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

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SEE ALSO


AUTH

BOOKS
The_Seals_of_Wisdom

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00_-_INTRODUCTION
05.02_-_Gods_Labour
10.04_-_Transfiguration
1.26_-_Sacrifice_of_the_Kings_Son
The_Book_of_Certitude_-_P1

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attributes
God
SIMILAR TITLES
the Divine Attributes

DEFINITIONS


TERMS STARTING WITH

the divine attributes or emanations; they are to be


TERMS ANYWHERE

aeon ::: n. --> A period of immeasurable duration; also, an emanation of the Deity. See Eon.
An immeasurable or infinite space of time; eternity; a long space of time; an age.
One of the embodiments of the divine attributes of the Eternal Being.


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

Scotism: The philosophical and theological system named after John Duns Scotus (1266? -1308), Doctor Subtilis, a Franciscan student and later professor at Oxford and Paris and the most gifted of the opponents of the Thomist school. The name is almost synonymous with subtlety and the system generally is characterized by excessive criticism, due to Duns Scotus' predilection for mathematical studies -- the influence, perhaps, of his Franciscan predecessor, Roger Bacon, upon him. This spirit led Scotus to indiscriminate attack upon all his great predecessors in both Franciscan and Dominican Schools, especially St. Thomas, upon the ground of the inconclusiveness of their philosophical arguments. His own system is noted especially for its constant use of the so called Scotist or formal distinction which is considered to be on the one hand less than real, because it is not between thing and thing, and yet more than logical or virtual, because it actually exists between various thought objects or "formalities" in one and the sime individual prior to the action of the mind -- distinctio formalis actualis ex natuta rei. e g., the distinction between the essence and existence, between the animality and rationality in a man, between the principle of individuation in him and his matter and form, and between the divine attributes in God, are all formal distinctions. This undoubtedly leaves the system open to the charge of extreme realism and a tendency generally to consider the report of abstract thought with little regard for sense experience. Further by insisting also upon a formal unity of these formalities which exists apart from conception and is therefore apparently real, the system appears to lead logically to monism, e.g., the really distinct materiality in all material things is formally one apart from the abstracting and universalizing activity of the mind. By insisting that this formal unity is less than real unity, the Scotists claim to escape the charge.

the divine attributes or emanations; they are to be



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*** WISDOM TROVE ***

1:We desire to abide in this most luminous darkness, and without sight or knowledge, to see that which is above sight or knowledge, by means of that very fact that we see not and know not. For this is truly to see and know, to praise Him who is above nature in a manner above nature, by the abstraction of all that is natural; as those who would make a statue out of the natural stone abstract all the surrounding material which hinders the sight of the shape lying concealed within, and by that abstraction alone reveal its hidden beauty. It is needful, as I think, to make this abstraction in a manner precisely opposite to that in which we deal with the Divine attributes; for we add them together, beginning with the primary ones, and passing from them to the secondary, and so to the last; but here we ascend from the last to the first, abstracting all, so as to unveil and know that which is beyond knowledge, and which in all things is hidden from our sight by that which can be known, and so to behold that supernatural darkness which is hidden by all such light as is in created things. ~ pseudo-dionysius-the-areopagite, @wisdomtrove

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1:The Perfect Man is he for whom individuality is merely an external form, but whose inward reality conforms to the universe itself. He is “the copy of God,” in the words of al-Arabi’s greatest disciple, Abdul Karim al-Jili: he is the mirror in which the divine attributes are perfectly reflected; the medium through which God is made manifest. ~ Reza Aslan,
2:The authentic mystic wisdom ( mafrifa) is that of the soul which
knows itself as a theophany, an individual form in which are
epiphanized the divine Attributes which it would be unable to
know if it did not discover and apprehend them in itself. 'When
you have entered into my Paradise, you have entered into your-
self ( into your "soul," nafs), and you know yourself with an-
other knowledge, different from that which you had when you
knew your Lord by the knowledge you had of yourself," for
now you know Him, and it is through Him that you know
yourself. ~ Henry Corbin,
3:If you say: what is the ultimate point of knowledge attained by the 'knowers' of God the most high? We would say: the ultimate knowledge of the 'knowers' lies in their inability to know, in their realizing in fact that they do not know Him and that it is utterly impossible for them to know Him; indeed, that it is impossible for anyone except God to know God with an authentic knowledge comprehending the true nature of the divine attributes. If that is disclosed to them by proof, as we have mentioned, they will know it-that is, they will have attained the utmost to which creatures can possibly attain in knowing Him. ~ Abu Hamid al-Ghazali,
4:Allah has names of Beauty: the Compassionate, the Merciful, the Gentle, and many others. But He also has Names of Rigour: the Overwhelming, the Just, the Avenger. The world in which we live exists as the interaction and the manifestation of all of the divine attributes. Hence it is a place of ease and of hardship, of joy and of sorrow. It has to be this way: a world in which there was only ease could not be a place in which we can discover ourselves to be true human beings. It is only by experiencing hardship, and loss, and bereavement, and disease, that we rise above our egos, and show that we can live for others, and for principles, rather than only for ourselves. ~ Abdal Hakim Murad,
5:God the Holy Spirit We teach that the Holy Spirit is a divine person, eternal, underived, possessing all the attributes of personality and deity, including intellect (1 Cor. 2:10–13), emotions (Eph. 4:30), will (1 Cor. 12:11), eternality (Heb. 9:14), omnipresence (Ps. 139:7–10), omniscience (Isa. 40:13–14), omnipotence (Rom. 15:13), and truthfulness (John 16:13). In all the divine attributes he is coequal and consubstantial with the Father and the Son (Matt. 28:19; Acts 5:3–4; 28:25–26; 1 Cor. 12:4–6; 2 Cor. 13:14; and Jer. 31:31–34 with Heb. 10:15–17). We teach that it is the work of the Holy Spirit to execute the divine will with relation to all mankind. We recognize his sovereign activity in the creation (Gen. 1:2), the incarnation (Matt. 1:18), the written revelation (2 Pet. 1:20–21), and the work of salvation (John 3:5–7). We teach that a unique work of the Holy Spirit in this age began at Pentecost when he came from the Father as promised by Christ (John 14:16–17; 15:26) to initiate and complete the building of the body of Christ. ~ Anonymous,
6:Do we suppose that they can do Him any good or fear, like the chorus in MIlton, that human irreverence can bring about. His glory's diminution? A man can no more diminish God's glory be refusing to worship Him than a lunatic can put out the sun by scribbling the word darkness on the walls of his cell. But God wills our good and our good is to love Him (with that responsive love proper to creatives) and to love Hi we must know Him: and if we know Him, we shall in fact fall on our faces. If we do not, that only shows that what we are trying to love is nearest approximation to God which our thought and fantasy can attain. Yet the call is not only to prostration and awe; it is to a reflection of the Divine live, a creaturely participation in the Divine attributes which is far beyond our present desires. We are bidden to put on Christ, to become like God. That is, whether we like it or not, God intends to give us what we need not what we now think we want. Once more, we are embarrassed by the intolerable compliment, by too much love, not too little. ~ C S Lewis,
7:You are loved by your Father in Heaven, of whose divine nature you have partaken. And He desires that His Holy Spirit will be near you wherever you go if you will invite it and cultivate it.
There is something of divinity within each of you. You have such tremendous potential with that quality as a part of your inherited nature. Every one of you was endowed by your Father in Heaven with a tremendous capacity to do good in the world. Train your minds and your hands that you may be equipped to serve well in the society of which you are a part. Cultivate the art of being kind, of being thoughtful, of being helpful. Refine within you the quality of mercy which comes as a part of the divine attributes you have inherited.
Some of you may feel that you are not as attractive and and glamorous as you would like to be. Rise above any such feelings, cultivate the light you have within you, and it will shine through as a radiant expression that will be seen by others.
You need never feel inferior. You need never feel that you were born without talents or without opportunities to give them expression. Cultivate whatever talents you have, and they will grow and refine and become an expression of your true self appreciated by others. ~ Gordon B Hinckley,
8:All the sentiments of the human mind, gratitude, resentment, love, friendship, approbation, blame, pity, emulation, envy, have a plain reference to the state and situation of man, and are calculated for preserving the existence and promoting the activity of such a being in such circumstances. It seems, therefore, unreasonable to transfer such sentiments to a supreme existence or to suppose him actuated by them; and the phenomena, besides, of the universe will not support us in such a theory. All our ideas derived from the senses are confessedly false and illusive, and cannot therefore be supposed to have place in a Supreme Intelligence. And as the ideas of internal sentiment, added to those of the external senses, compose the whole furniture of human understanding, we may conclude that none of the materials of thought are in any respect similar in the human and in the Divine Intelligence. Now, as to the manner of thinking, how can we make any comparison between them or suppose them anywise resembling? Our thought is fluctuating, uncertain, fleeting, successive, and compounded; and were we to remove these circumstances, we absolutely annihilate its essence, and it would in such a case be an abuse of terms to apply to it the name of thought or reason. At least, if it appear more pious and respectful (as it really is) still to retain these terms when we mention the Supreme Being, we ought to acknowledge that their meaning, in that case, is totally incomprehensible; and that the infirmities of our nature do not permit us to reach any ideas which in the least correspond to the ineffable sublimity of the Divine Attributes. ~ David Hume,

IN CHAPTERS [5/5]



   2 Integral Yoga
   1 Yoga
   1 Occultism
   1 Baha i Faith


   2 Nolini Kanta Gupta




0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the Divine Attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
   The Brahmo leaders received much inspiration from their contact with Sri Ramakrishna. It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the Brahmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimination between the Real and the unreal.

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The usual idea of God (as the theists hold, for example) is that he is an infinite eternal impassible being, aloof from human toils and earthly turmoils, himself untouched by these and yet, in and through them, directing the world for an inscrutable purpose, unless it is for leaning towards it and stretching out the hand of Grace to those of the mortals who wish to come out of the nightmare of life, sever the coils of earthly existence. But the Divine in order to be and remain divine need not hold to his seat above and outside the creation, severely separated from his creatures. He can, on the contrary, become truly the ordinary man and labour as all others, yet maintaining his divinity and being conscious of it. After all, is not man, every human being, built in the same pattern, a composite of the earthly human element supported and infused by a secret divine element? However, God, the individual Divine, does become man, one of them and one with them. Only, his labour thereby increases manifold, hard and heavy, although for that very reason full of a bright rich multiple promise. The Divine's self-hurilanisation has for it a double purpose: (I) to show man by example how he can become what he truly is, how he can divinise himself: the Divine as man lives out the life of a sadhakawholly and completely; (2) to help concretely by his own force of consciousness the world and man in their endeavour for progress and evolution, to give the help wholly and completely from the innermost status of the self down to the most external physical body and the material field. This help again is a twofold function. The first is to make available, gather within easy reach, the high realisations, the spiritual treasures that are normally stored in a heaven somewhere else. The Divine Man brings down the Divine Attributes close to our earth, turns them from mere far possibilities into near probabilities, even imminent realities. They are made part and parcel, constituent elements of the earthly atmosphere, so that one has only to open one's mouth to brea the in, extend one's arms to seize and possess them: even to this opening and this gesture man is helped by the concrete touch and presence of the Divine. Further, the help and succour come in another way which is more intimate, more living and appealing to man.
   A great mystery of existence, its central rub is the presence of Evil. All spiritual, generally all human endeavour has to face and answer this Sphinx. As he answers, so will be his fate. He cannot rise up even if he wishes, earth cannot progress even when there is the occasion, because of this besetting obstacle. It has many names and many forms. It is Sin or Satan in Christianity; Buddhism calls it Mara. In India it is generally known as Maya. Grief and sorrow, weakness and want, disease and death are its external and ubiquitous forms. It is a force of gravitation, as graphically named by a modern Christian mystic, that pulls man down, fixes him upon earth with its iron law of mortality, never allowing him to mount high and soar in the spiritual heavens. It has also been called the Wheel of Karma or the cycle of Ignorance. And the aim of all spiritual seekers has been to rise out of itsome-how, by force of tapasy, energy of concentrated will or divine Gracego through or by-pass and escape into the Beyond. This is the path of ascent I referred to at the outset. In this view it is taken for granted that this creation is transient and empty of happinessanityam asukham (Gita)it is anatta, empty of self or consciousness (Buddha) and it will be always so. The only way to deal with it, the way of the wise, is to discard it and pass over.

10.04 - Transfiguration, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   the Divine Attributessuch as Peace and Joy, Consciousness and Power, Freedom, etc.each and all of them are self-existent realities, existing by themselves in their fullness and perfection. They are not mere qualities that are acquired by effort through gradual culture and development, they are not acquired piecemeal as other human possessions, material or mental. They are there near us, about us in their fullness and wholeness. We do not see them or seize them as there happens to be a veil in between. We need not strain and struggle, labour and sweat, go through all the pains of the world in order to find them, realise them. It is, as I say, a veil interfering. Remove the veil or even shift it a little, you have a glimpse of them in their full glory.
   Brahman, the supreme Reality, is said to be of the same nature and its relation to the world is also of the same kind. Brahman is not there because the world is there. Brahman is not realised through a long process of negating experiences; it is not the sum of all negations, it is an immediate and absolute realisation. When the vision of the world-maya is not there, Brahman stands self-revealed in its absoluteness, then one realises that Brahman only exists, has existed and will exist; there is no maya, it not only does not exist, it never existed. Brahman alone is there always.

1.26 - Sacrifice of the Kings Son, #The Golden Bough, #James George Frazer, #Occultism
  least for the occasion, with the Divine Attributes of the king.
  This, as we have just seen, was certainly the case with the

The Book of Certitude - P1, #The Book of Certitude, #Baha u llah, #Baha i
  Should you acquaint yourself with the indignities heaped upon the Prophets of God, and apprehend the true causes of the objections voiced by their oppressors, you will surely appreciate the significance of their position. Moreover, the more closely you observe the denials of those who have opposed the Manifestations of the Divine Attributes, the firmer will be your faith in the Cause of God. Accordingly, a brief mention will be made in this Tablet of divers accounts relative to the Prophets of God, that they may demonstrate the truth that throughout all ages and centuries the Manifestations of power and glory have been subjected to such heinous cruelties that no pen dare describe them. Perchance this may enable a few to cease to be perturbed by the clamour and protestations of the divines and the foolish of this age, and cause them to strengthen their confidence and certainty.
  Among the Prophets was Noah. For nine hundred and fifty years He prayerfully exhorted His people and summoned them to the haven of security and peace. None, however, heeded His call. Each day they inflicted on His blessed person such pain and suffering that no one believed He could survive. How frequently they denied Him, how malevolently they hinted their suspicion against Him! Thus it hath been revealed: "And as often as a company of His people passed by Him, they derided Him. To them He said: 'Though ye scoff at us now, we will scoff at you hereafter even as ye scoff at us. In the end ye shall know.'" 1 Long afterward, He several times promised victory to His companions and fixed the hour thereof. But when the hour struck, the divine promise was not fulfilled. This caused a few among the small number of His followers to turn away from Him, and to this testify the records of the best-known books. These you must certainly have perused; if not, undoubtedly you will. Finally, as stated in books and traditions, there remained with Him only forty or seventy-two of His followers. At last from the depth of His being He cried aloud: "Lord! Leave not upon the land a single dweller from among the unbelievers." 2 1. Qur'án 11:38.

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