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the Divine Fire
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3 William Walker Atkinson
2 B K S Iyengar
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1:The real self is pure spirit, a spark of the divine fire. ~ William Walker Atkinson
2:Seeds of past karma cannot germinate if they are roasted in the divine fires of wisdom. ~ Paramahansa Yogananda
3:when you think you've got hold of a genius ... you can't be sure whether it's a spark of the divine fire or a mere flash in the pan. ~ May Sinclair
4:Why should you practice Yoga? To kindle the divine fire within yourself. Everyone has a dormant spark of divinity in him which has to be fanned into flame. ~ B K S Iyengar
5:As a fire blazes brightly when the covering of ash over it is scattered by the wind, the divine fire within the body shines in all its majesty when the ashes of desire are scattered by the practice of pranayama. ~ B K S Iyengar
6:The real self is pure spirit, a spark of the divine fire. This spirit is encased within numerous sheaths, which prevent its full expression. As man advances in development, his consciousness passes from the lower planes to the higher, and he becomes more and more aware of his higher nature. ~ William Walker Atkinson
7:How can a heart given up to human affections be closely united to God? It seems to me that it is impossible. I have seen so many souls, allured by this false light, fly right into it like poor moths, and burn their wings, and then return, wounded, to Our Lord, the Divine fire which burns and does not consume. ~ Th r se de Lisieux
8:A BASIC TENET OF QUAKERISM WAS THAT IF A MAN or woman tended the divine fire that burned within each human breast, one could establish direct relationship to God without the intercession of priest or rabbi. Songs and shouted prayers were not necessary to attract God’s attention, for He dwelt within and could be summoned by a whisper. Nevertheless ~ James A Michener
9:The inspiration for the book came after a visitation from a spiritual being that materialized before me on two consecutive nights. Although I crumpled into unconsciousness at the outset of each encounter and consciously remembered hearing only an initial word or two from the entity, I awakened on the dawn after the second visit with the ideas for The Divine Fire bubbling in my brain. ~ Brad Steiger
10:The real self is pure spirit, a spark of the divine fire. This spirit is encased within numerous sheaths, which prevent its full expression. As man advances in development, his consciousness passes from the lower planes to the higher, and he becomes more and more aware of his higher nature. The spirit contains within it all potentialities, and as man progresses he unfolds new powers, new qualities, into the light. ~ William Walker Atkinson
11:A school of esotericism usually arises in connection with some special realization of the Truth, which it sometimes stresses beyond its due proportion to life as a whole, but there will never be found any teaching which has the power to hold together a body of earnest seekers which has not a spark of the divine fire at its heart; therefore respect should be given to all how seek in sincerity, however far from the goal they may appear to be, and all who are engaged in the great Quest should rather try to see the vision which a brother has glimpsed than the special errors to which he has fallen victim. ~ Dion Fortune
12:19. Before the divine fire is introduced into the substance of the soul and united with it through perfect and complete purgation and purity, its flame, which is the Holy Spirit, wounds the soul by destroying and consuming the imperfections of its bad habits. And this is the work of the Holy Spirit, in which he disposes it for divine union and transformation in God through love. The very fire of love that afterward is united with the soul, glorifying it, is what previously assailed it by purging it, just as the fire that penetrates a log of wood is the same that first makes an assault on the wood, wounding it with the flame, drying it out, and stripping it of its unsightly qualities until it is so disposed that it can be penetrated and transformed into the fire. Spiritual writers call this activity the purgative way. ~ Juan de la Cruz
"... The chief qualification of ninety-nine per cent of all editors is failure. They have failed as writers. Don't think they prefer the drudgery of the desk and the slavery to their circulation and to the business manager to the joy of writing. They have tried to write, and they have failed. And right there is the cursed paradox of it. Every portal to success in literature is guarded by those watch-dogs, the failures of literature. The editors, the sub-editors, associate editors, most of them, and the manuscript readers for the magazines and book-publishers, most of them, nearly all of them, are men who wanted to write and failed. And yet they, of all creatures under the sun the most unfit, are the very creatures who decide what shall and what shall not find its way into print–they, who have proved themselves not original, who have demonstrated that they lack the divine fire, sit in judgment upon originality and genius. And after them comes the reviewers, just so many more failures. Don't tell me that they have not dreamed the dream and attempted to write poetry and fiction; for they have, and they have failed. Why, the average review is more nauseating than cod-liver oil.... ~ Jack London
14:Statue Of A Couple
Your hand, my wonder, is now icy cold.
The purest light of the celestial dome
has burned me through. And now we are
as two still plams lying in darlmess,
as two black banks of a frozen stream
in the chasm of the world.
Our hair combed back is carved in wood,
the moon walks over our ebony shoulders.
A distant cockcrow, the night goes by, silent.
Rich is the rime of love, withered the dowry.
Where are you, living in what depths of time,
love, stepping down into what waters,
now, when the frost of our voiceless lips
does not fend off the divine fires?
In a forest of clouds, of fcam, and of silver
we live, caressing lands under our
And we are wielding the might of a dark scepter
to earn oblivion.
My love, your breast cut through by a clinel
knows nothing anymore of what it was.
Of clouds at dawn, of angers at daybreak,
of shallows in springtime it has no remembrance.
And you have led me, as once an angel led
Tobias, onto the rusty mashes of Lombardy.
But a day came when a sign frightened you,
a stinma of golden measure.
With a scream, with inunobile fear in your thin hands
you fell into a pit that ashes lie over,
where neither northern firs nor Italian yews
could protect our andent bed of lovers.
What was it. what is it, what will it be
we filled the world with our cry and calling.
The dawn is back, the red moon set,
do we know now? In a heavy ship
A helmman comes, throws a silken rope
and binds w tightly to eaah other,
then he pours on friends, once enemies,
a handful of snow.
~ Czeslaw Milosz
6 Integral Yoga
5 Sri Aurobindo
4 Nolini Kanta Gupta
2 James George Frazer
3 Collected Works of Nolini Kanta Gupta - Vol 02
2 The Golden Bough
00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The first boon regards the individual, that is to say, the individual identity and integrity. It asks for the maintenance of that individuality so that it may be saved from the dissolution that Death brings about. Death, of course, means the dissolution of the body, but it represents also dissolution pure and simple. Indeed death is a process which does not stop with the physical phenomenon, but continues even after; for with the body gone, the other elements of the individual organism, the vital and the mental too gradually fall off, fade and dissolve. Nachiketas wishes to secure from Death the safety and preservation of the earthly personality, the particular organisation of mind and vital based upon a recognisable physical frame. That is the first necessity for the aspiring mortalfor, it is said, the body is the first instrument for the working out of one's life ideal. But man's true personality, the real individuality lies beyond, beyond the body, beyond the life, beyond the mind, beyond the triple region that Death lords it over. That is the divine world, the Heaven of the immortals, beyond death and beyond sorrow and grief. It is the hearth secreted in the inner heart where burns the Divine Fire, the God of Life Everlasting. And this is the nodus that binds together the threefold status of the manifested existence, the body, the life and the mind. This triplicity is the structure of name and form built out of the bricks of experience, the kiln, as it were, within which burns the Divine Agni, man's true soul. This soul can be reached only when one exceeds the bounds and limitations of the triple cord and experiences one's communion and identity with all souls and all existence. Agni is the secret divinity within, within the individual and within the world; he is the Immanent Divine, the cosmic godhead that holds together and marshals all the elements and components, all the principles that make up the manifest universe. He it is that has entered into the world and created facets of his own reality in multiple forms: and it is he that lies secret in the human being as the immortal soul through all its adventure of life and death in the series of incarnations in terrestrial evolution. The adoration and realisation of this Immanent Divinity, the worship of Agni taught by Yama in the second boon, consists in the triple sacrifice, the triple work, the triple union in the triple status of the physical, the vital and the mental consciousness, the mastery of which leads one to the other shore, the abode of perennial existence where the human soul enjoys its eternity and unending continuity in cosmic life. Therefore, Agni, the master of the psychic being, is called jtaveds, he who knows the births, all the transmigrations from life to life.
But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.
01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
"The zeal for the Lord hath eaten me up." Such has indeed been the case with Pascal, almost literally. The fire that burned in him was too ardent and vehement for the vehicle, the material instrument, which was very soon used up and reduced to ashes. At twenty-four he was already a broken man, being struck with paralysis and neuras thenia; he died at the comparatively early age of 39, emulating, as it were, the life career of his Lord the Christ who died at 33. The Fire martyrised the body, but kindled and brought forth experiences and realisations that save and truths that abide. It was the Divine Fire whose vision and experience he had on the famous night of 23 November 1654 which brought about his final and definitive conversion. It was the same fire that had blazed up in his brain, while yet a boy, and made him a precocious genius, a marvel of intellectual power in the exact sciences. At 12 this prodigy discovered by himself the 32nd proposition of Euclid, Book I. At sixteen he wrote a treatise on conic sections. At nineteen he invented a calculating machine which, without the help of any mathematical rule or process, gave absolutely accurate results. At twenty-three he published his experiments with vacuum. At twenty-five he conducted the well-known experiment from the tower of St. Jacques, proving the existence of atmospheric pressure. His studies in infinitesimal calculus were remarkably creative and original. And it might be said he was a pioneer in quite a new branch of mathematics, viz., the mathematical theory of probability. We shall see presently how his preoccupation with the mathematics of chance and probability coloured and reinforced his metaphysics and theology.
02.01 - A Vedic Story, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
But this Fire is not normally available. It is lost, imbedded in the thick petrified folds of unconsciousness and inconscience. Man's soul is not an apparent reality. It has to be found out, called forth, brought to the front. Even so, in the normal consciousness, the soul, the Divine Fire is a flickering, twinkling, hesitating spark; it is not sure of itself, not certain of its destiny. Yet when the time is ripe and the call comes, the gods, the luminous forces from above descend with all their insistence and meet the hidden godhead: Agni is reminded of his work and destiny which nothing can frustrate or cancel. He has to consent and undertake his sacrificial labour.
1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Essays on the Gita
name and form. But it is a veiled manifestation and there is a gradation between the supreme being1 of the Divine and the consciousness shrouded partly or wholly by ignorance of self in the finite. The conscious embodied soul2 is the spark of the Divine Fire and that soul in man opens out to self-knowledge as it develops out of ignorance of self into self-being. The Divine also, pouring itself into the forms of the cosmic existence, is revealed ordinarily in an efflorescence of its powers, in energies and magnitudes of its knowledge, love, joy, developed force of being,3 in degrees and faces of its divinity. But when the divine
Consciousness and Power, taking upon itself the human form and the human mode of action, possesses it not only by powers and magnitudes, by degrees and outward faces of itself but out of its eternal self-knowledge, when the Unborn knows itself and acts in the frame of the mental being and the appearance of birth, that is the height of the conditioned manifestation; it is the full and conscious descent of the Godhead, it is the Avatara.
1.20 - Tabooed Persons, #The Golden Bough, #unset, #Kabbalah
the disastrous effects supposed to attend a breach of taboo; the
offender has thrust his hand into the Divine Fire, which shrivels up
and consumes him on the spot.
1.26 - On discernment of thoughts, passions and virtues, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
After God, let us have our conscience as our aim and rule in all things, so that we may know which way the wind is blowing and set our sails accordingly.
In all our actions in which we try to please God the demons dig three pits for us. In the first, they endeavour to prevent any good at all from being done. In the second, after their first defeat, they try to secure that it should not be done according to the will of God. But when these rogues fail in this too, then, standing quietly before our soul, they praise us for living a thoroughly godly life. The first is to be opposed by zeal and fear of death, the second by obedience and humiliation, and the third by unceasing self-condemnation. We shall be faced by toil of this kind until the Divine Fire enters into our sanctuary.1 And then the force of bad habit will no longer exist in us. Our God is a fire consuming2 all fever (of lust) and movement (of passion), every inclination rooted in us and all blindness and darkness within and without, both visible and spiritual.
The demons generally produce in us the opposite of what has just been said. For when they take possession of the soul and extinguish the light of the mind, then there is no longer in us poor wretches either sobriety, or discernment, or self-knowledge or shame; but there is indifference, lack of perception, want of discernment and blindness.
Some of the faithful, and even of the unfaithful, have been deserted by the passions, all except one; and that one has been left as a paramount evil which fully takes the place of all the others, for it is so harmful that it can even cast down from heaven.
The spent material of the passions is destroyed by the Divine Fire. And while this material is being uprooted and the soul purified the passions all retire; that is, if the man himself does not attract them again by worldly habits and indolence.
Demons leave us of their own accord so as to lead us to carelessness, and then suddenly carry off our wretched soul.
1.50 - Eating the God, #The Golden Bough, #unset, #Kabbalah
not extinguished the old fire, or had contracted any impurity, they
must forthwith depart, "lest the Divine Fire should spoil both them
and the people." Some of the new fire was then set down outside the
17.04 - Hymn to the Purusha, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
The moon was born from His mind, the sun from His eyes, the Lord of the senses and the Divine Fire from His mouth and air from the life-force. 
1961-10-30, #Agenda Vol 02, #unset, #Kabbalah
Nor was it insignificant that fire, Agni, was the core of the Vedic mysteries: Agni, the inner flame, the soul within us (for who can deny that the soul is fire?), the innate aspiration drawing man towards the heights; Agni, the ardent will within us that sees, always and forever, and remembers; Agni, the priest of the sacrifice, the divine worker, the envoy between earth and heaven (Rig-veda III, 3.2) he is there in the middle of his house (I.70.2). The Fathers who have divine vision set him within as a child that is to be born (IX.83.3). He is the boy suppressed in the secret cavern (V.2.1). He is as if life and the breath of our existence, he is as if our eternal child (I.66.1). O Son of the body (III.4.2), O Fire, thou art the son of heaven by the body of the earth (III.25.1). Immortal in mortals (IV.2. 1), old and outworn he grows young again and again (II.4.5). When he is born he becomes one who voices the godhead: when as life who grows in the mother he has been fashioned in the mother he becomes a gallop of wind in his movement (III.29.11). O Fire, when thou art well borne by us thou becomest the supreme growth and expansion of our being, all glory and beauty are in thy desirable hue and thy perfect vision. O Vastness, thou art the plenitude that carries us to the end of our way; thou art a multitude of riches spread out on every side (II.1.12). O Fire brilliant ocean of light in which is divine vision (III.22.2), the Flame with his hundred treasures O knower of all things born(I.59).
But the Divine Fire is not our exclusive privilegeAgni exists not only in man: He is the child of the waters, the child of the forests, the child of things stable and the child of things that move. Even in the stone he is there (I.70.2).
2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
Lastly, lest he should think that the psychic being is something weak and inert, let him understand that the presiding Deity the adhiht devat of the psychic plane is Agni. It is the Divine Fire of aspiration. When the psychic being is awakened the God of the plane is also awakened. And even if the whole being is impure it is this Agni which intervenes, removes the obstacles in the way and consumes all the impurities of the being.
21 AUGUST 1926
2.2.03 - The Psychic Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
Spiritual individuality is rather a vague term and might be variously interpreted. I have written about the psychic being that the psychic is the soul or spark of the Divine Fire supporting the individual evolution on the earth and the psychic being is the soul-consciousness developing itself or rather its manifestation from life to life with the mind, vital and body as its instruments until all is ready for the union with the Divine. I don't know that
I can add anything to that.
The psychic being is especially the soul of the individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is that spark of the Divine Fire that grows behind the mind, vital and physical as the psychic being until it is able to transform the Prakriti of Ignorance into a Prakriti of Knowledge. These things are not in the Gita, but we cannot limit our knowledge by the points in the Gita.
The soul is described as a spark of the Divine Fire in life and
When the soul or "spark of the Divine Fire" begins to develop a psychic individuality, that psychic individuality is called the psychic being.
2.3.03 - Integral Yoga, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
I mean by the psychic the inmost soul-being and the soul nature. This is not the sense in which the word is used in ordinary parlance, or rather, if it is so used, it is with great vagueness and much misprision of the true nature of this soul and it is given a wide extension of meaning which carries it far beyond that province. All phenomena of an abnormal or supernormal psychological or an occult character are dubbed psychic; if a man has a double personality changing from one to another, if an apparition of a dying man, something of his mere vital sheath or else a thought-form of him, appears and stalks through the room of his wondering friend, if a poltergeist kicks up an unseemly row in a house, all that is classed under psychic phenomena and regarded as a fit object for psychic research, though these things have nothing whatever to do with the psyche. Again much in
Yoga itself that is merely occult, phenomena of the unseen vital or mental or subtle physical planes, visions, symbols, all that mixed, often perturbed, often shadowy, often illusory range of experiences which belong to this intervening country between the soul and its superficial instruments or rather to its outermost fringes, all the chaos of the intermediate zone, is summed up as psychic and considered as an inferior and dubious province of spiritual discovery. Again there is a constant confusion between the mentalised desire-soul which is a creation of the vital urge in man, of his life-force seeking for its fulfilment and the true soul which is a spark of the Divine Fire, a portion of the Divine.
2 - Other Hymns to Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
becomes cogent and apposite. The sacrificer - the seeker - is praying Agni to be close
to him, to protect him. He is aspiring that the Divine Fire should be his protector when
the Dawn of the higher light comes to his soul, Varuna being the Lord of wisdom.
3. Him, the Divine Fire, the perpetual generations pray with the
ladle dripping the clarity for the carrying of their offerings.
1. Create by the illumining word a wide expansion for the
Light, for the Divine Fire, whom mortals by their proclaimings of him set in their front as Mitra the friend.
4. Let mortal man with will to the divine sacrifice to you, pray
to the Divine Fire; O brilliant Flame, high-kindled shine;
mayst thou take thy seat in the native home of the Truth,
rAst^ p;/ -q$ZAmtAvA pqEt E7q, 1
1. Bring to you by your anthem the Divine Fire that he may
guard you; he comes to us a Prince of the Treasures. He is
1. Create for yourselves in the sacrifice with a common joy in
him the Divine Fire along with all the fires, the strong for
sacrifice, the messenger who is in mortals the possessor of
t-mA id^ dFdyd^ vs; 15
15. The mortal who serves the Divine Fire in the house of the
body, to him he gives the Riches.
4.03 - The Meaning of Human Endeavor, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
quired dissociation; death puts us into that state
which is organically necessary if the Divine Fire is to
descend upon us. And thus its baneful power to
4.4.4.06 - The Descent of Fire, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
The fire is the Divine Fire of aspiration and inner tapasya. When
the fire descends again and again with increasing force and magnitude into the darkness of human ignorance, it at first seems
BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
there, not only the original meaning of the name Adam, Admi, or Adami,* but also the creation of
seven Adams or roots of men, born of Mother Earth, physically, and of the Divine Fire of the
progenitors, spiritually or astrally. The Assyriologists, ignorant of the esoteric teachings, could hardly