Divine Counterpart Quotes

Islamic legal rulings stipulate that a treaty cannot be forever, since it must be immediately void should the Muslims become capable of fighting them.” What these treaties did not imply was a permanent system in which the Islamic state would interact on equal terms with sovereign non-Muslim states: “The communities of the dar al-harb were regarded as being in a ‘state of nature,’ for they lacked legal competence to enter into intercourse with Islam on the basis of equality and reciprocity because they failed to conform to its ethical and legal standards.” Because in this view the domestic principles of an Islamic state were divinely ordained, non-Muslim political entities were illegitimate; they could never be accepted by Muslim states as truly equal counterparts. A peaceful world order depended on the ability to forge and expand a unitary Islamic entity, not on an equilibrium of competing parts.

It is now possible for humanity to awaken to the liberating fact that each of us is a star, as unique and self-radiant as our celestial counterparts. Instead of desperately trying to determine the will of God and then clumsily attempting to cooperate with it, each of us must now come to realize that our will, if properly understood and executed, is already in harmony with the divine will. In other words, in this age, the holy quest is to discover one's own way rather than trying to guess what a God wants for you and hope from moment to moment that you are guessing correctly.

Because in this view the domestic principles of an Islamic state were divinely ordained, non-Muslim political entities were illegitimate; they could never be accepted by Muslim states as truly equal counterparts. A peaceful world order depended on the ability to forge and expand a unitary Islamic entity, not on an equilibrium of competing parts.

As far as we can tell, from a purely scientific viewpoint, human life has absolutely no meaning. Humans are the outcome of blind evolutionary processes that operate without goal or purpose. Our actions are not part of some divine cosmic plan, and if planet Earth were to blow up tomorrow morning, the universe would probably keep going about its business as usual. As far as we can tell at this point, human subjectivity would not be missed. Hence any meaning that people ascribe to their lives is just a delusion. The other-worldly meanings medieval people found in their lives were no more deluded than the modern humanist, nationalist and capitalist meanings modern people find. The scientist who says her life is meaningful because she increases the store of human knowledge, the soldier who declares that his life is meaningful because he fights to defend his homeland, and the entrepreneur who finds meaning in building a new company are no less delusional than their medieval counterparts who found meaning in reading scriptures, going on a crusade or building a new cathedral. So perhaps happiness is synchronising one’s personal delusions of meaning with the prevailing collective delusions. As long as my personal narrative is in line with the narratives of the people around me, I can convince myself that my life is meaningful, and find happiness in that conviction. This is quite a depressing conclusion. Does happiness really depend on self-delusion?

Our secret creative will divines its counterpart in others, experiencing its own universality, and this intuition builds a road towards knowledge of the power which is itself a spark within us.

In little more than two years’ time, “In God We Trust” had surged to public notice, first taking a place of prominence on stamps and currency, and then edging its way past “E Pluribus Unum” to become the nation’s first official motto. The concept of unity from diversity could not compete with that of unity from divinity. “In God We Trust,” along with its counterpart in the Pledge of Allegiance, “one nation under God,” quickly emerged as the twin pillars of the ceremonial deism sweeping through the Capitol.

This mingling of life and death, rising and falling is so strange that we cannot even know where we truly are, for our perceptions are so sundered from each other that we can’t tell what is real. On the one hand, we live in a holy agreement with God; when we feel the Divine Presence in our lives, we set our wills, our intellects, our souls, and our strength to following God. Then we hate the arrogant stirrings in our minds, all that causes us to fall away from God, physically and spiritually. But then again, we lose sight of the Divine sweetness, and we fall once more into such darkness that we stumble into all manner of sorrows and troubles. We can only comfort ourselves that we never give our deepest permission for the trouble and sorrow to enter our lives; the strength of Christ our Protector guards our inmost beings. We revolt against the darkness, our minds filled with groaning, enduring the pain and sadness, praying for the time when the Divine Presence will once again be revealed to us. This is the medley of human life: faith and sorrow, insight and darkness, joy and agony, singing in counterpart through our days. But God wants us to know that through it all the Divine Presence is the melody that never changes.

beyond all the obvious ways of testing the truth of Orthodox doctrine – conformity with the sacred Scriptures, with the witness of the Holy Fathers, with the creeds, with the dogmas proclaimed at the Œcumenical Councils of the Church – there is another, more immediate test: Does what we believe find its counterpart in the way we pray in the divine liturgy?

What the poet beholds in his Vulcan’s pit is in truth the “Spirit” as ever it was, namely the totality of primary forms from which the archetypal images come. In this world of the collective unconscious spirit appears as an archetype which is endowed with supreme significance and is expressed through the figure of the divine hero, whose counterpart in the West is Christ.

Nor does it matter from the standpoint of a comparative study of symbolic forms whether Christ or the Buddha ever actually lived and performed the miracles associated with their teachings. The religious literatures of the world abound in counterparts of those two great lives. And what one may learn from them all, finally, is that the savior, the hero, the redeemed one, is the one who has learned to penetrate the protective wall of those fears within, which exclude the rest of us, generally, in our daylight and even our dreamnight thoughts, from all experience of our own and the world’s divine ground. The mythologized biographies of such saviors communicate the messages of their world-transcending wisdom in world-transcending symbols - which, ironically, are then generally translated back into such verbalized thoughts as built the interior walls in the first place.

Van... even then, at fourteen, recognized that the old myths, which willed into helpful being a whirl of worlds (no matter how silly and mystical) and situated them within the gray matter of the star-suffused heavens, contained, perhaps, a glowworm of strange truth. His nights in the hammock... were now haunted not so much by the agony of his desire for Ada, as by that meaningless space overhead, underhead, everywhere, the demon counterpart of divine time...

Has any one at the end of the nineteenth century any distinct notion of what poets of a stronger age understood by the word inspiration? If not, I will describe it. If one had the smallest vestige of superstition left in one, it would hardly be possible completely to set aside the idea that one is the mere incarnation, mouthpiece, or medium of an almighty power. The idea of revelation, in the sense that something which profoundly convulses and upsets one becomes suddenly visible and audible with indescribable certainty and accuracy―describes the simple fact. One hears―one does not seek; one takes―one does not ask who gives. A thought suddenly flashes up like lightening; it comes with necessity, without faltering. I have never had any choice in the matter. There is an ecstasy so great that the immense strain of it is sometimes relaxed by a flood of tears, during which one's steps now involuntarily rush and anon involuntarily lag. There is the feeling that one is utterly out of hand, with the very distinct consciousness of an endless number of fine thrills and titillations descending to one's very toes. There is a depth of happiness in which the most painful and gloomy parts do not act as antitheses to the rest, but are produced and required as necessary shades of color in such an overflow of light. There is an instinct of rhythmic relations which embraces a whole world of forms (length, the need of a wide-embracing rhythm, is almost the measure of the force of an inspiration, a sort of counterpart to its pressure and tension). Everything happens quite involuntary, as if in a tempestuous outburst of freedom, of absoluteness, of power and divinity. The involuntary nature of the figures and similes is the most remarkable thing; everything seems to present itself as the readiest, the truest, and simplest means of expression. It actually seems, to use one of Zarathustra's own phrases, as if all things came to one, and offered themselves as similes. . . .

To tie this point with the previous two chapters, the daily fight for joy is the fight to maintain faith in the all-sufficiency of Christ.38 Which is why daily joy in the Christian life is thwarted by personal sin. For two reasons, it is impossible to live simultaneously in known sin and in the joy of the Lord. First, sin is the soul’s pursuit of a false pleasure that stands in as a hollow replacement for the joy of Christ. Second, our sin chases out divine joy, because holiness is the counterpart of happiness. Christlikeness is one way we experience the joy of communion with Christ.

Religious intolerance is an idea that found its earliest expression in the Old Testament, where the Hebrew tribe depicts itself waging a campaign of genocide on the Palestinian peoples to steal their land. They justified this heinous behavior on the grounds that people not chosen by their god were wicked and therefore did not deserve to live or keep their land. In effect, the wholesale slaughter of the Palestinian peoples, eradicating their race with the Jew's own Final Solution, was the direct result of a policy of religious superiority and divine right. Joshua 6-11 tells the sad tale, and one needs only read it and consider the point of view of the Palestinians who were simply defending their wives and children and the homes they had built and the fields they had labored for. The actions of the Hebrews can easily be compared with the American genocide of its native peoples - or even, ironically, the Nazi Holocaust. With the radical advent of Christianity, this self-righteous intolerance was borrowed from the Jews, and a new twist was added. The conversion of infidels by any means possible became the newfound calling card of religious fervor, and this new experiment in human culture spread like wildfire. By its very nature, how could it not have? Islam followed suit, conquering half the world in brutal warfare and, much like its Christian counterpart, it developed a new and convenient survival characteristic: the destruction of all images and practices attributed to other religions. Muslims destroyed millions of statues and paintings in India and Africa, and forced conversion under pain of death (or by more subtle tricks: like taxing only non-Muslims), while the Catholic Church busily burned books along with pagans, shattering statues and defacing or destroying pagan art - or converting it to Christian use. Laws against pagan practices and heretics were in full force throughrout Europe by the sixth century, and as long as those laws were in place it was impossible for anyone to refuse the tenets of Christianity and expect to keep their property or their life. Similar persecution and harassment continues in Islamic countries even to this day, officially and unofficially.

Not many people understood her. She loved visiting temples. She loved children and flowers, simple things and actually everything reminded her of God's Love. She found Kindness more beautiful than anything of this world. She breathed in Faith and trusted God no matter what. She was free as a bird and travelled far and wide only to know in her heart that one day she will find what Her Soul's been searching for since eternity in God's Timing. She was often looked at as pretty and intelligent, and she loved the compliments but when someone called her Godloving that stole her heart. She loved dreams and knew that all she ever wants is a Man who could walk beside her, hand in hand, living dreams and following passions in a journey of Love's adventure. She didn't just want to be a wife, she wanted to be a partner in dreams, a co-sharer of aspirations, a travel mate through the happiness and difficulties of Life. She wasn't looking for a smooth sail, she knew every bond has trying moments, just that she wanted someone who would stand by her every step of the way, just like she would have his back every single time. She wasn't looking for a hero, she was looking for an equal, a soul-counterpart sailing through life with Love, Respect and Passion. She wasn't looking for a ring, she was waiting for a Heart that was already written in the stars as hers forever. And she knew no matter what, someday someone will come who will bend his knees before God and ask Him to make her all of his, not just for a temporary timespan but for lifetimes that their souls needed to take human shape in. She knows someday she wouldn't visit temples alone, someone would stand right beside her and together they would pray for the family that would create in the blessings of Him who has already got it all planned. - and the right person would understand her because God understands Souls and Love.

The world can be validly construed as a forum for action, as well as a place of things. We describe the world as a place of things, using the formal methods of science. The techniques of narrative, however – myth, literature, and drama – portray the world as a forum for action. The two forms of representation have been unnecessarily set at odds, because we have not yet formed a clear picture of their respective domains. The domain of the former is the 'objective world' – what is, from the perspective of intersubjective perception. The domain of the latter is 'the world of value' – what is and what should be, from the perspective of emotion and action. The world as forum for action is 'composed,' essentially, of three constituent elements, which tend to manifest themselves in typical patterns of metaphoric representation. First is unexplored territory – the Great Mother, nature, creative and destructive, source and final resting place of all determinate things. Second is explored territory – the Great Father, culture, protective and tyrannical, cumulative ancestral wisdom. Third is the process that mediates between unexplored and explored territory – the Divine Son, the archetypal individual, creative exploratory 'Word' and vengeful adversary. We are adapted to this 'world of divine characters,' much as the 'objective world.' The fact of this adaptation implies that the environment is in 'reality' a forum for action, as well as a place of things. Unprotected exposure to unexplored territory produces fear. The individual is protected from such fear as a consequence of 'ritual imitation of the Great Father' – as a consequence of the adoption of group identity, which restricts the meaning of things, and confers predictability on social interactions. When identification with the group is made absolute, however – when everything has to be controlled, when the unknown is no longer allowed to exist – the creative exploratory process that updates the group can no longer manifest itself. This 'restriction of adaptive capacity' dramatically increases the probability of social aggression and chaos. Rejection of the unknown is tantamount to 'identification with the devil,' the mythological counterpart and eternal adversary of the world-creating exploratory hero. Such rejection and identification is a consequence of Luciferian pride, which states: all that I know is all that is necessary to know. This pride is totalitarian assumption of omniscience – is adoption of 'God’s place' by 'reason' – is something that inevitably generates a state of personal and social being indistinguishable from hell. This hell develops because creative exploration – impossible, without (humble) acknowledgment of the unknown – constitutes the process that constructs and maintains the protective adaptive structure that gives life much of its acceptable meaning. 'Identification with the devil' amplifies the dangers inherent in group identification, which tends of its own accord towards pathological stultification. Loyalty to personal interest – subjective meaning – can serve as an antidote to the overwhelming temptation constantly posed by the possibility of denying anomaly. Personal interest – subjective meaning – reveals itself at the juncture of explored and unexplored territory, and is indicative of participation in the process that ensures continued healthy individual and societal adaptation. Loyalty to personal interest is equivalent to identification with the archetypal hero – the 'savior' – who upholds his association with the creative 'Word' in the face of death, and in spite of group pressure to conform. Identification with the hero serves to decrease the unbearable motivational valence of the unknown; furthermore, provides the individual with a standpoint that simultaneously transcends and maintains the group.

The dead man, Hippolytus continues, will rise again by passing through the “door of heaven.” Jacob saw the gate of heaven on his way to Mesopotamia, “but they say Mesopotamia is the stream of the great ocean that flows from the midst of the perfect man.” This is the gate of heaven of which Jacob said: “How terrible is this place! This is no other but the house of God, and the gate of heaven.”120 The stream that flows out of the Original Man (the gate of heaven) is interpreted here as the flood-tide of Oceanus, which, as we have seen, generates the gods. The passage quoted by Hippolytus probably refers to John 7 : 38 or to an apocryphal source common to both. The passage in John—“He who believes in me, as the scripture has said, Out of his belly shall flow rivers of living water”—refers to a nonbiblical source, which, however, seemed scriptural to the author. Whoever drinks of this water, in him it shall be a fountain of water springing up into eternal life, says Origen.121 This water is the “higher” water, the aqua doctrinae, the rivers from the belly of Christ, and the divine life as contrasted with the “lower” water, the aqua abyssi, where the darknesses are, and where dwell the Prince of this world and the deceiving dragon and his angels.122 The river of water is the “Saviour” himself.123 Christ is the river that pours into the world through the four gospels,124 like the rivers of Paradise. I have purposely cited the ecclesiastical allegories in greater detail here, so that the reader can see how saturated Gnostic symbolism is in the language of the Church, and how, on the other hand, particularly in Origen, the liveliness of his amplifications and interpretations has much in common with Gnostic views. Thus, to him as to many of his contemporaries and successors, the idea of the cosmic correspondence of the “spiritual inner man” was something quite familiar: in his first Homily on Genesis he says that God first created heaven, the whole spiritual substance, and that the counterpart of this is “our mind, which is itself a spirit, that is, it is our spiritual inner man which sees and knows God.”125

this reaction. This was on college campuses, exactly the kind of environment where I had expected curiosity, lively debate, and, yes, the thrill and energy of like-minded activists. Instead almost every campus audience I encountered bristled with anger and protest. I was accustomed to radical Muslim students from my experience as an activist and a politician in Holland. Any time I made a public speech, they would swarm to it in order to shout at me and rant in broken Dutch, in sentences so fractured you wondered how they qualified as students at all. On college campuses in the United States and Canada, by contrast, young and highly articulate people from the Muslim student associations would simply take over the debate. They would send e-mails of protest to the organizers beforehand, such as one (sent by a divinity student at Harvard) that protested that I did not “address anything of substance that actually affects Muslim women’s lives” and that I merely wanted to “trash” Islam. They would stick up posters and hand out pamphlets at the auditorium. Before I’d even stopped speaking they’d be lining up for the microphone, elbowing away all non-Muslims. They spoke in perfect English; they were mostly very well-mannered; and they appeared far better assimilated than their European immigrant counterparts. There were far fewer bearded young men in robes short enough to show their ankles, aping the tradition that says the Prophet’s companions dressed this way out of humility, and fewer girls in hideous black veils. In the United States a radical Muslim student might have a little goatee; a girl may wear a light, attractive headscarf. Their whole demeanor was far less threatening, but they were omnipresent. Some of them would begin by saying how sorry they were for all my terrible suffering, but they would then add that these so-called traumas of mine were aberrant, a “cultural thing,” nothing to do with Islam. In blaming Islam for the oppression of women, they said, I was vilifying them personally, as Muslims. I had failed to understand that Islam is a religion of peace, that the Prophet treated women very well. Several times I was informed that attacking Islam only serves the purpose of something called “colonial feminism,” which in itself was allegedly a pretext for the war on terror and the evil designs of the U.S. government. I was invited to one college to speak as part of a series of

There are some secrets that women should always keep secret. Disgusting habits, how many sex partners they’ve had, and most importantly the fact that they’re skilled in espionage. Lainey Rostov, Russian surveillance spy, trained at gathering information about Navy SEALs and reporting back intelligence is coming out to play. It wasn’t easy moving to Virginia Beach with the goal of finding, dating, and then extracting information from a Navy SEAL. Actually it was quite a bit more difficult than that—I had to weave myself into the community, befriend SEAL girlfriends and wives, I had to blend in. You’d be surprised the amount of details men are willing to give out while drinking at a bar and better yet, in between the sheets. I’d fathom a guess that I’m a million times better at espionage than my male counterparts. I have more parts to use to my benefit. Does Cody know? Of course he knows. He called me out right at the get-go. I think that’s why I fell so hard for him. Intelligence looks divine on that man with such brawn. I glance over at him with his freshly fucked hair and mussed clothing and smile. He winks at me while he continues his phone conversation. He’s just as deranged as I was...am. A match made in fucked up heaven. What happens when a spy falls in love with her target? My fucking life. This is what happens. And Vadim wants to screw with me again. I don’t think so. I don’t think so. I wink back, lick my lips, and calculate just how dangerous this territory will be. Desperate times call for desperate measures. No matter what the cost. No one is taking him from me again.

The problem with betrayal is not the idea that you have been replaced at the moment neither for the up coming ten years . It’s on betting on the forever when its really yours! It’s in the killing on going question on how could your own footprint being stolen/copied and how did the heart of the stealer fits perfectly in the place that it has originally been created for you . It’s either that it’s not the real home of your own heart or it’s in how your real divine counterpart deserves to be homeless forever.

An Image of Disorder Consider the consequences of disorder, and you will be strengthened in choosing order in your life. The Torah gives us a direct teaching in this regard in the famous story of the Tower of Babel.16 The Hebrew word for sin, averah—like its English counterpart transgression—means “straying across a boundary.” The tower builders’ efforts to reach out to touch heaven were sinful because they transgressed the limits and constraints that are laid into the deep structure of the universe. Stretching for heaven, they failed to honor the distinction between the human and the divine. Since they flaunted order, their punishment was to suffer disorder, as represented by their inability to communicate with one another. Failure to honor the need for order brings on chaos. This cautionary tale applies to our lives, too. How much time, energy, emotion, and life is diverted into the channels that spring from disorder? Where are the Haggadot for the Seder? Where is my tallis? Who forgot to set the clock? Why didn’t you take the soup out of the freezer? Why would I buy milk if it wasn’t on the list? It’s in here somewhere. I almost got there. How many relationships are challenged or even destroyed by lack of attention to order? Without order, you are bound to be wasting something—whether time, resources, things themselves that get lost, relationships, and so on. Not wasting is a Jewish ethical principle.17 Any management consultant will tell you that you have to get organized if you want to be effective, but our concern goes far beyond that. Our concern is how living in chaos throws up impediments to being attentive to the divine will. And isn’t a life at the other end of the spectrum, which would be obsessively rigid, every bit as much an obstacle to spiritual living? Picture chaos, with stuff flying and piles of junk and cluttered thinking and a clanging ruckus: who could possibly hear the fragile voice of truth whispering in the midst of the tornado? And in contrast, but equally disabling, where order has been taken to the point of extreme inflexibility, even if you heard the divine will, would there be anything you could do to meld your own personal will to the will of God, so unbending would your ways have become?

By the act of creating Adam, God has transferred His own creative powers to man, “the mortal counterpart of God.”40 This is Michelangelo’s secret message to his viewers: the secret of our own divine nature. We need only to recognize and unlock its potential to transform our lives and ourselves. Plato taught that if you wish to be able to recognize God, Ficino wrote, “you must first learn to know yourself.”41 The same is true for Michelangelo. As Machiavelli noted, the world is a grim place, especially in 1512, where it seemed that every trace of freedom or liberty had been snuffed out. The slave “grows so much accustomed to his anguish that he would hardly ask again for freedom.

A wave of men are emerging . The kind who are in touch with their yin-yang energies;the kind who love you and don’t hold back their feelings. They are creatures of strength, raw and real, bold and outspoken, compassionate and wholesome; this kind of love is ego-less and secure. They allow their feminine counterpart to flourish and are not possessive or obsessive; they give her absolute freedom to own her power, even as they love her unconditionally. They are empaths who show love through creativity and leadership, because both their heart and sacral chakras are open. They are rebels yet intellectual, strong yet gentle, leaders and warriors, nurturers and caregivers, fathers and brothers, lovers and husbands… They are the new age men who are not afraid to be genuine. They are the ultimate in “agape” love and they are showing a whole new generation of boys how to love..

This, also, in a remarkable way accounts for the origin of one of the divinities worshipped by our Pagan Anglo-Saxon ancestors under the name of Zernebogus. This Zernebogus was "the black, malevolent, illomened divinity," in other words, the exact counterpart of the popular idea of the Devil, as supposed to be black, and equipped with horns and hoofs. This name analysed and compared with the accompanying woodcut, from Layard, casts a very singular light on the source from whence has come the popular superstition light on the source from whence has come the popular superstition in regard to the grand Adversary.

Christian marriages should be built on a fundamentally different vision of personal identity and relationships than their secular counterparts. Rather than representing a contract between two ultimately independent people, Christian marriage is a covenant entered into sacrificially, within and for the benefit of the church. It is only within a committed community of faith that our intimate relationships can be properly supported and find their ultimate purpose.

As well as being an abstract force, there was a god called Heka who personified magic. Heka helped ensure the harmony of the cosmos and acted as a conduit through whom worshippers could seek divine favors. He had a female counterpart, Weret-hekau (Great of Magic), who was depicted in the form of a cobra. It is thought that the snake-headed staffs often used by ancient Egyptian magicians may have represented her.

The woman who comes to know the goddess grows in the understanding of that divine aspect of her feminine nature that is part of the Self, the archetype of wholeness and the regulating center of the personality. She is not contaminated by external circumstances or overly affected by criticism. The woman conscious of the goddess cares for her body with proper nutrition and exercise and enjoys the ceremonies of bathing, cosmetics and dress. This is not just for the superficial purpose of personal appeal, which is related to ego gratification, but out of respect for the nature of the feminine. Her beauty derives from a vital connection to the Self. Such a woman is virginal. This has nothing to do with a physical state, but with an inner attitude. She is not dependent on the reactions of others to define her own being. The virginal woman is not just a counterpart to the male, whether father, lover or husband. She stands as an equal in her own right. She is not governed by an abstract idea of what she "should" be like or "what people will think.

Divine service and divine slavery are two different things. Divine service means serving the people. Divine slavery means serving the church, or its other cultural counterparts.

Order and chaos are the yang and yin of the famous Taoist symbol: two serpents, head to tail. Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos. For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way.

At a glance. There does seem to be some textual evidence for a bipartite division among the Slavic tribes. In the 6th century CE, Byzantine sources divide the new barbarian menace into two tribes known as the “Sclavenes” and the “Antes.” Obviously, the Sclavenes are Slavs. But who were the Antes? There is no such group around today, as far as we know. In theory, some Ukrainians and South Slavs could be their descendants, however. According to Procopius, the Antes and Sclavenes both spoke the same “barbarous” tongue. He claims that they were both descended from a people known as the Sporoi.82 This is very reminiscent of the Hungarian origin legend, which claimed that “Magor” and “Hunor” were originally brothers, and hence the Magyars and Huns shared common origins. We know that “Slav” probably comes from “Slovo” meaning simply “Word.” Therefore, a “Slav” probably originally referred to an ethnolinguistic identity. This explains the name “Sclavene” or “Slovene.” Interestingly, the name “Ante” does not appear to be Slavic in its origins. The most prevalent theory - held by scholar George Vernadsky, is that the name “Ante” is of Iranian (Sarmatian) origins.83 If so, it may well be that the bipartite social structure seen among the Slavs originated from the Antes - and perhaps Dazhbog was originally the patron hearth deity of the Antes. Meanwhile, Volos was regarded as the divine ancestor of the Sclavenes. This would make the Antes rough equivalents of the Ob-Ugrian “Mos” phratry, who claimed descent from a very “Iranian” deity with many names. He was described as a golden hero who rode a winged horse. By this logic, the so-called “Sclavenes” were the Slavic counterparts of the “Por” who retained the totemistic of belief in their descent from a bear spirit.

In Hinduism, the various forms of the divine are symbolized by numerous gods. Through their worship, the Hindu approaches the supreme Brahman, knowing, if he or she is intelligent and educated, that all these gods are ultimately identical. They are creations of the mind—images through which reality is approached. In science, their counterparts are the scientific models whose purpose is exactly the same: to convey something about reality which cannot be stated explicitly.

It was a universal notion in their world since primordial days that the heavens were connected to the earth. The saying went, “As above, so below.” From Baal-Hermon, to Babylon, to Assyria, to Israel, temples were cosmic mountains that connected the heavens above with the earth and underworld below. As Asaph, the Israelite psalmist wrote, “He built his sanctuary like the high heavens, like the earth, which he has founded forever.” The earthly temple was a synchronized replica of the heavenly temple. So too were the divine rulers linked to their earthly counterparts. When kingdoms rose and fell, their heavenly princes rose and fell with them. Battles on earth involved battles in heaven.

This was the inviolate faithfulness of true love which no passion can ever soil, though there is no cure for love but the ambrosia of love’s embrace, which maketh love divine and everlasting . . . Some lovers think it possible to mate mortality with divine, eternal Essence. Not so—for the mortal part of lovers mates with its mortal counterpart, whilst Essence of the Spirit can only mate with equal Essence, though opposite in quality of positive and negative power: Thus completing one another and becoming One Being, as it were; though both the counterparts retain their Self-hood. There is a mortal passion and a spiritual passion; But though the mortal parts can company for a while on earth or in a Heaven, the parting comes anon, and ‘twere foolish to say otherwise. But two of equal worth, mortal and immortal, can meet, and mate, and this is paradise on earth and everlasting Paradise in Heaven. Such are true Mates, and nothing separates those happy beings—nor life, nor death; nor sleep, or waking dreams of life. Though correlated in the flesh at certain periods in time: divine Spirit and the body are not composable in such a way that they be ONE, except the flesh and lower mind of man and beast, unless the spiritual counterpart of true Mates resides within the embracing materiality of each…” The Book of Sa-Heti

So our medieval ancestors were happy because they found meaning to life in collective delusions about the afterlife? Yes. As long as nobody punctured their fantasies, why shouldn’t they? As far as we can tell, from a purely scientific viewpoint, human life has absolutely no meaning. Humans are the outcome of blind evolutionary processes that operate without goal or purpose. Our actions are not part of some divine cosmic plan, and if planet Earth were to blow up tomorrow morning, the universe would probably keep going about its business as usual. As far as we can tell at this point, human subjectivity would not be missed. Hence any meaning that people ascribe to their lives is just a delusion. The other-worldly meanings medieval people found in their lives were no more deluded than the modern humanist, nationalist and capitalist meanings modern people find. The scientist who says her life is meaningful because she increases the store of human knowledge, the soldier who declares that his life is meaningful because he fights to defend his homeland, and the entrepreneur who finds meaning in building a new company are no less delusional than their medieval counterparts who found meaning in reading scriptures, going on a crusade or building a new cathedral. So perhaps happiness is synchronising one’s personal delusions of meaning with the prevailing collective delusions. As long as my personal narrative is in line with the narratives of the people around me, I can convince myself that my life is meaningful, and find happiness in that conviction.

Shamans, as the classicist E.R. Dodds defines them, have "received a call to a religious life. As a result of this call [they undergo] a period of rigorous training, which commonly involves solitude and fasting, and may involve a psychological change of sex." Once the shaman emerges from this religious training, he possesses, according to Dodds, the power, real or assumed, of passing at will into a state of mental dissociation. In that condition he is not thought...to be possessed by an alien spirit; but his own soul is thought to leave the body and travel to distant parts, most often to the spirit world. A shaman...has the power of bilocation. From these experiences, narrated by him in extempore song, he derives skill in divination, religious poetry, and magical medicine which makes him socially important. He becomes the repository of a supernormal wisdom. Thus, shamans seek a balance between the mythical/magical and the real Earth; that is, they are students of the plants, animals, rivers, and the rest of nature. They instinctively feel and see magic in the state of nature and have an intensified intimacy with nature beyond any of their lay counterparts in society-their selves are fractally enmeshed with the patterns of the natural world. Not only do shamans move between the normal and supernormal, between the human and natural worlds, they also develop a heightened state of empathy with their fellow human beings.

Why are you stupefied at all this? The subtle unity of the phenomenal world is not hidden from true yogis. I instantly see and converse with my disciples in distant Calcutta. They can similarly transcend at will every obstacle of gross matter.” It was probably in an effort to stir spiritual ardour in my young breast that the swami had condescended to tell me of his powers of astral radio and television. But instead of enthusiasm, I experienced only an awe-stricken fear. Inasmuch as I was destined to undertake my divine search through one particular guru—Sri Yukteswar, whom I had not yet met—I felt no inclination to accept Pranabananda as my teacher. I glanced at him doubtfully, wondering if it were he or his counterpart before me.

A CLASSIC WAITS for me, it contains all, nothing is lacking, Yet all were lacking if taste were lacking, or if the endorsement of the right man were lacking. O clublife, and the pleasures of membership, O volumes for sheer fascination unrivalled. Into an armchair endlessly rocking, Walter J. Black my president, I, freely invited, cordially welcomed to membership, My arm around John Kieran, Pearl S. Buck, My taste in books guarded by the spirits of William Lyon Phelps, Hendrik Willem Van Loon, (From your memories, sad brothers, from the fitful risings and callings I heard), I to the classics devoted, brother of rough mechanics, beauty-parlor technicians, spot welders, radio-program directors (It is not necessary to have a higher education to appreciate these books), I, connoisseur of good reading, friend of connoisseurs of good reading everywhere, I, not obligated to take any specific number of books, free to reject any volume, perfectly free to reject Montaigne, Erasmus, Milton, I, in perfect health except for a slight cold, pressed for time, having only a few more years to live, Now celebrate this opportunity. Come, I will make the club indissoluble, I will read the most splendid books the sun ever shone upon, I will start divine magnetic groups, With the love of comrades, With the life-long love of distinguished committees. I strike up for an Old Book. Long the best-read figure in America, my dues paid, sitter in armchairs everywhere, wanderer in populous cities, weeping with Hecuba and with the late William Lyon Phelps, Free to cancel my membership whenever I wish, Turbulent, fleshy, sensible, Never tiring of clublife, Always ready to read another masterpiece provided it has the approval of my president, Walter J. Black, Me imperturbe, standing at ease among writers, Rais'd by a perfect mother and now belonging to a perfect book club, Bearded, sunburnt, gray-neck'd, astigmatic, Loving the masters and the masters only (I am mad for them to be in contact with me), My arm around Pearl S. Buck, only American woman to receive the Nobel Prize for Literature, I celebrate this opportunity. And I will not read a book nor the least part of a book but has the approval of the Committee, For all is useless without that which you may guess at many times and not hit, that which they hinted at, All is useless without readability. By God! I will accept nothing which all cannot have their counterpart of on the same terms (89¢ for the Regular Edition or $1.39 for the DeLuxe Edition, plus a few cents postage). I will make inseparable readers with their arms around each other's necks, By the love of classics, By the manly love of classics.