classes ::: God,
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object:the Divine Image
datecreated:2020-08-28
class:God


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

TOPICS

AUTH

BOOKS

IN CHAPTERS TITLE
1.wb_-_The_Divine_Image

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.03_-_The_Threefold_Life
01.01_-_The_One_Thing_Needful
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
07.30_-_Sincerity_is_Victory
1.05_-_Adam_Kadmon
1.1.01_-_Seeking_the_Divine
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1.wb_-_The_Divine_Image
2.09_-_ADVICE_TO_THE_BRAHMOS
2.17_-_The_Soul_and_Nature
2.21_-_The_Order_of_the_Worlds
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.03_-_Integral_Yoga
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
3.07_-_The_Ananda_Brahman
3.4.02_-_The_Inconscient
3.5.01_-_Aphorisms
Sayings_of_Sri_Ramakrishna_(text)
Symposium
The_Dwellings_of_the_Philosophers
Timaeus

PRIMARY CLASS

God
SEE ALSO

SIMILAR TITLES
the Divine Image

DEFINITIONS



QUOTES [3 / 3 - 32 / 32]


KEYS (10k)

   2 Sri Aurobindo
   1 Sri Ramakrishna

NEW FULL DB (2.4M)

   2 Sri Aurobindo
   2 Michelle DeRusha
   2 Kallistos Ware
   2 Gregory A Boyd
   2 Dietrich Bonhoeffer

1:All Nature is an attempt at a progressive revelation of the concealed Truth, a more and more successful reproduction of the divine image.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
2:The other day I told you the meaning of bhakti. It is to adore God with body, mind, and words. 'With body' means to serve and worship God with one's hands, go to holy places with one's feet, hear the chanting of the name and glories of God with one's ears, and behold the divine image with one's eyes. 'With mind' means to contemplate and meditate on God constantly and to remember and think of His lila. 'With words' means to sing hymns to Him and chant His name and glories.
Devotion as described by Narada is suited to the Kaliyuga. It means to chant constantly the name and glories of God. Let those who have no leisure worship God at least morning and evening by whole-heartedly chanting His name and clapping their hands. ~ Sri Ramakrishna,
3:10000 ::: The True Object of Spiritual Seeking:
   To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him,-that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth-these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a half-way formation the true growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an outflowing of the inner realisation, something that grows from within outward, not by the working out of a mental principle.
   ~ Sri Aurobindo, Letters On Yoga - II, [T1],

*** NEWFULLDB 2.4M ***

1:He who remains unmarried impairs the divine image. ~ Rabbi Akiva
2:Evil may mar the divine image and cloud its brilliance, but it cannot destroy it. ~ R C Sproul
3:Love to every human being however degraded who bears the impress of the Divine image. ~ Michelle DeRusha
4:If all are created in the divine image, then our images of God must be fluid and multifarious. ~ Judith Plaskow
5:Whether consciously or not, sexist God language undermines the human equality of women made in the divine image and likeness. ~ Elizabeth A Johnson
6:All Nature is an attempt at a progressive revelation of the concealed Truth, a more and more successful reproduction of the divine image.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
7:Love to the fallen, the outcasts, even the madly sinful,” she once wrote. “Love to every human being however degraded who bears the impress of the Divine image. ~ Michelle DeRusha
8:The Incarnation, then, is not simply a way of undoing the effects of original sin, but it is an essential stage upon man's journey from the divine image to the divine likeness. The ~ Kallistos Ware
9:The workings of the human heart are the profoundest mystery of the universe. One moment they make us despair of our kind, and the next we see in them the reflection of the divine image. ~ Charles W Chesnutt
10:That's the sacred intent of life, of God--to move us continuously toward growth, toward recovering all that is lost and orphaned within us and restoring the divine image imprinted on our soul. ~ Sue Monk Kidd
11:....man's place in the universe is somewhere between the beasts and the angels, but, because of the divine image planted in him, there are no limits to what man can accomplish.... ~ Giovanni Pico della Mirandola
12:As a cosmion incarnating the cells of a new body, New Lights will function as transitional vessels through which transforming energy can renew the divine image in the world, moving postmoderns from one state of embodiment to another. ~ Leonard Sweet
13:It is not solely or chiefly in virtue of the divine image that man effectively resembles God, but in virtue of his consciousness of being an image and the movement whereby the soul, passing in a way through itself, avails itself of the factual resemblance in order to attain to God. ~ tienne Gilson
14:On second thought, though, maybe that was what being made in the Divine Image was all about. Eighty percent of all creatures are insects and sixty percent of all insects are beetles. If God was so inordinately fond of beetles, who could fault human beings for playing with paste? ~ Robert Farrar Capon
15:A Hasidic teaching says, "If your child has a talent to be a baker, don't tell him to be a doctor." Judaism holds that every child is made in the divine image. When we ignore a child's intrinsic strengths in an effort to push him toward our notion of extraordinary achievement, we are undermining God's plan. ~ Wendy Mogel
16:It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. ~ James Allen
17:To be right we must think worthily of God. It is morally imperative that we purge from our minds all ignoble concepts of the Deity and let Him be the God in our minds that He is in His universe. The Christian religion has to do with God and man, but its focal point is God, not man. Man's only claim to importance is that he was created in the divine image; in himself he is nothing. ~ A W Tozer
18:The primordial model of the family is to be sought in God himself, in the Trinitarian mystery of his life. The divine "We" is the eternal pattern of the human "we", especially of that "we" formed by the man and the woman created in the divine image and likeness... Man is created "from the very beginning" as male and female: the life of all humanity - whether of small communities or of society as a whole - is marked by this primordial duality. ~ Pope John Paul II
19:To love! To surrender absolutely, to prostrate oneself before the divine image, to die a thousand imaginary deaths, to annihilate every trace of self, to find the whole universe embodied and enshrined in the living image of another! Adolescent, we say. Rot! This is the germ of the future life, the seed which we hide away, which we bury deep within us, which we smother and stifle and do our utmost to destroy as we advance from one experience to another and flutter and flounder and lose our way. ~ Henry Miller
20:Many have emphasized that our ability to reason is the distinguishing mark of the soul. Others have argued that our ability to communicate sets us apart. Still others have stressed that our ability to love or to sense God or to make moral judgments manifests our imago Dei. Many theologians have concluded that all of these features manifest the soul. In each case, however, the divine image is located in the soul of humans. St. Augustine, Thomas Aquinas, and John Calvin are classic representatives of this perspective. A ~ Gregory A Boyd
21:Watch particularly for traces of God in other people. Since humans are that part of creation most directly reflecting the divine image and likeness, it should be here that we most readily sense traces of God. Cultivate the spiritual habit of looking through Spirit-filled eyes at those you encounter and watching for Jesus. Recall that he said that he is there - particularly in those most broken and least likely to be suspected of bearing the Christ within their being. Watching for the presence of God in others will change the way you relate to them as you begin to see yourself surrounded by bearers of our Lord's presence in the world. ~ David G Benner
22:Those who think that it is only necessary to feed and clothe the prisoner, and to act towards him in all things according to the law, are much mistaken. However much debased he may be, a man exacts instinctively respect for his character as a man. Every prisoner knows perfectly that he is a convict and a reprobate, and knows the distance which separates him from his superiors; but neither the branding irons nor chains will make him forget that he is a man. He must, therefore, be treated with humanity. Humane treatment may raise up one in whom the divine image has long been obscured. It is with the "unfortunate," above all, that humane conduct is necessary. It is their salvation, their only joy. ~ Fyodor Dostoyevsky
23:The other day I told you the meaning of bhakti. It is to adore God with body, mind, and words. 'With body' means to serve and worship God with one's hands, go to holy places with one's feet, hear the chanting of the name and glories of God with one's ears, and behold the divine image with one's eyes. 'With mind' means to contemplate and meditate on God constantly and to remember and think of His lila. 'With words' means to sing hymns to Him and chant His name and glories.
Devotion as described by Narada is suited to the Kaliyuga. It means to chant constantly the name and glories of God. Let those who have no leisure worship God at least morning and evening by whole-heartedly chanting His name and clapping their hands. ~ Sri Ramakrishna,
24:To Mercy, Pity, Peace and Love All pray in their distress; And to these virtues of delight Return their thankfulness. For Mercy, Pity, Peace and Love Is God, our Father dear, And Mercy, Pity, Peace and Love Is man, His child and care. For Mercy has a human heart, Pity a human face, And Love, the human form divine, And Peace, the human dress. Then every man, of every clime, That prays in his distress, Prays to the human form divine, Love, Mercy, Pity and Peace. And all must love the human form, In heathen, Turk or Jew; Where Mercy, Love, and Pity dwell There God is dwelling too. [2071.jpg] -- from Music of the Sky: An Anthology of Spiritual Poetry, Edited by Patrick Laude / Edited by Barry McDonald

~ William Blake, The Divine Image

25:But God does not neglect his lost creature. He plans to re-create his image in man, to recover his first delight in his handiwork. He is seeking in it his own image so that he may love it. But there is only one way to achieve this purpose and that is for God, out of sheer mercy, to assume the image and form of fallen man. But this restoration of the divine image concerns not just a part, but the whole image of divine nature. It is not enough for man to simply recover right ideas about God, or to obey his will in the isolated actions of his life. No, man must be re-fashioned as a living whole in the image of God. His whole form, body, soul and spirit, must once more bear that image on earth. Such is God’s purpose and destiny for man. His good pleasure can rest only on his perfected image. ~ Dietrich Bonhoeffer
26:Finally, some agree with Christians that humans are created in the image of God, but by this they mean something very different from what Christians mean. For example, when Mormons affirm that humans are created in the image of God, they usually mean that God has a human form. Indeed, they believe that humans who follow God’s will on earth will someday become gods themselves and beget children in their own image on their own planet. Few Christians throughout history have given any credence to the notion that the divine image refers to the body. While Christians have always agreed that humans are made in the imago Dei, and while this sets them apart from naturalistic evolutionists, New Age theorists, and postmodern relativists, they have not always agreed on what this imago Dei refers to. Amid the variety of opinions expressed throughout history, three have at various times been popular. The ~ Gregory A Boyd
27:God sends his Son – here lies the only remedy. It is not enough to give man a new philosophy or better religion. A Man comes to men. Every man bears an image. His body and his life become visible. A man is not a bare word, a thought or a will. He is above all and always a man, a form, an image, a brother. And thus he does not create around him just a new way of thought, will and action but he gives us the new image, the new form. Now in Jesus Christ this is just what has happened. The image of God has entered our midst, in the form of our fallen life, in the likeness of sinful flesh. In the teaching and acts of Christ, in his life and death, the image of God is revealed. In him the divine image has been re-created here on earth. The Incarnation, the words and acts of Jesus, his death on the cross, all are indispensable parts of that image. But it is not the same image as Adam bore in the primal glory of paradise. Rather, it is the image of one who enters a world of sin and death, who takes upon himself all the sorrows of humanity, who meekly bears God’s wrath and judgment against sinners, and obeys his will with unswerving devotion in suffering and death, the Man born to poverty, the friend of publicans and sinners, the Man of sorrows, rejected of man and forsaken of God. Here is God made man, here is man in the new image of God. ~ Dietrich Bonhoeffer
28:St Isaac urges, God's taking of our humanity is to be understood not only as an act of restoration, not only as a response to man's sin, but also and more fundamentally as an act of love, an expression of God's own nature. Even had there been no fall, God in his own limitless, outgoing love would still have chosen to identify himself with his creation by becoming man. The Incarnation of Christ, looked at in this way, effects more than a reversal of the fall, more than a restoration of man to his original state in Paradise. When God becomes man, this marks the beginning of an essentially new stage in the history of man, and not just a return to the past. The Incarnation raises man to a new level; the last state is higher than the first. Only in Jesus Christ do we see revealed the full possibilities of our human nature; until he is born, the true implications of our personhood are still hidden from us. Christ's birth, as St Basil puts it, is “the birthday of the whole human race”;4 Christ is the first perfect man—perfect, that is to say, not just in a potential sense, as Adam was in his innocence before the fall, but in the sense of the completely realized “likeness”. The Incarnation, then, is not simply a way of undoing the effects of original sin, but it is an essential stage upon man's journey from the divine image to the divine likeness. The true image and likeness of God is Christ himself; and so, from the very first moment of man's creation in the image, the Incarnation of Christ was in some way already implied. The true reason for the Incarnation, then, lies not in man's sinfulness but in his unfallen nature as a being made in the divine image and capable of union with God. ~ Kallistos Ware
29:These communities, by their representatives in old Independence Hall, said to the whole world of men: ``We hold these truths to be self evident: that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty and the pursuit of happiness.'' This was their majestic interpretation of the economy of the Universe. This was their lofty, and wise, and noble understanding of the justice of the Creator to His creatures.

Yes, gentlemen, to all His creatures, to the whole great family of man. In their enlightened belief, nothing stamped with the Divine image and likeness was sent into the world to be trodden on, and degraded, and imbruted by its fellows. They grasped not only the whole race of man then living, but they reached forward and seized upon the farthest posterity. They erected a beacon to guide their children and their children's children, and the countless myriads who should inhabit the earth in other ages. Wise statesmen as they were, they knew the tendency of prosperity to breed tyrants, and so they established these great self-evident truths, that when in the distant future some man, some faction, some interest, should set up the doctrine that none but rich men, or none but white men, were entitled to life, liberty and the pursuit of happiness, their posterity might look up again to the Declaration of Independence and take courage to renew the battle which their fathers began---so that truth, and justice, and mercy, and all the humane and Christian virtues might not be extinguished from the land; so that no man would hereafter dare to limit and circumscribe the great principles on which the temple of liberty was being built. ~ Abraham Lincoln
30:God created man out of dust from the ground. At a basic level, the Creator picked up some dirt and threw Adam together. The Hebrew word for God forming man is yatsar,[11] which means “to form, as a potter.” A pot usually has but one function. Yet when God made a woman, He “made a woman from the rib he had taken out of the man” (Genesis 2:22). He created her with His own hands. He took His time crafting and molding her into multifaceted brilliance. The Hebrew word used for making woman is banah, meaning to “build, as a house, a temple, a city, an altar.”[12] The complexity implied by the term banah is worth noting. God has given women a diverse makeup that enables them to carry out multiple functions well. Adam may be considered Human Prototype 1.0, while Eve was Human Prototype 2.0. Of high importance, though, is that Eve was fashioned laterally with Adam’s rib. It was not a top-down formation of dominance or a bottom-up formation of subservience. Rather, Eve was an equally esteemed member of the human race. After all, God spoke of the decision for their creation as one decision before we were ever even introduced to the process of their creation. The very first time we read about both Eve and Adam is when we read of the mandate of rulership given to both of them equally. We are introduced to both genders together, simultaneously. This comes in the first chapter of the Bible: Then God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.” So God created man in his own image, in the image of God he created him; male and female he created them. (Genesis 1:26–27) Both men and women have been created equally in the image of God. While within that equality lie distinct and different roles (we will look at that in chapter 10), there is no difference in equality of being, value, or dignity between the genders. Both bear the responsibility of honoring the image in which they have been made. A woman made in the image of God should never settle for being treated as anything less than an image-bearer of the one true King. As Abraham Lincoln said, “Nothing stamped with the Divine image and likeness was sent in the world to be trodden on.”[13] Just as men, women were created to rule. ~ Tony Evans
31:Her womb from her body. Separation. Her clitoris from her vulva. Cleaving. Desire from her body. We were told that bodies rising to heaven lose their vulvas, their ovaries, wombs, that her body in resurrection becomes a male body.

The Divine Image from woman, severing, immortality from the garden, exile, the golden calf split, birth, sorrow, suffering. We were told that the blood of a woman after childbirth conveys uncleanness. That if a woman's uterus is detached and falls to the ground, that she is unclean. Her body from the sacred. Spirit from flesh. We were told that if a woman has an issue and that issue in her flesh be blood, she shall be impure for seven days. The impure from the pure. The defiled from the holy. And whoever touches her, we heard, was also impure. Spirit from matter. And we were told that if our garments are stained we are unclean back to the time we can remember seeing our garments unstained, that we must rub seven substances over these stains, and immerse our soiled garments.

Separation. The clean from the unclean. The decaying, the putrid, the polluted, the fetid, the eroded, waste, defecation, from the unchanging. The changing from the sacred. We heard it spoken that if a grave is plowed up in a field so that the bones of the dead are lost in the soil of the field, this soil conveys uncleanness. That if a member is severed from a corpse, this too conveys uncleanness, even an olive pit's bulk of flesh. That if marrow is left in a bone there is uncleanness. And of the place where we gathered to weep near the graveyard, we heard that planting and sowing were forbidden since our grieving may have tempted unclean flesh to the soil. And we learned that the dead body must be separated from the city.

Death from the city. Wilderness from the city. Wildness from the city. The Cemetery. The Garden. The Zoological Garden. We were told that a wolf circled the walls of the city. That he ate little children. That he ate women. That he lured us away from the city with his tricks. That he was a seducer and he feasted on the flesh of the foolish, and the blood of the errant and sinful stained the snow under his jaws.

The errant from the city. The ghetto. The ghetto of Jews. The ghetto of Moors. The quarter of prostitutes. The ghetto of blacks. The neighborhood of lesbians. The prison. The witch house. The underworld. The underground. The sewer. Space Divided. The inch. The foot. The mile. The boundary. The border. The nation. The promised land. The chosen ones. ~ Susan Griffin
32:10000 ::: The True Object of Spiritual Seeking:
   To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him,-that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth-these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a half-way formation the true growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an outflowing of the inner realisation, something that grows from within outward, not by the working out of a mental principle.
   ~ Sri Aurobindo, Letters On Yoga - II, [T1],

IN CHAPTERS



   5 Integral Yoga
   1 Poetry
   1 Philosophy
   1 Alchemy


   9 Sri Aurobindo
   2 Sri Ramakrishna
   2 Nolini Kanta Gupta


   3 The Synthesis Of Yoga
   3 The Gospel of Sri Ramakrishna
   2 Essays In Philosophy And Yoga


0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Spirit is the crown of universal existence; Matter is its basis; Mind is the link between the two. Spirit is that which is eternal; Mind and Matter are its workings. Spirit is that which is concealed and has to be revealed; mind and body are the means by which it seeks to reveal itself. Spirit is the image of the Lord of the Yoga; mind and body are the means He has provided for reproducing that image in phenomenal existence. All Nature is an attempt at a progressive revelation of the concealed Truth, a more and more successful reproduction of the Divine Image.
  

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
  

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altoge ther abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the Divine Image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
  

07.30 - Sincerity is Victory, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   How to Feel that we Belong to the Divine Images of Gods and Goddesses
   Other Authors Nolini Kanta Gupta Part SevenSincerity is Victory
  --
   ***
   How to Feel that we Belong to the Divine Images of Gods and Goddesses
  

1.05 - Adam Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  " In the Book of King Solomon is to be found : That at the time of the accomplishment of the union below, the
  Holy One, Blessed be He, sends a deyooknah, a phantom or shadow image, like the likeness of a man. It is designed in the Divine Image ( tselern ) ... and in that tselern the child of man is created ... in this tselern he develops, as he grows, and it is with this tselern, again, that he departs from this life." y
  

1.1.01 - Seeking the Divine, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Divine Light and Truth, the Divine Power and Force, the Divine
  Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a
  

1956-12-26 - Defeated victories - Change of consciousness - Experiences that indicate the road to take - Choice and preference - Diversity of the manifestation, #Questions And Answers 1956, #The Mother, #Integral Yoga
  
    In a word, godhead; to remake ourselves in the Divine Image.
  

1.wb - The Divine Image, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  object:1.wb - the Divine Image
  author class:William Blake

2.09 - ADVICE TO THE BRAHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  The Master saluted the Divine Image. As he came down the steps, he called softly to Rkhl: "Where are my shoes? Are they missing?"
  

2.17 - The Soul and Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  This is the result of the integral knowledge taken in its mass; its work is to gather up the different strands of our being into the universal oneness. If we are to possess perfectly the world in our new divinised consciousness as the Divine himself possesses it, we have to know also each thing in its absoluteness, first by itself, secondly in its union with all that completes it; for so has the Divine Imaged out and seen its being in the world. To see things as parts, as incomplete elements is a lower analytic knowledge. The Absolute is everywhere; it has to be seen and found everywhere. Every finite is an infinite and has to be known and sensed in its intrinsic infiniteness as well as in its surface finite appearance. But so to know the world, so to perceive and experience it, it is not enough to have an intellectual idea or imagination that so it is; a certain divine vision, divine sense, divine ecstasy is needed, an experience of union of ourselves with the objects of our consciousness. In that experience not only the Beyond but all here, not only the totality, the All in its mass, but each thing in the All becomes to us our self, God, the Absolute and Infinite, Sachchidananda. This is the secret of complete delight in God's world, complete satisfaction of the mind and heart and will, complete liberation of the consciousness. It is the supreme experience at which art and poetry and all the various efforts of subjective and objective knowledge and all desire and effort to possess and enjoy objects are trying more or less obscurely to arrive; their attempt to seize the forms and properties and qualities of things is only a first movement which cannot give the deepest satisfaction unless by seizing them perfectly and absolutely they get the sense of the infinite reality of which these are the outer symbols. To the rational mind and the ordinary sense-experience this may well seem only a poetic fancy or a mystic hallucination; but the absolute satisfaction and sense of illumination which it gives and alone can give is really a proof of its greater validity; we get by that a ray from the higher consciousness and the diviner sense into which our subjective being is intended eventually, if we will only allow it, to be transfigured.
  

2.21 - The Order of the Worlds, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  Mind is indeed a potent agency, more potent than we readily imagine; it can make formations which effectuate themselves in our own or others' consciousness and lives and even have an effect on inconscient Matter; but an entirely original creation in the void is beyond its possibilities. What we can rather hazard is that as it grows, man's mind enters into relation with new ranges of being and consciousness not at all created by him, new to him, already pre-existent in the All-Existence. In his increasing inner experience he opens up new planes of being in himself; as the secret centres of his consciousness dissolve their knots, he becomes able through them to conceive of those larger realms, to receive direct influences from them, to enter into them, to image them in his terrestrial mind and inner sense. He does create images, symbol-forms, reflective shapes of them with which his mind can deal; in this sense only he creates the Divine Image that he worships, creates the forms of the gods, creates new planes and worlds within him, and through these images the real worlds and powers that overtop our existence are able to take possession of the consciousness in the physical world, to pour into it their potencies, to transform it with the light of their higher being.
  

2.30 - 2.39 - THE MASTER IN VARIOUS MOODS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  "The other day I told you the meaning of bhakti. It is to adore God with body, mind, and words. 'With body' means to serve and worship God with one's hands, go to holy places with one's feet, hear the chanting of the name and glories of God with one's ears, and behold the Divine Image with one's eyes. 'With mind' means to contemplate and meditate on God constantly and to remember and think of His lila. 'With words' means to sing hymns to Him and chant His name and glories.
  

2.3.03 - Integral Yoga, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Essays Divine and Human
   supreme Truth consciousness and embody it are inwardly made or else remade in the Divine Image.
  

2.40 - 2.49 - THE MASTER AT THE HOUSES OF BALARM AND GIRISH, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  MASTER (to Surendra): "Yesterday evening at seven or seven-thirty I saw your worship hall in a vision. I saw the Divine Image full of effulgence. This place and your hall were joined by a stream of light flowing between them."
  

3.07 - The Ananda Brahman, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Yoga of Divine Love
   transformed or else uplifted into some lustre of reflection of the light and power; it becomes a vessel of the Ananda. But at other times it lapses into the old mortality and exists or works dully or pettily in the ruck of its earthly habits. The complete redemption comes by the descent of the divine Power into the human mind and body and the remoulding of their inner life into the Divine Image, - what the Vedic seers called the birth of the Son by the sacrifice. It is in fact by a continual sacrifice or offering, a sacrifice of adoration and aspiration, of works, of thought and knowledge, of the mounting flame of the Godward will that we build ourselves into the being of this Infinite.
  

3.4.02 - The Inconscient, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  And the goal of that journey cannot be other than the highest good which the ancient psychologists proposed to the life and growth of the soul. Man, the mental being, once aware that there is this deep, great and hidden self, the real reality of his being, must necessarily seek to enter into it, to become conscious in it, to make there his centre instead of dwelling on the surface, to win and apply its diviner law and supreme nature and capacity, to make himself one with it so that he shall become the Real instead of the Apparent Man. And the sole debate that remains is whether this great conquest can be achieved and enjoyed in this human life and terrestrial body or is only possible beyondwhe ther in fact the human consciousness is the chosen instrument for the progressive self-revelation of this Inconscient, this real self within us, or only a baulked effort with no fruition here or a haphazard and incomplete sketch that can never be perfected into the Divine Image.
  

3.5.01 - Aphorisms, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  In a word, godhead; to remake ourselves in the Divine Image.
  ***

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  worshipped.
  The Master: Why call it an ear then image? the Divine Image is made of Spirit.
  329. The Master once said to Keshab Chandra Sen, who was a great iconoclast in his days: "Why do

The Dwellings of the Philosophers, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  entrusted to them. We do not speak here to some trustworthy and tested disciples in the
  shadow of a closed sanctuary before the Divine Image of the venerable Ceres black stone
  imported from Pessinonte or o the sacred Isis, seated on the cubic block; we discourse at

Timaeus, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  
  Thus far the universal animal was made in the Divine Image, but the other animals were not as yet included in him. And God created them according to the patterns or species of them which existed in the divine original. There are four of them: one of gods, another of birds, a third of fishes, and a fourth of animals. The gods were made in the form of a circle, which is the most perfect figure and the figure of the universe. They were created chiefly of fire, that they might be bright, and were made to know and follow the best, and to be scattered over the heavens, of which they were to be the glory. Two kinds of motion were assigned to themfirst, the revolution in the same and around the same, in peaceful unchanging thought of the same; and to this was added a forward motion which was under the control of the same. Thus then the fixed stars were created, being divine and eternal animals, revolving on the same spot, and the wandering stars, in their courses, were created in the manner already described. The earth, which is our nurse, clinging around the pole extended through the universe, he made to be the guardian and artificer of night and day, first and eldest of gods that are in the interior of heaven. Vain would be the labour of telling all the figures of them, moving as in dance, and their juxta-positions and approximations, and when and where and behind what other stars they appear to disappearto tell of all this without looking at a plan of them would be labour in vain.
  

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Wikipedia - The Divine Image
The Divine Image


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