Atmosphere Spiritual Quotes

What you call passion is not a spiritual force, but friction between the soul and the outside world. Where passion dominates, that does not signify the presence of greater desire and ambition, but rather the misdirection of these qualities toward and isolated and false goal, with a consequent tension and sultriness in the atmosphere. Those who direct the maximum force of their desires toward the center, toward true being, toward perfection, seem quieter than the passionate souls because the flame of their fervor cannot always be seen. In argument, for example, they will not shout or wave their arms. But, I assure you, they are nevertheless, burning with subdued fires.

The basic idea underlying religion is to create an atmosphere for the spiritual development of the individual.

When people want to be rid of Heaven it is logical to start by creating an atmosphere in which spiritual things appear out of place; in order to be able to declare successfully that God is unreal they have to construct around man a false reality, a reality that is inevitably inhuman because only the inhuman can exclude God. What is involved is a falsification of the imagination and so its destruction.

The demonic agents have been assigned and they have been planted in your spiritual space and in your spiritual atmosphere. They have contaminated your spiritual walk. You’re still walking around with no spiritual care or concern about what’s going on. The devil is wreaking havoc in your life.

Seeking nothing, emulating nothing, breathing gently, he moved in an atmosphere of imperishable calm, impresihable light, inviolable peace.

A room like a dream, a room truly spiritual, whose stagnant atmosphere is lightly tinted with pink and blue. It's a thing of the dusk, something bluish, pinkish; a sensual dream during an eclipse.

There is evidence that the honoree [Leonard Cohen] might be privy to the secret of the universe, which, in case you're wondering, is simply this: everything is connected. Everything. Many, if not most, of the links are difficult to determine. The instrument, the apparatus, the focused ray that can uncover and illuminate those connections is language. And just as a sudden infatuation often will light up a person's biochemical atmosphere more pyrotechnically than any deep, abiding attachment, so an unlikely, unexpected burst of linguistic imagination will usually reveal greater truths than the most exacting scholarship. In fact. The poetic image may be the only device remotely capable of dissecting romantic passion, let alone disclosing the inherent mystical qualities of the material world. Cohen is a master of the quasi-surrealistic phrase, of the "illogical" line that speaks so directly to the unconscious that surface ambiguity is transformed into ultimate, if fleeting, comprehension: comprehension of the bewitching nuances of sex and bewildering assaults of culture. Undoubtedly, it is to his lyrical mastery that his prestigious colleagues now pay tribute. Yet, there may be something else. As various, as distinct, as rewarding as each of their expressions are, there can still be heard in their individual interpretations the distant echo of Cohen's own voice, for it is his singing voice as well as his writing pen that has spawned these songs. It is a voice raked by the claws of Cupid, a voice rubbed raw by the philosopher's stone. A voice marinated in kirschwasser, sulfur, deer musk and snow; bandaged with sackcloth from a ruined monastery; warmed by the embers left down near the river after the gypsies have gone. It is a penitent's voice, a rabbinical voice, a crust of unleavened vocal toasts -- spread with smoke and subversive wit. He has a voice like a carpet in an old hotel, like a bad itch on the hunchback of love. It is a voice meant for pronouncing the names of women -- and cataloging their sometimes hazardous charms. Nobody can say the word "naked" as nakedly as Cohen. He makes us see the markings where the pantyhose have been. Finally, the actual persona of their creator may be said to haunt these songs, although details of his private lifestyle can be only surmised. A decade ago, a teacher who called himself Shree Bhagwan Rajneesh came up with the name "Zorba the Buddha" to describe the ideal modern man: A contemplative man who maintains a strict devotional bond with cosmic energies, yet is completely at home in the physical realm. Such a man knows the value of the dharma and the value of the deutschmark, knows how much to tip a waiter in a Paris nightclub and how many times to bow in a Kyoto shrine, a man who can do business when business is necessary, allow his mind to enter a pine cone, or dance in wild abandon if moved by the tune. Refusing to shun beauty, this Zorba the Buddha finds in ripe pleasures not a contradiction but an affirmation of the spiritual self. Doesn't he sound a lot like Leonard Cohen? We have been led to picture Cohen spending his mornings meditating in Armani suits, his afternoons wrestling the muse, his evenings sitting in cafes were he eats, drinks and speaks soulfully but flirtatiously with the pretty larks of the street. Quite possibly this is a distorted portrait. The apocryphal, however, has a special kind of truth. It doesn't really matter. What matters here is that after thirty years, L. Cohen is holding court in the lobby of the whirlwind, and that giants have gathered to pay him homage. To him -- and to us -- they bring the offerings they have hammered from his iron, his lead, his nitrogen, his gold.

Often people request prayers for deliverance, inner healing, or physical healing. But more frequently they simply want a man or woman to whom they can turn--not because of what this person is able to do but because of what he or she is: a person who makes them feel wanted, a friend to love them, one who generates an atmosphere of warmth and trust in which they are able to love in return.

Relationships require complete integrity. The first time you lie or are untrue to your partner, you condemn yourself and your partner to a second-class relationship. First-class relationships are possible only in an atmosphere of total trust.

Children cannot grow to psychological maturity in an atmosphere of unpredictability, haunted by the specter of abandonment. Couples cannot resolve in any healthy way the universal issues of marriage—dependency and independency, dominance and submission, freedom and fidelity, for example—without the security of knowing that the act of struggling over these issues will not itself destroy the relationship.

One has to beckon the spiritual warrior inside oneself whenever it is deemed necessary for the task at hand. Courage is the fuel. Healing is the direction. Forgiveness is the balm. Love is the atmosphere Divine.

You stand there, braced. Cloud shadows race back over the buff rock stacks as a projected film, casting a queasy, mottled ground rash. The air hisses and it is no local breeze but the great harsh sweep of wind from the turning of the earth. The wild country -- indigo jags of mountain, grassy plain everlasting, tumbled stones like fallen cities, the flaring roll of sky -- provokes a spiritual shudder. It is like a deep note that cannot be heard but is felt, it is like a claw in the gut.

There are things around us and about, of which I can render no distinct account--Things material and spiritual; heaviness in the atmosphere; a sense of suffocation, anxiety, and above all, that terrible state of existence which the nervous experience when the senses are keenly living and awake and meanwhile the powers of thought lie dormant.

Love, being an extremely exacting usurer (a sense of exorbitant profit, spiritually, by an exchange of hearts, being at the bottom of pure passions, as that of exorbitant profit, bodily or materially, is at the bottom of those of lower atmosphere), every morning Oak's feelings were as sensitive as the money-market in calculations upon his chances.

The water beneath the Temple was both actual and metaphorical, existing as springs and streams, as spiritual energy, and as a symbol of the receptive or lunar aspect of nature. The meaning of that principle is too wide and elusive for it to be given any one name, so in the terminology of ancient science it was given a number, 1,080. Its polar opposite, the positive, solar force in the universe, was also referred to as a number 666. These two numbers, which have an approximate golden-section relationship of 1:1.62, were at the root of the alchemical formula that expressed the supreme purpose of the Temple. Its polar opposite, the positive, solar force in the universe, was also referred to as a number 666. Not merely was it used to generate energy from fusion of atmospheric and terrestrial currents, but it also served to combine in harmony all the correspondences of those forces on every level of creation.

The brain, which operates on electromagnetic impulses, is as much an activity of the universe as are the electromagnetic storms in the atmosphere or on a distant star. Therefore science is one form of electromagnetism that spends it time studying another form…science is god explaining god through a human nervous system…isn’t spirituality the same thing?

The carnation's flower's scent is fragrant in the breeze. It wakes me so I escape the dark world of dreams.

And a compassionate person creates a warm, relaxed atmosphere of welcome and understanding around him. In human relations, compassion contributes to promoting peace and harmony.  

Give the child a taste of meditation by creating a climate and atmosphere of love, acceptance and silence.

Just as an atmospheric pollution exists that poisons the environment and living beings, thus a pollution of heart and spirit exists that mortifies and poisons spiritual life.

We are living in an age of intense activity. The very atmosphere is charged with a spirit of hurry and rush. This spirit influences our spiritual life in too great a measure and works damage to its development. Our souls are too noisy.

A storm-filled life replete with piercing and unearthly sounds ravages the soul of any thoughtful person. In contrast, the genteel wind of restoration moves silently, invisibly. Renewal is a spiritual process, the communal melody that sustains us. Inexpressible braids of tenderness whispering reciprocating chords of love for family, friends, humankind, and nature plaits interweaved layers of blissful atmosphere, which copious heart song brings spiritual rejuvenation. For when we love in a charitable and bountiful manner without reservation, liberated from petty jealously, and free of the toxic blot of discrimination, we become the ineluctable wind that vivifies the lives of other people. The mellifluous changes in heaven, earth, and our journey through the travails of time, while worshiping the trove of fathomless joys of life, constitute the seeds of universal poetry.

The way that led from the acute mental tension of the last days in camp (from the war of nerves to mental peace) was certainly not free from obstacles. It would be an error to think that a liberated prisoner was not in need of spiritual care any more. We have to consider that a man who has been under such enormous mental pressure for such a long time is naturally in some danger after his liberation, especially since the pressure was released quite suddenly. This danger (in the sense of psychological hygiene) is the psychological counterpart of the bends. Just as the physical health of the caisson worker would be endangered if he left his diver's chamber suddenly (where he is under enormous atmospheric pressure), so the man who has suddenly been liberated from mental pressure can suffer damage to his moral and spiritual health. During this psychological phase one observed that people with natures of a more primitive kind could not escape the influences of the brutality which had surrounded them in camp life. Now, being free, they thought they could use their freedom licentiously and ruthlessly. The only thing that had changed for them was that they were now the oppressors instead of the oppressed. They became instigators, not objects, of willful force and injustice. They justified their behavior by their own terrible experiences.

For Christians, prayer is like breathing. You don’t have to think to breathe because the atmosphere exerts pressure on your lungs and forces you to breathe. That’s why it is more difficult to hold your breath than it is to breathe. Similarly, when you’re born into the family of God, you enter into a spiritual atmosphere wherein God’s presence and grace exert pressure, or influence, on your life. Prayer is the normal response to that pressure. As believers, we all have entered the divine atmosphere to breathe the air of prayer. Only then can we survive in the darkness of the world.

One of the most impressive aspects of contemporary war is the intoxicating atmosphere of spiritual unity that arises out of the common consciousness of participating in a moral crusade.

If you do not have a mind to perceive the mystical beauty of nature and do not have a soul to live its spiritual atmosphere, you will never understand what a fantastic place we live in!

What are we really perceiving in trances? When we are watching a person cross a cobble-stone road and enter a tavern in the 16th Century, we are following the thread of life, the Akashic Records. Akasha is the Sanskrit word for "sky, atmosphere" or "aether". Just as a camera can catch a moment in time on film, or a video captures movement and action, so is it with the akasha … we leave traces in time and space, in the aethers. Consciously or not, when perceiving past lives we are looking back into time, and finding the records on the akasha. Time. And Space.

I have my own way to walk and for some reason or other Zen is right in the middle of it wherever I go. So there it is, with all its beautiful purposelessness, and it has become very familiar to me though I do not know "what it is." Or even if it is an "it." Not to be foolish and multiply words, I'll say simply that it seems to me that Zen is the very atmosphere of the Gospels, and the Gospels are bursting with it. It is the proper climate for any monk, no matter what kind of monk he may be. If I could not breathe Zen I would probably die of spiritual asphyxiation.

An essential part of being truly apostolic is to seek revival, by which we mean a continual atmosphere of restoration and renewal that results in spiritual life, health, strength, and vigor.

Of the myriad lies that people often tell themselves, two of the most common, potent and destructive are “We really love our children” and “Our parents really loved us.” It may be that our parents did love us and we do love our children, but when it is not the case, people often go to extraordinary lengths to avoid the realization. I frequently refer to psychotherapy as the “truth game” or the “honesty game” because its business is among other things to help patients confront such lies. One of the roots of mental illness is invariably an interlocking system of lies we have been told and lies we have told ourselves. These roots can be uncovered and excised only in an atmosphere of utter honesty. To create this atmosphere it is essential for therapists to bring to their relationships with patients a total capacity for openness and truthfulness. How can a patient be expected to endure the pain of confronting reality unless we bear the same pain? We can lead only insofar as we go before.

The atmosphere sets the tone for what is to take place in that space at that time. Your attitude impacts the atmosphere. How is your current attitude affecting the atmosphere and your desired outcome?

It is a state of preparation: a way of opening the door. That which comes in when the door is opened will be that which we truly and passionately desire. The will makes plain the way: the heart--the whole man--conditions the guest. The true contemplative, coming to this plane of utter stillness, does not desire "extraordinary favours and visitations," but the privilege of breathing for a little while the atmosphere of Love.

The inner feeling of emptiness from which passive dependent people suffer is the direct result of their parents’ failure to fulfill their needs for affection, attention and care during their childhood. It was mentioned in the first section that children who are loved and cared for with relative consistency throughout childhood enter adulthood with a deepseated feeling that they are lovable and valuable and therefore will be loved and cared for as long as they remain true to themselves. Children growing up in an atmosphere in which love and care are lacking or given with gross inconsistency enter adulthood with no such sense of inner security. Rather, they have an inner sense of insecurity, a feeling of “I don’t have enough” and a sense that the world is unpredictable and ungiving, as well as a sense of themselves as being questionably lovable and valuable. It is no wonder, then, that they feel the need to scramble for love, care and attention wherever they can find it, and once having found it, cling to it with a desperation that leads them to unloving, manipulative, Machiavellian behavior that destroys the very relationships they seek to preserve. As also indicated in the previous section, love and discipline go hand in hand, so that unloving, uncaring parents are people lacking in discipline, and when they fail to provide their children with a sense of being loved, they also fail to provide them with the capacity for self-discipline. Thus the excessive dependency of the passive dependent individuals is only the principal manifestation of their personality disorder. Passive dependent people lack self-discipline. They are unwilling or unable to delay gratification of their hunger for attention. In

I was running, as fast as I could, carrying you, Carnation, shaking and scared ... She was there, waiting for me. Standing surrounded by a meadow of lavender, her arms opened wide for me to run into and cry and cry ...

Even on a personal level art is a form of heightened living. It gives greater pleasures, it consumes faster. It stamps the features of its servants with the signs of imaginary and spiritual adventures, and it produces, even in the most cloister-like atmosphere, a certain fastidiousness, an over-refinement, an exhaustion and curiosity of the nerves, in a way even a life of the most outrageous passions and delights could scarcely effect it.

The need for civility in society has never been more important. The foundation of kindness and civility begins in our homes. It is not surprising that our public discourse has declined in equal measure with the breakdown of the family. The family is the foundation for love and for maintaining spirituality. The family promotes an atmosphere where religious observance can flourish. There is indeed beauty all around when there's love at home.

A room that is like a dream, a truly spiritual room, where the stagnant atmosphere is nebulously tinted pink and blue. Here the soul takes a bath of indolence, scented with all the aromatic perfumes of desire and regret.

If you make an inner-intent to remain steady in a completely unsteady atmosphere, you will be able to remain steady. This is because steadiness is indeed the quality of your own Self-form. So then, what do You have do with what is unsteady?

Well, this is extremely interesting,’ said the Episcopal Ghost. ‘It’s a point of view. Certainly, it’s a point of view. In the meantime…’ ‘There is no meantime,’ replied the other. ‘All that is over. We are not playing now. I have been talking of the past (your past and mine) only in order that you may turn from it forever. One wrench and the tooth will be out. You can begin as if nothing had ever gone wrong. White as snow. It’s all true, you know. He is in me, for you, with that power. And—I have come a long journey to meet you. You have seen Hell: you are in sight of Heaven. Will you, even now, repent and believe?’ ‘I’m not sure that I’ve got the exact point you are trying to make,’ said the Ghost. ‘I am not trying to make any point,’ said the Spirit. ‘I am telling you to repent and believe.’ ‘But my dear boy, I believe already. We may not be perfectly agreed, but you have completely misjudged me if you do not realise that my religion is a very real and a very precious thing to me.’ ‘Very well,’ said the other, as if changing his plan. ‘Will you believe in me?’ ‘In what sense?’ ‘Will you come with me to the mountains? It will hurt at first, until your feet are hardened. Reality is harsh to the feet of shadows. But will you come?’ ‘Well, that is a plan. I am perfectly ready to consider it. Of course I should require some assurances…I should want a guarantee that you are taking me to a place where I shall find a wider sphere of usefulness—and scope for the talents that God has given me—and an atmosphere of free inquiry—in short, all that one means by civilisation and—er—the spiritual life.’ ‘No,’ said the other. ‘I can promise you none of these things. No sphere of usefulness: you are not needed there at all. No scope for your talents: only forgiveness for having perverted them. No atmosphere of inquiry, for I will bring you to the land not of questions but of answers, and you shall see the face of God.

Yama and niyama are simple guidelines, the dos and don’ts on the spiritual path, such as nonviolence; commitment to truth; not stealing; not hoarding wealth; purity; cleanliness; practice; and so on. They create the right atmosphere for one’s spiritual evolution.

Communication is probably the single most important aspect of creating an enduring relationship. To be able to communicate freely and productively, you must create a condition where the communication can freely take place, a safe atmosphere for you and your partner.

Worship helps us to get rid of a lot of life’s spiritual and natural frustrations. Through worship God brings to us a wholeness of body, mind and spirit. God is refining our understanding of true worship. True worship comes from the heart, in love and adoration unto the Lord.

We have to consider that a man who has been under such enormous mental pressure for such a long time is naturally in some danger after his liberation, especially since the pressure was released quite suddenly. This danger (in the sense of psychological hygiene) is the psychological counterpart of the bends. Just as the physical health of the caisson worker would be endangered if he left his diver's chamber suddenly (where he is under enormous atmospheric pressure), so the man who has suddenly been liberated from mental pressure can suffer damage to his moral and spiritual health.

In 1954 the gulag at Kengir witnessed an uprising by Christian and Muslim prisoners. The guards were driven out, and for forty days worship was freely practiced in the camp. Solzhenitsyn later documented the atmosphere of elation and idealism which prevailed in this doomed island of faith: the Muslims put on turbans and robes again, and 'the grey-black camp was a blaze of color'. The Chechens made kites from which they showered the neighboring villages with messages about the evils of the atheist system. Many marriages were celebrated. Survivors recall the forty days as a testimony to a possible way of living which had been suffocated by dreary unbelief. Delight in the present, and the knowledge of heaven outweighed the awareness of Khrushchev's inevitable revenge. The rebels were crushed under the attacks of tanks, but in the long term, this same spiritual outweighing insured the atheist dystopia's downfall.

Sipe called the priesthood a “homosocial culture. All the values within the culture are male, and the reason there has been such a tolerance across the board of sexual activity by priests or bishops is that there is a boys-will-be-boys atmosphere. It’s kind of a spiritual fraternity—like a college fraternity, but with a spiritual aura around it.

It is the continual and stupendous dead pressure of this inhuman upon the living human under which the modern world is groaning. Not merely the subject races, but you who live under the delusion that you are free, are every day sacrificing your freedom and humanity to this fetich of nationalism, living in the dense poisonous atmosphere of world-wide suspicion and greed and panic. I have seen in Japan the voluntary submission of the whole people to the trimming of their minds and clipping of their freedom by their government, which through various educational agencies regulates their thoughts, manufactures their feelings, becomes suspiciously watchful when they show signs of inclining toward the spiritual, leading them through a narrow path not toward what is true but what is necessary for the complete welding of them into one uniform mass according to its own recipe. The people accept this all-pervading mental slavery with cheerfulness and pride because of their nervous desire to turn themselves into a machine of power, called the Nation, and emulate other machines in their collective worldliness.

It has been delicately wrought," said the artist, calmly. "As I told you, it has imbibed a spiritual essence--call it magnetism, or what you will. In an atmosphere of doubt and mockery its exquisite susceptibility suffers torture, as does the soul of him who instilled his own life into it. It has already lost its beauty; in a few moments more its mechanism would be irreparably injured.

Though one of the greatest love stories in world literature, Anna Karenin is of course not just a novel of adventure. Being deeply concerned with moral matters, Tolstoy was eternally preoccupied with issues of importance to all mankind at all times. Now, there is a moral issue in Anna Karenin, though not the one that a casual reader might read into it. This moral is certainly not that having committed adultery, Anna had to pay for it (which in a certain vague sense can be said to be the moral at the bottom of the barrel in Madame Bovary). Certainly not this, and for obvious reasons: had Anna remained with Karenin and skillfully concealed from the world her affair, she would not have paid for it first with her happiness and then with her life. Anna was not punished for her sin (she might have got away with that) nor for violating the conventions of a society, very temporal as all conventions are and having nothing to do with the eternal demands of morality. What was then the moral "message" Tolstoy has conveyed in his novel? We can understand it better if we look at the rest of the book and draw a comparison between the Lyovin-Kitty story and the Vronski-Anna story. Lyovin's marriage is based on a metaphysical, not only physical, concept of love, on willingness for self-sacrifice, on mutual respect. The Anna-Vronski alliance was founded only in carnal love and therein lay its doom. It might seem, at first blush, that Anna was punished by society for falling in love with a man who was not her husband. Now such a "moral" would be of course completely "immoral," and completely inartistic, incidentally, since other ladies of fashion, in that same society, were having as many love-affairs as they liked but having them in secrecy, under a dark veil. (Remember Emma's blue veil on her ride with Rodolphe and her dark veil in her rendezvous at Rouen with Léon.) But frank unfortunate Anna does not wear this veil of deceit. The decrees of society are temporary ones ; what Tolstoy is interested in are the eternal demands of morality. And now comes the real moral point that he makes: Love cannot be exclusively carnal because then it is egotistic, and being egotistic it destroys instead of creating. It is thus sinful. And in order to make his point as artistically clear as possible, Tolstoy in a flow of extraordinary imagery depicts and places side by side, in vivid contrast, two loves: the carnal love of the Vronski-Anna couple (struggling amid their richly sensual but fateful and spiritually sterile emotions) and on the other hand the authentic, Christian love, as Tolstoy termed it, of the Lyovin-Kitty couple with the riches of sensual nature still there but balanced and harmonious in the pure atmosphere of responsibility, tenderness, truth, and family joys.

Authority does not have to be a person or institution which says: you have to do this, or you are not allowed to do that. While this kind of authority may be called external authority, authority can appear as internal authority, under the name of duty, conscience, or super-ego. As a matter of fact, the development of modern thinking from Protestantism to Kant's philosophy, can be characterized as the substitution of internalized authority for an external one. With the political victories of the rising middle class, external authority lost prestige and man's own conscience assumed the place which external authority once had held. This change appeared to many as the victory of freedom. To submit to orders from the outside (at least in spiritual matters) appeared to be unworthy of a free man; but the conquest of his natural inclinations, and the establishment of the domination of one part of the individual, his nature, by another, his reason, will or conscience, seemed to be the very essence of freedom. Analysis shows that conscience rules with a harshness as great as external authorities, and furthermore that frequently the contents of the orders issued by man's conscience are ultimately not governed by demands of the individual self but by social demands which have assumed the dignity of ethical norms. The rulership of conscience can be even harsher than that of external authorities, since the individual feels its orders to be his own; how can he rebel against himself? In recent decades "conscience" has lost much of its significance. It seems as though neither external nor internal authorities play any prominent role in the individual's life. Everybody is completely "free", if only he does not interfere with other people's legitimate claims. But what we find is rather that instead of disappearing, authority has made itself invisible. Instead of overt authority, "anonymous" authority reigns.It is disguised as common sense, science, psychic health, normality, public opinion. It does not demand anything except the self-evident. It seems to use no pressure but only mild persuasion. Whether a mother says to her daughter, "I know you will not like to go out with that boy", or an advertisement suggests, "Smoke this brand of cigarettes--you will like their coolness", it is the same atmosphere of subtle suggestion which actually pervades our whole social life. Anonymous authority is more effective than overt authority, since one never suspects that there is any order which one is expected to follow. In external authority it is clear that there is an order and who gives it; one can fight against the authority, and in this fight personal independence and moral courage can develop.But whereas in internalized authority the command, though an internal one, remains visible, in anonymous authority both command and commander have become invisible.It is like being fired at by an invisible enemy. There is nobody and nothing to fight back against.

The atmosphere of man’s soul is composed of the union of heaven and earth; what an unnatural child man is; the law of spiritual nature is broken… It seems to me that the world has taken on a negative meaning, and that from roof hi, refined spirituality there has emerged satire.” Dostoyevsky was beginning to think of human life as an eternal struggle between the material in the spiritual in man’s nature; and he would always continue to regard the world as a Purgatory, who's trials and triangulations serve the supreme purpose of more purification.

One might show how the moral man is acted upon and changed continuously by the influences, secret and open, of his surroundings, by the tone of society, by the company he keeps, by his occupation, by the books he reads, by Nature, by all, in short, that constitutes the habitual atmosphere of his thoughts and the little world of his daily choice. Or one might go deeper still and prove how the spiritual life also is modified from outside sources—its health or disease, its growth or decay, all its changes for better or for worse being determined by the varying and successive circumstances in which the religious habits are cultivated.

It would be an error to think that a liberated prisoner was not in need of spiritual care any more. We have to consider that a man who has been under such enormous mental pressure for such a long time is naturally in some danger after his liberation, especially since the pressure was released quite suddenly. This danger (in the sense of psychological hygiene) is the psychological counterpart of the bends. Just as the physical health of the caisson worker would be endangered if he left his diver’s chamber suddenly (where he is under enormous atmospheric pressure), so the man who has suddenly been liberated from mental pressure can suffer damage to his moral and spiritual health.

Doorkeepers He was not merely of the salt of the earth, but of the leaven of the kingdom, contributing more to the true life of the world than many a thousand far more widely known and honoured. Such as this man are the chief springs of thought, feeling, inquiry, action, in their neighbourhood; they radiate help and breathe comfort; they reprove, they counsel, they sympathize; in a word, they are doorkeepers of the house of God. Constantly upon its threshold, and every moment pushing the door to peep in, they let out radiance enough to keep the hearts of men believing in the light. They make an atmosphere about them in which spiritual things can thrive, and out of their school often come men who do greater things, better they cannot do, than they. Malcolm, ch.

And just as Christ is always drawing his people closer to himself, so in Christ-centered marriage each spouse is constantly endeavoring to provide an atmosphere in the home which helps the other to draw closer to Christ, to be always flourishing in the spiritual life. This certainly is another tremendously important reason for marriage. As the Monk Moses of Mt. Athos states, “Two people come to the communion of marriage to help one another in their salvation.” Fr. Alexander Elchaninov hints at this with these remarkable words: “In marriage the festive joy of the first day should last for the whole of life: every day should be a feast day; every day husband and wife should appear to each other as new, extraordinary beings. The only way of achieving this: let both deepen their spiritual life, and strive hard in the task of self-development.

Take time. Give God time to reveal Himself to you. Give yourself time to be silent and quiet be fore Him, waiting to receive, through the Spirit, the assurance of His presence with you, His power working in you. Take time to read His Word as in His presence, that from it you may know what He asks of you and what He promises you. Let the Word create around you, create within you a holy atmosphere, a holy heavenly light, in which your soul will be refreshed and strengthened for the work of daily life.2 It was just because he did this that Hudson Taylor’s life was full of joy and power, by the grace of God. When over seventy years of age he paused, Bible in hand, as he crossed the sitting-room in Lausanne, and said to one of his children: “I have just finished reading the Bible through, today, for the fortieth time in forty years.” And he not only read it, he lived it.

Whereas Jesus demanded of the Jews the rejection of the tribalist Jahweh whom they identified with Israel, the race, the community the political state as object of worship and desire, the Sufis, born in an atmosphere of pure monotheism, demanded what Jesus of the first century A.D. would demand if he were to relive his early life again in present-day monotheistic Christendom. This does not mean that Jesus did not demand, like the Sufis, the cleansing of the soul from the personal deities it may worship besides God, but it does mean that the main weight of his teaching centered around the Jewish preoccupation with the tribe as God." "The object and deal of Sufism is, therefore, identically the same as that of the radical self-transformation of Jesus. Both aimed at the state of consciousness in which God is the sole subject, the sole determiner and the sole object of love and devotion. The tradition of both later influenced each other and succeeded in developing the same kind of preparatory disciplines leading towards the end. Finally, both referred to the final end of these processes as 'oneness' and their reference was in each case exposed to the same dangers of misunderstanding, indeed to the same misunderstanding. The oneness of Jesus was misunderstood as unity and fusion of being, and thus gave rise to the greatest materialization of an essentially spiritual union history has ever seen. The oneness of the highest Sufi state was likewise misunderstood and gave rise to the worst crime perpetrated on account of a supremely conscious misunderstanding...The destinies of the two misunderstandings, however, were far apart. The Christian misunderstanding came to dominate the Christendom; the Muslim misunderstanding performed its bloody deed and sank away in front of the Sufi tide which overwhelmed the Muslim world. The success of Sufism in Islam was therefore the success of the Jesus' ethic, but devoid of the theological superstructures which this Christian misunderstanding had constructed concerning the oneness of Christ with God, or of men with Christ. In the Middle Ages, the intellectual disciples of Jesus were the sufis of Islam, rather than the theologians of the Council or Pope-monarchs of Christendom.

Are you a reservoir or are you a canal or a swamp? The distinction is literal. The function of a canal is to channel water; it is a device by which water may move from one place to another in an orderly and direct manner. It holds water in a temporary sense only; it holds it in transit from one point to another. The function of the reservoir is to contain, to hold water. It is a large receptacle designed for the purpose, whether it is merely an excavation in the earth or some vessel especially designed. It is a place in which water is stored in order that it may be available when needed. In it provisions are made for outflow and inflow. A swamp differs from either. A swamp has an inlet but no outlet. Water flows into it but there is no provision make for water to flow out. The result? The water rots and many living things die. Often there is a strange and deathlike odor that pervades the atmosphere. The water is alive but apt to be rotten. There is life in a swamp but it is stale. The dominant trend of a man's life may take on the characteristics of a canal, reservoir or swamp. The important accent is on the dominant trend. There are some lives that seem ever to be channels, canals through which things flow. They are connecting links between other people, movements, purposes. They make the network by which all kinds of communications are possible. They seem to be adept at relating needs to sources of help, friendlessness to friendliness. Of course, the peddler of gossip is also a canal. If you are a canal, what kind of things do you connect? Or are you a reservoir? Are you a resource which may be drawn upon in times of others' needs and your own as well? Have you developed a method for keeping your inlet and your outlet in good working order so that the cup which you give is never empty? As a reservoir, you are a trustee of all the gifts God has shared with you. You know they are not your own. Are you a swamp? Are you always reaching for more and more, hoarding whatever comes your way as your special belongings? If so, do you wonder why you are friendless, why the things you touch seem ever to decay? A swamp is a place where living things often sicken and die. The water in a swamp has no outlet. Canal, reservoir or swamp-- WHICH?

It is a well-worn saying but one nonetheless true and nonetheless worthy of repetition, inasmuch as it expresses peculiarly the situation now widely prevalent, that "where there is no vision the people perish. " Mankind as a whole, or more particularly the Western element, has lost in some incomprehensible way its spiritual vision. An heretical barrier has been erected separating itself from that current of life and vitality which even now, despite willful impediment and obstacle, pulses and vibrates passionately in the blood, pervading the whole of universal form and structure. The anomalies presented today are due to this rank absurdity. Mankind is slowly accomplishing its own suicide. A self-strangulation is being effected through a suppression of all individuality, in the spiritual sense, and all that made it human. It continues to withhold the spiritual atmosphere from its lungs, so to speak. And having severed itself from the eternal and never-ceasing sources of light and life and inspiration, it has deliberately blinded itself to the fact— than which no other could compare in importance—that there is a dynamic principle both within and without from which it has accomplished a divorce. The result is inner lethargy, chaos, and the disintegration of all that formerly was held to be ideal and sacred.

Another rather humble virtue which is not likely to be produced by a wholly free education is punctuality. Punctuality is a quality the need of which is bound up with social co-operation. It has nothing to do with the relation of the soul to God, or with mystic insight, or with any of the matters with which the more elevated and spiritual moralists are concerned. One would be surprised to find a saint getting drunk, but one would not be surprised to find him late for an engagement. And yet in the ordinary business of life punctuality is absolutely necessary. It would not do for the engine-driver or the postman to wait till the spirit moved him to drive his engine or collect the letters. All economic organisations of any complexity would become unworkable if those concerned were often late. But habits of punctuality are hardly likely to be learned in a free atmosphere. They cannot exist in a man who allows his moods to dominate him. For this reason they are perhaps incompatible with the highest forms of achievement. Newton, as we know, was so unpunctual at his meals that his dog ate them without Newton’s ever finding it out. The highest achievement in most directions demands capacity for absorption in a mood, but those whose work is less skilled, from royalty downward, do much harm if they are habitually unpunctual.

Just as the physical health of the caisson worker would be endangered if he left his diver's chamber suddenly, where he is under enormous atmospheric pressure, so the man being liberated from mental pressure can suffer damage to his moral and spiritual health. During this psychological phase, one observed that people with natures of a more primitive kind could not escape the influences of the brutality which had surrounded them in camp life. Now being free, they thought they could use their freedom licentiously and ruthlessly. The only thing that had changed for them was that they were now the oppressors instead of the oppressed. They became instigators not objects of willful force and injustice. They justified their behaviour by their own terrible experiences. This was often revealed in apparently insignificant events. A friend was walking across a field with me toward the camp, when suddenly he came toa field of green crops. Automatically I avoided it, but he drew his arm through mine and dragged me through it. I stammered something about not treading down the young crops. He became annoyed, gave me an angry look and shouted "you don't say? And hasn't enough been taken from us? My wife and child have been gassed, not to mention everything else, and you would forbid me to tread on a few stalks of oats?!". Only slowly could these men be guided back to the commonplace truth that no one has the right to do wrong, not even if wrong has been done to them. We had to strive to lead them back to this truth, or the consequences would have been much worse than the loss of a few thousand stalks of oats.

It must be clear to those who look below the surface of things that far-reaching changes in our fundamental ideas and attitudes are setting in, and that the world of to-morrow will be a very different one from that which carried us into the abyss in 1914. In this connection a grave duty arises also for our science and philosophy. The higher thought of our day should not exhaust itself in fine-spun technicalities of speculation or research, but should regard itself as dedicated to service and should make its distinctive contribution towards the upbuilding of a new constructive world-view. We are passing through one of the great transition epochs of history; we are threatened with reaction on the one hand and with disintegration on the other. The old beacon lights are growing dimmer, and the torch of new ideas has to be kindled for our guidance. The word is largely with our intellectual leaders. In the last resort a civilisation vi PREFACE TO SECOND EDITION depends on its general ideas; it is nothing but a spiritual structure of the dominant ideas expressing themselves in institutions and the subtle atmosphere of culture. If the soul of our civilisation is to be saved we shall have to find new and fuller expression for the great saving unities—the unity of reality in all its range, the unity of life in all its forms, the unity of ideas throughout human civilisation, and the unity of man's spirit with the mystery of the Cosmos in religious faith and aspiration. Holism is in its own way a groping towards the new light and to new points of view. And I cannot help feeling that if the full extent of its implications is realised, both science and philosophy

The turning-point [in Klosters, Switzerland in 1988] [Diana’s sister] Jane’s wonderfully solid. If you ring up with a drama, she says: ‘Golly, gosh, Duch, how horrible, how sad and how awful’ and gets angry. But my sister Sarah swears: ‘Poor Duch, such a shitty thing to happen.’ My father says: ‘Just remember we always love you.’ But that summer [1988] when I made so many cock-ups I sat myself down in the autumn, when I was in Scotland, and I remember saying to myself: ‘Right, Diana, it’s no good, you’ve got to change it right round, this publicity, you’ve got to grow up and be responsible. You’ve got to understand that you can’t do what other 26- and 27-year olds are doing. You’ve been chosen to do a position so you must adapt to the position and stop fighting it.’ I remember my conversation so well, sitting by water. I always sit by water when contemplating. Stephen Twigg [a therapist] who comes to see me said once: ‘Whatever anybody else thinks of you is none of your business.’ That sat with me. Then once someone said to me, when I said I’ve got to go up to Balmoral, and they said: ‘Well, you’ve got to put up with them but they’ve also got to put up with you.’ This myth about me hating Balmoral--I love Scotland but just the atmosphere drains me to nothing. I go up ‘strong Diana.’ I come away depleted of everything because they just suck me dry, because I tune in to all their moods and, boy, are there some undercurrents there! Instead of having a holiday, it’ the most stressful time of the year. I love being out all day. I love the stalking. I’m much happier now. I’m not blissful but much more content than I’ve ever been. I’ve really gone down deep, scraped the bottom a couple times and come up again and it’s very nice meeting people now and talking about tai-chi and people say: ‘Tai-chi--what do you know about tai-chi?’ and I said: ‘An energy flow,’ and all this and they look at me and they say: ‘She’s the girl who’s supposed to like shopping and clothes the whole time. She’s not supposed to know about spiritual things.

Here he was in the old dilemma. How often before now had he halted on the threshold of Catholicism, sounding himself thoroughly and finding always that he had no faith. Decidedly there had been no effort on the part of God to reclaim him, and he himself had never possessed the kind of will that permits one to let oneself go, trustingly, without reserve, into the sheltering shadows of immutable dogma. Momentarily at times when, after reading certain books, his disgust for everyday life was accentuated, he longed for lenitive hours in a cloister, where the monotonous chant of prayers in an incense-laden atmosphere would bring on a somnolence, a dreamy rapture of mystical ideas. But only a simple soul, on which life's wear and tear had left no mark, was capable of savouring the delights of such a self-abandon, and his own soul was battered and torn with earthly conflict. He must admit that the momentary desire to believe, to take refuge in the timeless, proceeded from a multitude of ignoble motives: from lassitude with the petty and repeated annoyances of existence, quarrels with the laundress, with the waiter, with the landlord; the sordid scramble for money; in a word, from the general spiritual failure of a man approaching forty. He thought of escaping into a monastery somewhat as street girls think of going into a house where they will be free from the dangers of the chase, from worry about food and lodging, and where they will not have to do their own washing and ironing. Unmarried, without settled income, the voice of carnality now practically stilled in him, he sometimes cursed the existence he had shaped for himself. At times, weary of attempting to coerce words to do his bidding, he threw down his pen and looked into the future. He could see nothing ahead of him but bitterness and cause for alarm, and, seeking consolation, he was forced to admit that only religion could heal, but religion demanded in return so arrant a desertion of common sense, so pusillanimous a willingness to be astonished at nothing, that he threw up his hands and begged off.

Some raised a more practical concern, arguing that if Rome really wanted to empty seminaries of gay men—a proposal under consideration at the Vatican—it would face more empty rectories and more barren altars. Some Church experts estimate that from 30 percent to fully one half of the forty-five thousand U.S. priests are gay. “If they were to eliminate all those who were homosexually oriented, the number would be so staggering that it would be like an atomic bomb. It would do the same damage to the Church’s operation,” Sipe said. “And it’s very much against the tradition of the Church. Many saints had a gay orientation. And many popes had gay orientations. Discriminating against orientation is not going to solve the problem.” But the issue was now on the table. At the Vatican meeting, Bishop Wilton D. Gregory of Belleville, Illinois, president of the U.S. Conference of Catholic Bishops, told reporters that he was concerned about the increasing number of gays in the priesthood. “One of the difficulties we do face in seminary life or recruitment is when there does exist a homosexual atmosphere or dynamic that makes heterosexual men think twice” about joining the priesthood for fear that they’ll be harassed. “It is an ongoing struggle. It is most importantly a struggle to make sure that the Catholic priesthood is not dominated by homosexual men [and] that the candidates that we receive are healthy in every possible way—psychologically, emotionally, spiritually, intellectually.” And Cardinal Adam J. Maida of Detroit argued that clergy sexual abuse is “not truly a pedophilia-type problem but a homosexual-type problem.… We have to look at this homosexual element as it exists, to what extent it is operative in our seminaries and our priesthood and how to address it.” Bishops need to “cope with and address” the extent of a homosexual presence in Catholic seminaries, he said. Cardinal Anthony J. Bevilacqua of Philadelphia said he wouldn’t let gay men become priests. “We feel that a person who is homosexually oriented is not a suitable candidate for the priesthood even if he has never committed any homosexual act,” he said.

The more conscious directors are of the life of the Christian community and the more knowledgeable they are about the experienced relationships of that community with God and with all reality, the more helpful they are likely to be to directees. But their authority arises basically from the fact that they share in the faith-life of the Christian community as it experiences its dialogue with God. This makes the director first of all a brother or a sister of the directee and provides the basic ingredient for the informal, nonhierarchic - "just two people talking" - but creative atmosphere that seems to characterize helpful direction today.

Fred’s intention was never to impose his beliefs on his viewers. Instead, he wanted to create an atmosphere, one that would allow viewers to feel safe and accepted. And that’s what Lauren felt. Once the viewers experienced that unconditional acceptance, Fred reasoned, they could grow from there. And that’s what Lauren did. Fred sometimes referred to his program as “tending soil.” His role was to provide the soil, and he relied on the Holy Spirit to turn it into holy ground.

Wherever you are, be ready to create the enabling spiritual atmosphere for the sake of the kingdom of God.

The Mahatmas are not yet Buddhas. A Buddha is a Mahatma of the highest grade. A Mahatma is one who has become self-consciously alive in the spiritual part of his constitution, whereas a Buddha is one who has become self-consciously living in the divine-spiritual part of his constitution. The Masters are human beings, although lofty ones, and it is this that makes them so near and dear to us. They occupy the step immediately superior to ordinary humanity. They are soul-men in human bodies, feeling as men feel, understanding human woes and human sorrows, capable of cognizing what human failings and human sin are, and therefore having human hearts moved with tender compassion and pity. They know also the need, when occasion arises, of the strong and directing hand. They are brothers, tender-hearted men, great-hearted men, of magnificent spiritual and intellectual powers and faculties. 'Diamond-heart' is the term used when speaking of the Mahatma; and it has its symbolic meaning, signifying the crystal-clear consciousness reflecting the misery of the world, receiving and reflecting the call for help, reflecting the Buddhic splendor in the heart of every struggling soul on earth; but yet as hard as the diamond for all calls of the personality, the self-personality, and first of all of the Mahatma’s own personal nature. Should the Mahatma abandon his physical body and live in his other principles, he becomes de facto a Nirmanakaya, living in the auric atmosphere of the earth and working for mankind invisibly, thus becoming one of the living stones in the Guardian Wall.

Sounds Is Love of All, the World Sounds create soulful existence, When the oceans tide, it is sound; When fervency of love creates sympathy of sobbing, sighing, jubilating, and tears drops, it’s a hymn of sound and presence. When rains, it creates symphonies that therapeutic the body and mind, it is sound. There is sound. When sharing a glass of wine while looking at your significant other swallow its taste, There is sound. When night becomes morning, noise of the birds tweak, the dogs bark, pancakes sizzling on the pan, bees gathering for honey, it is sound. There is sound. When listening to music for a moodily Spirit, moving rhythmically to the music, it is sound. When coitus makes quakes, it is sound. In durations of lovemaking; the breathing, the objects banging, the thrusting, and the instrumental tones from the mouth, the kisses, the clapping and rubbing of flesh, it all surrounds the atmosphere, it is sound. There is sound. When love cuddles in your significant other sleeps, and hear breathing, heart beats, maneuvering, it is sound. There is sound. During intensity of love at its silence and loudest, there is sound. As penetration of love goes deep and pulls out a sound of intensity opens and reactions follow, it is sound. There is sound. Beauty is the penetrating sound of the verses, the Psalms, the Proverbs, the Song of Solomon, the Gospels, and overall the Holy Scriptures spoken from a fervent tongue, power of thought, and sensible recovery from what aches, in all its sound. Sound surrounds all ways. It is sound. Sound is therapy to the love and Spirit, a sound mind, in all, the world is sound.

a compassionate person creates a warm, relaxed atmosphere of welcome and understanding around him.

To Arms for Europe Speech delivered at Paris, March 5, 1944, at the Palais de Chaillot It is no longer possible for these hundreds of thousands of men to be dead, borne by the most sublime virtues, so that we can then return to the dunghill of mediocrity, baseness, and vileness. The front creates not only the forces of salvation on the military ground, the revolutionary forces that will pass through everything tomorrow, but it prepares the revolution that is most necessary to Europe: the spiritual revolution. We need straight and pure men, who know that the highest joys of man are in the soul. We will no longer admit the mediocrity of souls, we will no longer admit that men live for sordid joys, for their egoism, in a narrow atmosphere. We want to raise. peoples, restore their appetite, greatness. We want people to have these sovereign joys to rise above everyday life. That is why, my dear comrades, we must be united. Europe set against communism, to defend our civilization, our spiritual patrimony and our old cities, must be united, and each people deserve its place, not by adding the past, but by giving the blood that is washing and who purifies. Europe must be united to realize, under the sign of the SS, the national socialist revolution, and to bring to souls, the revolution of souls.

Midwest Book Full Review It's unusual to find a political and supernatural thriller so intrinsically woven into current issues about the fabric of American society that its fiction bleeds into a cautionary nonfiction tale, but Robert Hamilton's Crux: A Country That Cannot Feed Its People and Its Animals Will Fall represents such an achievement. Its saga of race, food security, violence and prejudice from religious and social circles alike, and the vulnerability of the American food supply chain provides a powerful story that holds many insights, perspectives, and warnings for modern-day readers concerned about this nation's trajectory. Readers who choose the story for its political and supernatural thriller elements won't be disappointed. The tale adopts a nonstop staccato, action-filled atmosphere as a series of catastrophes force veterinarian Dr. Thomas Pickett to move beyond his experience and objectives to become an active force in effecting change in America. How (and why) does a vet become involved in political scenarios? As Dr. Pickett becomes entangled in pork issues, kill pens, and a wider battle than that against animal cruelty, readers are carried into a thought-provoking scenario in which personal and environmental disasters change his upward trajectory with his new wife and their homestead. As Dr. Pickett is called on stage to testify about his beliefs and the Hand of God indicates his life and involvements will never be the same, readers receive a story replete in many social, spiritual, and political inquiries that lead to thought-provoking reflections and insights. True miracles and false gods are considered as he navigates unfamiliar territory of the heart, soul, and mind, coming to understand that his unique role as a vet and a caring, evolving individual can make a difference in the role America plays both domestically and in the world. From the Vice President's involvement in a national security crisis to the efforts to return the country to "its true Christian foundations," Robert Hamilton examines the crux of good intentions and beliefs gone awry and the true paths of those who link their personal beliefs with a changing political scenario. Whose side is God on, anyway? These and other questions make Crux not just a highly recommended read for its political thriller components, but a powerful social and spiritual examination that contains messages that deserve to be inspected, debated, and absorbed by book clubs and a broad audience of concerned American citizens. How do you reach hearts and minds? By producing a story that holds entertainment value and educational revelations alike. That's why libraries need to not only include Crux in their collections, but highlight it as a pivot point for discussions steeped in social, religious, and political examination. There is a bad storm coming. Crux is not just a riveting story, but a possible portent of a future America operating in the hands of a dangerous, attractive demagogue.

One must beckon the spiritual warrior inside oneself whenever it is necessary for the task at hand. Courage is the fuel. Healing is the direction. Forgiveness is the balm. Love is the atmosphere Divine.

For me it has become a series of “engagements” that I have done until they became my normal day. From waking in the morning to look for the spiritual realm to speaking in tongues before speaking English, to scanning the spiritual atmosphere of the places I go. This is a picture of just being or becoming who we are. Awareness of our spirit all the time. Awareness of the presence of the Lord all the time. The more this is done, the more our spirit leads.

To make the atmosphere powerful with an attitude of remembrance is to do service with the mind.

He repeats two times, as if for emphasis, that he was either in the body or out of the body, making it all sound like something akin to an out-of-body experience. It is also worth noting that Paul makes a reference to being “caught up to the third heaven.” This distinction is important because in Jewish tradition the third heaven is the abode of God. In the Hebrew Bible, there are different categories or classes of heaven. The first heaven is up in the clouds, or in other words, the Earth’s atmosphere. The second heaven would be beyond the Earth’s immediate atmosphere, or as we would call it today, outer space. This is the place where the celestial bodies, such as the sun, moon, other planets, and stars reside. The third heaven is said to be a spiritual realm, or another dimension completely outside of space and time.

When all work is brought to a standstill, the candles are lit. Just as creation began with the word, "Let there be light !" so does the celebration of creation begin with the kindling of lights. It is the woman who ushers in the joy and sets up the most exquisite symbol, light, to dominate the atmosphere of the home.

In my newly acquired silence, I remember what sacred space means. It’s much more than a brightly lit room and high ceilings. Sacred space is a state of consciousness. When I talk about creating a space, I’m referring to the act of freely allowing for your possibilities; the liberty to let yourself explore and take risks in a safe atmosphere of non-judgment. This space is created by shifting your consciousness and thoughts. This sacred space opens room for new possibilities. There’s the space around you and the area inside of you.

No matter the season or whatever the reason may be, do not let go of your Faith. It will keep you stable, even in the most unstable of atmospheres.

The Kingdom of God is not a Talmud, nor is it a mechanical collection of scriptural or patristic quotations outside our being and our lives. The Kingdom of God is within us, like a dynamic leaven which fundamentally changes man's whole life, his spirit and his body. What is required in patristic study, in order to remain faithful to the Fathers' spirit of freedom and worthy of their spiritual nobility and freshness, is to approach their holy texts with the fear in which we approach and venerate their holy relics and holy icons. This liturgical reverence will soon reveal to us that here is another inexpressible grace. The whole atmosphere is different. There are certain vital passages in the patristic texts which, we feel, demand of us, and work within us, an unaccustomed change. These we must make part of our being and our lives, as truths and as standpoints, to leaven the whole. And at the same time we must put our whole self into studying the Fathers, waiting and marking time. This marriage, this baptism into patristic study brings what we need, which is not an additional load of patristic references and the memorizing of other people's opinions, but the acquisition of a new clear-sighted sense which enables man to see things differently and rightly. If we limit ourselves to learning passages by heart and classifying them mechanically — and teach men likewise — then we fall into a basic error which simply makes us fail to teach and make known the patristic way of life and philosophy.

It is good to reflect on our responsibility, to study our duties and the best way of fulfilling them, to speak with our children, and to pray much for them – but all these may be called accessories. The first thing on the part of the parent is a life devoted to God and His service. This creates the spiritual atmosphere the children are to breathe.

The most important thing about India, the thing to be gone into and understood and not seen from the outside, was the people. It was as though, in these small, crowded spaces, no one really felt at home. Everyone felt that the other man, the other group, was laughing; everyone lived with the feeling of siege. The emptiness of the yard was an aspect of its cleanliness. The emptiness of the space was live luxury. Gandhianism was almost a mass hysteria in India, but of a healthy kind. It was the good old values, but packaged in a modern-looking way, very mass-based. As in old Rome, so in modern Bangalore: the more important the man, the greater the crowd at his door. Where there is no want, there is no god. The very idea of the latrine was a non-brahmin idea: to enter such a polluted place was itself pollution. No old-time brahmin would have even contemplated the idea. Good brahmins, traditional brahmins, used open-air sites, a fresh one each time. In the palace where the brahmin had served there had been splendor and extravagance beyond human need, almost as though in the Hindu scheme one of the functions of great wealth was to remind men of the vanity of the senses. In Christian thinking the eternal opposites are the forces of good and evil. In Hindu or brahmin thought the opposites are worldliness and the life of the spirit. One can retreat from one to the other. When the world fails one, one can sink into the spirit, the idea of the world as the play of illusion. Bad architecture in a poor tropical city is more than an aesthetic matter. It spoils people's day to day lives; it wears down their nerves; it generates rages that can flow into many different channels. That station lets you into the very worst of the Bengali small-town atmosphere - ugly, noisy, crowded, full of the kind of deprivation I see in the style of urbanization in our country, the deprivation of mind, of basic needs. I've been practicing yoga for about 15 years now and it's helped me tremendously to arrive at this mental state in which I could take an enormous amount of chaos and confusion around me, for a while, without losing my own peace of mind. Formally, I'm an atheist, but I've reached a state where I separate spirituality from theism and religion. To me the Upanishads represent man's effort to understand the universe and himself at the very highest level of spirituality.

Please listen to the hi-hat on the recorded version of Led Zeppelin’s “When the Levee Breaks.” Listen through once. Allow yourself to be trans- ported back to the time or place when you first fell deeply into that trance of sound, so wide and powerful it gave a new depth to your life, a depth you had not known to search for. Or maybe this is the first time you are hearing the song. In that case, I imagine you prefer different music altogether. Maybe you discount rock and roll as ego-driven, disconnected from that channeled light of Bach or Satie or Django or Monk. No matter. Allow the resistance to rise here as well, then wait for the moment the song breaks through, rings that same truth, that same transportive bell of beauty, that hyp notic atmosphere music offers. How beautiful to find lessons in our resistance. This may be a foundation of spiritual practice, to dive into the center of no and investigate. All those pronouncements and walls dis- solve like so much dust under the microscope of mind. The trance of song—loud, immense, gorgeous—does the same.

The opinions of previous generations of magicians have been formed through prolonged thought in peaceful atmospheres, without distractions, in unhurried evenings of study, experiment and recording. They come from a time when occult knowledge was hard to obtain and resources were few, but what there were, had a reliable provenance. Each tool, each exercise in spiritual development, had significance and was valued accordingly.

The slanting rays of the autumn sun, the coldness of spring water, the towering trees, the birds, the aquatic creatures, the reptiles, and the flow of life! In a moment, I surrendered myself to the icy water that burned to the bone! I loved the cold, but feared it at the same time. When the air is cold, when your being is frozen, you will experience a kind of coma that enforces justice. When in life, pleasure has been withheld from you, the cold also takes away the joy of expressing your pain. I looked at the sky, my wandering mind and free spirit fled to the Arctic and Antarctic! It’s cold and frozen there too. Always cold, and sometimes dark for long periods! I wanted to surrender my whole being to the frost, to let complete suppression and endless cold dominate me! I was overwhelmed. If awareness is a match, then doctrines, religions, every group, sect, country, and ideology, are other matches to ignite hell for you! Awareness, spirituality, humanity, or simply put, absolute perfection and beauty, I imagine as being seven layers deep in hell, while compounded ignorance feels like a clear and moderate sky. The middle ground wasn’t for me, so I found the only solution was to seal hell and bury it under thousands upon thousands of icy stones! At that moment, as my body shivered in the spring water, my soul hovered around the Arctic and Antarctic. Ah, another spark, another thought of winter creeping into my mind! My mind said, the Arctic and Antarctic, over time, through the sun’s rays or human filth, will eventually fall and melt, what if someone arrives with unconditional love and pulls you back to that same hell? I was tired of empty words and impossible thoughts, but my mind was right! I remembered the sky, the sky always holds an answer! Mars! That was it, Mars! Mars, which billions of years ago was a cradle of life! What did it do? It lost its atmosphere due to its cold core, and the sun’s kindness wiped life away into space. The remaining water froze somewhere inside it, and never flowed again. Oh, my Mars, you are my role model. First, I must destroy awareness and render it useless, then I’ll seek out love to cleanse what remains of my emotions and let it go. But Mars, what should I do with the flowing waters of love that will freeze inside me? What if one day a madman from nowhere comes and gets the idea to revive me, seeking refuge in me? #Arash_Ghadir #ArashGhadir

Fiona MacLeod provided a particular and peculiar atmosphere of twilit gloom, grim despair, and beauty laden with defeat. Despite the theatrical props and pretences, he was not making it all up, but articulating a genuine psychic affliction. The manner is both excessive and limiting - poetry which continually recreates a single mood by means of a litany of repeated words such as 'sorrow', 'beauty', 'grey', 'old', 'dream', 'pale' and 'sighing'. In one essay Fiona describes the Celtic spirit as a 'rapt pleasure in what is ancient and in the contemplation of what holds an indwelling melancholy; a visionary passion for beauty, which is of the immortal things beyond the temporary beauty of what is mutable and mortal...' Apart from the prose itself, which seems blown up with a bicycle pump, I'm nor sure if he knows what he means. What are these 'immortal things'? One sharp definition would destroy the misty fabric altogether.

Vasana is determinism that feels like free will. I’m reminded of my friend Jean, whom I’ve known for almost twenty years. Jean considers himself very spiritual and went so far in the early nineties as to walk way from his job with a newspaper in Denver to live in an ashram in western Massachusetts. But he found the atmosphere choking. “They’re all crypto Hindus,” he complained. “They don’t do anything but pray and chant and meditate.” So Jean decided to move on with his life. He’s fallen in love with a couple of women but has never married. He doesn’t like the notion of settling down and tends to move to a new state every four years or so. (He once told me that he counted up and discovered that he’s lived in forty different houses since he was born.) One day Jean called me with a story. He was on a date with a woman who had taken a sudden interest in Sufism, and while they were driving home, she told Jean that according to her Sufi teacher, everyone has a prevailing characteristic. “You mean the thing that is most prominent about them, like being extroverted or introverted?” he asked. “No, not prominent,” she said. “Your prevailing characteristic is hidden. You act on it without seeing that you’re acting on it.” The minute he heard this, Jean became excited. “I looked out the car window, and it hit me,” he said. “I sit on the fence. I am only comfortable if I can have both sides of a situation without committing to either.” All at once a great many pieces fell into place. Jean could see why he went into an ashram but didn’t feel like he was one of the group. He saw why he fell in love with women but always saw their faults. Much more came to light. Jean complains about his family yet never misses a Christmas with them. He considers himself an expert on every subject he’s studied—there have been many—but he doesn’t earn his living pursuing any of them. He is indeed an inveterate fence-sitter. And as his date suggested, Jean had no idea that his Vasana, for that’s what we’re talking about, made him enter into one situation after another without ever falling off the fence. “Just think,” he said with obvious surprise, “the thing that’s the most me is the thing I never saw.” If unconscious tendencies kept working in the dark, they wouldn’t be a problem. The genetic software in a penguin or wildebeest guides it to act without any knowledge that it is behaving much like every other penguin or wildebeest. But human beings, unique among all living creatures, want to break down Vasana. It’s not good enough to be a pawn who thinks he’s a king. We crave the assurance of absolute freedom and its result—a totally open future. Is this reasonable? Is it even possible? In his classic text, the Yoga Sutras, the sage Patanjali informs us that there are three types of Vasana. The kind that drives pleasant behavior he calls white Vasana; the kind that drives unpleasant behavior he calls dark Vasana; the kind that mixes the two he calls mixed Vasana. I would say Jean had mixed Vasana—he liked fence-sitting but he missed the reward of lasting love for another person, a driving aspiration, or a shared vision that would bond him with a community. He displayed the positives and negatives of someone who must keep every option open. The goal of the spiritual aspirant is to wear down Vasana so that clarity can be achieved. In clarity you know that you are not a puppet—you have released yourself from the unconscious drives that once fooled you into thinking that you were acting spontaneously.

In Jerusalem there was a lack of the proper atmosphere for Paul to present what he had within him. From a careful reading of Acts 15 we can realize that in Jerusalem there was an atmosphere of superiority. To some extent at least, the apostles there regarded themselves as superior to Paul and Barnabas. Paul and Barnabas were apostles to the uncircumcision, to the Gentiles, whereas those in Jerusalem were apostles to the circumcision. Spiritually speaking, however, Paul was superior to Peter, John, and James. The attitude of superiority that prevailed in Jerusalem was a factor that contributed to the destruction of that city in 70 A.D.,

The time to pray is beforehand, as Jesus did, crying out to God in private times when nothing is going wrong. That’s how to store up power and create an inner atmosphere of peace and faith that you take with you into the troubling situation.

Those who are open and alive, guided by the light of humility, will be blessed with the spiritual poverty with which they will inherit the kingdom of heaven; those who are blinded by the darkness of pride will be cursed with the material wealth with which they will purchase their ticket to hell. Such an understanding of reality, common to the elves of Rivendell and the Franciscans of Assisi, animates the whole moral atmosphere and literary dynamic of The Hobbit.

JUNE 19 SUGGESTED READING: 1 CORINTHIANS 6:1–10 But brother goeth to law with brother, and that before the unbelievers. … Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? (1 Cor. 6:6–7). I hope every Christian worker will listen carefully when I say that in dealing with a backslider you will be exhausted to the last drop of your energy. When we work with other cases, God seems to supply grace at the very moment we need Him. But we need to remember that, if we need to rely on the Holy Spirit in the other cases of dealing with sinners, we need Him ten thousand times more to deal with backsliders. Intercessory prayer for a backslider is a most instructive, but a most trying, act. It teaches a Christian that prayer is not only making petitions, but is breathing a holy atmosphere. The two must go together. You need to be bathed moment by moment in the limpid life of God as you pray for a backslider. If ever you need “the wisdom that cometh from above,” it is in the moment of dealing with a backslider. You will wonder, How am I going to awaken this soul? How am I going to sting into action this backslidden heart? How am I going to make this person go back to God? You cannot. But the Spirit of God is ready to accomplish the miracle, if you will open the way for Him. PRAYER THOUGHT: Dear Lord, teach me how to deal with a backslider. Help me to be alert to the spiritual needs of the wayward soul.

The spiritual practice of walking in biblical truth is often called a discipline of the believer’s life. This discipline can help lead us into a mind-set of trust and an inner atmosphere of true peace.

A Warrior, A Winner has no fear. His only objective is to change the atmosphere, because he knows that then he controls the outcome.

Not only being occupied but also being preoccupied is highly encouraged by our society. The way in which newspapers, radio, and TV communicate their news to us creates an atmosphere of constant emergency. The excited voices of reporters, the predilection for gruesome accidents, cruel crimes, and perverted behavior, and the hour-to-hour coverage of human misery at home and abroad slowly engulf us with an all-pervasive sense of impending doom. On top of all this bad news is the avalanche of advertisements. Their unrelenting insistence that we will miss out on something very important if we do not read this book, see this movie, hear this speaker, or buy this new product deepens our restlessness and adds many fabricated preoccupations to the already existing ones.

Spirituality is not easy to define, but you can tell when it is present. It is the fragrance of the garden of the Lord, the power to change the atmosphere around you, the influence that makes Christ real to others.

A Lady wrote on a Forum "after my body gets old or not and collapses my thoughts which r electrical impulses will cease my body blood etc will melt back into the soil....my last breath which sustains life will go back into the atmosphere so we will be around until our galaxy implodes..." I concur. Who says we die...? I found the epiphany a long time ago that nature is our supreme being and we are going to be here Forever. You die and the grass feeds off your flesh, the cow eats the grass, your children eat the cow and then your children dies and the cycle goes on again. Just as how the carbon dioxide you breathe out is what plants take in and we survive on the oxygen they give out. We are not separate and distinct from nature. We are one. God is a metaphor for the Universe. We are the universe and the universe is in us. It is evident in how the dead meat of an animal or the offspring of a plant gives us life in the form of food then we die and our body deteriorates to fertilize the soil so the plants can survive. The universe is everything. The air that we inhale, the various plants that cures ailments and alleviates various symptoms of diseases. It Should not be cryptic or alien to us to understand how a plant cell completely independent of us can affect our health in such a positive way. That is because the universe is in every one of us.

Love is the fastest vibration, so when the soul begins to work within this frequency, it changes not only us but our entire atmosphere and environment. As we rise in vibration, all of our relationships will change because we are changing.

Think positive thoughts! I can remember when I thought my thoughts didn’t make much difference. After all, they were in my head and certainly weren’t affecting anyone but me. I was wrong—and so are you if this is your attitude. Thoughts operate in the spiritual realm. You cannot see thoughts just as you cannot see angels, but they are real; they merely function in a realm not visible to the eye. Thoughts become words, attitudes, body language, facial expressions, and moods—and all of these affect the atmosphere we dwell in.

Here we may see Stupidity defined as a positive refusal to become Wise for a number of what seem inadequate reasons. Yet millions of human beings utterly refuse to enlighten themselves in any spiritual way whatever for many personal motives. Very frequently the chief cause is sheer inertia, or what used to be called in good old-fashioned terms “downright laziness.” Unwillingness to exert efforts except in pursuit of immediate and obvious profits. True Wisdom has its Sphere next to the top of the Tree, and relatively few people care to climb so high in search of clearer consciousness. Most would rather stay in what seems like the safety of stupidity with the rest of the crowd. At the altitude of the Wisdom-Sphere, human inhabitants are noticeably scarce compared with lower levels. The sharp clarified atmosphere so commonly proves too uncomfortable for those who prefer darker and damper conditions elsewhere.

Take time. Give God time to reveal Himself to you. Give yourself time to be silent and quiet before Him, waiting to receive, through the Spirit, the assurance of His presence with you, His power working in you. Take time to read His Word as in His presence, that from it you may know what He asks of you and what He promises you. Let the Word create around you, create within you a holy atmosphere, a holy heavenly light, in which your soul will be refreshed and strengthened for the work of daily life.