have been initiated by Totpuri and used to say that he had been following the path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he pretended to have read them, most of the leaves were uncut. The Master knew all his limitations, yet enjoyed listening to him recite from the Vedas and other scriptures. He would always exhort Mahim to meditate on the meaning of the scriptural texts and to practise spiritual discipline.
  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.
  Harinth had led the austere life of a brahmachri even from his early boyhood -bathing in the Ganges every day, cooking his own meals, waking before sunrise, and reciting the Gita from memory before leaving bed. He found in the Master the embodiment of the Vednta scriptures. Aspiring to be a follower of the ascetic ankara, he cherished a great hatred for women. One day he said to the Master that he could not allow even small girls to come near him. The Master scolded him and said: "You are talking like a fool. Why should you hate women? They are the manifestations of the Divine Mother. Regard them as your own mother and you will never feel their evil influence. The more you hate them, the more you will fall into their snares." Hari said later that these words completely changed his attitude toward women.
  Gangdhar, Harinth's friend, also led the life of a strict brahmachari, eating vegetarian food cooked by his own hands and devoting himself to the study of the scriptures. He met the Master in 1884 and soon became a member of his inner circle. The Master praised his ascetic habit and attributed it to the spiritual disciplines of his past life.
  Kliprasd visited the Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures, Kli 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.
  Pundit aadhar 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."

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  An appropriate allusion indeed! Bhagavata, the great scripture that has given the word of Sri Krishna to mankind, was composed by the Sage Vysa under similar circumstances. When caught up in a mood of depression like that of M, Vysa was advised by the sage Nrada that he would gain peace of mind only qn composing a work exclusively devoted to the depiction of the Lord's glorious attributes and His teachings on Knowledge and Devotion, and the result was that the world got from Vysa the invaluable gift of the Bhagavata Purana depicting the life and teachings of Sri Krishna.
  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 attributes, 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.
  Though a very well versed scholar in the Upanishads, Git and the philosophies of the East and the West, all his discussions and teachings found their culmination in the life and the message of Sri Ramakrishna, in which he found the real explanation and illustration of all the scriptures. Both consciously and unconsciously, he was the teacher of the Kathmrita the nectarine words of the Great Master.

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  Such are the words with which My Forerunner hath extolled My Being, could ye but understand. Whoso reflecteth upon these verses, and realizeth what hidden pearls have been enshrined within them, will, by the righteousness of God, perceive the fragrance of the All-Merciful wafting from the direction of this Prison and will, with his whole heart, hasten unto Him with such ardent longing that the hosts of earth and heaven would be powerless to deter him. Say: This is a Revelation around which every proof and testimony doth circle. Thus hath it been sent down by your Lord, the God of Mercy, if ye be of them that judge aright. Say: This is the very soul of all scriptures which hath been breathed into the Pen of the Most High, causing all created beings to be dumbfounded, save only those who have been enraptured by the gentle breezes of My loving-kindness and the sweet savours of My bounties which have pervaded the whole of creation.
  Let none, in this Day, hold fast to aught save that which hath been manifested in this Revelation. Such is the decree of God, aforetime and hereafter-a decree wherewith the scriptures of the Messengers of old have been adorned. Such is the admonition of the Lord, aforetime and hereafter-an admonition wherewith the preamble to the Book of Life hath been embellished, did ye but perceive it. Such is the commandment of the Lord, aforetime and hereafter; beware lest ye choose instead the part of ignominy and abasement. Naught shall avail you in this Day but God, nor is there any refuge to flee to save Him, the Omniscient, the All-Wise. Whoso hath known Me hath known the Goal of all desire, and whoso hath turned unto Me hath turned unto the Object of all adoration. Thus hath it been set forth in the Book, and thus hath it been decreed by God, the Lord of all worlds. To read but one of the verses of My Revelation is better than to peruse the scriptures of both the former and latter generations. This is the Utterance of the All-Merciful, would that ye had ears to hear! Say: This is the essence of knowledge, did ye but understand.
  We, verily, see amongst you him who taketh hold of the Book of God and citeth from it proofs and arguments wherewith to repudiate his Lord, even as the followers of every other Faith sought reasons in their Holy Books for refuting Him Who is the Help in Peril, the Self-Subsisting. Say: God, the True One, is My witness that neither the scriptures of the world, nor all the books and writings in existence, shall, in this Day, avail you aught without this, the Living Book, Who proclaimeth in the midmost heart of creation: "Verily, there is none other God but Me, the All-Knowing, the All-Wise."

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  itself was called sruti, a word which came to mean "revealed
  scripture". The seers of the Upanishad had the same idea about
  the Veda and frequently appealed to its authority for the truths
  they themselves announced and these too afterwards came to be
  regarded as Sruti, revealed scripture, and were included in the
  sacred Canon.
  explicit statements in the hymns themselves of such a meaning,
  then all changes. We are in the presence of a great scripture of
  number of hymns perhaps excepted, becomes in its inner sense
  such a scripture. At the same time the exoteric sense need not
  be merely a mask; the Riks may have been regarded by their
  authors as words of power, powerful not only for internal but
  for external things. A purely spiritual scripture would concern
  itself with only spiritual significances, but the ancient mystics
  liturgy and would be interested in knowing what might be the
  esoteric sense of this ancient scripture.
  This is a literary and not a strictly literal translation. But a

1.01_-_Historical_Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  To come down to more historic ground, the Qabalah is the Jewish mystical teaching concerning the initiated inter- pretation of the Hebrew scriptures. It is a system of spiritual philosophy or theosophy, using this word in its original implications of 0eo? 2 o$ia, which has not only exercised for centuries an influence on the intellectual development of so shrewd and clear-thinking a people as the Jews, but has attracted the attention of many renowned

1.01_-_Our_Demand_and_Need_from_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  HE WORLD abounds with scriptures sacred and profane, with revelations and half-revelations, with religions and philosophies, sects and schools and systems. To these the many minds of a half-ripe knowledge or no knowledge at all attach themselves with exclusiveness and passion and will have it that this or the other book is alone the eternal Word of
  God and all others are either impostures or at best imperfectly inspired, that this or that philosophy is the last word of the reasoning intellect and other systems are either errors or saved only by such partial truth in them as links them to the one true philosophical cult. Even the discoveries of physical Science have been elevated into a creed and in its name religion and spirituality banned as ignorance and superstition, philosophy as frippery and moonshine. And to these bigoted exclusions and vain wranglings even the wise have often lent themselves, misled by some spirit of darkness that has mingled with their light and overshadowed it with some cloud of intellectual egoism or spiritual pride. Mankind seems now indeed inclined to grow a little modester and wiser; we no longer slay our fellows in the name of God's truth or because they have minds differently trained or differently constituted from ours; we are less ready to curse and revile our neighbour because he is wicked or presumptuous enough to differ from us in opinion; we are ready even to admit that Truth is everywhere and cannot be our sole monopoly; we are beginning to look at other religions and philosophies for the truth and help they contain and no longer merely in order to damn them as false or criticise what we conceive to be their errors. But we are still apt to declare that our truth gives us the supreme knowledge which other religions or philosophies
  It may therefore be useful in approaching an ancient scripture, such as the Veda, Upanishads or Gita, to indicate precisely the spirit in which we approach it and what exactly we think we may derive from it that is of value to humanity and its future. First of all, there is undoubtedly a Truth one and eternal which we are seeking, from which all other truth derives, by the light of which all other truth finds its right place, explanation and relation to the scheme of knowledge. But precisely for that reason it cannot be shut up in a single trenchant formula, it is not likely to be found in its entirety or in all its bearings in any single philosophy or scripture or uttered altogether and for ever by any one teacher, thinker, prophet or Avatar. Nor has it been wholly found by us if our view of it necessitates the intolerant exclusion of the truth underlying other systems; for when we reject passionately, we mean simply that we cannot appreciate and explain. Secondly, this Truth, though it is one and eternal, expresses itself in Time and through the mind of man; therefore every scripture must necessarily contain two elements, one temporary, perishable, belonging to the ideas of the period and country in which it was produced, the other eternal and imperishable and applicable in all ages and countries. Moreover, in the statement of the Truth the actual form given to it, the system and arrangement, the metaphysical and intellectual mould, the precise expression used must be largely subject to the mutations of Time and cease to have the same force; for the human intellect modifies itself always; continually dividing and putting together it is obliged to shift its divisions continually and to rearrange its syntheses; it is always leaving old expression and symbol for new or, if it uses the old, it so changes its connotation or at least
  No doubt in this attempt we may mix a good deal of error born of our own individuality and of the ideas in which we live, as did greater men before us, but if we steep ourselves in the spirit of this great scripture and, above all, if we have tried to live in that spirit, we may be sure of finding in it as much real truth as we are capable of receiving as well as the spiritual influence and actual help that, personally, we were intended to derive from it. And that is after all what scriptures were written to give; the rest is academical disputation or theological dogma.
  Only those scriptures, religions, philosophies which can be thus constantly renewed, relived, their stuff of permanent truth constantly reshaped and developed in the inner thought and spiritual experience of a developing humanity, continue to be of living importance to mankind. The rest remain as monuments of the past, but have no actual force or vital impulse for the future.
   comprehensiveness. Its aim is precisely the opposite to that of the polemist commentators who found this scripture established as one of the three highest Vedantic authorities and attempted to turn it into a weapon of offence and defence against other schools and systems. The Gita is not a weapon for dialectical warfare; it is a gate opening on the whole world of spiritual truth and experience and the view it gives us embraces all the provinces of that supreme region. It maps out, but it does not cut up or build walls or hedges to confine our vision.

1.01_-_Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  "Meditation again is a constant remembrance (of the thing meditated upon) flowing like an unbroken stream of oil poured out from one vessel to another. When this kind of remembering has been attained (in relation to God) all bandages break. Thus it is spoken of in the scriptures regarding constant remembering as a means to liberation. This remembering again is of the same form as seeing, because it is of the same meaning as in the passage, 'When He who is far and near is seen, the bonds of the heart are broken, all doubts vanish, and all effects of work disappear' He who is near can be seen, but he who is far can only be remembered. Nevertheless the scripture says that he have to see Him who is near as well as Him who, is far, thereby indicating to us that the above kind of remembering is as good as seeing. This remembrance when exalted assumes the same form as seeing. . . . Worship is constant remembering as may be seen from the essential texts of scriptures. Knowing, which is the same as repeated worship, has been described as constant remembering. . . . Thus the memory, which has attained to the height of what is as good as direct perception, is spoken of in the Shruti as a means of liberation. 'This Atman is not to be reached through various sciences, nor by intellect, nor by much study of the Vedas. Whomsoever this Atman desires, by him is the Atman attained, unto him this Atman discovers Himself.' Here, after saying that mere hearing, thinking and meditating are not the means of attaining this Atman, it is said, 'Whom this Atman desires, by him the Atman is attained.' The extremely beloved is desired; by whomsoever this Atman is extremely beloved, he becomes the most beloved of the Atman. So that this beloved may attain the Atman, the Lord Himself helps. For it has been said by the Lord: 'Those who are constantly attached to Me and worship Me with love I give that direction to their will by which they come to Me.' Therefore it is said that, to whomsoever this remembering, which is of the same form as direct perception, is very dear, because it is dear to the Object of such memory perception, he is desired by the Supreme Atman, by him the Supreme Atman is attained. This constant remembrance is denoted by the word Bhakti." So says Bhagavn Rmnuja in his commentary on the Sutra Athto Brahma-jijns (Hence follows a dissertation on Brahman.).

1.01_-_SAMADHI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  One. These, for instance, are the authors of the Sacred
  scriptures; therefore the scriptures are proof, and, if any such
  persons are living now, their words will be proof. Other
  who are competent, the Yogis always mean the Rishis, or the
  Seers of the thoughts recorded in the scriptures the Vedas.
  According to them, the only proof of the scriptures is that
  they were the testimony of competent persons, yet they say
  the scriptures cannot take us to realisation. We can read all
  the Vedas, and yet will not realise anything, but when we
  practise their teachings, then we attain to that state which
  realises what the scriptures say, which penetrates where

1.01_-_THAT_ARE_THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  When a man follows the way of the world, or the way of the flesh, or the way of tradition (i.e. when he believes in religious rites and the letter of the scriptures, as though they were intrinsically sacred), knowledge of Reality cannot arise in him.
  From Taoism we pass to that Mahayana Buddhism which, in the Far East, came to be so closely associated with Taoism, borrowing and bestowing until the two came at last to be fused in what is known as Zen. The Lankavatara Sutra, from which the following extract is taken, was the scripture which the founder of Zen Buddhism expressly recommended to his first disciples.
  I am not competent, nor is this the place to discuss the doctrinal differences between Buddhism and Hinduism. Let it suffice to point out that, when he insisted that human beings are by nature non-Atman, the Buddha was evidently speaking about the personal self and not the universal Self. The Brahman controversialists, who appear in certain of the Pali scriptures, never so much as mention the Vedanta doctrine of the identity of Atman and Godhead and the non-identity of ego and Atman. What they maintain and Gautama denies is the substantial nature and eternal persistence of the individual psyche. As an unintelligent man seeks for the abode of music in the body of the lute, so does he look for a soul within the skandhas (the material and psychic aggregates, of which the individual mind-body is composed). About the existence of the Atman that is Brahman, as about most other metaphysical matters, the Buddha declines to speak, on the ground that such discussions do not tend to edification or spiritual progress among the members of a monastic order, such as he had founded. But though it has its dangers, though it may become the most absorbing, because the most serious and noblest, of distractions, metaphysical thinking is unavoidable and finally necessary. Even the Hinayanists found this, and the later Mahayanists were to develop, in connection with the practice of their religion, a splendid and imposing system of cosmological, ethical and psychological thought. This system was based upon the postulates of a strict idealism and professed to dispense with the idea of God. But moral and spiritual experience was too strong for philosophical theory, and under the inspiration of direct experience, the writers of the Mahayana sutras found themselves using all their ingenuity to explain why the Tathagata and the Bodhisattvas display an infinite charity towards beings that do not really exist. At the same time they stretched the framework of subjective idealism so as to make room for Universal Mind; qualified the idea of soullessness with the doctrine that, if purified, the individual mind can identify itself with the Universal Mind or Buddha-womb; and, while maintaining godlessness, asserted that this realizable Universal Mind is the inner consciousness of the eternal Buddha and that the Buddha-mind is associated with a great compassionate heart which desires the liberation of every sentient being and bestows divine grace on all who make a serious effort to achieve mans final end. In a word, despite their inauspicious vocabulary, the best of the Mahayana sutras contain an authentic formulation of the Perennial Philosophya formulation which in some respects (as we shall see when we come to the section, God in the World) is more complete than any other.
  that Every Man was enlightened by the Divine Light of Christ, and I saw it shine through all; And that they that believed in it came out of Condemnation and came to the Light of Life, and became the Children of it; And that they that hated it and did not believe in it, were condemned by it, though they made a profession of Christ. This I saw in the pure Openings of Light, without the help of any Man, neither did I then know where to find it in the scriptures, though afterwards, searching the scriptures, I found it.
  The doctrine of the Inner Light achieved a clearer formulation in the writings of the second generation of Quakers. There is, wrote William Penn, something nearer to us than scriptures, to wit, the Word in the heart from which all scriptures come. And a little later Robert Barclay sought to explain the direct experience of tat tvam asi in terms of an Augustinian theology that had, of course, to be considerably stretched and trimmed before it could fit the facts. Man, he declared in his famous theses, is a fallen being, incapable of good, unless united to the Divine Light. This Divine Light is Christ within the human soul, and is as universal as the seed of sin. All men, heathen as well as Christian, are endowed with the Inward Light, even though they may know nothing of the outward history of Christs life. Justification is for those who do not resist the Inner Light and so permit of a new birth of holiness within them.
  All this sheds some lightdim, it is true, and merely inferentialon the problem of the perennialness of the Perennial Philosophy. In India the scriptures were regarded, not as revelations made at some given moment of history, but as eternal gospels, existent from everlasting to everlasting, inasmuch as coeval with man, or for that matter with any other kind of corporeal or incorporeal being possessed of reason. A similar point of view is expressed by Aristotle, who regards the fundamental truths of religion as everlasting and indestructible. There have been ascents and falls, periods (literally roads around or cycles) of progress and regress; but the great fact of God as the First Mover of a universe which partakes of His divinity has always been recognized. In the light of what we know about prehistoric man (and what we know amounts to nothing more than a few chipped stones, some paintings, drawings and sculptures) and of what we may legitimately infer from other, better documented fields of knowledge, what are we to think of these traditional doctrines? My own view is that they may be true. We know that born contemplatives in the realm both of analytic and of integral thought have turned up in fair numbers and at frequent intervals during recorded history. There is therefore every reason to suppose that they turned up before history was recorded. That many of these people died young or were unable to exercise their talents is certain. But a few of them must have survived. In this context it is highly significant that, among many contemporary primitives, two thought-patterns are foundan exoteric pattern for the unphilosophic many and an esoteric pattern (often monotheistic, with a belief in a God not merely of power, but of goodness and wisdom) for the initiated few. There is no reason to suppose that circumstances were any harder for prehistoric men than they are for many contemporary savages. But if an esoteric monotheism of the kind that seems to come natural to the born thinker is possible in modern savage societies, the majority of whose members accept the sort of polytheistic philosophy that seems to come natural to men of action, a similar esoteric doctrine might have been current in prehistoric societies. True, the modern esoteric doctrines may have been derived from higher cultures. But the significant fact remains that, if so derived, they yet had a meaning for certain members of the primitive society and were considered valuable enough to be carefully preserved. We have seen that many thoughts are unthinkable apart from an appropriate vocabulary and frame of reference. But the fundamental ideas of the Perennial Philosophy can be formulated in a very simple vocabulary, and the experiences to which the ideas refer can and indeed must be had immediately and apart from any vocabulary whatsoever. Strange openings and theophanies are granted to quite small children, who are often profoundly and permanently affected by these experiences. We have no reason to suppose that what happens now to persons with small vocabularies did not happen in remote antiquity. In the modern world (as Vaughan and Traherne and Wordsworth, among others, have told us) the child tends to grow out of his direct awareness of the one Ground of things; for the habit of analytical thought is fatal to the intuitions of integral thinking, whether on the psychic or the spiritual level. Psychic preoccupations may be and often are a major obstacle in the way of genuine spirituality. In primitive societies now (and, presumably, in the remote past) there is much preoccupation with, and a widespread talent for, psychic thinking. But a few people may have worked their way through psychic into genuinely spiritual experiencejust as, even in modern industrialized societies, a few people work their way out of the prevailing preoccupation with matter and through the prevailing habits of analytical thought into the direct experience of the spiritual Ground of things.

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Shastra - knowledge and scripture
  Utsaha - ideals of effort
  6:But usually the representative influence occupies a much larger place in the life of the Sadhaka. If the Yoga is guided by a received written Shastra, -- some Word from the past which embodies the experience of former Yogins, -- it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.
  7:For the Sadhaka of the Integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest scripture. Where the scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one scripture or by several successively, -- if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the written Truth, -- sabdabrahmativartate -- beyond all that he has heard and all that he has yet to hear, -- srotaryasya srutasya ca. For he is not the Sadhaka of a book or of many books; he is a Sadhaka of the Infinite.
  8:Another kind of Shastra is not scripture, but a statement of the science and methods, the effective principles and way of working of the path of Yoga which the Sadhaka elects to follow. Each path has its Shastra, either written or traditional, passing from mouth to mouth through a long line of Teachers. In India a great authority, a high reverence even is ordinarily attached to the written or traditional teaching. All the lines of the Yoga are supposed to be fixed and the Teacher who has received the Shastra by tradition and realised it in practice guides the disciple along the immemorial tracks. One often even hears the objection urged against a new practice, a new Yogic teaching, the adoption of a new formula, "It is not according to the Shastra." But neither in fact nor in the actual practice of the Yogins is there really any such entire rigidity of an iron door shut against new truth, fresh revelation, widened experience. The written or traditional teaching expresses the knowledge and experiences of many centuries systematised, organised, made attainable to the beginner. Its importance and utility are therefore immense. But a great freedom of variation and development is always practicable. Even so highly scientific a system as Rajayoga can be practised on other lines than the organised method of Patanjali. Each of the three paths, trimarga 51, breaks into many bypaths which meet again at the goal. The general knowledge on which the Yoga depends is fixed, but the order, the succession, the devices, the forms must be allowed to vary, for the needs and particular impulsions of the individual nature have to be satisfied even while the general truths remain firm and constant.

1.01_-_The_Highest_Meaning_of_the_Holy_Truths, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  Emperor Wu had put on monk's robes and personally ex
  pounded the Light-Emitting Wisdom scripture; he experienced
  heavenly flowers falling in profusion and the earth turning to

1.01_-_The_Ideal_of_the_Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Theism, Christianity, Mahomedanism and Buddhism and yet is none of these, is that to which the World-Spirit moves. In our own, which is the most sceptical and the most believing of all, the most sceptical because it has questioned and experimented the most, the most believing because it has the deepest experience and the most varied and positive spiritual knowledge, - that wider Hinduism which is not a dogma or combination of dogmas but a law of life, which is not a social framework but the spirit of a past and future social evolution, which rejects nothing but insists on testing and experiencing everything and when tested and experienced turning it to the soul's uses, in this
  Hinduism we find the basis of the future world-religion. This sanatana dharma has many scriptures, Veda, Vedanta, Gita,
  Upanishad, Darshana, Purana, Tantra, nor could it reject the
  Bible or the Koran; but its real, most authoritative scripture is in the heart in which the Eternal has His dwelling. It is in our inner spiritual experiences that we shall find the proof and source of the world's scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga., #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  our text, because they are indispensable to an understanding of the complete philosophy
  of these scriptures and to the relations of the thought which is developed in the Isha.
  but reflected in the mind. If the mind is pure, bright and still,

1.024_-_Affiliation_With_Larger_Wholes, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This is the conclusion arrived at by certain faculties of prehension which are operating in the subtle layers of the mind, invisible even to the mind itself in its conscious level. In our own six-foot bodily individuality, we have possibilities of the whole cosmic experience in a minute, microscopic form. The seeds of universal powers and achievements are hiddenly present in the cells of our own individual body. The vast tree of cosmic experience, the blossoming of universal realisation, is latent as a seed in the very fibre of our present individual existence. It is this that occasionally makes us brood over the possibilities of higher achievements in life and never allows us to rest contented with what we are at present. So, by these methods of self-analysis and study of scriptures, etc., we should be able to bring the mind back from its concentration on diverse realities of the sense-world and fix it upon a higher reality so that its distractions get lessened as much as possible.

1.028_-_Bringing_About_Whole-Souled_Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Whole-souled dedication to the practice is possible only when there is perfect understanding. Why is it that our mind is not entirely dedicated to this practice, and part of it is thinking of something else? The reason is that our understanding of the efficacy and the value and the worthwhileness of the practice is inadequate. Our faith in God, our trust in God, and our feeling that God is everything is half-baked it is not perfect. We do not have, even today, full faith that God is everything. "There is something else which is also good." Such thinking is lurking in the mind. "Though God is all alright, the scriptures say that but my subtle conscience says that there is something else also, something else that is also sweet. God is sweet, but there is something else also, equally sweet. Why should I not go there?.

1.02_-_Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Moreover the word Vedanta is usually identified with the strict Monism and the peculiar theory of Maya established by the lofty and ascetic intellect of Shankara. But it is the Upanishads themselves and not Shankara's writings, the text and not the commentary, that are the authoritative scripture of the
  Vedantin. Shankara's, great and temporarily satisfying as it was, is still only one synthesis and interpretation of the Upanishads.

1.02_-_Outline_of_Practice, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  other, the oneness of mortal and sage, and who remain unmoved
  even by scriptures are in complete and unspoken agreement with
  reason. Without moving, without effort, they enter, we say, by

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  19:But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice.

1.02_-_The_Divine_Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  And the action in which this divine figure moves is the whole wide action of man in life, not merely the inner life, but all this obscure course of the world which we can judge only by the twilight of the human reason as it opens up dimly before our uncertain advance the little span in front. This is the distinguishing feature of the Gita that it is the culmination of such an action which gives rise to its teaching and assigns that prominence and bold relief to the gospel of works which it enunciates with an emphasis and force we do not find in other Indian scriptures.

1.02_-_The_Eternal_Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Try as we might, we just don't understand through what distortion or oversight "All is Brahman" ever became "All, except the world, is Brahman."
  If we leave aside the scriptures for the human mind is so skillful that it can easily dream up sheep grazing on the Empire State building and if we look at the practical disciplines of India, the contradiction becomes even more striking. Indian psychology is based on the very intelligent observation that all things in the universe, from mineral to man, are made up of three elements or qualities (gunas), which may be called by different names depending on the order of reality one considers: tamas, inertia, obscurity, unconsciousness; rajas,
  movement, struggle, effort, passion, action; sattva, light, harmony,

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The purpose of all words is to illustrate the meaning of an object. When they are heard, they should enable the hearer to understand this meaning, and this according to the four categories of substance, of activity, of quality and of relationship. For example cow and horse belong to the category of substance. He cooks or he prays belongs to the category of activity. White and black belong to the category of quality. Having money or possessing cows belongs to the category of relationship. Now there is no class of substance to which the Brahman belongs, no common genus. It cannot therefore be denoted by words which, like being in the ordinary sense, signify a category of things. Nor can it be denoted by quality, for it is without qualities; nor yet by activity because it is without activityat rest, without parts or activity, according to the scriptures. Neither can it be denoted by relationship, for it is without a second and is not the object of anything but its own self. Therefore it cannot be defined by word or idea; as the scripture says, it is the One before whom words recoil.

1.02_-_The_Philosophy_of_Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  In explaining this aphorism the commentator Rmnuja says, "This doubt being raised, whether among the powers of the liberated souls is included that unique power of the Supreme One, that is, of creation etc. of the universe and even the Lordship of all, or whether, without that, the glory of the liberated consists only in the direct perception of the Supreme One, we get as an argument the following: It is reasonable that the liberated get the Lordship of the universe, because the scriptures say,
  Why? Because He is the subject of all the scriptural texts as regards creation etc., and the liberated souls are not mentioned therein in any connection whatsoever. The Supreme Lord indeed is alone engaged in ruling the universe. The texts as to creation etc. all point to Him. Besides, there is given the adjective 'ever-perfect'. Also the scriptures say that the powers Anima etc. of the others are from the search after and the worship of God. Therefore they have no place in the ruling of the universe. Again, on account of their possessing their own minds, it is possible that their wills may differ, and that, whilst one desires creation, another may desire destruction. The only way of avoiding this conflict is to make all wills subordinate to some one will. Therefore the conclusion is that the wills of the liberated are dependent on the will of the Supreme Ruler."

1.02_-_The_Ultimate_Path_is_Without_Difficulty, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  Originally Te Shan was a lecturing monk, expounding the
  Diamond Cutter scripture in western Shu (Szechuan). Accord
  The old woman said, "What is that you're carrying?" Te Shan
  said, "Commentaries on the Diamond Cutter scripture." The
  old woman said, "I have a question for you: if you can answer it
  said, "Just ask." The old woman said, "The Diamond Cutter
  scripture says, 'Past mind can't be grasped, present mind can't

1.031_-_Intense_Aspiration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  What we should do is, together with our effort at change of physical atmosphere, also try to bring about a gradual change in our internal atmosphere by resorting to certain spiritual disciplines, such as the utilisation of the time on hand for certain definite chosen purposes. When we live in a particular place we have left our homes and have come to Uttarkashi, for instance how do we use our time? Do we go about from place to place, chatting? Then we should go back to our home and stay there. Why do we come to Uttarkashi? We have to utilise the time for a purpose which is more intimate to the object on hand than the way in which we lived earlier. Generally, people take to mantra purascharana a disciplined type of chanting of the mantra that has been given to them by their Guru and sacred study of scriptures, such as the Srimad Bhagavata or the Ramayana, or any other holy text which is conducive to pinpointing the mind on the liberation of the soul, which is the ultimate objective.

1.037_-_Preventing_the_Fall_in_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Then doubts will start rising up in the mind and tell us all sorts of stories about our Guru and our sadhana, our scripture and religion, and everything. We will start doubting everything; and only a single doubt has to arise in order for ten doubts to rise up as the result of that one doubt. Then we will change the Guru. Many people change their Gurus, change the method of meditation, change the mantra and move from place to place, because they have found that there is something wrong. "Otherwise, why is it that I am not achieving anything after so many years of effort?" So, after vyadhi and styana comes samsaya or doubt. This is an obstacle, says Patanjali.

1.03_-_A_Parable, #The Lotus Sutra, #Anonymous, #Various
  And will not seek any other sutra
  And will never think about heretical scriptures.
  O riputra! I say to you:

1.03_-_Bloodstream_Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  not a buddha. The true Way is sublime. It can't be expressed in
  language. Of what use are scriptures? But someone who sees his
  own nature finds the Way, even if he can't read a word. Someone

1.03_-_Master_Ma_is_Unwell, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  According to the Buddha Name scripture, a Sun Face Buddha
  lives in the world for eighteen hundred years, whereas a Moon

1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The scriptures say of human beings that there is an outward man and along with him an inner man.
  The scripture speaks of all this as the old man, the earthy man, the outward person, the enemy, the servant.
  Within us all is the other person, the inner man, whom the scripture calls the new man, the heavenly man, the young person, the friend, the aristocrat.
  The biographies of the saints testify unequivocally to the fact that spiritual training leads to a transcendence of personality, not merely in the special circumstances of battle, but in all circumstances and in relation to all creatures, so that the saint loves his enemies or, if he is a Buddhist, does not even recognize the existence of enemies, but treats all sentient beings, sub-human as well as human, with the same compassion and disinterested good will. Those who win through to the unitive knowledge of God set out upon their course from the most diverse starting points. One is a man, another a woman; one a born active, another a born contemplative. No two of them inherit the same temperament and physical constitution, and their lives are passed in material, moral and intellectual environments that are profoundly dissimilar. Nevertheless, insofar as they are saints, insofar as they possess the unitive knowledge that makes them perfect as their Father which is in heaven is perfect, they are all astonishingly alike. Their actions are uniformly selfless and they are constantly recollected, so that at every moment they know who they are and what is their true relation to the universe and its spiritual Ground. Of even plain average people it may be said that their name is Legionmuch more so of exceptionally complex personalities, who identify themselves with a wide diversity of moods, cravings and opinions. Saints, on the contrary, are neither double-minded nor half-hearted, but single and, however great their intellectual gifts, profoundly simple. The multiplicity of Legion has given place to one-pointednessnot to any of those evil one-pointednesses of ambition or covetousness, or lust for power and fame, not even to any of the nobler, but still all too human one-pointednesses of art, scholarship and science, regarded as ends in themselves, but to the supreme, more than human one-pointedness that is the very being of those souls who consciously and consistently pursue mans final end, the knowledge of eternal Reality. In one of the Pali scriptures there is a significant anecdote about the Brahman Drona who, seeing the Blessed One sitting at the foot of a tree, asked him, Are you a deva? And the Exalted One answered, I am not. Are you a gandharva? I am not, Are you a yaksha? I am not. Are you a man? I am not a man. On the Brahman asking what he might be, the Blessed One replied, Those evil influences, those cravings, whose non-destruction would have individualized me as a deva, a gandharva, a yaksha (three types of supernatural being), or a man, I have completely annihilated. Know therefore that I am Buddha.
  When a man lacks discrimination, his will wanders in all directions, after innumerable aims. Those who lack discrimination may quote the letter of the scripture; but they are really denying its inner truth. They are full of worldly desires and hungry for the rewards of heaven. They use beautiful figures of speech; they teach elaborate rituals, which are supposed to obtain pleasure and power for those who practice them. But, actually, they understand nothing except the law of Karma that chains men to rebirth.
  The Logos passes out of eternity into time for no other purpose than to assist the beings, whose bodily form he takes, to pass out of time into eternity. If the Avatars appearance upon the stage of history is enormously important, this is due to the fact that by his teaching he points out, and by his being a channel of grace and divine power he actually is, the means by which human beings may transcend the limitations of history. The author of the Fourth Gospel affirms that the Word became flesh; but in another passage he adds that the flesh profiteth nothingnothing, that is to say, in itself, but a great deal, of course, as a means to the union with immanent and transcendent Spirit. In this context it is very interesting to consider the development of Buddhism. Under the forms of religious or mystical imagery, writes R. E. Johnston in his Buddhist China, the Mahayana expresses the universal, whereas Hinayana cannot set itself free from the domination of historical fact. In the words of an eminent orientalist, Ananda K. Coomaraswamy, The Mahayanist believer is warnedprecisely as the worshipper of Krishna is warned in the Vaishnavite scriptures that the Krishna Lila is not a history, but a process for ever unfolded in the heart of manthat matters of historical fact are without religious significance (except, we should add, insofar as they point to or themselves constitute the meanswhether remote or proximate, whether political, ethical or spiritualby which men may come to deliverance from selfness and the temporal order.)

1.03_-_Reading, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Those who have not learned to read the ancient classics in the language in which they were written must have a very imperfect knowledge of the history of the human race; for it is remarkable that no transcript of them has ever been made into any modern tongue, unless our civilization itself may be regarded as such a transcript. Homer has never yet been printed in English, nor schylus, nor Virgil evenworks as refined, as solidly done, and as beautiful almost as the morning itself; for later writers, say what we will of their genius, have rarely, if ever, equalled the elaborate beauty and finish and the lifelong and heroic literary labors of the ancients. They only talk of forgetting them who never knew them. It will be soon enough to forget them when we have the learning and the genius which will enable us to attend to and appreciate them. That age will be rich indeed when those relics which we call Classics, and the still older and more than classic but even less known scriptures of the nations, shall have still further accumulated, when the Vaticans shall be filled with Vedas and
  Zendavestas and Bibles, with Homers and Dantes and Shakespeares, and all the centuries to come shall have successively deposited their trophies in the forum of the world. By such a pile we may hope to scale heaven at last.
  What does our Concord culture amount to? There is in this town, with a very few exceptions, no taste for the best or for very good books even in English literature, whose words all can read and spell. Even the college-bred and so called liberally educated men here and elsewhere have really little or no acquaintance with the English classics; and as for the recorded wisdom of mankind, the ancient classics and Bibles, which are accessible to all who will know of them, there are the feeblest efforts any where made to become acquainted with them. I know a woodchopper, of middle age, who takes a French paper, not for news as he says, for he is above that, but to keep himself in practice, he being a Canadian by birth; and when I ask him what he considers the best thing he can do in this world, he says, beside this, to keep up and add to his English. This is about as much as the college bred generally do or aspire to do, and they take an English paper for the purpose. One who has just come from reading perhaps one of the best
  English books will find how many with whom he can converse about it? Or suppose he comes from reading a Greek or Latin classic in the original, whose praises are familiar even to the so called illiterate; he will find nobody at all to speak to, but must keep silence about it. Indeed, there is hardly the professor in our colleges, who, if he has mastered the difficulties of the language, has proportionally mastered the difficulties of the wit and poetry of a Greek poet, and has any sympathy to impart to the alert and heroic reader; and as for the sacred scriptures, or Bibles of mankind, who in this town can tell me even their titles? Most men do not know that any nation but the Hebrews have had a scripture. A man, any man, will go considerably out of his way to pick up a silver dollar; but here are golden words, which the wisest men of antiquity have uttered, and whose worth the wise of every succeeding age have assured us of;and yet we learn to read only as far as Easy Reading, the primers and class-books, and when we leave school, the Little Reading, and story books, which are for boys and beginners; and our reading, our conversation and thinking, are all on a very low level, worthy only of pygmies and manikins.

1.03_-_Tara,_Liberator_from_the_Eight_Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  For this reason, Tibetan monastics spend years debating and discussing the
  scriptures. The formalized structure of debate teaches us how to examine
  the teachings clearly and test their validity. It also draws out deeper meanings

1.03_-_The_Syzygy_-_Anima_and_Animus, #Aion, #Carl Jung, #Psychology
  6 "For the scripture says, God made man male and female; the male is Christ,
  the female is the Church." - Second Epistle of Clement to the Corinthians, xiv, 2

1.03_-_To_Layman_Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  Today's students lack this extensive knowledge of the scriptures or precepts. Because of that, they confound their own feelings, perceptions, and understanding for absolute truth, go around shooting off their mouths and retailing their half-baked ideas to others, and end up making a total waste of their lives.

1.040_-_Re-Educating_the_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This is the purpose of satsanga, listening to discourses of a spiritual and philosophical nature, study of sacred scriptures, svadhyaya, etc. Direct meditation is impossible, for reasons well known; therefore, we go to satsangas and listen to discourses touching upon various subjects, though within a limited circle. The subjects are variegated and yet limited to certain features. Similar is the case with study. If we study the Srimad Bhagavata, or the Ramayana, or the Bhagavadgita, the mind is given a large scope to think of many ideas and to bring into it notions of various features of reality. Though there is a variety presented in the study of a scripture of this kind, this variety is ultimately limited to a particular pattern of thinking.

1.04_-_GOD_IN_THE_WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  St. Bernard speaks in what seems a similar strain. What I know of the divine sciences and Holy scripture, I learnt in woods and fields. I have had no other masters than the beeches and the oaks. And in another of his letters he says: Listen to a man of experience: thou wilt learn more in the woods than in books. Trees and stones will teach thee more than thou canst acquire from the mouth of a magister. The phrases are similar; but their inner significance is very different. In Augustines language, God alone is to be enjoyed; creatures are not to be enjoyed but usedused with love and compassion and a wondering, detached appreciation, as means to the knowledge of that which may be enjoyed. Wordsworth, like almost all other literary Nature-worshippers, preaches the enjoyment of creatures rather than their use for the attainment of spiritual endsa use which, as we shall see, entails much self-discipline for the user. For Bernard it goes without saying that his correspondents are actively practising this self-discipline and that Nature, though loved and heeded as a teacher, is only being used as a means to God, not enjoyed as though she were God. The beauty of flowers and landscape is not merely to be relished as one wanders lonely as a cloud about the countryside, is not merely to be pleasurably remembered when one is lying in vacant or in pensive mood on the sofa in the library, after tea. The reaction must be a little more strenuous and purposeful. Here, my brothers, says an ancient Buddhist author, are the roots of trees, here are empty places; meditate. The truth is, of course, that the world is only for those who have deserved it; for, in Philos words, even though a man may be incapable of making himself worthy of the creator of the cosmos, yet he ought to try to make himself worthy of the cosmos. He ought to transform himself from being a man into the nature of the cosmos and become, if one may say so, a little cosmos. For those who have not deserved the world, either by making themselves worthy of its creator (that is to say, by non-attachment and a total self-naughting), or, less arduously, by making themselves worthy of the cosmos (by bringing order and a measure of unity to the manifold confusion of undisciplined human personality), the world is, spiritually speaking, a very dangerous place.

1.04_-_KAI_VALYA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  deeds, and the whole scope of philosophy is to approach the
  glory of man. All the scriptures sing the glory of man, of the
  soul, and then, with the same breath, they preach this Karma.
  Knowledge itself is there; its covering is gone. One of the
  Buddhistic scriptures sums up what is meant by the Buddha
  (which is the name of a state). It defines it as infinite

1.04_-_Reality_Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:Man, too, becomes perfect only when he has found within himself that absolute calm and passivity of the Brahman and supports by it with the same divine tolerance and the same divine bliss a free and inexhaustible activity. Those who have thus possessed the Calm within can perceive always welling out from its silence the perennial supply of the energies that work in the universe. It is not, therefore, the truth of the Silence to say that it is in its nature a rejection of the cosmic activity. The apparent incompatibility of the two states is an error of the limited Mind which, accustomed to trenchant oppositions of affirmation and denial and passing suddenly from one pole to the other, is unable to conceive of a comprehensive consciousness vast and strong enough to include both in a simultaneous embrace. The Silence does not reject the world; it sustains it. Or rather it supports with an equal impartiality the activity and the withdrawal from the activity and approves also the reconciliation by which the soul remains free and still even while it lends itself to all action.
  6:But, still, there is the absolute withdrawal, there is the NonBeing. Out of the Non-Being, says the ancient scripture, Being appeared.2 Then into the Non-Being it must surely sink again. If the infinite indiscriminate Existence permits all possibilities of discrimination and multiple realisation, does not the NonBeing at least, as primal state and sole constant reality, negate and reject all possibility of a real universe? The Nihil of certain Buddhist schools would then be the true ascetic solution; the Self, like the ego, would be only an ideative formation by an illusory phenomenal consciousness.
  7:But again we find that we are being misled by words, deceived by the trenchant oppositions of our limited mentality with its fond reliance on verbal distinctions as if they perfectly represented ultimate truths and its rendering of our supramental experiences in the sense of those intolerant distinctions. NonBeing is only a word. When we examine the fact it represents, we can no longer be sure that absolute non-existence has any better chance than the infinite Self of being more than an ideative formation of the mind. We really mean by this Nothing something beyond the last term to which we can reduce our purest conception and our most abstract or subtle experience of actual being as we know or conceive it while in this universe. This Nothing then is merely a something beyond positive conception. We erect a fiction of nothingness in order to overpass, by the method of total exclusion, all that we can know and consciously are. Actually when we examine closely the Nihil of certain philosophies, we begin to perceive that it is a zero which is All or an indefinable Infinite which appears to the mind a blank, because mind grasps only finite constructions, but is in fact the only true Existence.3

1.04_-_Te_Shan_Carrying_His_Bundle, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  Originally Te Shan was a lecturing monk, expounding the
  Diamond Cutter scripture in western Shu (Szechuan). Accord
  The old woman said, "What is that you're carrying?" Te Shan
  said, "Commentaries on the Diamond Cutter scripture." The
  old woman said, "I have a question for you: if you can answer it
  said, "Just ask." The old woman said, "The Diamond Cutter
  scripture says, 'Past mind can't be grasped, present mind can't
  be grasped, future mind can't be grasped': which mind does the

1.04_-_The_Core_of_the_Teaching, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  E KNOW the divine Teacher, we see the human disciple; it remains to form a clear conception of the doctrine. A clear conception fastening upon the essential idea, the central heart of the teaching is especially necessary here because the Gita with its rich and many-sided thought, its synthetical grasp of different aspects of the spiritual life and the fluent winding motion of its argument lends itself, even more than other scriptures, to one-sided misrepresentations born of a partisan intellectuality. The unconscious or half-conscious wresting of fact and word and idea to suit a preconceived notion or the doctrine or principle of one's preference is recognised by
  Indian logicians as one of the most fruitful sources of fallacy; and it is perhaps the one which it is most difficult for even the most conscientious thinker to avoid. For the human reason is incapable of always playing the detective upon itself in this respect; it is its very nature to seize upon some partial conclusion, idea, principle, become its partisan and make it the key to all truth, and it has an infinite faculty of doubling upon itself so as to avoid detecting in its operations this necessary and cherished weakness. The Gita lends itself easily to this kind of error, because it is easy, by throwing particular emphasis on one of its aspects or even on some salient and emphatic text and putting all the rest of the eighteen chapters into the background or making them a subordinate and auxiliary teaching, to turn it into a partisan of our own doctrine or dogma.
  But at the present day, since in fact the modern mind began to recognise and deal at all with the Gita, the tendency is to subordinate its elements of knowledge and devotion, to take advantage of its continual insistence on action and to find in it a scripture of the Karmayoga, a Light leading us on the path of action, a Gospel of Works. Undoubtedly, the Gita is a Gospel of Works, but of works which culminate in knowledge, that is, in spiritual realisation and quietude, and of works motived by devotion, that is, a conscious surrender of one's whole self first into the hands and then into the being of the Supreme, and not at all of works as they are understood by the modern mind, not at all an action dictated by egoistic and altruistic, by personal,
  But here there is this farther difficulty that the action which
  Arjuna must do is one from which his moral sense recoils. It is his duty to fight, you say? But that duty has now become to his mind a terrible sin. How does it help him or solve his difficulty, to tell him that he must do his duty disinterestedly, dispassionately? He will want to know which is his duty or how it can be his duty to destroy in a sanguinary massacre his kin, his race and his country. He is told that he has right on his side, but that does not and cannot satisfy him, because his very point is that the justice of his legal claim does not justify him in supporting it by a pitiless massacre destructive to the future of his nation. Is he then to act dispassionately in the sense of not caring whether it is a sin or what its consequences may be so long as he does his duty as a soldier? That may be the teaching of a State, of politicians, of lawyers, of ethical casuists; it can never be the teaching of a great religious and philosophical scripture which sets out to solve the problem of life and action from the
  Essays on the Gita
   very roots. And if that is what the Gita has to say on a most poignant moral and spiritual problem, we must put it out of the list of the world's scriptures and thrust it, if anywhere, then into our library of political science and ethical casuistry.
  Essays on the Gita
   metaphysical subtleties and far-off spiritual seekings, eager to get to work and, like Arjuna himself, mainly concerned for a workable law of works, a dharma. But it is the wrong way to handle this scripture.

1.04_-_The_Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Blavatsky writes : " Every Cosmogony from the earliest to the latest is based upon, interlinked with, and most closely related to, numerals and geometrical figures. . . .
  Hence we find numbers and figures used as an expression and a record of thought in every archaic scripture." Ginsburg, referring to the Hebrew Alphabet, states : " Since the letters have no absolute value - nor can they be used as mere forms, but serve as the medium between essence and forms, and like words, assume the relation of form to the real essence, and of essence to the embryo and unexpressed

1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  In the Vedanta Shastras and yoga scriptures we are told that there are at least three types of self: the external, the personal and the Absolute. We are not concerned here with the Absolute Self. This is not the Self that we are going to restrain. It is, on the other hand, the Self that we are going to realise. That is the goal the Absolute Self which is unrelated to any other factor or condition, which stands on its own right and which is called the Infinite, the Eternal, and so on. But the self that is to be restrained is that peculiar feature in consciousness which will not fulfil the conditions of absoluteness at any time. It is always relative. It is the relative self that is to be subjected to restraint for the sake of the realisation of the Absolute Self. The aim of life is the Absolute, and not the relative. The experience of the relative, the attachment of the mind in respect of the relative, and the exclusive emphasis on the importance of relativity in things is the obstructing factor in ones enterprise towards the realisation of the Absolute Self.

1.053_-_A_Very_Important_Sadhana, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  There are various other methods of svadhyaya. It depends upon the state of ones mind how far it is concentrated, how far it is distracted, what these desires are that have remained frustrated inside, what the desires are that have been overcome, and so on. The quality of the mind will determine the type of svadhyaya that one has to practise. If nothing else is possible, do parayana of holy scriptures the Sundara Kanda, the Valmiki Ramayana or any other Ramayana, the Srimad Bhagavata Mahapurana, the Srimad Bhagavadgita, the Moksha Dharma Parva of the Mahabharata, the Vishnu Purana, or any other suitable spiritual text. It has to be recited again and again, every day at a specific time, in a prescribed manner, so that this sadhana itself becomes a sort of meditation because what is meditation but hammering the mind, again and again, into a single idea? Inasmuch as abstract meditations are difficult for beginners, these more concrete forms of it are suggested. There are people who recite the Ramayana or the Srimad Bhagavata 108 times. They conduct Bhagvat Saptaha. The purpose is to bring the mind around to a circumscribed form of function and not allow it to roam about on the objects of sense.
  The mind needs variety, no doubt, and it cannot exist without variety. It always wants change. Monotonous food will not be appreciated by the mind, and so the scriptures, especially the larger ones like the Epics, the Puranas, the Agamas, the Tantras, etc., provide a large area of movement for the mind wherein it leisurely roams about to its deep satisfaction, finds variety in plenty, reads stories of great saints and sages, and feels very much thrilled by the anecdotes of Incarnations, etc. But at the same time, with all its variety, we will find that it is a variety with a unity behind it. There is a unity of pattern, structure and aim in the presentation of variety in such scriptures as the Srimad Bhagavata, for instance. There are 18,000 verses giving all kinds of detail everything about the cosmic creation and the processes of the manifestation of different things in their gross form, subtle form, causal form, etc. Every type of story is found there. It is very interesting to read it. The mind rejoices with delight when going through such a large variety of detail with beautiful comparisons, etc. But all this variety is like a medical treatment by which we may give varieties of medicine with a single aim. We may give one tablet, one capsule, one injection, and all sorts of things at different times in a day to treat a single disease. The purpose is the continued assertion that God is All, and the whole of creation is a play of the glory of God.
  The goal of life in every stage of its manifestation is the vision of God, the experience of God, the realisation of God that God is the Supreme Doer and the Supreme Existence. This is the principle that is driven into the mind again and again by the Srimad Bhagavata Mahapurana or such similar texts. If a continued or sustained study of such scriptures is practised, it is purifying. It is a tapas by itself, and it is a study of the nature of ones own Self, ultimately. The word sva is used here to designate this process of study svadhyaya. Also, we are told in one sutra of Patanjali, tad drau svarpe avasthnam (I.3), that the seer finds himself in his own nature when the vrittis or the various psychoses of the mind are inhibited. The purpose of every sadhana is only this much: to bring the mind back to its original source.
  The variety of detail that is provided to the mind in the scriptures has an intention not to pamper or cajole the mind, but to treat the mind of its illness of distraction and attachment to external objects. The aim is highly spiritual. Sometimes it is held that japa of a mantra also is a part of svadhyaya. That is a more concentrated form of it, requiring greater willpower. It is not easy to do japa. We may study a book like the Srimad Bhagavata with an amount of concentration, but japa is a more difficult process because there we do not have variety. It is a single point at which the mind is made to move, with a single thought almost, with a single epithet or attribute to contemplate upon. It is almost like meditation, and is a higher step than the study of scriptures. Adepts in yoga often tell us that the chanting of a mantra like pranava is tantamount to svadhyaya.
  The point is that if you cannot do anything else, at least do this much. Take to regular study so that your day is filled with divine thoughts, philosophical ideas and moods which are spiritual in some way or the other. You may closet yourself in your study for hours together and browse through these profound texts, whatever be the nature of their presentation, because all these philosophical and spiritual presentations through the scriptures and the writings of other masters have one aim namely, the analysis of the structure of things, and enabling the mind to know the inner reality behind this structure. There is a threefold prong provided by Patanjali in this connection wherein he points out that self-control the control of the senses, austerity, or tapas together with svadhyaya, or study of sacred scriptures, will consummate in the adoration of God as the All-reality.
  We are always in a mood of unhappiness. We cannot know what has happened to us. We are not satisfied neither with people, nor with our sadhana, nor with anything in this world. This disquiet, peacelessness and displeasure which can manifest as a sustained mood in spiritual seekers is due to the presence of the impressions left by frustrated desires. We have not withdrawn our senses from objects wantonly or deliberately, but we have withdrawn them due a pressure from scriptures, Guru, atmosphere, monastery, or other conditions.
  The purpose of sense control, study of scripture and adoration of God is all single namely, the affirmation of the supremacy and the ultimate value of Godhead. This requires persistent effort, no doubt, and as has been pointed out earlier, it is a strenuous effort on the part of the mind to prevent the incoming of impressions of desire from objects outside on the one hand, and to create impressions of a positive character in the form of love of God on the other hand. Vijatiya vritti nirodha and sajatiya vritti pravah these two processes constitute sadhana. Vijatiya vritti nirodha means putting an end to all incoming impressions from external objects and allowing only those impressions which are conducive to contemplation on the Reality of God. Vijati means that which does not belong to our category, genus, or species.
  This threefold effort namely, a positive effort at the control and restraint of the senses from direct action in respect of objects outside, deep study of scriptures which are wholly devoted to the liberation of the spirit from the beginning to the end, and a constant remembrance in ones mind that God is All with a surrender of oneself to His supremacy constitute a very important sadhana by itself, which is the meaning of this single sutra: tapa svdhyya varapraidhnni kriyyoga (II.1).

1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  In regard to the teacher, we must see that he knows the spirit of the scriptures. The whole world reads Bibles, Vedas, and Korans; but they are all only words, syntax, etymology, philology, the dry bones of religion. The teacher who deals too much in words and allows the mind to be carried away by the force of words loses the spirit. It is the knowledge of the spirit of the scriptures alone that constitutes the true religious teacher. The network of the words of the scriptures is like a huge forest in which the human mind often loses itself and finds no way out.
   "The network of words is a big forest; it is the cause of a curious wandering of the mind." "The various methods of joining words, the various methods of speaking in beautiful language, the various methods of explaining the diction of the scriptures are only for the disputations and enjoyment of the learned, they do not conduce to the development of spiritual perception"
   "He who is learned in the scriptures, sinless, unpolluted by lust, and is the greatest knower of the Brahman" is the real teacher.

1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     But if this is to be the character of the rapid evolution from a mental to a spiritual being contemplated by the integral Yoga, a question arises full of many perplexities but of great dynamic importance. How are we to deal with life and works as they now are, with the activities proper to our still unchanged human nature? An ascension towards a greater consciousness, an occupation of our mind, life and body by its powers has been accepted as the outstanding object of the Yoga: but still life here, not some other life elsewhere, is proposed as the immediate field of the action of the Spirit, -- a transformation, not an annihilation of our instrumental being and nature. What then becomes of the present activities of our being, activities of the mind turned towards knowledge and the expression of knowledge, activities of our emotional and sensational parts, activities of outward conduct, creation, production, the will turned towards mastery over men, things, life, the world, the forces of Nature? Are they to be abandoned and to be replaced by some other way of living in which a spiritualised consciousness can find its true expression and figure. Are they to be maintained as they are in their outward appearance, but transformed by an inner spirit in the act or enlarged in scope arid liberated into new forms by a reversal of consciousness such as was seen on earth when man took up the vital activities of the animal to mentalise and extend and transfigure them by the infusion of reason, thinking will, refined emotions, an organised intelligence? Or is there to be an abandonment in part, a preservation only of such of them as can bear a spiritual change and, for the rest, the creation of a new life expressive, in its form no less than in its inspiration and motive-force, of the unity, wideness, peace, joy and harmony of the liberated spirit? It is this problem most of all that has exercised most the minds of those who have tried to trace the paths that lead from the human to the Divine in the long journey of the Yoga.
     Every kind of solution has been offered from the entire abandonment of works and life, so far as that is physically possible, to the acceptance of life as it is but with a new spirit animating and uplifting its movements, in appearance the same as they were but changed in the spirit behind them and therefore in their inner significance. The extreme solution insisted on by the world-shunning ascetic or the inward-turned ecstatical and self-oblivious mystic is evidently foreign to the purpose of an integral Yoga; for if we are to realise the Divine in the world, it cannot be done by leaving aside the world-action and action itself altogether. At a less high pitch it was laid down by the religious mind in ancient times that one should keep only such actions as are in their nature part of the seeking, service or cult of the Divine and such others as are attached to these or, in addition, those that are indispensable to the ordinary setting of life but done in a religious spirit and according to the injunctions of traditional religion and scripture. But this is too formalist a rule for the fulfilment of the free spirit in works, and it is besides professedly no more than a provisional solution for tiding over the transition from life in the world to a life in the Beyond which still remains the sole ultimate purpose. An integral Yoga must lean rather to the catholic injunction of the Gita that even the liberated soul, living in the Truth, should still do all the works of life so that the plan of the universal evolution under a secret divine leading may not languish or suffer. But if all works are to be done with the same forms and on the same lines as they are now done in the Ignorance, our gain is only inward and our life in danger of becoming the dubious and ambiguous formula of an inner Light doing the works of an outer Twilight, the perfect Spirit expressing itself in a mould of imperfection foreign to its own divine nature. If no better can be done for a time, -and during a long period of transition something like this does inevitably happen, -- then so it must remain till things are ready and the spirit within is powerful enough to impose its own forms on the life of the body and the world outside; but this can be accepted only as a transitional stage and not as our soul's ideal or the ultimate goal of the passage.
     For the same reason the ethical solution is insufficient; for an ethical rule merely puts a bit in the mouth of the wild horses of Nature and exercises over them a difficult and partial control, but it has no power to transform Nature so that she may move in a secure freedom fulfilling the intuitions that proceed from a divine self-knowledge. At best its method is to lay down limits, to coerce the devil, to put the wall of a relative and very doubtful safety around us. This or some similar device of self-protection may be necessary for a time whether in ordinary life or in Yoga; but in Yoga it can only be the mark of a transition. A fundamental transformation and a pure wideness of spiritual life are the aim before us and, if we are to reach it, we must find a deeper solution, a surer supra-ethical dynamic principle. To be spiritual within, ethical in the outside life, this is the ordinary religious solution, but it is a compromise; the spiritualisation of both the inward being and the outward life and not a compromise between life and the spirit is the goal of which we are the seekers. Nor can the human confusion of values which obliterates the distinction between spiritual and moral and even claims that the moral is the only true spiritual element in our nature be of any use to us; for ethics is a mental control and the limited erring mind is not and cannot be the free and everluminous Spirit. It is equally impossible to accept the gospel that makes life the one aim, takes its elements fundamentally as they are and only calls in a half-spiritual or pseudo-spiritual light to flush and embellish it. Inadequate too is the very frequent attempt at a misalliance between the vital and the spiritual, a mystic experience within with an aestheticised intellectual and sensuous Paganism or exalted hedonism outside leaning upon it and satisfying itself in the glow of a spiritual sanction; for this too is a precarious and never successful compromise and it is as far from the divine Truth and its integrality as the puritanic opposite. These are all stumbling solutions of the fallible human mind groping for a transaction between the high spiritual summits and the lower pitch of the ordinary mind-motives and life-motives. Whatever partial truth may be hidden behind them, that truth can only be accepted when it has been raised to the spiritual level, tested in the supreme Truth-Consciousness and extricated from the soil and error of the Ignorance.

1.05_-_The_Destiny_of_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:An Unknowable which appears to us in many states and attributes of being, in many forms of consciousness, in many activities of energy, this is what Mind can ultimately say about the existence which we ourselves are and which we see in all that is presented to our thought and senses. It is in and through those states, those forms, those activities that we have to approach and know the Unknowable. But if in our haste to arrive at a Unity that our mind can seize and hold, if in our insistence to confine the Infinite in our embrace we identify the Reality with any one definable state of being however pure and eternal, with any particular attribute however general and comprehensive, with any fixed formulation of consciousness however vast in its scope, with any energy or activity however boundless its application, and if we exclude all the rest, then our thoughts sin against Its unknowableness and arrive not at a true unity but at a division of the Indivisible.
  4:So strongly was this truth perceived in the ancient times that the Vedantic Seers, even after they had arrived at the crowning idea, the convincing experience of Sachchidananda as the highest positive expression of the Reality to our consciousness, erected in their speculations or went on in their perceptions to an Asat, a Non-Being beyond, which is not the ultimate existence, the pure consciousness, the infinite bliss of which all our experiences are the expression or the deformation. If at all an existence, a consciousness, a bliss, it is beyond the highest and purest positive form of these things that here we can possess and other therefore than what here we know by these names. Buddhism, somewhat arbitrarily declared by the theologians to be an un-Vedic doctrine because it rejected the authority of the scriptures, yet goes back to this essentially Vedantic conception. Only, the positive and synthetic teaching of the Upanishads beheld Sat and Asat not as opposites destructive of each other, but as the last antinomy through which we look up to the Unknowable. And in the transactions of our positive consciousness, even Unity has to make its account with Multiplicity; for the Many also are Brahman. It is by Vidya, the Knowledge of the Oneness, that we know God; without it Avidya, the relative and multiple consciousness, is a night of darkness and a disorder of Ignorance. Yet if we exclude the field of that Ignorance, if we get rid of Avidya as if it were a thing non-existent and unreal, then Knowledge itself becomes a sort of obscurity and a source of imperfection. We become as men blinded by a light so that we can no longer see the field which that light illumines.
  5:Such is the teaching, calm, wise and clear, of our most ancient sages. They had the patience and the strength to find and to know; they had also the clarity and humility to admit the limitation of our knowledge. They perceived the borders where it has to pass into something beyond itself. It was a later impatience of heart and mind, vehement attraction to an ultimate bliss or high masterfulness of pure experience and trenchant intelligence which sought the One to deny the Many and because it had received the breath of the heights scorned or recoiled from the secret of the depths. But the steady eye of the ancient wisdom perceived that to know God really, it must know Him everywhere equally and without distinction, considering and valuing but not mastered by the oppositions through which He shines.

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  To be absorbed in the world around and never turn a thought within, as is the blind condition of some who are carried away by what is pleasant and tangible, is one extreme as opposed to simplicity. And to be self-absorbed in all matters, whether it be duty to God or man, is the other extreme, which makes a person wise in his own conceitreserved, self-conscious, uneasy at the least thing which disturbs his inward self-complacency. Such false wisdom, in spite of its solemnity, is hardly less vain and foolish than the folly of those who plunge headlong into worldly pleasures. The one is intoxicated by his outward surroundings, the other by what he believes himself to be doing inwardly; but both are in a state of intoxication, and the last is a worse state than the first, because it seems to be wise, though it is not really, and so people do not try to be cured. Real simplicity lies in a juste milieu equally free from thoughtlessness and affectation, in which the soul is not overwhelmed by externals, so as to be unable to reflect, nor yet given up to the endless refinements, which self-consciousness induces. That soul which looks where it is going without losing time arguing over every step, or looking back perpetually, possesses true simplicity. Such simplicity is indeed a great treasure. How shall we attain to it? I would give all I possess for it; it is the costly pearl of Holy scripture.

1.06_-_The_Literal_Qabalah, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  A few methods of applying Qabalistic ideas will now be demonstrated, the reader bearing firmly in mind that each letter has a number, symbol, and Tarot card attributed to it. The Rabbis who originally worked on the Qabalah discovered so much of interest and importance behind the merely superficial value of numbers and of words embody- ing and representing these numbers, that they gradually developed an elaborate science of numerical conceptions altogether apart from mathematics as such. They devised various methods of number interpretation to discover, primarily, the hidden meaning of their scriptures.
  Yeheshua Elohim, translated by Yeheshua (or Jesus) is God, also have the same numerical value, 412.
  The correspondence of all this with the idea of Messiah is certainly most clear. Numerous other examples, dealing mainly with the scriptures, have been worked out with laborious painstaking and ingenuity by the Qabalists. I doubt, however, that they are sufficiently important to warrant mention here.

1.06_-_The_Three_Schools_of_Magick_1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The orthodox need not be shocked, and the enlightened need not be contemptuous, to learn that the passage which we are about to quote, is a parable based on the least decorous of the Biblical legends which refer to Noah.[7] It simply captures for its own purposes the convenience of scripture.

1.070_-_The_Seven_Stages_of_Perfection, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This viveka khyati,or understanding, arises by stages; it does not suddenly burst like a bomb. In the beginning it very gradually reveals itself by effort, and later on it becomes a spontaneous feature. In one of the sutras we are told that there are at least seven stages of the manifestation of this understanding. The number seven is very holy, and it has been held holy in all religions and in all mystical fields, whether of the East or the West. Something very strange it is. In all the scriptures we see this number seven mentioned as a holy number. These are supposed to be the stages of the ascent of the soul to its perfection.

1.075_-_Self-Control,_Study_and_Devotion_to_God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Svdhyyt iadevat saprayoga (II.44): By daily holy study, we set ourselves in tune with the masters who have been responsible for the writing of the scriptures and whose great ideals and ideas are sung in the scriptures. The study of great scriptures like the Bhagavadgita, the Mahabharata or the Ramayana puts us in tune with the great thoughts, brains and minds of Vyasa, Valmiki and such other great men. Then, there is a stimulation of a corresponding idea and ideal in our own selves so that we become fit to receive their grace. Not merely receive their grace, we can even contact them, says the sutra. The idea, or the content of the scripture which is the object of our daily study, or svadhyaya, is the medium of contact between ourselves and the ideal of the scripture the deity. It may be the rishi, or it may be a divinity that is the ishta devata. The desired object is the ishta devata, and we will come in contact with it because of the daily contemplation on it through svadhyaya.
  These three methods tapas, svadhyaya and Ishvara pranidhana are really the training of the will, the intellect and the emotion. It requires tremendous will to practise tapas, great understanding or intellectual capacity to probe into the meaning of the scriptures, and emotional purity to love God. These three are emphasised in the canons of tapas, svadhyaya and Ishvara pranidhana. By svadhyaya there is ishtadevata samprayogah,says the sutra; there is union of oneself with the deity of ones worship and adoration by a daily brooding over its characters.
  The svadhyaya that is referred to here is not reading in a library. It is not going to the library and reading any book that is there on the shelf. It is a holy resort to a concentrated form of study of a chosen scripture. It may be even two or three texts it does not matter which will become the object of ones daily concentration and meditation, because what is known as svadhyaya,or Self-study, or holy study, or sacred study is a form of meditation itself in a little diffused form.
  The scriptures are supposed to contain all the knowledge that is necessary for the realisation of the Self. It is a spiritual text that we are supposed to study, which is meant by the word svadhyaya. It is not any kind of book. A holy scripture is supposed to be a moksha shastra. A scripture which expounds the nature of, as well as the means to, the liberation of the soul is called a moksha shastra. This is to be studied. All the ways and means to the liberation of the Self should be expounded in the scripture; and the glorious nature of the ideal of perfection, God-realisation that also is to be expounded in it. The means and the end should be delineated in great detail. Such is the text to be resorted to in svadhyaya. By a gradual and daily habituation of oneself to such a study, there is a purification brought about automatically. Inasmuch as it is nothing but meditation that we are practising in a different way, it is supposed to bring us in contact with the ideal.

1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  should not follow it. We always need to use discriminating wisdom. But if a
  teacher instructs us according to the scriptures and gives us good advice, even
  if they say something that impinges on our egos pleasure, we should be open

1.07_-_Hui_Ch'ao_Asks_about_Buddha, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  This saying is taken from the Vimalakirtinirdesa scripture, in
  which context it should be read, "Since they have no wounds,

1.07_-_THE_.IMPROVERS._OF_MANKIND, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  the only nourishment that the Chandala should be allowed must consist
  of garlic and onions, as the holy scriptures forbid their being given
  corn or grain-bearing fruit, water and fire. The same edict declares

1.07_-_The_Psychic_Center, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  nonetheless, divine, patient, striving to pierce through each and every crust and actually making use of everything that is given to it or imposed upon it. It "makes do" with what it has, so to speak. Yet that is precisely the problem: when it comes out of hiding, if even for a second, it casts such a glory upon everything it touches that we tend to mistake the circumstances of the revelations for its luminous truth.
  Someone who experiences the revelation of his psychic being while listening to Beethoven might say: "Music, nothing but music is true and divine on this earth"; another, who feels his soul in the middle of the ocean's immensity, may make a religion of the open seas; still another will swear by his own prophet, his church, or his gospel. Each one builds his own structure around his own particular nugget of experience. But the psychic being is free, marvelously free of everything! It needs nothing to exist; it is Freedom incarnate, and it uses each of our greater or lesser pieces of music, our sublime or less sublime scriptures, simply to bore a hole in our armor in order to emerge into the open. It lends its power and its love, its joy, its light,
  and its irresistible open Truth to all our ideas, all our feelings and doctrines, because this is its only chance to manifest openly, its only means of expression. In return, these emotions, ideas and doctrines derive from it their self-assurance; they appropriate and enshroud it,

1.07_-_TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Listen to this! shouted Monkey. After all the trouble we had getting here from China, and after you specially ordered that we were to be given the scriptures, Ananda and Kasyapa made a fraudulent delivery of goods. They gave us blank copies to take away; I ask you, what is the good of that to us?
  You neednt shout, said the Buddha smiling. As a matter of fact, it is such blank scrolls as these that are the true scriptures. But I quite see that the people of China are too foolish and ignorant to believe this, so there is nothing for it but to give them copies with some writing on.

1.080_-_Pratyahara_-_The_Return_of_Energy, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Likewise, the first days effort need not necessarily bring illumination because of the great efforts that are necessary to break through the fort of the veil of ignorance and karma, which is itself sufficient and weighty. Even if we spend three-fourths of our life in this work only, it should not be regarded as a kind of defeat. Often it so happens that the major part of our life is spent only in cleansing and in breaking through this veil. Once this negative work of cleansing and breaking is effected, then the positive achievement will take place in a trice. How much time do we require to see the brilliance of the sun? We have only to remove the cataract veil that is covering our eyes and immediately we see the sun shining. The effort is to remove this veil. Hence, this vashyata, or the mastery over the senses which the sutra speaks of, is gained with very hard effort, and no sadhaka can afford to lose heart in the attempt. It is declared in the scriptures on yoga that the only thing that works, and succeeds, in this noble endeavour is persistence. If we go on persistently doing a thing again and again, whether we succeed or not we will succeed eventually.

1.08_-_Adhyatma_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  31. Have faith in your own Self, in the existence of Brahman, in the teachings of your Preceptor, in the sacred scriptures. Then alone can you attain Self-realisation.

1.08_-_The_Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The first of these methods is meditation. The Jews have long been acquainted with various technical methods of meditation. Their scriptures scintillate with many sublime examples of men whose experiences, undoubtedly the result of meditation, were convictions of indubitable contact with
  Reality ; experiences beyond the slightest cavil. For one thing, the vision of Jehovah by Moses, the long line of

1.08_-_The_Methods_of_Vedantic_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12: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".
  13:But Intuition by the very nature of its action in man, working as it does from behind the veil, active principally in his more unenlightened, less articulate parts, served in front of the veil, in the narrow light which is our waking conscience, only by instruments that are unable fully to assimilate its messages, - Intuition is unable to give us the truth in that ordered and articulated form which our nature demands. Before it could effect any such completeness of direct knowledge in us, it would have to organise itself in our surface being and take possession there of the leading part. But in our surface being it is not the Intuition, it is the Reason which is organised and helps us to order our perceptions, thoughts and actions. Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science. Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us. And this process which seems to be a descent, is really a circle of progress. For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods. By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. Without this succession and attempt at separate assimilation we should be obliged to remain under the exclusive domination of a part of our nature while the rest remained either depressed and unduly subjected or separate in its field and therefore poor in its development. With this succession and separate attempt the balance is righted; a more complete harmony of our parts of knowledge is prepared.
  14:We see this succession in the Upanishads and the subsequent Indian philosophies. The sages of the Veda and Vedanta relied entirely upon intuition and spiritual experience. It is by an error that scholars sometimes speak of great debates or discussions in the Upanishad. Wherever there is the appearance of a controversy, it is not by discussion, by dialectics or the use of logical reasoning that it proceeds, but by a comparison of intuitions and experiences in which the less luminous gives place to the more luminous, the narrower, faultier or less essential to the more comprehensive, more perfect, more essential. The question asked by one sage of another is "What dost thou know?", not "What dost thou think?" nor "To what conclusion has thy reasoning arrived?" Nowhere in the Upanishads do we find any trace of logical reasoning urged in support of the truths of Vedanta. Intuition, the sages seem to have held, must be corrected by a more perfect intuition; logical reasoning cannot be its judge.
  15:And yet the human reason demands its own method of satisfaction. Therefore when the age of rationalistic speculation began, Indian philosophers, respectful of the heritage of the past, adopted a double attitude towards the Truth they sought. They recognised in the Sruti, the earlier results of Intuition or, as they preferred to call it, of inspired Revelation, an authority superior to Reason. But at the same time they started from Reason and tested the results it gave them, holding only those conclusions to be valid which were supported by the supreme authority. In this way they avoided to a certain extent the besetting sin of metaphysics, the tendency to battle in the clouds because it deals with words as if they were imperative facts instead of symbols which have always to be carefully scrutinised and brought back constantly to the sense of that which they represent. Their speculations tended at first to keep near at the centre to the highest and profoundest experience and proceeded with the united consent of the two great authorities, Reason and Intuition. Nevertheless, the natural trend of Reason to assert its own supremacy triumphed in effect over the theory of its subordination. Hence the rise of conflicting schools each of which founded itself in theory on the Veda and used its texts as a weapon against the others. For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge. Reason, on the contrary, proceeds by analysis and division and assembles its facts to form a whole; but in the assemblage so formed there are opposites, anomalies, logical incompatibilities, and the natural tendency of Reason is to affirm some and to negate others which conflict with its chosen conclusions so that it may form a flawlessly logical system. The unity of the first intuitional knowledge was thus broken up and the ingenuity of the logicians was always able to discover devices, methods of interpretation, standards of varying value by which inconvenient texts of the scripture could be practically annulled and an entire freedom acquired for their metaphysical speculation.
  16:Nevertheless, the main conceptions of the earlier Vedanta remained in parts in the various philosophical systems and efforts were made from time to time to recombine them into some image of the old catholicity and unity of intuitional thought. And behind the thought of all, variously presented, survived as the fundamental conception, Purusha, Atman or Sad Brahman, the pure Existent of the Upanishads, often rationalised into an idea or psychological state, but still carrying something of its old burden of inexpressible reality. What may be the relation of the movement of becoming which is what we call the world to this absolute Unity and how the ego, whether generated by the movement or cause of the movement, can return to that true Self, Divinity or Reality declared by the Vedanta, these were the questions speculative and practical which have always occupied the thought of India.

1.08_-_The_Three_Schools_of_Magick_3, #Magick Without Tears, #Aleister Crowley, #Philosophy
  It is forbidden here to discuss the nature of The Book of the Law, the Sacred scripture of Thelema. Even after forty years of close expert examination, it remains to a great extent mysterious; but the little we know of it is enough to show that it is a sublime synthesis of all Science and all ethics. It is by virtue of this Book that man may attain a degree of freedom hitherto never suspected to be possible, a spiritual development altogether beyond anything hitherto known; and, what is really more to the point, a control of external nature which will make the boasted achievements of the last century appear no more than childish preliminaries to an incomparably mighty manhood.

1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  5. With regard to this way of purgation of the senses, since it is so common, we might here adduce a great number of quotations from Divine scripture, where many passages relating to it are continually found, particularly in the Psalms and the Prophets. However, I do not wish to spend time upon these, for he who knows not how to look for them there will find the common experience of this purgation to be sufficient.

1.094_-_Understanding_the_Structure_of_Things, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  We are, for instance, not conscious of the existence of worlds other than this earth, or the physical plane. But scriptures tell us, and even science corroborates, that there can be many kinds of beings perhaps infinite in number all differing, one from the other. Also, the contents of the realms will not be similar, because they belong to different space-times. This is also a great revelation of the modern theory of relativity. There are infinite space-times, and each space-time has a peculiar conditioning feature which manifests itself as a particular world of perception or experience. This particular space-time is only one possibility among the many possibilities in the form of many other space-times infinite in number. This is also mentioned to us in the stories of the Yoga Vasishtha. Infinite space-times, infinite worlds are there, and one can be penetrating through the other, one not being aware of the existence of the other. Worlds interpenetrate one another at a given cross-section of time and space, and yet one will not be aware of the other on account of the difference of the frequency of consciousness which is connected to that particular order of space-time.

1.099_-_The_Entry_of_the_Eternal_into_the_Individual, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The celestials in the heavens are supposed to have perfections by birth itself, and every other being in the higher realms has a power peculiar to that particular birth. We have statements in the scriptures that above the level of the earth plane there are planes of the Gandharvas, the Pitris, the celestials, and so on. These are all beings who are superior to this human level, and they have certain capacities which humankind does not have. This has come to them by birth janma. It does not mean that a person gets powers at the time of birth by freak or by chance; it is a result of hard practice in earlier lives. It is only a manner of speaking when it is said that perfection comes to some by birth. It does not mean that God is favourably disposed to any person. These capacities are only an indication of hard and strenuous effort in a previous existence.
  Even here, in this world, we find people of various calibres. Some children are born with special endowments, with precocious capacities genius seen at a very early age. It does not mean that all this happens by a fantastic freak of nature. They are the result of a very systematic development of causes and effects. The causes are unseen; only the effects are seen. But it does not follow thereby that the causes do not exist. In a similar manner, Patanjali tells us that in some cases it will appear as if the perfections manifest from the very time of birth itself. Also, there are cases where certain powers are acquired by the use of medicinal herbs which are spoken about in the yoga scriptures. We have, in India especially, some Himalayan herbs known as Sanjivini, etc., which are supposed to enliven even a corpse. Other herbs create certain vibrations in the system and stimulate the nerves, and allow the concentration of the mind. This is a very peculiar way of stimulating energy in ones system, and is the most artificial of all methods, because these vibrations are artificial results that follow from artificial causes. They are outside oneself and, therefore, they have a beginning and an end. Therefore, they are useless. Anyhow, Patanjali tells us that these herbs are also one of the ways of stirring up certain energies in the system. The effects will be there as long as the causes are there. When the causes subside, the effects also subside.

1.09_-_Concentration_-_Its_Spiritual_Uses, #Raja-Yoga, #Swami Vivkenanda, #unset
  When two of our perceptions do not contradict each other, we call it proof. I hear something, and if it contradicts something already perceived, I begin to fight it out, and do not believe it. There are also three kinds of proof. Pratyaksha, direct perception; whatever we see and feel, is proof, if there has been nothing to delude the senses. I see the world; that is sufficient proof that it exists. Secondly, Anumna, inference; you see a sign, and from the sign you come to the thing signified. Thirdly, ptavkya, the direct evidence of the Yogis, of those who have seen the truth. We are all of us struggling towards knowledge. But you and I have to struggle hard, and come to knowledge through a long tedious process of reasoning, but the Yogi, the pure one, has gone beyond all this. Before his mind, the past, the present, and the future are alike, one book for him to read; he does not require to go through the tedious processes for knowledge we have to; his words are proof, because he sees knowledge in himself. These, for instance, are the authors of the sacred scriptures; therefore the scriptures are proof. If any such persons are living now their words will be proof. Other philosophers go into long discussions about Aptavakya and they say, "What is the proof of their words?" The proof is their direct perception. Because whatever I see is proof, and whatever you see is proof, if it does not contradict any past knowledge. There is knowledge beyond the senses, and whenever it does not contradict reason and past human experience, that knowledge is proof. Any madman may come into this room and say he sees angels around him; that would not be proof. In the first place, it must be true knowledge, and secondly, it must not contradict past knowledge, and thirdly, it must depend upon the character of the man who gives it out. I hear it said that the character of the man is not of so much importance as what he may say; we must first hear what he says. This may be true in other things. A man may be wicked, and yet make an astronomical discovery, but in religion it is different, because no impure man will ever have the power to reach the truths of religion. Therefore we have first of all to see that the man who declares himself to be an pta is a perfectly unselfish and holy person; secondly, that he has reached beyond the senses; and thirdly, that what he says does not contradict the past knowledge of humanity. Any new discovery of truth does not contradict the past truth, but fits into it. And fourthly, that truth must have a possibility of verification. If a man says, "I have seen a vision," and tells me that I have no right to see it, I believe him not. Everyone must have the power to see it for himself. No one who sells his knowledge is an Apta. All these conditions must be fulfilled; you must first see that the man is pure, and that he has no selfish motive; that he has no thirst for gain or fame. Secondly, he must show that he is superconscious. He must give us something that we cannot get from our senses, and which is for the benefit of the world. Thirdly, we must see that it does not contradict other truths; if it contradicts other scientific truths reject it at once. Fourthly, the man should never be singular; he should only represent what all men can attain. The three sorts of proof are, then, direct sense-perception, inference, and the words of an Apta. I cannot translate this word into English. It is not the word "inspired", because inspiration is believed to come from outside, while this knowledge comes from the man himself. The literal meaning is "attained".
  The idea is that we have to get our knowledge of ordinary objects by direct perception, and by inference therefrom, and from testimony of people who are competent. By "people who are competent," the Yogis always mean the Rishis, or the Seers of the thoughts recorded in the scriptures the Vedas. According to them, the only proof of the scriptures is that they were the testimony of competent persons, yet they say the scriptures cannot take us to realisation. We can read all the Vedas, and yet will not realise anything, but when we practise their teachings, then we attain to that state which realises what the scriptures say, which penetrates where neither reason nor perception nor inference can go, and where the testimony of others cannot avail. This is what is meant by the aphorism.

1.09_-_Kundalini_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  17. He who has firm faith in the scriptures, who has Sadachara (right conduct), who constantly engages himself in the service of his Guru, who is free from lust, anger, delusion, greed, vanity, hatred and egoism can awaken Kundalini, attain perfection and enter into Samadhi quickly.

1.09_-_SELF-KNOWLEDGE, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The importance, the indispensable necessity, of self-knowledge has been stressed by the saints and doctors of every one of the great religious traditions. To us in the West, the most familiar voice is that of Socrates. More systematically than Socrates the Indian exponents of the Perennial Philosophy harped on the same theme. There is, for example, the Buddha, whose discourse on The Setting-Up of Mindfulness expounds (with that positively inexorable exhaustiveness characteristic of the Pali scriptures) the whole art of self-knowledge in all its branchesknowledge of ones body, ones senses, ones feelings, ones thoughts. This art of self-knowledge is practised with two aims in view. The proximate aim is that a brother, as to the body, continues so to look upon the body, that he remains ardent, self-possessed and mindful, having overcome both the hankering and dejection common in the world. And in the same way as to feelings, thoughts and ideas, he so looks upon each that he remains ardent, self-possessed and mindful, without hankering or dejection. Beyond and through this desirable psychological condition lies the final end of man, knowledge of that which underlies the individualized self. In their own vocabulary, Christian writers express the same ideas.

1.107_-_The_Bestowal_of_a_Divine_Gift, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Nobody can say what happens. No one can go there and see what happens. Dharma-megha samadhi is only a term which is defined in various ways, but it is said to be a divine gift which is bestowed upon the seeker by the powers that be the divine forces that guard the cosmos. Rapturous descriptions of this condition can be found in such scriptures as the Yoga Vasishtha where we are told that even the divine beings, the guardians of the cosmos, become our servants. The guardians of the cosmos become the servants of this man. Such things are told in the Yoga Vasishtha and other scriptures of that kind.

1.10_-_The_Methods_and_the_Means, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  And this discrimination of food is, after all, of secondary importance. The very same passage quoted above is explained by Shankara in his Bhshya on the Upanishads in a different way by giving an entirely different meaning to the word hra, translated generally as food. According to him, "That which is gathered in is Ahara. The knowledge of the sensations, such as sound etc., is gathered in for the enjoyment of the enjoyer (self); the purification of the knowledge which gathers in the perception of the senses is the purifying of the food (Ahara). The word 'purification-of-food' means the acquiring of the knowledge of sensations untouched by the defects of attachment, aversion, and delusion; such is the meaning. Therefore such knowledge or Ahara being purified, the Sattva material of the possessor it the internal organ will become purified, and the Sattva being purified, an unbroken memory of the Infinite One, who has been known in His real nature from scriptures, will result."

1.1.2_-_Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  psychological self-training and spiritual aspiration are set forth
  in these great scriptures, channels of supreme knowledge and
  indicators of a supreme discipline. Truth is its home; and this
  of their yet battling posterity. If this earlier note is missing in the
  Upanishads, then, - for great as are these scriptures, luminous,
  seek elsewhere a solution for the word of the riddle that has
  been ignored. The Upanishad alone of extant scriptures gives us
  without veil or stinting, with plenitude and a noble catholicity

1.12_-_Independence, #Raja-Yoga, #Swami Vivkenanda, #unset
  The theory of Karma is that we suffer for our good or bad deeds, and the whole scope of philosophy is to reach the glory of man. All the scriptures sing the glory of man, of the soul, and then, in the same breath, they preach Karma. A good deed brings such a result, and a bad deed such another, but if the soul can be acted upon by a good or a bad deed, the soul amounts to nothing. Bad deeds put a bar to the manifestation of the nature of the Purusha; good deeds take the obstacles off, and the glory of the Purusha becomes manifest. The Purusha itself is never changed. Whatever you do never destroys your own glory, your own nature, because the soul cannot be acted upon by anything, only a veil is spread before it, hiding its perfection.
  Knowledge itself is there; its covering is gone. One of the Buddhistic scriptures defines what is meant by the Buddha (which is the name of a state) as infinite knowledge, infinite as the sky. Jesus attained to that and became the Christ. All of you will attain to that state. Knowledge becoming infinite, the knowable becomes small. The whole universe, with all its objects of knowledge, becomes as nothing before the Purusha. The ordinary man thinks himself very small, because to him the knowable seems to be infinite.

1.12_-_The_Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  The planes of consciousness are characterized not only by different intensities of luminous vibrations, but by different sound-vibrations or rhythms one can hear when one has that "ear of ears" the Veda speaks of. Sounds or images, lights or forces or beings are various aspects of the same Existence manifesting differently and in varying intensities according to the plane. The farther one descends the ladder of consciousness, the more fragmented become the sound-vibrations, as well as the light, the beings, and the forces. On the vital plane, for example, one can hear the discordant and jarring vibrations of life, like certain types of music issuing from this plane or certain types of vital painting or poetry, which all express that broken and highly colored rhythm. The higher one rises, the more harmonious, unified and streamlined the vibrations become, such as certain great notes of Beethoven's string quartets, which seem to draw us upward, breathlessly, to radiant heights of pure light. The force of the music is no longer a matter of volume or multi-hued outbursts, but of a higher inner tension. The higher frequency of vibration turns the multi-hued rainbow to pure white, to a note so high that it seems motionless, as if captured in eternity, one single sound-light-force which is perhaps akin to the sacred Indian syllable OM [the] Word concealed in the upper fire.35 "In the beginning was the Word," the Christian scriptures also say.

1.12_-_TIME_AND_ETERNITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the modern world the gods to whom human sacrifice is offered are personifications, not of Nature, but of mans own, home-made political ideals. These, of course, all refer to events in timeactual events in the past or the present, fancied events in the future. And here it should be noted that the philosophy which affirms the existence and the immediate realizableness of eternity is related to one kind of political theory and practice; the philosophy which affirms that what goes on in time is the only reality, results in a different kind of theory and justifies quite another kind of political practice. This has been clearly recognized by Marxist writers,* who point out that when Christianity is mainly preoccupied with events in time, it is a revolutionary religion, and that when, under mystical influences, it stresses the Eternal Gospel, of which the historical or pseudo-historical facts recorded in scripture are but symbols, it becomes politically static and reactionary.
  Like the bee gathering honey from different flowers, the wise man accepts the essence of different scriptures and sees only the good in all religions.

1.13_-_Gnostic_Symbols_of_the_Self, #Aion, #Carl Jung, #Psychology
  25 Rig-Veda, X, 129. (Cf. MacNicol trans., Hindu scriptures, p. 37.)
  High.' " 90 Here the affinity or identity of God and man is ex-
  plicit, in the Holy scriptures no less than in the Naassene teach-
  John 7 : 38 or to an apocryphal source common to both. The
  passage in John - "He who believes in me, as the scripture has
  said, Out of his belly shall flow rivers of living water" - refers to

1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the theologies of the various religions, salvation is also regarded as a deliverance out of folly, evil and misery into happiness, goodness and wisdom. But political and economic means are held to be subsidiary to the cultivation of personal holiness, to the acquiring of personal merit and to the maintenance of personal faith in some divine principle or person having power, in one way or another, to forgive and sanctify the individual soul. Moreover the end to be achieved is not regarded as existing in some Utopian future period, beginning, say, in the twenty-second century or perhaps even a little earlier, if our favourite politicians remain in power and make the right laws; the end exists in heaven. This last phrase has two very different meanings. For what is probably the majority of those who profess the great historical religions, it signifies and has always signified a happy posthumous condition of indefinite personal survival, conceived of as a reward for good behaviour and correct belief and a compensation for the miseries inseparable from life in a body. But for those who, within the various religious traditions, have accepted the Perennial Philosophy as a theory and have done their best to live it out in practice, heaven is something else. They aspire to be delivered out of separate selfhood in time and into eternity as realized in the unitive knowledge of the divine Ground. Since the Ground can and ought to be unitively known in the present life (whose ultimate end and purpose is nothing but this knowledge), heaven is not an exclusively posthumous condition. He only is completely saved who is delivered here and now. As to the means to salvation, these are simultaneously ethical, intellectual and spiritual and have been summed up with admirable clarity and economy in the Buddhas Eightfold Path. Complete deliverance is conditional on the following: first, Right Belief in the all too obvious truth that the cause of pain and evil is craving for separative, ego-centred existence, with its corollary that there can be no deliverance from evil, whether personal or collective, except by getting rid of such craving and the obsession of I, me, mine"; second, Right Will, the will to deliver oneself and others; third, Right Speech, directed by compassion and charity towards all sentient beings; fourth, Right Action, with the aim of creating and maintaining peace and good will; fifth, Right Means of Livelihood, or the choice only of such professions as are not harmful, in their exercise, to any human being or, if possible, any living creature; sixth, Right Effort towards Self-control; seventh, Right Attention or Recollectedness, to be practised in all the circumstances of life, so that we may never do evil by mere thoughtlessness, because we know not what we do"; and, eighth, Right Contemplation, the unitive knowledge of the Ground, to which recollectedness and the ethical self-naughting prescribed in the first six branches of the Path give access. Such then are the means which it is within the power of the human being to employ in order to achieve mans final end and be saved. Of the means which are employed by the divine Ground for helping human beings to reach their goal, the Buddha of the Pali scriptures (a teacher whose dislike of footless questions is no less intense than that of the severest experimental physicist of the twentieth century) declines to speak. All he is prepared to talk about is sorrow and the ending of sorrowthe huge brute fact of pain and evil and the other, no less empirical fact that there is a method, by which the individual can free himself from evil and do something to diminish the sum of evil in the world around him. It is only in Mahayana Buddhism that the mysteries of grace are discussed with anything like the fulness of treatment accorded to the subject in the speculations of Hindu and especially Christian theology. The primitive, Hinayana teaching on deliverance is simply an elaboration of the Buddhas last recorded words: Decay is inherent in all component things. Work out your own salvation with diligence. As in the well-known passage quoted below, all the stress is upon personal effort.
  This seems sufficiently self-evident. But most of us take pleasure in being lazy, cannot be bothered to be constantly recollected and yet passionately desire to be saved from the results of sloth and unawareness. Consequently there has been a widespread wish for and belief in Saviours who will step into our lives, above all at the hour of their termination, and, like Alexander, cut the Gordian knots which we have been too lazy to untie. But God is not mocked. The nature of things is such that the unitive knowledge of the Ground which is contingent upon the achievement of a total selflessness cannot possibly be realized, even with outside help, by those who are not yet selfless. The salvation obtained by belief in the saving power of Amida, say, or Jesus is not the total deliverance described in the Upanishads, the Buddhist scriptures and the writings of the Christian mystics. It is something different, not merely in degree, but in kind.

1.13_-_The_Divine_Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:Thus by the very nature of the world-play as it has been realised by Sachchidananda in the vastness of His existence extended as Space and Time, we have to conceive first of an involution and a self-absorption of conscious being into the density and infinite divisibility of substance, for otherwise there can be no finite variation; next, an emergence of the self-imprisoned force into formal being, living being, thinking being; and finally a release of the formed thinking being into the free realisation of itself as the One and the Infinite at play in the world and by the release its recovery of the boundless existence-consciousnessbliss that even now it is secretly, really and eternally. This triple movement is the whole key of the world-enigma.
  5:It is so that the ancient and eternal truth of Vedanta receives into itself and illumines, justifies and shows us all the meaning of the modern and phenomenal truth of evolution in the universe. And it is so only that this modern truth of evolution which is the old truth of the Universal developing itself successively in Time, seen opaquely through the study of Force and Matter, can find its own full sense and justification, - by illuminating itself with the Light of the ancient and eternal truth still preserved for us in the Vedantic scriptures. To this mutual self-discovery and self-illumination by the fusion of the old Eastern and the new Western knowledge the thought of the world is already turning.
  6:Still, when we have found that all things are Sachchidananda, all has not yet been explained. We know the Reality of the universe, we do not yet know the process by which that Reality has turned itself into this phenomenon. We have the key of the riddle, we have still to find the lock in which it will turn. For this Existence, Conscious-Force, Delight does not work directly or with a sovereign irresponsibility like a magician building up worlds and universes by the mere fiat of its word. We perceive a process, we are aware of a Law.

1.14_-_Bibliography, #Aion, #Carl Jung, #Psychology
  Rig-Veda. See: Nicol MacNicol (ed.). Hindu scriptures. (Every-
  man's Library.) London and New York, 1938.

1.14_-_IMMORTALITY_AND_SURVIVAL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  More precisely, good men spiritualize their mind-bodies; bad men incarnate and mentalize their spirits. The completely spiritualized mind-body is a Tathagata, who doesnt go anywhere when he dies, for the good reason that he is already, actually and consciously, where everyone has always potentially been without knowing. The person who has not, in this life, gone into Thusness, into the eternal principle of all states of being, goes at death into some particular state, either purgatorial or paradisal. In the Hindu scriptures and their commentaries several different kinds of posthumous salvation are distinguished. The thus-gone soul is completely delivered into complete union with the divine Ground; but it is also possible to achieve other kinds of mukti, or liberation, even while retaining a form of purified I-consciousness. The nature of any individuals deliverance after death depends upon three factors: the degree of holiness achieved by him while in the body, the particular aspect of the divine Reality to which he gave his primary allegiance, and the particular path he chose to follow. Similarly, in the Divine Comedy, Paradise has its various circles; but whereas in the oriental eschatologies the saved soul can go out of even sublimated individuality, out of survival even in some kind of celestial time, to a complete deliverance into the eternal, Dantes souls remain for ever where (after passing through the unmeritorious sufferings of purgatory) they find themselves as the result of their single incarnation in a body. Orthodox Christian doctrine does not admit the possibility, either in the posthumous state or in some other embodiment, of any further growth towards the ultimate perfection of a total union with the Godhead. But in the Hindu and Buddhist versions of the Perennial Philosophy the divine mercy is matched by the divine patience: both are infinite. For oriental theologians there is no eternal damnation; there are only purgatories and then an indefinite series of second chances to go forward towards not only mans, but the whole creations final endtotal reunion with the Ground of all being.

1.14_-_The_Secret, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Such is the key to the Transformation, the key to overcoming the laws of Matter by using the Consciousness within Matter Consciousness above is Consciousness below. It is the door to the future world and the new earth announced by the scriptures two thousand years ago: "A new earth wherein the Truth shall dwell." (2 Peter 3. 13) For, actually, the earth is our salvation, the ultimate place of Victory and of perfect accomplishment. There is no need to escape to heaven. All is here, totally, in the body Joy, Consciousness, supreme Powers if we have the courage to unseal our eyes and to descend, to dream a living dream instead of a sleeping one:

1.14_-_The_Structure_and_Dynamics_of_the_Self, #Aion, #Carl Jung, #Psychology
  that the vision thereof is more to be sought after than [knowl-
  edge of] the scriptures." Maria the Prophetess says: "This is the
  vessel of Hermes, which the Stoics hid, and it is no nigromantic

1.17_-_The_Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Everything is involved, already there in Matter, but the involution cannot be unlocked except through a pressure from above responding to a call from below and breaking the seal, just as the sun breaks the seed's shell. At present, the supermind involved in Matter pushes from within, in the form of spiritual yearnings, human aspirations for Immortality, Truth, or Beauty, etc.; at the same time, it presses from above, from its own eternal plane, in the form of intuitions,
  revelations, or illuminations. This is what the scriptures expressed in their own way when they linked the appearance of a "new earth" to that of a "new heaven" ("a new heaven and a new earth wherein

1.18_-_FAITH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The immortality attained through the acquisition of any objective condition (e.g., the conditionmerited through good works, which have been inspired by love of, and faith in, something less than the supreme Godheadof being united in act to what is worshipped) is liable to end; for it is distinctly stated in the scriptures that karma is never the cause of emancipation.

1.18_-_The_Importance_of_our_Conventional_Greetings,_etc., #Magick Without Tears, #Aleister Crowley, #Philosophy
  "Yes, that's all very well, Alibi Ike; you are exceedingly well know as a scripture-quoting Satan, as a Past-Master in self-justification. Trained from infancy by the Plymouth Brethern, who for casuistry leave the Jesuits at the post!" "Yes, yes, but  ."

1.2.03_-_The_Interpretation_of_Scripture, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  object:1.2.03 - The Interpretation of scripture
  The Interpretation of scripture
  The spirit who lies concealed behind the material world, has given us, through the inspiration of great seers, the scriptures as helpers and guides to unapparent truth, lamps of great power that send their rays into the darkness of the unknown beyond which He dwells, tamasah parastat. They are guides to knowledge, brief indications to enlighten us on our path, not substitutes for thought and experience. They are shabdam Brahma, the Word, the oral expression of God, not the thing to be known itself nor the knowledge of Him. Shabdam has three elements, the word, the meaning and the spirit. The word is a symbol, vak or nama; we have to find the artha, the meaning or form of thought which the symbol indicates. But the meaning itself is only the indication of something deeper which the thought seeks to convey to the intellectual conception. For not only words, but ideas also are eventually no more than symbols of a knowledge which is beyond ideas and words. Therefore it comes that no idea by itself is wholly true. There is indeed a rupa, some concrete or abstract form of knowledge, answering to every name, and it is that which the meaning must present to the intellect. We say a form of knowledge, because according to our philosophy, all things are forms of an essentially unknowable existence which reveals them as forms of knowledge to the essential awareness in its Self, its Atman or Spirit, the Chit in the Sat. But beyond nama and rupa is swarupa, the essential figure of Truth, which we cannot know with the intellect, but only with a higher faculty.
  Since the knowledge the scripture conveys is so deep, difficult and subtle, - if it were easy what would be the need of the scripture? - the interpreter cannot be too careful or too
  They forget that Shankara and Sayana are themselves moderns, separated from ourselves by some hundreds of years only, but the Vedas are many thousands of years old. The commentator ought to be studied, but instead we put him in place of the text. Good commentaries are always helpful even when they are wrong, but the best cannot be allowed to fetter inquiry. Sayana's commentary on the Veda helps me by showing what a man of great erudition some hundreds of years ago thought to be the sense of the scripture. But I cannot forget that even at the time of the Brahmanas the meaning of the Veda had become dark to the men of that prehistoric age. Shankara's commentary on the Upanishads helps me by showing what a man of immense metaphysical genius and rare logical force after arriving at some fundamental realisations thought to be the sense of the Vedanta.
  The Interpretation of scripture
  What then are the standards of truth in the interpretation of the scripture? The standards are three, the knower, knowledge and the known.
  The knower is the original drashta or seer of the mantra, with whom we ought to be in spiritual contact. If knowledge is indeed a perishable thing in a perishable instrument, such contact is impossible; but in that case the scripture itself must be false and not worth considering. If there is any truth in what the scripture says, knowledge is eternal and inherent in all of us and what another saw I can see, what another realised I can realise. The drashta was a soul in relation with the infinite Spirit,
  I am also a soul in relation with the infinite Spirit. We have a meeting-place, a possibility of communion.
  Knowledge is the eternal truth, part of which the drashta expresses to us. Through the part he shows us, we must travel to the whole, otherwise we shall be subject to the errors incidental to an imperfect knowledge. If even the part is to be rightly understood, it must be viewed in the terms of the whole, not the whole in the terms of the part. I am not limited by the scriptures; on the contrary I must exceed them in order to be master of their knowledge. It is true that we are usually the slaves of our individual and limited outlook, but our capacity is unlimited, and, if we can get rid of ahankara, if we can put ourselves at the service of the Infinite without any reservation of predilection
  The Interpretation of scripture
   or opinion, there is no reason why our realisation should be limited. Tasmin vijnate sarvam vijnatam. He being known, all can be known. To understand scripture, it is not enough to be a scholar, one must be a soul. To know what the drashta saw one must oneself have drishti, sight, and be a student if not a master of the knowledge. Atha para yaya tad aksharam adhigamyate.

1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Zen is the name given to this branch of Buddhism, which keeps itself away from the Buddha. It is also called the mystical branch, because it does not adhere to the literal meaning of the sutras. It is for this reason that those who blindly follow the steps of Buddha are sure to deride Zen, while those who have no liking for the letter are naturally inclined towards the mystical approach. The followers of the two schools know how to shake the head at each other, but fail to realize that they are after all complementary. Is not Zen one of the six virtues of perfection? If so, how can it conflict with the teachings of the Buddha? In my view, Zen is the outcome of the Buddhas teaching, and the mystical issues from the letters. There is no reason why a man should shun Zen because of the Buddhas teaching; nor need we disregard the letters on account of the mystical teachings of Zen. Students of scriptural Buddhism run the risk of becoming sticklers for the scriptures, the real meaning of which they fail to understand. By such men ultimate reality is never grasped, and for them Zen would mean salvation. Whereas those who study Zen are too apt to run into the habit of making empty talks and practising sophistry. They fail to understand the significance of letters. To save them, the study of Buddhist scriptures is recommended. It is only when these one-sided views are mutually corrected that there is a perfect appreciation of the Buddhas teaching.
  The extract that follows is a moving protest against the crimes and follies perpetrated in the name of religion by those sixteenth-century Reformers who had turned to God without turning away from themselves and who were therefore far more keenly interested in the temporal aspects of historic Christianitythe ecclesiastical organization, the logic-chopping, the letter of scripturethan in the Spirit who must be worshipped in spirit, the eternal Reality in the selfless knowledge of whom stands mans eternal life. Its author was Sebastian Castellio, who was at one time Calvins favourite disciple, but who parted company with his master when the latter burned Servetus for heresy against his own heresy. Fortunately Castellio was living in Basel when he made his plea for charity and common decency; penned in Geneva, it would have earned him torture and death.

1.22_-_EMOTIONALISM, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The phrase, religion of experience, has two distinct and mutually incompatible meanings. There is the experience of which the Perennial Philosophy treatsthe direct apprehension of the divine Ground in an act of intuition possible, in its fulness, only to the selflessly pure in heart. And there is the experience induced by revivalist sermons, impressive ceremonials, or the deliberate efforts of ones own imagination. This experience is a state of emotional excitementan excitement which may be mild and enduring or brief and epileptically violent, which is sometimes exultant in tone and sometimes despairing, which expresses itself here in song and dance, there in uncontrollable weeping. But emotional excitement, whatever its cause and whatever its nature, is always excitement of that individualized self, which must be thed to by anyone who aspires to live to divine Reality. Experience as emotion about God (the highest form of this kind of excitement) is incompatible with experience as immethate awareness of God by a pure heart which has mortified even its most exalted emotions. That is why Fnelon, in the foregoing extract, insists upon the need for calm and simplicity, why St. Franois de Sales is never tired of preaching the serenity which he himself so consistently practised, why all the Buddhist scriptures harp on tranquillity of mind as a necessary condition of deliverance. The peace that passes all understanding is one of the fruits of the spirit. But there is also the peace that does not pass understanding, the humbler peace of emotional self-control and self-denial; this is not a fruit of the spirit, but rather one of its indispensable roots.

1.23_-_THE_MIRACULOUS, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The Sufis regard miracles as veils intervening between the soul and God. The masters of Hindu spirituality urge their disciples to pay no attention to the siddhis, or psychic powers, which may come to them unsought, as a by-product of one-pointed contemplation. The cultivation of these powers, they warn, distracts the soul from Reality and sets up insurmountable obstacles in the way of enlightenment and deliverance. A similar attitude is taken by the best Buddhist teachers, and in one of the Pali scriptures there is an ancedote recording the Buddhas own characteristically dry comment on a prodigious feat of levitation performed by one of his disciples. This, he said, will not conduce to the conversion of the unconverted, nor to the advantage of the converted. Then he went back to talking about deliverance.

1.240_-_1.300_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: This sloka occurs in different scriptures, holy books, e.g.,
  Bhagavata, Maha Bharata, etc. It also forms the motto of Chapter

1.240_-_Talks_2, #unset, #Sri Aurobindo, #Integral Yoga
  D.: Kindly explain: ahameko name kaschit nahamanyasya kasyachit naham pasyami yasyaham tam na pasyami yo mama (I am alone; none is mine; of none else am I, I see none whose I am, none who is mine).
  M.: This sloka occurs in different scriptures, holy books, e.g.,
  Bhagavata, Maha Bharata, etc. It also forms the motto of Chapter
  D.: How is that Brahman?
  M.: Why do you want to know of Brahman apart from yourself? The scripture says You are That. The Self is intimate to you and you cannot indeed be without the Self. Realise it. That is the Realisation of Brahman also.
  D.: But I am unable to do it. I am too weak to realise my Self.
  If there is only consciousness and nothing but it, the meaning of the
  scripture Atmanastu kamaya sarvam priyam bhavati - (All are dear because of the love of the Self) becomes clear.
  A question arises, why there should be suicides in that case.
  D.: Nevertheless, being only products of intellect they cannot turn the mind inward.
  M.: Just for this reason the scriptures speak of in-turned look, onepointed look and so on.
  The Self being always the Self, why should only a dhira be illumined? Does it mean a man of courage? No; dhih = intellect; rah = watch; protection. So dhira is the one who always keeps the mind inward bent without letting it loose.
  After transcending dehatma buddhi one becomes a Jnani. In the absence of that idea (buddhi) there cannot be either kartritva or karta. So a Jnani has no karma. That is his experience. Otherwise he is not a Jnani. However an ajnani identifies the Jnani with his body, which the Jnani does not do. So the ajnani finds the Jnani acting, because his body is active, and therefore he asks if the Jnani is not affected by prarabdha.
  The scriptures say that jnana is the fire which burns away all karma
  (sarvakarmani). Sarva (all) is interpreted in two ways: (1) to include prarabdha and (2) to exclude it. In the first way: if a man with three wives dies, it is asked. can two of them be called widows and the third not? All are widows. So it is with prarabdha, agami and sanchita.
  M.: There are different methods of approach to prove the unreality of the universe. The example of the dream is one among them. Jagrat, svapna and sushupti are all treated elaborately in the scripture in order that the Reality underlying them might be revealed. It is not meant to accentuate differences among the three states. The purpose must be kept clearly in view.
  Now they say that the world is unreal. Of what degree of unreality is it? Is it like that of a son of a barren mother or a flower in the sky, mere words without any reference to facts? Whereas the world is a fact and not a mere word. The answer is that it is a superimposition on the one Reality, like the appearance of a snake on a coiled rope seen in dim light.
  Self. Heart is only another name for the Self.
  Doubts arise only when you identify it with something tangible and physical. The scriptures no doubt describe it as the source of
  101 nadis, etc. In Yoga Vasishta Chudala says that kundalini is composed of 101 nadis, thus identifying one with the other.

1.24_-_RITUAL,_SYMBOL,_SACRAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  That very large numbers of men and women have an ineradicable desire for rites and ceremonies is clearly demonstrated by the history of religion. Almost all the Hebrew prophets were opposed to ritualism. Rend your hearts and not your garments. I desire mercy and not sacrifice. I hate, I despise your feasts; I take no delight in your solemn assemblies. And yet, in spite of the fact that what the prophets wrote was regarded as divinely inspired, the Temple at Jerusalem continued to be, for hundreds of years after their time, the centre of a religion of rites, ceremonials and blood sacrifice. (It may be remarked in passing that the shedding of blood, ones own or that of animals or other human beings, seems to be a peculiarly efficacious way of constraining the occult or psychic world to answer petitions and confer supernormal powers. If this is a fact, as from the anthropological and antiquarian evidence it appears to be, it would supply yet another cogent reason for avoiding animal sacrifices, savage bodily austerities and even, since thought is a form of action, that imaginative gloating over spilled blood, which is so common in certain Christian circles.) What the Jews did in spite of their prophets, Christians have done in spite of Christ. The Christ of the Gospels is a preacher and not a dispenser of sacraments or performer of rites; he speaks against vain repetitions; he insists on the supreme importance of private worship; he has no use for sacrifices and not much use for the Temple. But this did not prevent historic Christianity from going its own, all too human, way. A precisely similar development took place in Buddhism. For the Buddha of the Pali scriptures, ritual was one of the fetters holding back the soul from enlightenment and liberation. Nevertheless, the religion he founded has made full use of ceremonies, vain repetitions and sacramental rites.
  It is hardly necessary to add that this process of conscious sacramentalization can be applied only to such actions as are not intrinsically evil. Somewhat unfortunately, the Gita was not originally published as an independent work, but as a theological digression within an epic poem; and since, like most epics, the Mahabharata is largely concerned with the exploits of warriors, it is primarily in relation to warfare that the Gitas advice to act with non-attachment and for Gods sake only is given. Now, war is accompanied and followed, among other things, by a widespread dissemination of anger and hatred, pride, cruelty and fear. But, it may be asked, is it possible (the Nature of Things being what it is) to sacramentalize actions, whose psychological by-products are so completely God-eclipsing as are these passions? The Buddha of the Pali scriptures would certainly have answered this question in the negative. So would the Lao Tzu of the Tao Teh King. So would the Christ of the Synoptic Gospels. The Krishna of the Gita (who is also, by a kind of literary accident, the Krishna of the Mahabharata) gives an affirmative answer. But this affirmative answer, it should be remembered, is hedged around with limiting conditions. Non-attached slaughter is recommended only to those, who are warriors by caste, and to whom warfare is a duty and vocation. But what is duty or dharma for the Kshatriya is adharma and forbidden to the Brahman; nor is it any part of the normal vocation or caste duty of the mercantile and labouring classes. Any confusion of castes, any assumption by one man of another mans vocation and duties of state, is always, say the Hindus, a moral evil and a menace to social stability. Thus, it is the business of the Brahmans to fit themselves to be seers, so that they may be able to explain to their fellow men the nature of the universe, of mans last end and of the way to liberation. When solthers or administrators, or usurers, or manufacturers or workers usurp the functions of the Brahmans and formulate a philosophy of life in accordance with their variously distorted notions of the universe, then society is thrown into confusion. Similarly, confusion reigns when the Brahman, the man of non-coercive spiritual authority, assumes the coercive power of the Kshatriya, or when the Kshatriyas job of ruling is usurped by bankers and stock jobbers, or finally when the warrior castes dharma of fighting is imposed, by conscription, on Brahman, Vaisya and Sudra alike. The history of Europe during the later Middle Ages and Renaissance is largely a history of the social confusions that arises when large numbers of those who should be seers abandon spiritual authority in favour of money and political power. And contemporary history is the hideous record of what happens when political bosses, businessmen or class-conscious proletarians assume the Brahmans function of formulating a philosophy of life; when usurers dictate policy and debate the issues of war and peace; and when the warriors caste duty is imposed on all and sundry, regardless of psycho-physical make-up and vocation.

1.25_-_SPIRITUAL_EXERCISES, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The following passage from one of the great Mahayana scriptures contains a searching criticism of the kind of spiritual exercises prescribed by Hinayanist teachersconcentration on symbolic objects, meditations on transience and decay (to wean the soul away from attachment to earthly things), on the different virtues which must be cultivated, on the fundamental doctrines of Buddhism. (Many of these exercises are described at length in The Path of Purity, a book which has been translated in full and published by the Pali Text Society. Mahayanist exercises are described in the Surangama Sutra, translated by Dwight Goddard and in the volume on Tibetan Yoga, edited by Dr. Evans-Wentz.)

1.2_-_Katha_Upanishads, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  in this human birth, then the mortal becometh immortal.
  This is the whole teaching of the scriptures.

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