classes ::: God,
children :::
branches :::

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object:the Divine Spirit
datecreated:2020-08-28
class:God

see also :::

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


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

TOPICS
SEE ALSO


AUTH

BOOKS
General_Principles_of_Kabbalah
The_Seals_of_Wisdom
The_Wit_and_Wisdom_of_Alfred_North_Whitehead

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00_-_INTRODUCTION
0.00_-_THE_GOSPEL_PREFACE
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Magic_Circle
1.02_-_The_Three_European_Worlds
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.07_-_Incarnate_Human_Gods
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Supreme_Will
1.12_-_TIME_AND_ETERNITY
1.16_-_PRAYER
1.23_-_THE_MIRACULOUS
1.24_-_The_Killing_of_the_Divine_King
1.28_-_The_Killing_of_the_Tree-Spirit
1.57_-_Public_Scapegoats
2.01_-_AT_THE_STAR_THEATRE
2.04_-_The_Divine_and_the_Undivine
2.06_-_Works_Devotion_and_Knowledge
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.2.03_-_The_Psychic_Being
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
3.03_-_The_Godward_Emotions
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
4.02_-_GOLD_AND_SPIRIT
4.05_-_The_Instruments_of_the_Spirit
4.08_-_The_Liberation_of_the_Spirit
4.13_-_The_Action_of_Equality
5.06_-_THE_TRANSFORMATION
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
Tablets_of_Baha_u_llah_text
Talks_With_Sri_Aurobindo_2
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
Verses_of_Vemana

PRIMARY CLASS

God
SIMILAR TITLES
the Divine Spirit

DEFINITIONS


TERMS STARTING WITH


TERMS ANYWHERE

Advaita (Sanskrit) Advaita [from a not + dvaita dual from dvi two] Nondual; the Advaita or nondualistic form of Vedanta [from veda knowledge + anta end] expounded by Sankaracharya teaches the oneness of Brahman or the paramatman of the universe with the human spirit-soul or jivatman, and the identity of spirit and matter; also that the divine spirit of the universe is the all-efficient, all-productive cause of the periodic coming into being, continuance, and dissolutions of the universe; and that this divine cosmic spirit is the ultimate truth and sole reality — hence the term advaita (without a second). All else is maya, in proportion to its distance from the divine source.

Another means of revelation is prophecy. The authenticity of prophecy, says Saadia, is not based on the miracles by which it is demonstrated but on its intrinsic worth. Maimonides says the prophet must possess great intellectual ability, rich phantasy, and perfect ethical conduct; only then he may be called by the divine spirit.

Bhakti yoga: The Yoga of love, the quest of union with the Divine Spirit through the bhakti-marga, the harmonization of the love nature of man with his prescribed destiny, which is to manifest, in all its purity, the Divine Love of the Creator under its three-fold aspect of life-giver, preserver and upholder. Man is conceived as ultimately reaching the divine union of mystic love by uniting his love nature with that portion of the divine aspect of love and cohesion which is giving him life. The three degrees of Bhakti Yoga are: Bhaya bhakti, ananaya bhakti, and yekanta bhakti (q.v.).

Buddhi-Taijasi: Sanskrit for radiant soul or mind. In occultism, it means the human soul or mind illuminated by the radiance of the Divine Spirit.

Holy Ghost [from Greek hagion pneuma holy spirit or breath] The Holy Ghost or Spirit in the Occident usually means the Third Person of the Christian Trinity or Triune God. The typical form of the primary philosophic and cosmogonic triad is Father-Mother-Son with the female potency figuring both as mother, wife, and daughter of the Son. The Holy Ghost is strictly speaking the feminine principle in the Christian Trinity, and in primitive Christianity was counted the second in serial order or procession, although in later times the West, led by the Roman Catholic Church, transferred the position of the Holy Ghost from second to third. Thus the original series was Father, Holy Ghost or Mother, and Son, whereas the Occident now reckons the series in the procession as Father, Son, and Holy Ghost; and this difference of opinion which arose in the Middle Ages was one of the great factors splitting the Christian Church into the Eastern or Greek Orthodox and the Western. In Christianity, the Son is said to be God made manifest in a particular man; the Holy Ghost is the divine spirit which works in all men and brings them into conformity with the image of the Son or Christ.

Isvara (Sanskrit) Īśvara [from the verbal root īś to rule, be master] Lord; the supreme self or hierarch of any universe, large or small, likewise the divine spirit in man. Also a title for many gods in the Hindu pantheon, such as Vishnu and Siva.

Karma yoga: The quest of the mystic union with the Divine Spirit through the karma-marga, consecrated action; complete control of one’s personality is sought, in order to subdue its self-conscious, self-centered desires, so as to make one’s actions cosmocentric, in complete harmony with the purposes of the universal One.

Laya yoga: That school of Yoga which seeks union with the Divine Spirit through his operations on the etheric plane, by becoming conscious of the Divine presence in the operations tending to keep our being in manifestation. Certain incantations are supposed to operate through their capacity to create centers of harmony on the etheric plane and to induce a corresponding harmony in the successively more spiritual centers of the four internal mental organs (antahkarana).

Mantra yoga: That school of Yoga which seeks union with the divine spirit by working not only on the etheric plane (cf. laya yoga) but reaching to the anterior places of creative sentiment and ideas. Recitation of prayers and praises of the Deity is the essential part of mantra yoga.

Matter ::: Being manifested as substance; substance of the one Conscious Being. A self-formed mask and robe of the divine Spirit, matter is not fundamentally real, but a form of the force of Conscious Being.

Mithraism The worship of Mithras, a remarkable and highly mystical religion which existed long before Zoroaster as the Society of the Magi (the Great Brotherhood of Man) giving its secret teachings to qualified candidates, the future initiates. Although supposedly a worship of the sun, originating in Persia, Mithraism was “really a religious philosophy based upon the Divine, Inner, and Invisible Sun, a vortex so to say of the Divine Spiritual Fire of the Universe, of the Heart of Things” (ET 609 3rd & rev ed). Mithraism spread throughout the Greco-Roman world, especially during the 2nd and 3rd centuries and for a time threatened to supersede Christianity. A number of the liturgical rites and ceremonies of Christianity are probably of Mithraic origin. For example, rites associated with Deo Soli Invicto Mithrae (to the Unconquered God-sun, Mithras), were held at the time of the winter solstice, especially the Night of Light — now Christmas — known as the birthday of Mithras, represented as having been born in a cave or grotto, hence often called the rock-born god. Exceedingly popular in the Roman armies as well as with the rulers of the Roman Empire, Mithraism was regularly established by Trajan about 100 AD in the Empire, and the Emperor Commodus was himself initiated into its mysteries. Sacred caves or grottoes were the principal places of worship, where the Mysteries for which Mithraism was famed were enacted.

mother, universal ::: Sri Aurobindo: "What people mean by the formless svarûpa of the Mother, — they means usually her universal aspect. It is when she is experienced as a universal Existence and Power spread through the universe in which and by which all live. When one feels that Presence one begins to feel a universal peace, light, power, bliss without limits — that is her svarûpa.” *The Mother

   "The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist.” The Mother


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


One meaning of the ankh is “esoterically, that mankind and all animal life had stepped out of the divine spiritual circle and fallen into physical male and female generation. This sign, from the end of the Third Race, has the same phallic significance as the ‘tree of life’ in Eden” (SD 2:30-1).

Semothees [possible corruption of Greek hemitheos half-god, demigod] Applied to the Druids of the Gauls (IU 1:18); like the true dvija (twice-born), one who is born of the spirit as well as of matter, and therefore, following the mystical language of archaic times, was the offspring of the divine spiritual parent on one side, and of human parenthood on the other, like the Greek heroes and demigods.

Shintia: Japanese for god-body, the Shintoist name of material objects in which the divine spirit is said to dwell.

Spirit ::: In the theosophical philosophy there is a distinct and important difference in the use of the words spiritand soul. The spirit is the immortal element in us, the deathless flame within us which dies never, whichnever was born and which retains throughout the entire maha-manvantara its own quality, essence, andlife, sending down into our own being and into our various planes certain of its rays or garments or soulswhich we are.The divine spirit of man is linked with the All, being in a highly mystical sense a ray of the All.A soul is an entity which is evolved by experiences; it is not a spirit because it is a vehicle of a spirit. Itmanifests in matter through and by being a substantial portion of the lower essence of the spirit.Touching another plane below it, or it may be above it, the point of union allowing ingress and egress tothe consciousness is a laya-center. The spirit manifests in seven vehicles, and each one of these vehiclesis a soul; and that particular point through which the spiritual influence passes in the soul is thelaya-center, the heart of the soul, or rather the summit thereof -- homogeneous soul-substance, if youlike.In a kosmical sense spirit should be applied only to that which belongs without qualifications to universalconsciousness and which is the homogeneous and unmixed emanation from the universal consciousness.In the case of man, the spirit within man is the flame of his deathless ego, the direct emanation of thespiritual monad within him, and of this ego the spiritual soul is the enclosing sheath or vehicle orgarment. Making an application more particularly and specifically to the human principles, when thehigher manas of man which is his real ego is indissolubly linked with buddhi, this, in fact, is the spiritualego or spirit of the individual human being's constitution. Its life term before the emanation is withdrawninto the divine monad is for the full period of a kosmic manvantara.

“The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist.”“The Mother

theopneusty ::: n. --> Divine inspiration; the supernatural influence of the Divine Spirit in qualifying men to receive and communicate revealed truth.

Vishnu has many names and is presented in many different forms in Hindu writings. Riding on Garuda, the allegorical monstrous half-man and half-bird, Vishnu is the symbol of Kala (duration), and Garuda the emblem of cyclic and periodical time. Vishnu as the sun represents the male principle, which vivifies and fructifies all things. The Puranas call Ananta- Sesha a form of Vishnu on which the universe sleeps during pralaya. In the allegorical Vaivasvata-Manu deluge, Vishnu in the shape of a fish towing the ark of salvation represents the divine spirit as a concrete cosmic principle and also as the preserver and generator, or giver of life. In the Rig-Veda Vishnu is a manifestation of the solar energy and strides through the seven regions of the universe in three steps. The Vedic Vishnu is not the prominent god of later times.

Yoga: Sanskrit for union. The development of the powers latent in man for achieving union with the Divine Spirit. It is defined as “the restraint of mental modifications.” Eight stages are enumerated, viz. moral restraint (yama), self-culture (niyama), posture (asana) breath-control (pranayama), control of the senses (pratyahara), concentration (dharana), meditation (dhyana), and a state of superconsciousness (samadhi). The techniques of Yoga are recognized and applied by all schools of occultism.



QUOTES [10 / 10 - 42 / 42]


KEYS (10k)

   4 Tolstoy
   3 Sri Aurobindo
   1 Tolstoi
   1 Manu
   1 Didymus of Alexandria

NEW FULL DB (2.4M)

   4 Tolstoy
   3 Sri Aurobindo
   2 Rudolf Steiner
   2 Henry Ward Beecher
   2 Hazrat Inayat Khan
   2 Gottfried Wilhelm Leibniz

1:Respect man as a spiritual being in whom dwells the divine Spirit. ~ Tolstoy, the Eternal Wisdom
2:The sins that we do against men come because each one does not respect the Divine Spirit in his like. ~ Tolstoy, the Eternal Wisdom
3:Let the sage unifying all his attentive regard see in the divine Spirit all things visible and invisible. ~ Manu, the Eternal Wisdom
4:The divine Spirit dwells in every man. How can we make a difference among those who carry in themselves one and the same principle? ~ Tolstoy, the Eternal Wisdom
5:The foundation of man's life is the dwelling in him of the divine Spirit equal in all men. And that is why men among themselves are all equal. ~ Tolstoy, the Eternal Wisdom
6:Christianity was an assertion of human equality in the spirit, a great assertion of the unity of the divine spirit in man. ~ Sri Aurobindo, Bande Mataram - II, Asiatic Democracy,
7:We men are conceived twice: to the human body we owe our first conception, to the divine Spirit, our second. John says: "To all who received him, who believed in his name, he gave power to become children of God." ~ Didymus of Alexandria,
8:Man finds happiness only in serving his neighbour. And he finds it there because, rendering service to his neighbours, he is in communion with the divine spirit that lives in them. ~ Tolstoi, the Eternal Wisdom
9:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
10:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,

*** WISDOM TROVE ***

1:We shall be the mouthpieces of the divine spirit ~ virginia-woolf, @wisdomtrove
2:What is the Divine Spirit? Is the Holy Ghost any other than an Intellectual fountain? ~ william-blake, @wisdomtrove
3:By religion I mean perfected manhood,&
4:The body oppressed by excesses bears down the mind, and depresses to the earth any portion of the divine spirit we had been endowed with. ~ horace, @wisdomtrove
5:Imaginary numbers are a fine and wonderful refuge of the divine spirit almost an amphibian between being and non-being. ~ gottfried-wilhelm-leibniz, @wisdomtrove
6:[Alternate translation:] The Divine Spirit found a sublime outlet in that wonder of analysis, that portent of the ideal world, that amphibian between being and not-being, which we call the imaginary root of negative unity. ~ gottfried-wilhelm-leibniz, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:We shall be the mouthpieces of the divine spirit— ~ Virginia Woolf,
2:Respect man as a spiritual being in whom dwells the divine Spirit. ~ Tolstoy,
3:The sins that we do against men come because each one does not respect the Divine Spirit in his like. ~ Tolstoy,
4:Let the sage unifying all his attentive regard see in the divine Spirit all things visible and invisible. ~ Manu,
5:Every rebellion which is not in its own nature self-destructive, is an expression of the divine spirit. ~ Paul Carus,
6:Seeing yourself with the eyes of love makes it natural to see the Divine Spirit in everyone you meet. ~ Deepak Chopra,
7:By religion I mean perfected manhood,--the quickening of the soul by the influence of the Divine Spirit. ~ Henry Ward Beecher,
8:The relations of the soul to the divine spirit are so pure, that it is profane to seek to interpose helps. ~ Ralph Waldo Emerson,
9:The divine Spirit dwells in every man. How can we make a difference among those who carry in themselves one and the same principle? ~ Tolstoy,
10:The body oppressed by excesses bears down the mind, and depresses to the earth any portion of the divine spirit we had been endowed with. ~ Horace,
11:Imaginary numbers are a fine and wonderful refuge of the divine spirit almost an amphibian between being and non-being. ~ Gottfried Wilhelm Leibniz,
12:The foundation of man’s life is the dwelling in him of the divine Spirit equal in all men. And that is why men among themselves are all equal. ~ Tolstoy,
13:Christianity was an assertion of human equality in the spirit, a great assertion of the unity of the divine spirit in man. ~ Sri Aurobindo, Bande Mataram - II, Asiatic Democracy,
14:The body without soul is no longer at the sacrifice. At the day of death it come to rebirth. The divine spirit will make the soul rejoice seeing the eternity of the world. ~ Nostradamus,
15:Man finds happiness only in serving his neighbour. And he finds it there because, rendering service to his neighbours, he is in communion with the divine spirit that lives in them. ~ Tolstoi,
16:every single person you see—from the homeless woman panhandling on the corner to the movers and shakers in high-rise office suites—carries within a spark of the divine Spirit of God. ~ Pete Wilson,
17:coming to Christ! And until these are opened by the sweet influences of the Divine Spirit, they must be forever closed to anything like coming to Christ. DEPRAVED AFFECTIONS ~ Charles Haddon Spurgeon,
18:The Human body is sacred - the veritable tabernacle of the Divine Spirit which inhabits it. It is a solemn duty of mankind to develop, protect, and preserve it from pollution, unnecessary wastage, and weakness. ~ Stephen L Richards,
19:What is rooted out in the quest of truth is ignorance; it is entirely removed from the heart, and the outlook becomes wide; as wide as the Eye of God; therein is born the divine Spirit, the spirit, which is called Divinity. ~ Hazrat Inayat Khan,
20:[Alternate translation:] The Divine Spirit found a sublime outlet in that wonder of analysis, that portent of the ideal world, that amphibian between being and not-being, which we call the imaginary root of negative unity. ~ Gottfried Wilhelm Leibniz,
21:An humble man without learning, but filled with the Holy Spirit,
is more powerful than the most nobly-born profound scholar
without that inspiration. He who is educated by the Divine Spirit
can, in his time, lead others to receive the same Spirit.
~ Abdu l Bah,
22:By religion I do not mean outward things, but inward states, I mean perfected manhood. I mean the quickening of the soul by the beatific influence of the divine Spirit in truth, and love, and sympathy, and confidence, and trust. ~ Henry Ward Beecher, The sermons of Henry Ward Beecher: in Plymouth church, Brooklyn (1874),
23:It was Wallachia---her land, her mother---greeting her. This was how church was supposed to feel. She had never experienced the divine spirit within a church's walls, but on this peak, in this countryside, she felt peace and purpose and belonging. This was the glory of God. This was Wallachia, This was hers. ~ Kiersten White,
24:Why do you hunger for length of days? The point of life is to follow reason and the divine spirit and to accept whatever nature sends you. To live in this way is not to fear death, but to hold it in contempt. Death is only a thing of terror for those unable to live in the present. Pass on your way, then, with a smiling face, under the smile of him who bids you go ~ Marcus Aurelius,
25:the Ancient Doctrine. The Egyptians held that there was "Ka," the divine spirit in man; "Ab," the intellect or will; "Hati," the vitality; "Tet," the astral body; "Sahu," the etheric double; and "Xa," the physical body (some authorities forming a slightly different arrangement), which correspond to the various "bodies of man" as recognized by occultists to-day. ~ William Walker Atkinson,
26:The bell in the steeple may be well hung, fairly fashioned, and of soundest metal, but it is dumb until the ringer makes it speak. And . . . the preacher has no voice of quickening for the dead in sin, or of comfort for living saints unless the divine spirit [Spirit] gives him a gracious pull, and begs him speak with power. Hence the need of prayer for both preacher and hearers. ~ John F MacArthur Jr,
27:​No one will ever breathe one breath for us. No one will ever think one thought that is ours. No one will ever stand in our bodies, experience what happens to us, feel our fears, dream our dreams, or cry our tears. We are born, live, and leave this life entirely on our own. That “self,” and the divine spirit which drives it, are what we have. No one else can ever live a single moment of our lives for us. That we must do for ourselves. That is responsibility. ~ Shad Helmstetter,
28:Ludwig Feuerbach says a wonderful thing about baptism. I have it marked. He says, ‘Water is the purest, clearest of liquids; in virtue of this, its natural character, it is the image of the spotless nature of the Divine Spirit. In short, water has a significance in itself, as water; it is on account of its natural quality that it is consecrated and selected as the vehicle of the Holy Spirit. So far there lies at the foundation of Baptism a beautiful, profound natural significance.’ Feuerbach is a famous atheist, but he is about as good on the joyful aspects of religion as anybody, and he loves the world. ~ Marilynne Robinson,
29:Our life consists not in the pursuit of material success but in the quest for worthy spiritual growth. Our entire earthly existence is but a transitional stage in the movement toward something higher, and we must not stumble and fall, nor must we linger fruitlessly on one rung of the ladder. Material laws alone do not explain our life or give it direction. The laws of physics and physiology will never reveal the indisputable manner in which the Creator constantly, day in and day out, participates in the life of each of us, unfailingly granting us the energy of existence; when this assistance leaves us, we die. And in the life of our entire planet, the Divine Spirit surely moves with no less force: this we must grasp in our dark and terrible hour. ~ Aleksandr Solzhenitsyn,
30:When today we say ‘form’, we mean only the visible and measurable aspects of a thing, especially its spatial contours. For the Medieval masters, on the other hand…’form’ was the sum total of the essential properties or qualities of a thing; it was what constituted the inner unity of a manifested object. ‘The forms of things,’ writes Thierry of Chartres, ‘are outside and beyond matter, contained in the Divine Spirit. There, in its simple and immutable fullness, true forms exist. But those which, in a certain and not fully explicable way, are impregnated into matter, are so to speak ephemeral and not forms in the true sense. They are only something like the reflections or representations of true forms.
True form is thus neither limitable nor mutable; it is like a ray of the creative Spirit which, descending into matter, fleetingly lends it form. An analogy for this is artistic creation: just as the artist may more or less completely...imprint on a material the spiritual picture that he carries within himself, so the essence of a thing may manifest itself more or less perfectly in that particular thing. ~ Titus Burckhardt,
31:Isa brought the dead to life because he is the Divine Spirit, and bringing to life belongs to Allah. The breath which 'Isa has is like the breath which Jibril has. The word belongs to
Allah. The bringing the dead to life by 'Isa is an actual revival inasmuch as it was manifested
from his breath as he was manifested from the form of his mother. His bringing to life is also
imagined to be from him, but it actually belongs to Allah. He joined the two by the reality on
which he is based even as we said that he is created from imaginary water and actual water.
Bringing-to-life is ascribed to him by means of actualisation in one aspect, and by
imagination in another aspect. In respect to actualisation, it is said of him that he brings the
dead to life. In respect to imagination (tawahhum), it is said that he breathes into it and it
becomes a bird by the leave of Allah. (7) The agent is in the prepositional phrase "by Allah's
permission", even though He did not breathe into it. It is also possible that the agent is the
one who breathes into it. It became a bird as regards physical form. In the same way, 'Isa
healed the blind and the lepers. ~ Ibn Arabi,
32:When one completely denies oneself, there are no words to speak. What can one say? Praise and blame are the same to one; there is nothing to be said. And how is this to be attained? It is to be attained, not only by prayer or by worship or by believing in God. It is to be attained by forgetting oneself in God. The belief in God is the first step. By the belief in God, is attained the losing oneself in God. If one is able to do it, one has attained a power which is beyond human comprehension. The process of attaining this is called Fana by the Sufis. Fana is not necessarily a destruction in God. Fana results in what may be called a resurrection in God, which is symbolized by the picture of Christ. The Christ on the cross is narrative of Fana; it means 'I am not.' And the idea of resurrection explains the next stage, which is Baqa, which means 'Thou art.' and this means rising towards All-might. The divine spirit is to be recognized in that rising towards All-might. Fana is not attained by torturing oneself, by tormenting oneself, by giving oneself a great many troubles, as many ascetics do. For even after torturing themselves, they will not come to that realization if they were not meant to. It is by denying one's little self, the false self, which covers one's real self, in which the essence of divine Being is to be found. ~ Hazrat Inayat Khan,
33:They taught that men have two souls, of separate and quite different natures: the one perishable--the Astral Soul, or the inner, fluidic body--the other incorruptible and immortal--the Augoeides, or portion of the Divine Spirit; that the mortal or Astral Soul perishes at each gradual change at the threshold of every new sphere, becoming with every transmigration more purified. The astral man, intangible and invisible as he might be to our mortal, earthly senses, is still constituted of matter, though sublimated. Aristotle, notwithstanding that for political reasons of his own he maintained a prudent silence as to certain esoteric matters, expressed very clearly his opinion on the subject. It was his belief that human souls are emanations of God, that are finally re-absorbed into Divinity. Zeno, the founder of the Stoics, taught that there are "two eternal qualities throughout nature: the one active, or male; the other passive, or female: that the former is pure, subtile ether, or Divine Spirit; the other entirely inert in itself till united with the active principle. That the Divine Spirit acting upon matter produced fire, water, earth, and air; and that it is the sole efficient principle by which all nature is moved. The Stoics, like the Hindu sages, believed in the final absorption. St. Justin believed in the emanation of these souls from Divinity, and Tatian, the Assyrian, his disciple, declared that "man was as immortal as God himself." * ~ Helena Petrovna Blavatsky,
34:Meditation
I KNOW there is a Power for Good which is responding to me and bringing into my experience everything that is necessary to my unfoldment, to my happiness, to my peace, to my health, and to my success. I know there is a Power for Good that enables me to help others and to bless the whole world.
So I say quietly to myself: There is one Life, that Life is God, that Life is perfect, that Life is my life now. It is flowing through me, circulating in me. I am one with Its rhythm. My heart beats with the pulsation of the Universe, in serenity, in peace, and in joy. My whole physical being is animated by the Divine Spirit, and if there is anything in it that does not belong, it is cast out because there is One Perfect Life in me now.
And I say to myself: I am daily guided so that I shall know what to do under every circumstance, in every situation. Divine Intelligence guides me in love, in joy, and in complete self-expression. Desiring that the Law of Good alone shall control me, I bless and prosper everything I am doing; I multiply every activity; I accept and expect happiness and complete success.
Realizing that I am one with all people, I affirm that there is a silent Power flowing through me and them, which blesses and heals and prospers, makes happy and glad their pathway.
And realizing that the world is made up of people like myself, I bless the world and affirm that it shall come under the Divine government of Good, under the Divine providence of Love, and under the Divine leadership of the Supreme Intelligence. For thine is the kingdom, and the power, and the glory, for ever. Amen. ~ Ernest Holmes,
35:In a dark night, With anxious love inflamed, O, happy lot! Forth unobserved I went, My house being now at rest. TAKING these words, then, with reference to purgation, contemplation, or detachment, or poverty of spirit—these are, as it were, one and the same thing—they may be thus explained in this way, as if the soul were saying: In poverty, without protection and help1 in all my powers, the understanding in darkness, the will under constraint, the memory in trouble and distress, in the dark, in pure faith, which is the dark night of the natural faculties, the will alone touched by grief and affliction, and the anxieties of the love of God, I went forth out of myself, out of my low conceptions and lukewarm love, out of my scanty and poor sense of God, without being hindered by the flesh or the devil. 2. This was to me a great blessing, a happy lot, for by annihilating and subduing my faculties, passions, appetites,2 and affections—the instruments of my low conceptions of God—I went forth out of the scanty works and ways of my own to those of God; that is, my understanding went forth out of itself, and from human and natural3 became divine; for united to God in that purgation, it understands no more by its natural powers,4 but in the divine wisdom to which it is united. 3. My will went forth out of itself becoming divine, for now, united with the divine love, it loves no more meanly with the powers of its nature,5 but with the energy and pureness of the divine spirit. Thus the will acts now in the things of God, not in a human way, and the memory also is transformed in eternal apprehensions of glory. Finally, all the energies and affections of the soul are, in this night and purgation of the old man, renewed into a divine temper and delight. ~ Juan de la Cruz,
36:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
37:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,
38:How baffling you are, oh Church, and yet how I love you! How you have made me suffer, and yet how much I owe you! I would like to see you destroyed, and yet I need your presence. You have given me so much scandal and yet you have made me understand what sanctity is. I have seen nothing in the world more devoted to obscurity, more compromised, more false, and yet I have touched nothing more pure, more generous, more beautiful. How often I have wanted to shut the doors of my soul in your face, and how often I have prayed to die in the safety of your arms.

No, I cannot free myself from you, because I am you, though not completely. And besides, where would I go? Would I establish another? I would not be able to establish it without the same faults, for they are the same faults I carry in me. And if I did establish another, it would be my Church, not the Church of Christ. I am old enough to know that I am no better than anyone else. …)

The Church has the power to make me holy but it is made up, from the first to the last, only of sinners. And what sinners! It has the omnipotent and invincible power to renew the Miracle of the Eucharist, but is made up of men who are stumbling in the dark, who fight every day against the temptation of losing their faith. It brings a message of pure transparency but it is incarnated in slime, such is the substance of the world. It speaks of the sweetness of its Master, of its non-violence, but there was a time in history when it sent out its armies to disembowel the infidels and torture the heretics. It proclaims the message of evangelical poverty, and yet it does nothing but look for money and alliances with the powerful.

Those who dream of something different from this are wasting their time and have to rethink it all. And this proves that they do not understand humanity. Because this is humanity, made visible by the Church, with all its flaws and its invincible courage, with the Faith that Christ has given it and with the love that Christ showers on it.

When I was young, I did not understand why Jesus chose Peter as his successor, the first Pope, even though he abandoned Him. Now I am no longer surprised and I understand that by founding his church on the tomb of a traitor(…)He was warning each of us to remain humble, by making us aware of our fragility. (…)

And what are bricks worth anyway? What matters is the promise of Christ, what matters is the cement that unites the bricks, which is the Holy Spirit. Only the Holy Spirit is capable of building the church with such poorly moulded bricks as are we.

And that is where the mystery lies. This mixture of good and bad, of greatness and misery, of holiness and sin that makes up the church…this in reality am I .(…)

The deep bond between God and His Church, is an intimate part of each one of us. (…)To each of us God says, as he says to his Church, “And I will betroth you to me forever” (Hosea 2,21). But at the same time he reminds us of reality: 'Your lewdness is like rust. I have tried to remove it in vain. There is so much that not even a flame will take it away' (Ezechiel 24, 12).

But then there is even something more beautiful. The Holy Spirit who is Love, sees us as holy, immaculate, beautiful under our guises of thieves and adulterers. (…) It’s as if evil cannot touch the deepest part of mankind.

He re-establishes our virginity no matter how many times we have prostituted our bodies, spirits and hearts. In this, God is truly God, the only one who can ‘make everything new again’. It is not so important that He will renew heaven and earth. What is most important is that He will renew our hearts. This is Christ’s work. This is the divine Spirit of the Church. ~ Carlo Carretto,
39:Jubilate Agno (Excerpt)
For I will consider my Cat Jeoffry.
For he is the servant of the Living God duly and daily serving him.
For at the first glance of the glory of God in the East he worships in his way.
For this is done by wreathing his body seven times round with elegant
quickness.
For then he leaps up to catch the musk, which is the blessing of God upon his
prayer.
For he rolls upon prank to work it in.
For having done duty and received blessing he begins to consider himself.
For this he performs in ten degrees.
For first he looks upon his forepaws to see if they are clean.
For secondly he kicks up behind to clear away there.
For thirdly he works it upon stretch with the forepaws extended.
For fourthly he sharpens his paws by wood.
For fifthly he washes himself.
For sixthly he rolls upon wash.
For seventhly he fleas himself, that he may not be interrupted upon the beat.
For eighthly he rubs himself against a post.
For ninthly he looks up for his instructions.
For tenthly he goes in quest of food.
For having consider'd God and himself he will consider his neighbour.
For if he meets another cat he will kiss her in kindness.
For when he takes his prey he plays with it to give it a chance.
For one mouse in seven escapes by his dallying.
For when his day's work is done his business more properly begins.
For he keeps the Lord's watch in the night against the adversary.
For he counteracts the powers of darkness by his electrical skin and glaring
eyes.
For he counteracts the Devil, who is death, by brisking about the life.
For in his morning orisons he loves the sun and the sun loves him.
For he is of the tribe of Tiger.
For the Cherub Cat is a term of the Angel Tiger.
For he has the subtlety and hissing of a serpent, which in goodness he
suppresses.
For he will not do destruction, if he is well-fed, neither will he spit without
provocation.
For he purrs in thankfulness, when God tells him he's a good Cat.
For he is an instrument for the children to learn benevolence upon.
For every house is incomplete without him and a blessing is lacking in the spirit.
29
For the Lord commanded Moses concerning the cats at the departure of the
Children of Israel from Egypt.
For every family had one cat at least in the bag.
For the English Cats are the best in Europe.
For he is the cleanest in the use of his forepaws of any quadruped.
For the dexterity of his defence is an instance of the love of God to him
exceedingly.
For he is the quickest to his mark of any creature.
For he is tenacious of his point.
For he is a mixture of gravity and waggery.
For he knows that God is his Saviour.
For there is nothing sweeter than his peace when at rest.
For there is nothing brisker than his life when in motion.
For he is of the Lord's poor and so indeed is he called by benevolence
perpetually--Poor Jeoffry! poor Jeoffry! the rat has bit thy throat.
For I bless the name of the Lord Jesus that Jeoffry is better.
For the divine spirit comes about his body to sustain it in complete cat.
For his tongue is exceeding pure so that it has in purity what it wants in music.
For he is docile and can learn certain things.
For he can set up with gravity which is patience upon approbation.
For he can fetch and carry, which is patience in employment.
For he can jump over a stick which is patience upon proof positive.
For he can spraggle upon waggle at the word of command.
For he can jump from an eminence into his master's bosom.
For he can catch the cork and toss it again.
For he is hated by the hypocrite and miser.
For the former is afraid of detection.
For the latter refuses the charge.
For he camels his back to bear the first notion of business.
For he is good to think on, if a man would express himself neatly.
For he made a great figure in Egypt for his signal services.
For he killed the Ichneumon-rat very pernicious by land.
For his ears are so acute that they sting again.
For from this proceeds the passing quickness of his attention.
For by stroking of him I have found out electricity.
For I perceived God's light about him both wax and fire.
For the Electrical fire is the spiritual substance, which God sends from heaven to
sustain the bodies both of man and beast.
For God has blessed him in the variety of his movements.
For, tho he cannot fly, he is an excellent clamberer.
For his motions upon the face of the earth are more than any other quadruped.
For he can tread to all the measures upon the music.
30
For he can swim for life.
For he can creep.
~ Christopher Smart,
40:From Jubilate Agno, Fragment B, Lines 695-768
For I will consider my Cat Jeoffry.
For he is the servant of the Living God, duly and daily serving him.
For at the first glance of the glory of God in the East he worships in his way.
For is this done by wreathing his body seven times round with elegant quickness.
For then he leaps up to catch the musk, which is the blessing of God upon his
prayer.
For he rolls upon prank to work it in.
For having done duty and received blessing he begins to consider himself.
For this he performs in ten degrees.
For first he looks upon his forepaws to see if they are clean.
For secondly he kicks up behind to clear away there.
For thirdly he works it upon stretch with the forepaws extended.
For fourthly he sharpens his paws by wood.
For fifthly he washes himself.
For sixthly he rolls upon wash.
For seventhly he fleas himself, that he may not be interrupted upon the beat.
For eighthly he rubs himself against a post.
For ninthly he looks up for his instructions.
For tenthly he goes in quest of food.
For having considered God and himself he will consider his neighbor.
For if he meets another cat he will kiss her in kindness.
For when he takes his prey he plays with it to give it a chance.
For one mouse in seven escapes by his dallying.
For when his day's work is done his business more properly begins.
For he keeps the Lord's watch in the night against the adversary.
For he counteracts the powers of darkness by his electrical skin and glaring eyes.
For he counteracts the Devil, who is death, by brisking about the life.
For in his morning orisons he loves the sun and the sun loves him.
For he is of the tribe of Tiger.
For the Cherub Cat is a term of the Angel Tiger.
For he has the subtlety and hissing of a serpent, which in goodness he
suppresses.
For he will not do destruction if he is well-fed, neither will he spit without
provocation.
For he purrs in thankfulness when God tells him he's a good Cat.
For he is an instrument for the children to learn benevolence upon.
For every house is incomplete without him, and a blessing is lacking in the spirit.
For the Lord commanded Moses concerning the cats at the departure of the
Children of Israel
26
from Egypt.
For every family had one cat at least in the bag.
For the English Cats are the best in Europe.
For he is the cleanest in the use of his forepaws of any quadruped.
For the dexterity of his defense is an instance of the love of God to him
exceedingly.
For he is the quickest to his mark of any creature.
For he is tenacious of his point.
For he is a mixture of gravity and waggery.
For he knows that God is his Saviour.
For there is nothing sweeter than his peace when at rest.
For there is nothing brisker than his life when in motion.
For he is of the Lord's poor, and so indeed is he called by benevolence
perpetually--Poor Jeoffry!
poor Jeoffry! the rat has bit thy throat.
For I bless the name of the Lord Jesus that Jeoffry is better.
For the divine spirit comes about his body to sustain it in complete cat.
For his tongue is exceeding pure so that it has in purity what it wants in music.
For he is docile and can learn certain things.
For he can sit up with gravity, which is patience upon approbation.
For he can fetch and carry, which is patience in employment.
For he can jump over a stick, which is patience upon proof positive.
For he can spraggle upon waggle at the word of command.
For he can jump from an eminence into his master's bosom.
For he can catch the cork and toss it again.
For he is hated by the hypocrite and miser.
For the former is afraid of detection.
For the latter refuses the charge.
For he camels his back to bear the first notion of business.
For he is good to think on, if a man would express himself neatly.
For he made a great figure in Egypt for his signal services.
For he killed the Icneumon rat, very pernicious by land.
For his ears are so acute that they sting again.
For from this proceeds the passing quickness of his attention.
For by stroking of him I have found out electricity.
For I perceived God's light about him both wax and fire.
For the electrical fire is the spiritual substance which God sends from heaven to
sustain the
bodies both of man and beast.
For God has blessed him in the variety of his movements.
For, though he cannot fly, he is an excellent clamberer.
For his motions upon the face of the earth are more than any other quadruped.
27
For he can tread to all the measures upon the music.
For he can swim for life.
For he can creep.
~ Christopher Smart,
41:For I Will Consider My Cat Jeoffry (Excerpt, Jubilate
Agno)
For I will consider my Cat Jeoffry.
For he is the servant of the Living God duly and daily serving him.
For at the first glance of the glory of God in the East he worships in his way.
For this is done by wreathing his body seven times round with elegant quickness.
For then he leaps up to catch the musk, which is the blessing of God upon his
prayer.
For he rolls upon prank to work it in.
For having done duty and received blessing he begins to consider himself.
For this he performs in ten degrees.
For first he looks upon his forepaws to see if they are clean.
For secondly he kicks up behind to clear away there.
For thirdly he works it upon stretch with the forepaws extended.
For fourthly he sharpens his paws by wood.
For fifthly he washes himself.
For sixthly he rolls upon wash.
For seventhly he fleas himself, that he may not be interrupted upon the beat.
For eighthly he rubs himself against a post.
For ninthly he looks up for his instructions.
For tenthly he goes in quest of food.
For having consider'd God and himself he will consider his neighbour.
For if he meets another cat he will kiss her in kindness.
For when he takes his prey he plays with it to give it a chance.
For one mouse in seven escapes by his dallying.
For when his day's work is done his business more properly begins.
For he keeps the Lord's watch in the night against the adversary.
For he counteracts the powers of darkness by his electrical skin and glaring eyes.
For he counteracts the Devil, who is death, by brisking about the life.
For in his morning orisons he loves the sun and the sun loves him.
For he is of the tribe of Tiger.
For the Cherub Cat is a term of the Angel Tiger.
For he has the subtlety and hissing of a serpent, which in goodness he
suppresses.
For he will not do destruction, if he is well-fed, neither will he spit without
provocation.
For he purrs in thankfulness, when God tells him he's a good Cat.
For he is an instrument for the children to learn benevolence upon.
For every house is incomplete without him and a blessing is lacking in the spirit.
23
For the Lord commanded Moses concerning the cats at the departure of the
Children of Israel from Egypt.
For every family had one cat at least in the bag.
For the English Cats are the best in Europe.
For he is the cleanest in the use of his forepaws of any quadruped.
For the dexterity of his defence is an instance of the love of God to him
exceedingly.
For he is the quickest to his mark of any creature.
For he is tenacious of his point.
For he is a mixture of gravity and waggery.
For he knows that God is his Saviour.
For there is nothing sweeter than his peace when at rest.
For there is nothing brisker than his life when in motion.
For he is of the Lord's poor and so indeed is he called by benevolence
perpetually--Poor Jeoffry! poor Jeoffry! the rat has bit thy throat.
For I bless the name of the Lord Jesus that Jeoffry is better.
For the divine spirit comes about his body to sustain it in complete cat.
For his tongue is exceeding pure so that it has in purity what it wants in music.
For he is docile and can learn certain things.
For he can set up with gravity which is patience upon approbation.
For he can fetch and carry, which is patience in employment.
For he can jump over a stick which is patience upon proof positive.
For he can spraggle upon waggle at the word of command.
For he can jump from an eminence into his master's bosom.
For he can catch the cork and toss it again.
For he is hated by the hypocrite and miser.
For the former is afraid of detection.
For the latter refuses the charge.
For he camels his back to bear the first notion of business.
For he is good to think on, if a man would express himself neatly.
For he made a great figure in Egypt for his signal services.
For he killed the Ichneumon-rat very pernicious by land.
For his ears are so acute that they sting again.
For from this proceeds the passing quickness of his attention.
For by stroking of him I have found out electricity.
For I perceived God's light about him both wax and fire.
For the Electrical fire is the spiritual substance, which God sends from heaven to
sustain the bodies both of man and beast.
For God has blessed him in the variety of his movements.
For, tho he cannot fly, he is an excellent clamberer.
For his motions upon the face of the earth are more than any other quadruped.
For he can tread to all the measures upon the music.
24
For he can swim for life.
For he can creep.
~ Christopher Smart,
42:Jubilate Agno: Fragment B, Part 4
For God has given us a language of monosyllables to prevent our clipping.
For a toad enjoys a finer prospect than another creature to compensate his lack.
Tho' toad I am the object of man's hate.
Yet better am I than a reprobate. who has the worst of prospects.
For there are stones, whose constituent particles are little toads.
For the spiritual musick is as follows.
For there is the thunder-stop, which is the voice of God direct.
For the rest of the stops are by their rhimes.
For the trumpet rhimes are sound bound, soar more and the like.
For the Shawm rhimes are lawn fawn moon boon and the like.
For the harp rhimes are sing ring string and the like.
For the cymbal rhimes are bell well toll soul and the like.
For the flute rhimes are tooth youth suit mute and the like.
For the dulcimer rhimes are grace place beat heat and the like.
For the Clarinet rhimes are clean seen and the like.
For the Bassoon rhimes are pass, class and the like. God be gracious to
Baumgarden.
For the dulcimer are rather van fan and the like and grace place &c are of the
bassoon.
For beat heat, weep peep &c are of the pipe.
For every word has its marrow in the English tongue for order and for delight.
For the dissyllables such as able table &c are the fiddle rhimes.
94
For all dissyllables and some trissyllables are fiddle rhimes.
For the relations of words are in pairs first.
For the relations of words are sometimes in oppositions.
For the relations of words are according to their distances from the pair.
For there be twelve cardinal virtues the gifts of the twelve sons of Jacob.
For Reuben is Great. God be gracious to Lord Falmouth.
For Simeon is Valiant. God be gracious to the Duke of Somerset.
For Levi is Pious. God be gracious to the Bishop of London.
For Judah is Good. God be gracious to Lord Granville.
For Dan is Clean -- neat, dextrous, apt, active, compact. God be gracious to
Draper.
For Naphtali is sublime -- God be gracious to Chesterfield.
For Gad is Contemplative -- God be gracious to Lord Northampton.
For Ashur is Happy -- God be gracious to George Bowes.
For Issachar is strong -- God be gracious to the Duke of Dorsett.
For Zabulon is Constant -- God be gracious to Lord Bath.
For Joseph is Pleasant -- God be gracious to Lord Bolingbroke.
For Benjamin is Wise -- God be gracious to Honeywood.
For all Foundation is from God depending.
For the two Universities are the Eyes of England.
For Cambridge is the right and the brightest.
95
For Pembroke Hall was founded more in the Lord than any College in Cambridge.
For mustard is the proper food of birds and men are bound to cultivate it for their
use.
For they that study the works of God are peculiarly assisted by his Spirit.
For all the creatures mentiond by Pliny are somewhere or other extant to the
glory of God.
For Rye is food rather for fowls than men.
For Rye-bread is not taken with thankfulness.
For the lack of Rye may be supplied by Spelt.
For languages work into one another by their bearings.
For the power of some animal is predominant in every language.
For the power and spirit of a CAT is in the Greek.
For the sound of a cat is in the most useful preposition êáô' åõ÷çí .
For the pleasantry of a cat at pranks is in the language ten thousand times over.
For JACK UPON PRANCK is in the performance of gåñé together or seperate.
For Clapperclaw is in the grappling of the words upon one another in all the
modes of versification.
For the sleekness of a Cat is in his áãëáéçöé .
For the Greek is thrown from heaven and falls upon its feet.
For the Greek when distracted from the line is sooner restored to rank and rallied
into some form than any other.
For the purring of a Cat is his ôñõæåé .
For his cry is in ïõáé , which I am sorry for.
96
For the Mouse (Mus) prevails in the Latin.
For Edi-mus, bibi-mus, vivi-mus -- ore-mus.
For the Mouse is a creature of great personal valour.
For -- this is a true case -- Cat takes female mouse from the company of male -male mouse will not depart, but stands threatning and daring.
For this is as much as to challenge, if you will let her go, I will engage you, as
prodigious a creature as you are.
For the Mouse is of an hospitable disposition.
For bravery and hospitality were said and done by the Romans rather than
others.
For two creatures the Bull and the Dog prevail in the English.
For all the words ending in ble are in the creature. Invisi-ble, Incomprehensi-ble,
ineffa-ble, A-ble.
For the Greek and Latin are not dead languages, but taken up and accepted for
the sake of him that spake them.
For can is (canis) is cause and effect a dog.
For the English is concise and strong. Dog and Bull again.
For Newton's notion of colours is áëïãïò unphilosophical.
For the colours are spiritual.
For WHITE is the first and the best.
For there are many intermediate colours, before you come to SILVER.
For the next colour is a lively GREY.
For the next colour is BLUE.
For the next is GREEN of which there are ten thousand distinct sorts.
97
For the next is YELLOW which is more excellent than red, tho Newton makes red
the prime. God be gracious to John Delap.
For RED is the next working round the Orange.
For Red is of sundry sorts till it deepens to BLACK.
For black blooms and it is PURPLE.
For purple works off to BROWN which is of ten thousand acceptable shades.
For the next is PALE. God be gracious to William Whitehead.
For pale works about to White again.
NOW that colour is spiritual appears inasmuch as the blessing of God upon all
things descends in colour.
For the blessing of health upon the human face is in colour.
For the blessing of God upon purity is in the Virgin's blushes.
For the blessing of God in colour is on him that keeps his virgin.
For I saw a blush in Staindrop Church, which was of God's own colouring.
For it was the benevolence of a virgin shewn to me before the whole
congregation.
For the blessing of God upon the grass is in shades of Green visible to a nice
observer as they light upon the surface of the earth.
For the blessing of God unto perfection in all bloom and fruit is by colouring.
For from hence something in the spirit may be taken off by painters.
For Painting is a species of idolatry, tho' not so gross as statuary.
For it is not good to look with earning upon any dead work.
For by so doing something is lost in the spirit and given from life to death.
98
For BULL in the first place is the word of Almighty God.
For he is a creature of infinite magnitude in the height.
For there is the model of every beast of the field in the height.
For they are blessed intelligences and all angels of the living God.
For there are many words under Bull.
For Bul the Month is under it.
For Sea is under Bull.
For Brook is under Bull. God be gracious to Lord Bolingbroke.
For Rock is under Bull.
For Bullfinch is under Bull. God be gracious to the Duke of Cleveland.
For God, which always keeps his work in view has paited a Bullfinch in the heart
of a stone. God be gracious to Gosling and Canterbury.
For the Bluecap is under Bull.
For the Humming Bird is under Bull.
For Beetle is under Bull.
For Toad is under bull.
For Frog is under Bull, which he has a delight to look at.
For the Pheasant-eyed Pink is under Bull. Blessed Jesus R4NK EL.
For Bugloss is under Bull.
For Bugle is under Bull.
For Oxeye is under Bull.
99
For Fire is under Bull.
For I will consider my Cat Jeoffry.
For he is the servant of the Living God duly and daily serving him.
For at the first glance of the glory of God in the East he worships in his way.
For is this done by wreathing his body seven times round with elegant quickness.
For then he leaps up to catch the musk, which is the blessing of God upon his
prayer.
For he rolls upon prank to work it in.
For having done duty and received blessing he begins to consider himself.
For this he performs in ten degrees.
For first he looks upon his fore-paws to see if they are clean.
For secondly he kicks up behind to clear away there.
For thirdly he works it upon stretch with the fore paws extended.
For fourthly he sharpens his paws by wood.
For fifthly he washes himself.
For Sixthly he rolls upon wash.
For Seventhly he fleas himself, that he may not be interrupted upon the beat.
For Eighthly he rubs himself against a post.
For Ninthly he looks up for his instructions.
For Tenthly he goes in quest of food.
For having consider'd God and himself he will consider his neighbour.
100
For if he meets another cat he will kiss her in kindness.
For when he takes his prey he plays with it to give it chance.
For one mouse in seven escapes by his dallying.
For when his day's work is done his business more properly begins.
For he keeps the Lord's watch in the night against the adversary.
For he counteracts the powers of darkness by his electrical skin and glaring eyes.
For he counteracts the Devil, who is death, by brisking about the life
For in his morning orisons he loves the sun and the sun loves him.
For he is of the tribe of Tiger.
For the Cherub Cat is a term of the Angel Tiger.
For he has the subtlety and hissing of a serpent, which in goodness he
suppresses.
For he will not do destruction, if he is well-fed, neither will he spit without
provocation.
For he purrs in thankfulness, when God tells him he's a good Cat.
For he is an instrument for the children to learn benevolence upon.
For every house is incompleat without him and a blessing is lacking in the spirit.
For the Lord commanded Moses concerning the cats at the departure of the
Children of Israel from Egypt.
For every family had one cat at least in the bag.
For the English Cats are the best in Europe.
For he is the cleanest in the use of his fore-paws of any quadrupede.
101
For the dexterity of his defence is an instance of the love of God to him
exceedingly.
For he is the quickest to his mark of any creature.
For he is tenacious of his point.
For he is a mixture of gravity and waggery.
For he knows that God is his Saviour.
For there is nothing sweeter than his peace when at rest.
For there is nothing brisker than his life when in motion.
For he is of the Lord's poor and so indeed is he called by benevolence perpetually
-- Poor Jeoffry! poor Jeoffry! the rat has bit thy throat.
For I bless the name of the Lord Jesus that Jeoffry is better.
For the divine spirit comes about his body to sustain it in compleat cat.
For his tongue is exceeding pure so that it has in purity what it wants in musick.
For he is docile and can learn certain things.
For he can set up with gravity which is patience upon approbation.
For he can fetch and carry, which is patience in employment.
For he can jump over a stick which is patience upon proof positive.
For he can spraggle upon waggle at the word of command.
For he can jump from an eminence into his master's bosom.
For he can catch the cork and toss it again.
For he is hated by the hypocrite and miser.
For the former is affraid of detection.
102
For the latter refuses the charge.
For he camels his back to bear the first notion of business.
For he is good to think on, if a man would express himself neatly.
For he made a great figure in Egypt for his signal services.
For he killed the Icneumon-rat very pernicious by land.
For his ears are so acute that they sting again.
For from this proceeds the passing quickness of his attention.
For by stroaking of him I have found out electricity.
For I perceived God's light about him both wax and fire.
For the Electrical fire is the spiritual substance, which God sends from heaven to
sustain the bodies both of man and beast.
For God has blessed him in the variety of his movements.
For, tho he cannot fly, he is an excellent clamberer.
For his motions upon the face of the earth are more than any other quadrupede.
For he can tread to all the measures upon the musick.
For he can swim for life.
For he can creep.
~ Christopher Smart,

IN CHAPTERS [40/40]



   6 Philosophy
   6 Occultism
   3 Yoga
   3 Integral Yoga
   3 Christianity
   2 Psychology
   1 Kabbalah
   1 Education
   1 Baha i Faith
   1 Alchemy


   22 Sri Aurobindo
   4 Aldous Huxley
   3 Sri Ramakrishna
   3 Saint Augustine of Hippo
   3 James George Frazer
   2 Carl Jung


   10 The Synthesis Of Yoga
   4 The Perennial Philosophy
   3 The Gospel of Sri Ramakrishna
   3 The Golden Bough
   3 City of God
   2 The Secret Doctrine
   2 Mysterium Coniunctionis
   2 Essays On The Gita


0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   The more the body was devastated by illness, the more it became the habitation of the Divine Spirit. Through its transparency the gods and goddesses began to shine with ever increasing luminosity. On the day of the Kali Puja the devotees clearly saw in him the manifestation of the Divine Mother.
   It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Though a much-sought-after spiritual guide, an educationist of repute, and a contemporary and close associate of illustrious personages like Sri Ramakrishna, Swami Vivekananda, Keshab Chander Sen and Iswar Chander Vidysgar, he was always moved by the noble humanity of a lover of God, which consists in respecting the personalities of all as receptacles of the Divine Spirit. So he taught without the consciousness of a teacher, and no bar of superiority stood in the way of his doing the humblest service to his students and devotees. "He was a commission of love," writes his close devotee, Swami Raghavananda, "and yet his soft and sweet words would pierce the stoniest heart, make the worldly-minded weep and repent and turn Godwards."
  ( Prabuddha Bharata Vol. XXXVII P 499.)

1.02 - The Child as growing being and the childs experience of encountering the teacher., #The Essentials of Education, #unset, #Zen
  These expressions may seem contradictory, but their very contradic- tion represents the truth. We have to observe such things with our whole being, and not just theoretically. If we observe the struggle unfolding in the child before uswithin this fundamental, natural religious elementif we observe the struggle between the heredi- tary forces and what the individuals forces develop as the second self through the power brought from pre-earthly life, then, as teach- ers, we also develop a religious mood. But, whereas the child with a physical body develops the religious mood of the believer, the teacher, in gazing at the wonders that occur between birth and the change of teeth, develops a priestly religious attitude. The posi- tion of teacher becomes a kind of priestly office, a ritual performed at the altar of universal human lifenot with a sacrificial victim to be led to death, but with the offering of human nature itself, to be awakened to life. Our task is to ferry into earthly life the aspect of the child that came from the Divine Spiritual world. Together with the childs own forces, this fashions a second organism out of the being that came to us from the Divine Spiritual life.24
  Pondering such things awakens something in us like a priestly attitude in education. Until this priestly feeling for the first years of childhood has become a part of education as a whole, educa- tion wont find the conditions that bring it to life. If we merely try to understand the requirements of education intellectually, or try rationally to design a method of education based on external observations of a childs nature, at best we accomplish a quarter education. A complete educational method cant be formulated by the intellect alone; rather, it has to flow from the whole of human naturenot merely from the part that observes externally in a rational way, but the whole that deeply and inwardly experi- ences the secrets of the universe.
  Few things have a more wonderful effect on the human heart than seeing inner spirit and soul elements released day to day, week to week, month to month, year to year, during the first period of childhood. We see how, beginning with chaotic limb movements, the glance filled with rapture by outer experiences, the play of expressions that dont yet seem to belong to the child, something develops and impresses itself on the surface of the human form that arises from the center of the human constitution, where the Divine Spiritual being is unfolding in its descent from pre-earthly life. If we can make this divine office of education a concern of the heart, we understand these things in such a way that we say: Here the Godhead Who has guided a human being until birth is revealed again in the impression of the human organism; the living Godhead is there to see; God is gazing into us. This will lead, out of the teachers own individuality, not to something learned by rote, but to a living method of education and instruction, a method that springs from our souls and spirits.
  This must be our attitude toward the developing child; its essential to any educational method. Without this fundamental attitude, without this priestly element in the teacher (and I mean this, of course, in a cosmic sense), education cant progress. Therefore, any attempt to reform the methods of education requires a return from the intellectual element, which has become dominant since the fourteenth century, to the domain of soul and feelings, to what springs forth from human nature as a whole, and not just from the head. If we look at children without preconceptions, the childs own nature will teach us to read these things.

1.02 - The Magic Circle, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  When working in the open air, a magic weapon, dagger or sword has to be used for drawing the circle on the ground. When working in a room, the circle may be drawn on the floor with a piece of chalk. A large sheet of paper can also be used for the circle. The most ideal circle, however, is the one sewn or embroidered into a piece of cloth, flannel or silk, for such a circle can be laid out in a room as well as outside of the house. The circles drawn on paper have the disadvantage that the paper will soon wear out and fall to pieces. In any case, the circle must be large enough to enable the magician to move about in it freely. When drawing the circle, the appropriate state of mind and full concentration are most essential. If a circle were drawn without the necessary concentration, a circle would undoubtedly be the result, but it would not be a magic one. The magic circle that has been worked into a piece of cloth or silk has to be re-drawn symbolically with one's finger or magic wand, or with some other magic weapon; not to forget the necessary concentration, meditation and state of mind. The magician must, in such a case, be fully aware of the fact that it is not the magical weapon in use that draws the circle, but the divine faculties symbolized by that magical instrument. Furthermore, he must realize that it is not he that is drawing the magic circle at the moment of concentration, but that the Divine Spirit is actually guiding his hand and instrument to draw the circle. Therefore, before drawing the magic circle, a conscious contact with the Almighty, with the Infinite, has to be brought about by the help of meditation and identification.
  The trained magician, having a thorough comm and of the practical exercises of the first tarot-card, as explained in my first work "Initiation into Hermetics" , has learned during one of the steps of that book how to become fully conscious of the spirit and how to act consciously as a spirit. It is not difficult for him to imagine that not he, but the Divine Spirit in all its high aspects is actually drawing the magic circle he wishes to have. The magician has thus learned also that in the world of the Invisible it is not the same although two persons might physically be doing the same, for a sorcerer, who does not possess the necessary maturity, will never be able to draw a true magic circle.
  The magician who is also acquainted with Quabbalah can draw another snake-like circle within the inner circle and divide it into 72 fields, giving each of these fields the name of a genius. These names of genii, together with their analogies, must be drawn magically by pronouncing them correctly. If working with a circle embroidered into a piece of cloth, the names inserted into the various fields must either be in Latin or in Hebrew. I shall give exact details about the genii and their analogies, use and effect in my next work called "The Key to the True Quabbalah". An embroidered circle has the advantage that it can easily be laid out and folded -together again without having to be drawn and charged anew each time it is to be used. The snake presented in the centre is not only the copy of an inner circle, but, above that, it is the symbol of wisdom. Besides this, other meanings may be attributed to this snake-symbol, for example the snake's strength, the power of imagination, etc. It is not possible to give a full description of all this, for this would go far beyond the aim of this book.

1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  With Leonardo the perspectival means and techniques attain their perfection. His Trattatodella Pittura (a collection of his writings assembled by others after his death based on a mid-sixteenth-century compilation known as the Codex Vaticanus Urbinas 1270) is the first truly scientific and not merely theoretical description of all possible types of perspective. It is the first detailed discussion of light as the visible reality of our eyes and not, as was previously believed, as a symbol of the Divine Spirit. This emergent illumination dispels any remaining obscurities surrounding perspective, and reveals Leonardo as the courageous discoverer of aerial and color, as opposed to linear, perspective. Whereas linear perspective created the perspectival illusion on a plane surface by the projections of technical drafting, aerial and color perspective achieve their comprehension and rendering of space by techniques of gradation of color and hue, by the use of shadow, and by the chromatic treatment of the horizon.
  Above and beyond this Leonardos establishment of the laws of perspective is significant in that it made technical drafting feasible and thereby initiated the technological age. This concluded a process which had required centuries before it entered human consciousness and effected a fundamental transformation of man's world. It is only after Leonardo that the unperspectival world finally passes out of its dream-like state, and the perspectival world definitely enters awareness. Having attempted to show the initial thrust toward awareness of space documented in Petrarch's letter, and to account for the process of painful withdrawal from traditional perceptions, we would here like to indicate the nature of Leonardos decisive development, for it was he who fully realized Petrarch's discovery.

1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  What is the nature of this stinking lump of selfness or personality, which has to be so passionately repented of and so completely died to, before there can be any true knowing of God in purity of spirit? The most meagre and non-committal hypodiesis is that of Hume. Mankind, he says, are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity and are in a perpetual flux and movement. An almost identical answer is given by the Buddhists, whose doctrine of anatta is the denial of any permanent soul, existing behind the flux of experience and the various psycho-physical skandhas (closely corresponding to Humes bundles), which constitute the more enduring elements of personality. Hume and the Buddhists give a sufficiently realistic description of selfness in action; but they fail to explain how or why the bundles ever became bundles. Did their constituent atoms of experience come together of their own accord? And, if so, why, or by what means, and within what kind of a non-spatial universe? To give a plausible answer to these questions in terms of anatta is so difficult that we are forced to abandon the doctrine in favour of the notion that, behind the flux and within the bundles, there exists some kind of permanent soul, by which experience is organized and which in turn makes use of that organized experience to become a particular and unique personality. This is the view of the orthodox Hinduism, from which Buddhist thought parted company, and of almost all European thought from before the time of Aristotle to the present day. But whereas most contemporary thinkers make an attempt to describe human nature in terms of a dichotomy of interacting psyche and physique, or an inseparable wholeness of these two elements within particular embothed selves, all the exponents of the Perennial Philosophy make, in one form or another, the affirmation that man is a kind of trinity composed of body, psyche and spirit. Selfness or personality is a product of the first two elements. The third element (that quidquid increatum et increabile, as Eckhart called it) is akin to, or even identical with, the Divine Spirit that is the Ground of all being. Mans final end, the purpose of his existence, is to love, know and be united with the immanent and transcendent Godhead. And this identification of self with spiritual not-self can be achieved only by dying to selfness and living to spirit.
  What could begin to deny self, if there were not something in man different from self?

1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  4:The Mahashakti, the universal Mother works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the Divine Spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda. But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother this too is impelled and guided to its secret aim by the Mahashakti.
  5:The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there above the Gods and all her Powers and Personalities are put out in front of her for the action and she sends down emanations of them into these lower worlds to intervene, to govern, to battle and conquer, to lead and turn their cycles, to direct the total and the individual lines of their forces. These Emanations are the many divine forms and personalities in which men have worshipped her under different names throughout the ages. But also she prepares and shapes through these Powers and their emanations the minds and bodies of her Vibhutis, even as she prepares and shapes minds and bodies for the Vibhutis of the Ishwara, that she may manifest in the physical world and in the disguise of the human consciousness some ray of her power and quality and presence. All the scenes of the earth-play have been like a drama arranged and planned and staged by her with the cosmic Gods for her assistants and herself as a veiled actor.

1.06 - The Greatness of the Individual, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The greatness of this teaching is for the great. Those who are commissioned to bring about mighty changes are full of the force of the Zeitgeist. Kali has entered into them and Kali when she enters into a man cares nothing for rationality and possibility. She is the force of Nature that whirls the stars in their orbits, lightly as a child might swing a ball, and to that force there is nothing impossible. She is aghaana-ghaana-payas, very skilful in bringing about the impossible. She is the devtmaakti svaguair nigh, the Power of the Divine Spirit hidden in the modes of its own workings, and she needs nothing but time to carry out the purpose with which she is commissioned. She moves in Time and the very movement fulfils itself, creates its means, accomplishes its ends. It is not an accident that she works in one man more than in another. He is chosen because he is a likely vessel, and having chosen him she neither rejects him till the purpose is fulfilled nor allows him to reject her. Therefore Sri Krishna tells Arjuna:
    

1.07 - Incarnate Human Gods, #The Golden Bough, #James George Frazer, #Occultism
  when the incarnation is not merely temporary, when the Divine Spirit
  has permanently taken up its abode in a human body, the god-man is
  --
  vessel in whom the Divine Spirit of the master had revealed itself
  anew, and the revelation has been happily continued in an unbroken
  --
  had not yet been elevated into communion with the Divine Spirit, its
  centre and source. Sometimes their progress towards this mystic
  --
  Sometimes, at the death of the human incarnation, the Divine Spirit
  transmigrates into another man. The Buddhist Tartars believe in a

1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  4:But what then must be the spiritual position of the personal worker? What is his true relation in dynamic Nature to this one cosmic Being and this one total movement? He is a centre only - a centre of differentiation of the one personal consciousness, a centre of determination of the one total movement; his personality reflects in a wave of persistent individuality the one universal Person, the Transcendent, the Eternal. In the Ignorance it is always a broken and distorted reflection because the crest of the wave which is our conscious waking self throws back only an imperfect and falsified similitude of the Divine Spirit. All our opinions, standards, formations, principles are only attempts to represent in this broken, reflecting and distorting mirror something of the universal and progressive total action and its many-sided movement towards some ultimate self-revelation of the Divine. Our mind represents it as best it can with a narrow approximation that becomes less and less inadequate in proportion as its thought grows in wideness and light and power; but it is always an approximation and not even a true partial figure. The Divine Will acts through the aeons to reveal progressively not only in the unity of the cosmos, not only in the collectivity of living and thinking creatures, but in the soul of each individual something of its divine Mystery and the hidden truth of the Infinite. Therefore there is in the cosmos, in the collectivity, in the individual, a rooted instinct or belief in its own perfectibility, a constant drive towards an ever increasing and more adequate and more harmonious self-development nearer to the secret truth of things. This effort is represented to the constructing mind of man by standards of knowledge, feeling, character, aesthesis and action, - rules, ideals, norms and laws that he essays to turn into universal dharmas.
  5:If we are to be free in the spirit, if we are to be subject only to the supreme Truth, we must discard the idea that our mental or moral laws are binding on the Infinite or that there can be anything sacrosanct, absolute or eternal even in the highest of our existing standards of conduct. To form higher and higher temporary standards as long as they are needed is to serve the Divine in his world march; to erect rigidly an absolute standard is to attempt the erection of a barrier against the eternal waters in their onflow. Once the nature-bound soul realises this truth, it is delivered from the duality of good and evil. For good is all that helps the individual and the world towards their divine fullness, and evil is all that retards or breaks up that increasing perfection. But since the perfection is progressive, evolutive in Time, good and evil are also shifting quantities and change from time to time their meaning and value. This thing which is evil now and in its present shape must be abandoned was once helpful and necessary to the general and individual progress. That other thing which we now regard as evil may well become in another form and arrangement an element in some future perfection. And on the spiritual level we transcend even this distinction; for we discover the purpose and divine utility of all these things that we call good and evil. Then have we to reject the falsehood in them and all that is distorted, ignorant and obscure in that which is called good no less than in that which is called evil. For we have then to accept only the true and the divine, but to make no other distinction in the eternal processes.
  --
  22:The fact is that when we have reached the cult of absolute ethical qualities and erected the categorical imperative of an ideal law, we have not come to the end of our search or touched the truth that delivers. There is, no doubt, something here that helps us to rise beyond limitation by the physical and vital man in us, an insistence that overpasses the individual and collective needs and desires of a humanity still bound to the living mud of Matter in which it took its roots, an aspiration that helps to develop the mental and moral being in us: this new sublimating element has been therefore an acquisition of great importance; its workings have marked a considerable step forward in the difficult evolution of terrestrial Nature. And behind the inadequacy of these ethical conceptions something too is concealed that does attach to a supreme Truth; there is here the glimmer of a light and power that are part of a yet unreached divine Nature. But the mental idea of these things is not that light and the moral formulation of them is not that power. These are only representative constructions of the mind that cannot embody the Divine Spirit which they vainly endeavour to imprison in their categorical formulas. Beyond the mental and moral being in us is a greater divine being that is spiritual and supramental; for it is only through a large spiritual plane where the mind's formulas dissolve in a white flame of direct inner experience that we can reach beyond mind and pass from its constructions to the vastness and freedom of the supramental realities. There alone can we touch the harmony of the divine powers that are poorly mispresented to our mind or framed into a false figure by the conflicting or wavering elements of the moral law. There alone the unification of the transformed vital and physical and the illumined mental man becomes possible in that supramental Spirit which is at once the secret source and goal of our mind and life and body. There alone is there any possibility of an absolute justice, love and right - far other than that which we imagine - at one with each other in the light of a supreme divine knowledge. There alone can there be a reconciliation of the conflict between our members.
  23:In other words there is, above society's external law and man's moral law and beyond them, though feebly and ignorantly aimed at by something within them, a larger truth of a vast unbound consciousness, a law divine towards which both these blind and gross formulations are progressive faltering steps that try to escape from the natural law of the animal to a more exalted light or universal rule. That divine standard, since the godhead in us is our spirit moving towards its own concealed perfection, must be a supreme spiritual law and truth of our nature. Again, as we are embodied beings in the world with a common existence and nature and yet individual souls capable of direct touch with the Transcendent, this supreme truth of ourselves must have a double character. It must be a law and truth that discovers the perfect movement, harmony, rhythm of a great spiritualised collective life and determines perfectly our relations with each being and all beings in Nature's varied oneness. It must be at the same time a law and truth that discovers to us at each moment the rhythm and exact steps of the direct expression of the Divine in the soul, mind, life, body of the individual creature.1 And we find in experience that this supreme light and force of action in its highest expression is at once an imperative law and an absolute freedom. It is an imperative law because it governs by immutable Truth our every inner and outer movement. And yet at each moment and in each movement the absolute freedom of the Supreme handles the perfect plasticity of our conscious and liberated nature.

1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  :::The relations of the Soul to the Divine Spirit are so pure that it is profane to seek to interpose helps. It must be that when God speaketh he should communicate, not one thing, but all things; should fill the world with his voice; should scatter forth light, nature, time, souls, from the center of the present thought; and new date and new create the whole. Whenever a mind is simple and receives a divine wisdom, old things pass away-means, teachers, texts, temples fall; it lives now and absorbs past and future into the present hour. All things are made sacred by relation to it-one as much as another. All things are dissolved to their center by their cause, and in the universal miracle petty and particular miracles disappear.
  :::If therefore a man claims to know and speak of God and carries you backward to the phraseology of some old mouldered nation in another country, in another world, believe him not. Is the acorn better than the oak which is its fullness and completion? Whence then this worship of the past? The centuries are conspirators against the sanity and authority of the Soul. Time and space are but physiological colors which the eye makes, but the Soul is light: where it is, is day; where it was, is night; and history is an impertinence and an injury if it be any thing more than a cheerful apologue or parable of my being and becoming.5

1.08 - The Supreme Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  2:There are three stages of the ascent, - at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, higher emotional and psychic rule that feels after greater interests, aspirations, experiences, at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance. In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are halflights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process. In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
  3:Whoever sincerely enters the path of works, must leave behind him the stage in which need and desire are the first law of our acts. For whatever desires still trouble his being, he must, if he accepts the high aim of Yoga, put them away from him into the hands of the Lord within us. The supreme Power will deal with them for the good of the sadhaka and for the good of all. In effect, we find that once this surrender is done, - always provided the rejection is sincere, - egoistic indulgence of desire may for some time recur under the continued impulse of past nature but only in order to exhaust its acquired momentum and to teach the embodied being in his most unteachable part, his nervous, vital, emotional nature, by the reactions of desire, by its grief and unrest bitterly contrasted with calm periods of the higher peace or marvellous movements of divine Ananda, that egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. Afterwards the element of desire in those impulsions will be thrown away or persistently eliminated by a constant denying and transforming pressure. Only the pure force of action in them (pravr.tti) justified by an equal delight in all work and result that is inspired or imposed from above will be preserved in the happy harmony of a final perfection. To act, to enjoy is the normal law and right of the nervous being; but to choose by personal desire its action and enjoyment is only its ignorant will, not its right. Alone the supreme and universal Will must choose; action must change into a dynamic movement of that Will; enjoyment must be replaced by the play of a pure spiritual Ananda. All personal will is either a temporary delegation from on high or a usurpation by the ignorant Asura.

1.12 - TIME AND ETERNITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  THE universe is an everlasting succession of events; but its ground, according to the Perennial Philosophy, is the timeless now of the Divine Spirit. A classical statement of the relationship between time and eternity may be found in the later chapters of the Consolations of Philosophy, where Boethius summarizes the conceptions of his predecessors, notably of Plotinus.
  It is one thing to be carried through an endless life, another thing to embrace the whole presence of an endless life together, which is manifestly proper to the divine Mind.

1.16 - PRAYER, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The spirit, in order to work, must have all sensible images, both good and bad, removed. The beginner in a spiritual course commences with the use of good sensible images, and it is impossible to begin in a good spiritual course with the exercises of the spirit. Those souls who have not a propensity to the interior must abide always in the exercises, in which sensible images are used, and these souls will find the sensible exercises very profitable to themselves and to others, and pleasing to God. And this is the way of the active life. But others, who have the propensity to the interior, do not always remain in the exercises of the senses, but after a time these will give place to the exercises of the spirit, which are independent of the senses and the imagination and consist simply in the elevation of the will of the intellective soul to God. The soul elevates her will towards God, apprehended by the understanding as a spirit, and not as an imaginary thing, the human spirit in this way aspiring to a union with the Divine Spirit.
  Augustine Baker

1.23 - THE MIRACULOUS, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The miracles which at present are in greatest demand, and of which there is the steadest supply, are those of psychic healing. In what circumstances and to what extent the power of psychic healing should be used has been clearly indicated in the Gospel: Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed and walk? If one can forgive sins, one can safely use the gift of healing. But the forgiving of sins is possible, in its fulness, only to those who speak with authority, in virtue of being selfless channels of the Divine Spirit. To these theocentric saints the ordinary, unregenerate human being reacts with a mixture of love and awelonging to be close to them and yet constrained by their very holiness to say, Depart from me, for I am a sinful man. Such holiness makes holy to the extent that the sins of those who approach it are forgiven and they are enabled to make a new start, to face the consequences of their past wrong-doings (for of course the consequences remain) in a new spirit that makes it possible for them to neutralize the evil or turn it into positive good. A less perfect kind of forgiveness can be bestowed by those who are not themselves outstandingly holy, but who speak with the delegated authority of an institution which the sinner believes to be in some way a channel of supernatural grace. In this case the contact between unregenerate soul and divine Spirit is not direct, but is mediated through the sinners imagination.
  Those who are holy in virtue of being selfless channels of the Spirit may practise psychic healing with perfect safety; for they will know which of the sick are ready to accept forgiveness along with the mere miracle of a bodily cure. Those who are not holy, but who can forgive sins in virtue of belonging to an institution which is believed to be a channel of grace may also practice healing with a fair confidence that they will not do more harm than good. But unfortunately the knack of psychic healing seems in some persons to be inborn, while others can acquire it without acquiring the smallest degree of holiness. (It is possible to receive such graces and yet be in mortal sin.) Such persons will use their knack indiscriminately, either to show off or for profit. Often they produce spectacular cures but lacking the power to forgive sins or even to understand the psychological correlates, conditions or causes of the symptoms they have so miraculously dispelled, they leave a soul empty, swept and garnished against the coming of seven other devils worse than the first.

1.28 - The Killing of the Tree-Spirit, #The Golden Bough, #James George Frazer, #Occultism
  order that the Divine Spirit, incarnate in him, might be transferred
  in its integrity to his successor. The rule that he held office till
  --
  extinction of the Divine Spirit, it is only the beginning of a purer
  and stronger manifestation of it. If this explanation holds good of

1.57 - Public Scapegoats, #The Golden Bough, #James George Frazer, #Occultism
  representative of the Divine Spirit of vegetation derives some
  support from the circumstance that its expulsion is always

2.01 - AT THE STAR THEATRE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  M.: "God's power is in you. That is why there is such power of attraction. It is the Divine Spirit that attracts."
  MASTER: "Yes, this is the attraction of Yogamaya, the Divine akti. She casts the spell.

2.04 - The Divine and the Undivine, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   in the form of humanity consents to bear this suffering, or if the soul in humanity is meant to be drawn to the Divine Spirit and is His associate in the play of imperfection here, in the delight of perfect being otherwhere, the Lila may still remain a paradox, but it ceases to be a cruel or revolting paradox; it can at most be regarded as a strange mystery and to the reason inexplicable. To explain it there must be two missing elements, a conscious assent by the soul to this manifestation and a reason in the All-Wisdom that makes the play significant and intelligible.
  The strangeness of the play diminishes, the paradox loses its edge of sharpness if we discover that, although fixed grades exist each with its appropriate order of nature, they are only firm steps for a progressive ascent of the souls embodied in forms of matter, a progressive divine manifestation which rises from the inconscient to the superconscient or all-conscient status with the human consciousness as its decisive point of transition. Imperfection becomes then a necessary term of the manifestation: for, since all the divine nature is concealed but present in the

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  There the virtuous man is not preferred, nor the sinner shut out from the Presence; together by this road the Brahmin pure of life and exact in observance of the law and the outcaste born from a womb of sin and sorrow and rejected of men can travel and find an equal and open access to the supreme liberation and the highest dwelling in the Eternal. Man and woman find their equal right before God; for the Divine Spirit is no respecter of persons or of social distinctions and restrictions: all can go straight to him without intermediary or shackling condition. "If" says the divine Teacher "even a man of very evil conduct turns to me with a sole and entire love, he must be regarded as a saint, for the settled will of endeavour in him is a right and complete will.
  Swiftly he becomes a soul of righteousness and obtains eternal peace." In other words a will of entire self-giving opens wide all the gates of the spirit and brings in response an entire descent and self-giving of the Godhead to the human being, and that at

2.11 - The Vision of the World-Spirit - The Double Aspect, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  But the second suggestion is that what was figured in the human manifestation and the human relation is also a reality which accompanies and mitigates for our mind the tremendous character of the universal vision. The transcendence and cosmic aspect have to be seen, for without that seeing the limitations of humanity cannot be exceeded. In that unifying oneness all has to be included. But by itself that would set too great a gulf between the transcendent spirit and this soul bound and circumscribed in an inferior Nature. The infinite presence in its unmitigated splendour would be too overwhelming for the separate littleness of the limited, individual and natural man. A link is needed by which he can see this universal Godhead in his own individual and natural being, close to him, not only omnipotently there to govern all he is by universal and immeasurable Power, but humanly figured to support and raise him to unity by an intimate individual relation. The adoration by which the finite creature bows down before the Infinite, receives all its sweetness and draws near to a closest truth of companionship and oneness when it deepens into the more intimate adoration which lives in the sense of the fatherhood of God, the friendhood of God, the attracting love between the Divine Spirit and our human soul and nature. For the Divine inhabits the human soul and body; he draws around him and wears like a robe the human mind and figure. He assumes the human relations which the soul affects in the mortal body and they find in God their own fullest sense and greatest realisation. This is the Vaishnava bhakti of which the seed is here in the Gita's words, but which received afterwards
  The Double Aspect

2.2.03 - The Psychic Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The soul and the life are two quite different powers. The soul is a spark of the Divine Spirit which supports the individual nature; mind, life, body are the instruments for the manifestation of the nature. In most men the soul is hidden and covered over by the action of the external nature; they mistake the vital being for the soul, because it is the vital which animates and moves the body.
  But this vital being is a thing made up of desires and executive forces good and bad; it is the desire-soul, not the true thing. It is when the true soul (psyche) comes forward and begins first to influence and then govern the actions of the instrumental nature that man begins to overcome vital desire and grow towards a greater divine nature.

2.20 - The Infancy and Maturity of ZO, Father and Mother, Israel The Ancient and Understanding, #General Principles of Kabbalah, #Rabbi Moses Luzzatto, #Kabbalah
  are the Divine Spirit, prophecy, and signs or miracles.,
  When, the Temple flourished, ZO in its mature stages

3.03 - The Godward Emotions, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     Still out of this conception there arise certain developments which bring us nearer to the threshold of the Yoga of devotion. First, there can emerge the idea of the Divine as the source and law and aim of our ethical being and from this there can come the knowledge of him as the highest Self to which our active nature aspires, the Will to which we have to assimilate our will, the eternal Right and Purity and Truth and Wisdom into harmony with which our nature has to grow and towards whose being our being is attracted. By this way we arrive at the Yoga of works, and this Yoga has a place for personal devotion to the Divine, for the divine Will appears as the Master of our works to whose voice we must listen, whose divine impulsion we must obey and whose work it is the sole business of our active life and will to do. Secondly, there emerges the idea of the Divine Spirit, the father of all who extends his wings of benignant protection and love over all his creatures, and from that grows between the soul and the Divine the relation of father and child, a relation of love, and as a result, the relation of brotherhood with our fellow-beings. These relations of the Divine into the calm pure light of whose nature we have to grow and the Master whom we approach through works and service, the Father who responds to the love of the soul that approaches him as the child, are admitted elements of the Yoga of devotion.
     The moment we come well into these developments and their deeper spiritual meaning, the motive of the fear of God becomes otiose, superfluous and even impossible. It is of importance chiefly in the ethical field when the soul has not yet grown sufficiently to follow good for its own sake and needs an authority above it whose wrath or whose stern passionless judgment it can fear and found upon that fear its fidelity to virtue. When we grow into spirituality, this motive can no longer remain except by the lingering on of some confusion in the mind, some persistence of the old mentality. Moreover, the ethical aim in Yoga is different from that of the external idea of virtue. Ordinarily, ethics is regarded as a sort of machinery of right action, the act is everything and how to do the right act is the whole question and the whole trouble. But to the Yogin action is chiefly important not for its own sake, but rather as a means for the growth of the soul Godward. Therefore what Indian spiritual writings lay stress upon is not so much the quality of the action to be done as the quality of the soul from which the action flows, upon its truth, fearlessness, purity, love, compassion, benevolence, absence of the will to hurt, and upon the actions as their outflowings. The old western idea that human nature is intrinsically bad and virtue is a thing to be followed out in despite of our fallen nature to which it is contrary, is foreign to the Indian mentality trained from ancient times in the ideas of the Yogins. Our nature contains, as well as its passionate rajasic and its downward-tending tamasic quality, a purer sattwic element and it is the encouragement of this, its highest part, which is the business of ethics. By it we increase the divine nature, daivi prakrti, which is present in us and get rid of the Titanic and demoniac elements. Not therefore the Hebraic righteousness of the God-fearing man, but the purity, love, beneficence, truth, fearlessness, harmlessness of the saint and the God-lover are the goal of the ethical growth according to this notion. And, speaking more largely, to grow into the divine nature is the consummation of the ethical being. This can be done best by realising God as the higher Self, the guiding and uplifting Will or the Master whom we love and serve. Not fear of him, but love of him and aspiration to the freedom and eternal purity of his being must be the motive.

3.1.01 - Distinctive Features of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  (2) That one seeks not only the realisation of the Divine in the soul and self but also in the whole nature (that means the transformation of this lower human into the Divine Spiritual nature).
  (3) That one seeks the Divine not only beyond life (by the cessation of birth) but for life, so that life also may become a realisation of the Divine and a manifestation of the Divine Nature.

4.02 - GOLD AND SPIRIT, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  ), the king, is none other than gold, the king of metals.20 But it is equally clear that the gold comes into being only through the liberation of the divine soul or pneuma from the chains of the flesh. No doubt it would have suited our rational expectations better if the text had said not flesh but ore or earth. Although the elements are mentioned as the prison of the divine psyche, the whole of nature is meant, Physis in general; not just ore and earth but water, air, and fire, and besides these the flesh, an expression that already in the third century meant the world in a moral sense as opposed to the spirit, and not simply the human body. Consequently, there can be no doubt that the chrysopoeia (gold-making) was thought of as a psychic operation running parallel to the physical process and, as it were, independent of it. The moral and spiritual transformation was not only independent of the physical procedure but actually seemed to be its causa efficiens. This explains the high-flown language, which would be somewhat out of place in a merely chemical recipe. The psyche previously imprisoned in the elements and the Divine Spirit hidden in the flesh overcome their physical imperfection and clo the themselves in the noblest of all bodies, the royal gold. Thus the philosophic gold is an embodiment of psyche and pneuma, both of which signify life-spirit. It is in fact an aurum non vulgi, a living gold, so to speak, which corresponds in every respect to the lapis. It, too, is a living being with a body, soul, and spirit, and it is easily personified as a divine being or a superior person like a king, who in olden times was considered to be God incarnate.21 In this connection Zosimos availed himself of a primordial image in the form of the divine Anthropos, who at that time had attained a crucial significance in philosophy and religion, not only in Christianity but also in Mithraism. The Bible as well as the Mithraic monuments and the Gnostic writings bear witness to this. Zosimos has, moreover, left us a long testimony on this theme.22 The thoughts of this writer, directly or indirectly, were of decisive importance for the whole philosophical and Gnostic trend of alchemy in the centuries that followed. As I have dealt with this subject in considerable detail in Psychology and Alchemy I need not go into it here. I mention it only because the above passage from Zosimos is, to my knowledge, the earliest reference to the king in alchemy. As an Egyptian, Zosimos would have been familiar with the mystique of kingship, which at that time was enjoying a new efflorescence under the Caesars, and so it was easy for him to carry over the identity of the divine pneuma with the king into alchemical practice, itself both physical and pneumatic, after the older writings of Pseudo-Democritus had paved the way with their views on
   (divine nature).23

4.05 - The Instruments of the Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Moreover, it is a total purification of all the complex instrumentality in all the parts of each instrument that is demanded of us by the integral perfection. It is not, ultimately, the narrower moral purification of the ethical nature. Ethics deals only with the desire-soul and the active outward dynamical part of our being; its field is confined to character and action. It prohibits and inhibits certain actions, certain desires, impulses, propensities, -- it inculcates certain qualities in the act, such as truthfulness, love, charity, compassion, chastity. When it has got this done and assured a base of virtue, the possession of a purified will and blameless habit of action, its work is finished. But the Siddha of the integral perfection has to dwell in a larger plane of the Spirit's eternal purity beyond good and evil. By this phrase it is not meant, as the rash hastily concluding intellect would be prone to imagine, that he will do good and evil indifferently and declare that to the spirit there is no difference between them, which would be in the plane of individual action an obvious untruth and might serve to cover a reckless self-indulgence of the imperfect human nature. Neither is it meant that since good and evil are in this world inextricably entangled together, like pain and pleasure, -- a proposition which, however true at the moment and plausible as a generalisation, need not be true of the human being's greater spiritual evolution, -- the liberated man will live in the spirit and stand back from the mechanical continued workings of a necessarily imperfect nature. This, however possible as a stage towards a final cessation of all activity, is evidently not a counsel of active perfection. But it is meant that the Siddha of the active integral perfection will live dynamically in the working of the transcendent power of the Divine Spirit as a universal will through the supermind individualised in him for action. His works will therefore be the works of an eternal Knowledge, an eternal Truth, an eternal Might, an eternal Love, an eternal Ananda; but the truth, knowledge, force, love, delight will be the whole essential spirit of whatever work he will do and will not depend on its form; they will determine his action from the spirit within and the action will not determine the spirit or subject it to a fixed standard or rigid mould of working. He will have no dominant mere habit of character, but only a spiritual being and will with at the most a free and flexible temperamental mould for the action. His life will be a direct stream from the eternal fountains, not a form cut to some temporary human pattern. His perfection will not be a sattwic purity, but a thing uplifted beyond the gunas of Nature, a perfection of spiritual knowledge, spiritual power, spiritual delight, unity and harmony of unity; the outward perfection of his works will be freely shaped as the self-expression of this inner spiritual transcendence and universality. For this change he must make conscient in him that power of spirit and supermind which is now superconscient to our mentality. But that cannot work in him so long as his present mental, vital, physical being is not liberated from its actual inferior working. This purification is the first necessity.
  In other words, purification must not be understood in any limited sense of a selection of certain outward kinetic movements, their regulation, the inhibition of other action or a liberation of certain forms of character or particular mental and moral capacities. These things are secondary signs of our derivative being, not essential powers and first forces. We have to take a wider psychological view of the primary forces of our nature. We have to distinguish the formed parts of our being, find out their basic defect of impurity or wrong action and correct that, sure that the rest will then come right naturally. We have not to doctor symptoms of impurity, or that only secondarily, as a minor help, -- but to strike at its roots after a deeper diagnosis. We then find that there are two forms of impurity which are at the root of the whole confusion. One is a defect born of the nature of our past evolution, which has been a nature of separative ignorance; this defect is a radically wrong and ignorant form given to the proper action of each part of our instrumental being. The other impurity is born of the successive process of an evolution, where life emerges in and depends on body, mind emerges in and depends on life in the body, supermind emerges in and lends itself to instead of governing mind, soul itself is apparent only as a circumstance of the bodily life of the mental being and veils up the spirit in the lower imperfections. This second defect of our nature is caused by this dependence of the higher on the lower parts; it is all immixture of functions by which the impure working of the lower instrument gets into the characteristic action of the higher function and gives to it an added imperfection of embarrassment, wrong direction and confusion.

4.08 - The Liberation of the Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This necessity arises from the fact that the Buddhi is only a pratistha or chief support of the ego-sense in its manifold play, ahankara; but in its source it is a degradation or deformation of a truth of our spiritual being. The truth of being is that there is a transcendent existence, supreme self or spirit, a timeless soul of existence, an eternal, a Divine, or even we may speak of it in relation to current mental ideas of the Godhead as a supra-Divine, which is here immanent, all-embracing, all-initiating and all-governing, a great universal Spirit; and the individual is a conscious power of being of the Eternal, capable eternally of relations with him, but one with him too in the very core of reality of its own eternal existence. This is a truth which the intelligence can apprehend, can, when once purified, reflect, transmit, hold in a derivative fashion, but it can only be entirely realised, lived and made effective in the spirit. When we live in the spirit, then we not only know, but are this truth of our being. The individual then enjoys in the spirit, in the bliss of the spirit, his oneness with the universal existence, his oneness with the timeless Divine and his oneness with all other beings and that is the essential sense of a spiritual liberation from the ego. But the moment the soul leans towards the mental limitation, there is a certain sense of spiritual separativeness which has its joys, but may at any moment lapse into the entire ego-sense, ignorance, oblivion of oneness. To get rid of this separativeness an attempt is made to absorb oneself in the idea and realisation of the Divine, and this takes in certain forms of spiritual askesis the turn of a strain towards the abolition of all individual being and a casting away, in the trance of immersion, of all individual or universal relations with the Divine, in others it becomes an absorbed dwelling in him and not in this world or a continual absorbed or intent living in his presence, sayujya, salokya, samipya mukti. The way proposed for the integral Yoga is a lifting up and surrender of the whole being to him, by which not only do we become one with him in our spiritual existence, but dwell too in him and he in us, so that the whole nature is full of his presence and changed into the divine nature; we become one spirit and consciousness and life and substance with the Divine and at the same time we live and move in and have a various joy of that oneness. This integral liberation from the ego into the Divine Spirit and nature can only be relatively complete on our present level, but it begins to become absolute as we open to and mount into the gnosis. This is the liberated perfection.
  The liberation from ego, the liberation from desire together found the central spiritual freedom. The sense, the idea, the experience that I am a separately self-existent being in the universe, and the forming of consciousness and force of being into the mould of that experience are the root of all suffering, ignorance and evil. And it is so because that falsifies both in practice and in cognition the whole real truth of things; it limits the being, limits the consciousness, limits the power of our being, limits the bliss of being; this limitation, again, produces a wrong way of existence, wrong way of consciousness, wrong way of using the power of our being and consciousness, and wrong, perverse and contrary forms of the delight of existence. The soul limited in being and self-isolated in its environment feels itself no longer in unity and harmony with its Self, with God, with the universe, with all around it; but rather it finds itself at odds with the universe, in conflict and disaccord with other beings who are its other selves, but whom it treats as not-self; and so long as this disaccord and disagreement last, it cannot possess its world and it cannot enjoy the universal life, but is full of uncase, fear, afflictions of all kinds, in a painful struggle to preserve and increase itself and possess its surroundings, -- for to possess its world is the nature of infinite spirit and the necessary urge in all being. The satisfactions it gets from this labour and effort are of a stinted, perverse and unsatisfying kind: for the one real satisfaction it has is that of growth, of an increasing return towards itself, of some realisation of accord and harmony, of successful self-creation and self-realisation, but the little of these things that it can achieve on the basis of ego-consciousness is always limited, insecure, imperfect, transitory. It is at war too with its own self, -- first because, since it is no longer in possession of the central harmomsing truth of its own being, it cannot properly control its natural members or accord their tendencies, powers and demands; it has not the secret of harmony, because it has not the secret of its own unity and self-possession; and, secondly, not being in possession of its highest self, it has to struggle towards that, is not allowed to be at peace till it is in possession of its own true highest being. All this means that it is not at one with God; for to be at one with God is to be at one with oneself, at one with the universe and at one with all beings. This oneness is the secret of a right and a divine existence. But the ego cannot have it, because it is in its very nature separative and because even with regard to ourselves, to our own psychological existence it is a false centre of unity; for it tries to find the unity of our being in an identification with a shifting mental, vital, physical personality, not with the eternal self of our total existence. Only in the spiritual self can we possess the true unity; for there the individual enlarges to his own total being and finds himself one with universal existence and with the transcending Divinity.

4.13 - The Action of Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The distinctions that have already been made, will have shown in sufficiency what is meant by the status of equality. It is not mere quiescence and indifference, not a withdrawal from experience, but a superiority to the present reactions of the mind and life. It is the spiritual way of replying to life or rather of embracing it and compelling it to become a perfect form of action of the self and spirit. It is the first secret of the soul's mastery of existence. When we have it in perfection, we are admitted to the very ground of the Divine Spiritual nature. The mental being in the body tries to compel and conquer life, but is at every turn compelled by it, because it submits to the desire reactions of the vital self. To be equal, not to be overborne by any stress of desire, is the first condition of real mastery, self-empire is its basis. But a mere mental equality, however great it may be, is hampered by the tendency of quiescence. It has to preserve itself from desire by self-limitation in the will and action. It is only the spirit which is capable of sublime undisturbed rapidities of will as well as an illimitable patience, equally just in a slow and deliberate or a swift and violent, equally secure in a safely lined and limited or a vast and enormous action. It can accept the smallest work in the narrowest circle of cosmos, but it can work too upon the whirl of chaos with an understanding and creative force; and these things it can do because by its detached and yet intimate acceptance it carries into both an infinite calm, knowledge, will and power. It has that detachment because it is above all the happenings, forms, ideas and movements it embraces in its scope; and it has that intimate acceptance because it is yet one with all things. If we have not this free unity, ekatvam anupasyatah, we have not the full equality of the spirit. The first business of the Sadhaka is to see whether he has the perfect equality, how far he has gone in this direction or else where is the flaw, and to exercise steadily his will on his nature or invite the will of the Purusha to get rid of the defect and its causes. There are four things that he must have; first equality in the most concrete practical sense of the word, samata, freedom from mental, vital, physical preferences, an even acceptance of all God's workings within and around him; secondly, a firm peace and absence of all disturbance and trouble, santi; thirdly, a positive inner spiritual happiness and spiritual ease of the natural being which nothing can lessen, sukham; fourthly, a clear joy and laughter of the soul embracing life and existence. To be equal is to be infinite and universal, not to limit oneself, not to bind oneself down to this or that form of the mind and life and its partial preferences and desires. But since man in his present normal nature lives by his mental and vital formations, not in the freedom of his spirit, attachment to them and the desires and preferences they involve is also his normal condition. To accept them is at first inevitable, to get beyond them exceedingly difficult and not, perhaps, altogether possible so long as we are compelled to use the mind as the chief instrument of our action. The first necessity therefore is to take at least the sting out of them, to deprive them, even when they persist, of their greater insistence, their present egoism, their more violent claim on our nature.
  The test that we have done this is the presence of an undisturbed calm in the mind and spirit. The Sadhaka must be on the watch as the witnessing and willing Purusha behind or, better, as soon as he can manage it, above the mind, and repel even the least indices or incidence of trouble, anxiety, grief, revolt, disturbance ill his mind. If these things come, he must at once detect their source, the defect which they indicate, the fault of egoistic claim, vital desire, emotion or idea from which they start and this he must discourage by his will, his spiritualised intelligence, his soul unity with the Master of his being. On no account must he admit any excuse for them, however natural, righteous in seeming or plausible, or any inner or outer justification. If it is the Prana which is troubled and clamorous, he must separate himself from the troubled Prana, keep seated his higher nature in the Buddhi and by the Buddhi school and reject the claim of the desire-soul in him; and so too if it is the heart of emotion that makes the clamour and the disturbance. If, on the other hand, it is the will and intelligence itself that is at fault, then the trouble is more difficult to command, because then his chief aid and instrument becomes an accomplice of the revolt against the divine Will and the old sins of the lower members take advantage of this sanction to raise their diminished heads. Therefore there must be a constant insistence on one main idea, the self-surrender to the Master of our being, God within us and in the world, the supreme Self, the universal Spirit. The Buddhi dwelling always in this master idea must discourage all its own lesser insistences and preferences and teach the whole being that the ego, whether it puts forth its claim through the reason, the personal will, the heart or the desire-soul in the Prana, has no just claim of any kind and all grief, revolt, impatience, trouble is a violence against the Master of the being.

5.06 - THE TRANSFORMATION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [623] The state of imperfect transformation, merely hoped for and waited for, does not seem to be one of torment only, but of positive, if hidden, happiness. It is the state of someone who, in his wanderings among the mazes of his psychic transformation, comes upon a secret happiness which reconciles him to his apparent loneliness. In communing with himself he finds not deadly boredom and melancholy but an inner partner; more than that, a relationship that seems like the happiness of a secret love, or like a hidden springtime, when the green seed228 sprouts from the barren earth, holding out the promise of future harvests. It is the alchemical benedicta viriditas, the blessed greenness, signifying on the one hand the leprosy of the metals (verdigris), but on the other the secret immanence of the Divine Spirit of life in all things. O blessed greenness, which generatest all things! cries the author of the Rosarium.229 Did not the spirit of the Lord, writes Mylius, which is a fiery love, give to the waters when it was borne over them a certain fiery vigour, since nothing can be generated without heat? God breathed into created things . . . a certain germination or greenness, by which all things should multiply . . . They called all things green, for to be green means to grow . . . Therefore this virtue of generation and the preservation of things might be called the Soul of the World.230
  [624] Green signifies hope and the future, and herein lies the reason for the Shulamites hidden joy, which otherwise would be difficult to justify. But in alchemy green also means perfection. Thus Arnaldus de Villanova says: Therefore Aristotle says in his book, Our gold, not the common gold, because the green which is in this substance signifies its total perfection, since by our magistery that green is quickly turned into truest gold.231 Hence the Shulamite continues:

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  him alone as a fit tabernacle for the overshadowing of the Divine Spirit."
  Moreover, a German scientific work is mentioned in a footnote on the same page. It says that a
  --
  living Soul -- or Nephesch, which is the vital Soul, not the Divine Spirit or Ruach, which ensures to
  man alone a divine degree of immortality, that no animal, as such, could ever attain in this cycle of

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  chaos" -- the Divine "Idea." In the Hindu Katakopanisad, Purusha, the Divine Spirit, already stands
  before the original matter, from whose union springs the great Soul of the World, "Maha = Atma,

BOOK XI. - Augustine passes to the second part of the work, in which the origin, progress, and destinies of the earthly and heavenly cities are discussed.Speculations regarding the creation of the world, #City of God, #Saint Augustine of Hippo, #Christianity
  3. Of the authority of the canonical Scriptures composed by the Divine Spirit.
  This Mediator, having spoken what He judged sufficient, first by the prophets, then by His own lips, and afterwards by the apostles, has besides produced the Scripture which is called canonical, which has paramount authority, and to which we yield assent in all matters of which we ought not to be ignorant, and yet cannot know of ourselves. For if we attain the knowledge of present objects by the testimony of our own senses,[446] whether internal or external, then, regarding objects remote from our own senses, we need others to bring their[Pg 439] testimony, since we cannot know them by our own, and we credit the persons to whom the objects have been or are sensibly present. Accordingly, as in the case of visible objects which we have not seen, we trust those who have, (and likewise with all sensible objects,) so in the case of things which are perceived[447] by the mind and spirit, i.e. which are remote from our own interior sense, it behoves us to trust those who have seen them set in that incorporeal light, or abidingly contemplate them.

BOOK XV. - The progress of the earthly and heavenly cities traced by the sacred history, #City of God, #Saint Augustine of Hippo, #Christianity
  But that discrepancy of numbers which is found to exist between our own and the Hebrew text does not touch the longevity of the ancients; and if there is any diversity so great that both versions cannot be true, we must take our ideas of the real facts from that text out of which our own version has been translated. However, though any one who pleases has it in his power to correct this version, yet it is not unimportant to observe that no one has presumed to emend the Septuagint from the Hebrew text in the many[Pg 75] places where they seem to disagree. For this difference has not been reckoned a falsification; and for my own part I am persuaded it ought not to be reckoned so. But where the difference is not a mere copyist's error, and where the sense is agreeable to truth and illustrative of truth, we must believe that the Divine Spirit prompted them to give a varying version, not in their function of translators, but in the liberty of prophesying. And therefore we find that the apostles justly sanction the Septuagint, by quoting it as well as the Hebrew when they adduce proofs from the Scriptures. But as I have promised to treat this subject more carefully, if God help me, in a more fitting place, I will now go on with the matter in hand. For there can be no doubt that, the lives of men being so long, the first-born of the first man could have built a city,a city, however, which was earthly, and not that which is called the city of God, to describe which we have taken in hand this great work.
    15. Whether it is credible that the men of the primitive age abstained from sexual intercourse until that date at which it is recorded that they begat children.

BOOK XX. - Of the last judgment, and the declarations regarding it in the Old and New Testaments, #City of God, #Saint Augustine of Hippo, #Christianity
  Having finished the prophecy of judgment, so far as the wicked are concerned, it remains that he speak also of the good. Having briefly explained the Lord's words, "These will go away into everlasting punishment," it remains that he explain the connected words, "but the righteous into life eternal."[Pg 377][747] "And I saw," he says, "a new heaven and a new earth: for the first heaven and the first earth have passed away; and there is no more sea."[748] This will take place in the order which he has by anticipation declared in the words, "I saw One sitting on the throne, from whose face heaven and earth fled." For as soon as those who are not written in the book of life have been judged and cast into eternal fire,the nature of which fire, or its position in the world or universe, I suppose is known to no man, unless perhaps the Divine Spirit reveal it to some one,then shall the figure of this world pass away in a conflagration of universal fire, as once before the world was flooded with a deluge of universal water. And by this universal conflagration the qualities of the corruptible elements which suited our corruptible bodies shall utterly perish, and our substance shall receive such qualities as shall, by a wonderful transmutation, harmonize with our immortal bodies, so that, as the world itself is renewed to some better thing, it is fitly accommodated to men, themselves renewed in their flesh to some better thing. As for the statement, "And there shall be no more sea," I would not lightly say whether it is dried up with that excessive heat, or is itself also turned into some better thing. For we read that there shall be a new heaven and a new earth, but I do not remember to have anywhere read anything of a new sea, unless what I find in this same book, "As it were a sea of glass like crystal."[749] But he was not then speaking of this end of the world, neither does he seem to speak of a literal sea, but "as it were a sea." It is possible that, as prophetic diction delights in mingling figurative and real language, and thus in some sort veiling the sense, so the words "And there is no more sea" may be taken in the same sense as the previous phrase, "And the sea presented the dead which were in it." For then there shall be no more of this world, no more of the surgings and restlessness of human life, and it is this which is symbolized by the sea.
  17. Of the endless glory of the Church.

Tablets of Baha u llah text, #Tablets of Baha u llah, #Baha u llah, #Baha i
  All praise be to the one true God--exalted be His glory--inasmuch as He hath, through the Pen of the Most High, unlocked the doors of men's hearts. Every verse which this Pen hath revealed is a bright and shining portal that discloseth the glories of a saintly and pious life, of pure and stainless deeds. The summons and the message which We gave were never intended to reach or to benefit one land or one people only. Mankind in its entirety must firmly adhere to whatsoever hath been revealed and vouchsafed unto it. Then and only then will it attain unto true liberty. The whole earth is illuminated with the resplendent glory of God's Revelation. In the year sixty He Who heralded the light of Divine Guidance--may all creation be a sacrifice unto Him--arose to announce a fresh revelation of the Divine Spirit, and was followed, twenty years later, by Him through Whose coming the world was made the recipient of this promised glory, this wondrous favor. Behold how the generality of mankind hath been endued with the capacity to hearken unto God's most exalted Word--the Word upon which must depend the gathering together and spiritual resurrection of all men. ["Every verse which..."] The Revelation of Bahá'u'lláh, vol. 4 p. 339
  89

Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Zen
  PURANI: When one is acting from the Divine nature, the Divine Spiritual
  consciousness is the background. Is it not the transformed nature?

The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction
  formative energy comparable to that of the Divine Spirit. So, and although we should yet
  attri bute precedence to mercury in order to remain in the sequence of the successive

the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
  16) Let the sage unifying all his attentive regard see in the Divine Spirit all things visible and invisible. ~ Manu
  17) He who in his neighbour sees no other tiling but God, lives with the light that flowers in the Divinity. ~ Angelns Silesius
  --
  2) The foundation of man's life is the dwelling in him of the Divine Spirit equal in all men. And that is why men among themselves are all equal. ~ Tolstoy
  3) the Divine Spirit dwells in every man. How can we make a difference among those who carry in themselves one and the same principle? ~ Tolstoy
  4) Man is right when he believes that in all the world there is not a single being above him, but he errs when he thinks that there is on earth a single man beneath him. ~ Tolstoy
  --
  5) Man finds happiness only in serving his neighbour. And he finds it there because, rendering service to his neighbours, he is in communion with the Divine Spirit that lives in them. ~ Tolstoi
  6) Why are we all joy when we have done a good action ? Because each good action assures us that our true "I" is not limited to our own person, but exists in all that lives. ~ Tolstoi
  --
  1) The sins that we do against men come because each one does not respect the Divine Spirit in his like. ~ Tolstoy
  2) Respect man as a spiritual being in whom dwells the Divine Spirit. ~ Tolstoy
  3) Courtesy is the most precious of jewels. The beauty that is not perfected by courtesy is like a garden without a flower. ~ Buddhacharita

Verses of Vemana, #is Book, #unset, #Zen
  Those who are divided into sects are ten thousands. This is merely for filling their bellies--they cannot see the Divine Spirit. Can cranes however many they assemble, devour ships?
  896
  --
  All fear belongs to the animal body; if fear depart the whole essence shall become the Divine Spirit. All destruction belongs to the body and all victory to the soul.
  1213

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