Divine Favour Quotes

You start to live when you commit your life to cause higher than yourself. You must learn to depend on divine power for the fulfillment of a higher calling.

Knowledge isn't a sign of divine favour. Prosperity is.

When the world caves in Still my hope will cling To Your promise Where my courage ends Let my heart find strength In Your presence

The grace of writing is upon me. I love writing. I write daily.

I have a spiritual journey on earth. Lord anoint and empower me to accomplish my great task on earth.

I am thankful to the Lord for my redemption. I was once lost, now I am saved by grace.

Every New Year brings its sacred blessings.

A difficult journey is spiritual rewarding. There is a more dependence on God, His supernatural power, grace and divine favour long the travel.

May your life overflow with hope through the power of the Holy Spirit.

The birth of a child is divine miracle.

God’s grace is strong enough to hold me steady through every difficulty.

There is grace for every soul.

Thank God for His daily blessings.

I know my rightful place as a child of God; I am blessed and highly favoured. I am protected and delivered from every evil. I am redeem and set free from all bondages in Jesus Name.

The cloudless day is richer at its close; A golden glory settles on the lea; Soft, stealing shadows hint of cool repose To mellowing landscape, and to calming sea. And in that nobler, gentler, lovelier light, The soul to sweeter, loftier bliss inclines; Freed form the noonday glare, the favour’d sight Increasing grace in earth and sky divines. But ere the purest radiance crowns the green, Or fairest lustre fills th’ expectant grove, The twilight thickens, and the fleeting scene Leaves but a hallow’d memory of love!

May you find grace and courage to live life to the fullness.

When you serve a less fortunate person in any way, material or spiritual, you are not doing him a favour. In fact, he who receives your help does you a favour by accepting what you give, and thereby helps you to evolve and move closer to the Divine, Blissful Being who in reality is within you and in the hearts of all beings.

It was the general opinion of ancient nations, that the divinity alone was adequate to the important office of giving laws to men... and modern nations, in the consecrations of kings, and in several superstitious chimeras of divine rights in princes and nobles, are nearly unanimous in preserving remnants of it... Is the jealousy of power, and the envy of superiority, so strong in all men, that no considerations of public or private utility are sufficient to engage their submission to rules for their own happiness? Or is the disposition to imposture so prevalent in men of experience, that their private views of ambition and avarice can be accomplished only by artifice? — … There is nothing in which mankind have been more unanimous; yet nothing can be inferred from it more than this, that the multitude have always been credulous, and the few artful. The United States of America have exhibited, perhaps, the first example of governments erected on the simple principles of nature: and if men are now sufficiently enlightened to disabuse themselves of artifice, imposture, hypocrisy, and superstition, they will consider this event as an era in their history. Although the detail of the formation of the American governments is at present little known or regarded either in Europe or America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had any interviews with the gods, or were in any degree under the inspiration of heaven, any more than those at work upon ships or houses, or labouring in merchandize or agriculture: it will for ever be acknowledged that these governments were contrived merely by the use of reason and the senses. As Copley painted Chatham, West, Wolf, and Trumbull, Warren and Montgomery; as Dwight, Barlow, Trumbull, and Humphries composed their verse, and Belknap and Ramzay history; as Godfrey invented his quadrant, and Rittenhouse his planetarium; as Boylston practised inoculation, and Franklin electricity; as Paine exposed the mistakes of Raynal, and Jefferson those of Buffon, so unphilosophically borrowed from the Recherches Philosophiques sur les Américains those despicable dreams of de Pauw — neither the people, nor their conventions, committees, or sub-committees, considered legislation in any other light than ordinary arts and sciences, only as of more importance. Called without expectation, and compelled without previous inclination, though undoubtedly at the best period of time both for England and America, to erect suddenly new systems of laws for their future government, they adopted the method of a wise architect, in erecting a new palace for the residence of his sovereign. They determined to consult Vitruvius, Palladio, and all other writers of reputation in the art; to examine the most celebrated buildings, whether they remain entire or in ruins; compare these with the principles of writers; and enquire how far both the theories and models were founded in nature, or created by fancy: and, when this should be done, as far as their circumstances would allow, to adopt the advantages, and reject the inconveniences, of all. Unembarrassed by attachments to noble families, hereditary lines and successions, or any considerations of royal blood, even the pious mystery of holy oil had no more influence than that other of holy water: the people universally were too enlightened to be imposed on by artifice; and their leaders, or more properly followers, were men of too much honour to attempt it. Thirteen governments thus founded on the natural authority of the people alone, without a pretence of miracle or mystery, which are destined to spread over the northern part of that whole quarter of the globe, are a great point gained in favour of the rights of mankind. [Preface to 'A Defence of the Constitutions of the United States of America', 1787]

If you seek the presence of God, you will see the glory of God:

You can do great and mighty things by the power of God.

Birthday, Birthday, Birthday! Celebrate your day of birth, no matter the circumstances of your birth. Be thankful and joyful for the gift of life on this divine day.

We are God's chosen people. We are God's treasured possession. Let us rise in mighty strength to possess our rightful places as God's children.

Love, care and treasure the elderly people in the society.

God prepared us for the task ahead of time.

Jehovah-Jireh is a Great provider. Even in times of famine, we have enough to eat.

They that know their God shall not be disappointed. They will stand the test of time.

Without a regular pay for two years, I appreciate the timeless provisions of God.

May every soul find the privilege of repentance and grace of forgiveness.

May God continue to grant you more grace for your work.

The Lord will never forsake you. His presence is always with you everywhere you may go.

Pre-Christian paganism is a love poem to a God who remained hidden, or it was an attempt to gain the favour of the divine powers whose presence man felt about him. The new paganism is a declaration of war against a God who has revealed Himself

Divine possibilities; visions, dreams and goals.

The breath of life is divine grace of God.

Where God leads, He provides.

When you look closely to the path you have travel on, you will realise that God was always with you, directing every step you took.

The universe is always working in your favour. Just remember not to come in your own way due to your old belief system.

Whenever the divine favour chooses someone to receive a special grace, or to accept a lofty vocation, God adorns the person chosen with all the gifts of the Spirit needed to fulfil the task at hand.

My method is atheism. I find the atheistic outlook provides a favourable background for cosmopolitan practices. Acceptance of atheism at once pulls down caste and religious barriers between man and man. There is no longer a Hindu, a Muslim or a Christian. All are human beings. Further, the atheistic outlook puts man on his legs. There is neither divine will nor fate to control his actions. The release of free will awakens Harijans [lowest caste] and the depressed classes from the stupor of inferiority into which they were pressed all these ages when they were made to believe that they were fated to be untouchables. So I find the atheistic outlook helpful for my work [helping people]. After all it is man that created god to make society moral and to silence restless inquisitiveness about the how and why of natural phenomena. Of course god was useful though a falsehood. But like all falsehoods, belief in god also gave rise to many evils in course of time and today it is not only useless but harmful to human progress. So I take to the propagation of atheism as an aid to my work. The results justify my choice.

With God, the more one seems to lose the more one gains. The more He strikes off of what is natural, the more He gives of what is supernatural. He is loved at first for His gifts, but when these are no longer perceptible He is at last loved for Himself. It is by the apparent withdrawal of these sensible gifts that He prepares the way for that great gift which is the most precious and the most extensive of all, since it embraces all others. Souls which have once for all submitted themselves to the divine action, ought to interpret everything favourably.

My well-beloved was stripped. Knowing my whim, She wore her tinkling gems, but naught besides: And showed such pride as, while her luck betides, A sultan's favoured slave may show to him. When it lets off its lively, crackling sound, This blazing blend of metal crossed with stone, Gives me an ecstasy I've only known Where league of sound and luster can be found. She let herself be loved: then, drowsy-eyed, Smiled down from her high couch in languid ease. My love was deep and gentle as the seas And rose to her as to a cliff the tide. My own approval of each dreamy pose, Like a tamed tiger, cunningly she sighted: And candour, with lubricity united, Gave piquancy to every one she chose. Her limbs and hips, burnished with changing lustres, Before my eyes clairvoyant and serene, Swanned themselves, undulating in their sheen; Her breasts and belly, of my vine and clusters, Like evil angels rose, my fancy twitting, To kill the peace which over me she'd thrown, And to disturb her from the crystal throne Where, calm and solitary, she was sitting. So swerved her pelvis that, in one design, Antiope's white rump it seemed to graft To a boy's torso, merging fore and aft. The talc on her brown tan seemed half-divine. The lamp resigned its dying flame. Within, The hearth alone lit up the darkened air, And every time it sighed a crimson flare It drowned in blood that amber-coloured skin

What if a demon crept after thee into thy loneliest loneliness some day or night, and said to thee: "This life, as thou livest it at present, and hast lived it, thou must live it once more, and also innumerable times; and there will be nothing new in it, but every pain and every joy and every thought and every sigh, and all the unspeakably small and great in thy life must come to thee again, and all in the same series and sequence—and similarly this spider and this moonlight among the trees, and similarly this moment, and I myself. The eternal sand-glass of existence will ever be turned once more, and thou with it, thou speck of dust!"—Wouldst thou not throw thyself down and gnash thy teeth, and curse the demon that so spake? Or hast thou once experienced a tremendous moment in which thou wouldst answer him: "Thou art a God, and never did I hear anything so divine!" If that thought acquired power over thee as thou art, it would transform thee, and perhaps crush thee; the question with regard to all and everything: "Dost thou want this once more, and also for innumerable times?" would lie as the heaviest burden upon thy activity! Or, how wouldst thou have to become favourably inclined to thyself and to life, so as to long for nothing more ardently than for this last eternal sanctioning and sealing?

Alas! the readers of our era are less favoured. But courage! I will not pause either to accuse or repine. I know poetry is not dead, nor genius lost; nor has Mammon gained power over either, to bind or slay: they will both assert their existence, their presence, their liberty and strength again one day. Powerful angels, safe in heaven! they smile when sordid souls triumph, and feeble ones weep over their destruction. Poetry destroyed? Genius banished? No! Mediocrity, no: do not let envy prompt you to the thought. No; they not only live, but reign and redeem: and without their divine influence spread everywhere, you would be in hell--the hell of your own meanness.

When the time comes for the fulfillment of the visions, all resources needed are made available by divine power.

I have being saved by the grace of God. I am a child of God. The Lord's great favour and mighty power is upon me.

Divine miracle is at work in my life.

Who can know the mind of God?

You are saved by grace.

All that I am is by the grace of God.

Every day is divine. If you seek the sacred treasure you will find it.

The love of God knows no end. Lord may your boundless and unfailing love surround us.

Every endured challenge is a new strength.

What timeless resources, God provide to serve every need?

God turned the adversity into a blessing. What a divine intervention?

When you believe, incredible things happen. You set divine forces into motion.

I will wait for God’s promises to be fulfilled in my life.

We are trying to find something to feel the void. It is only God who can fill the void.

I have experience near-death many times but a divine power saved me.

May you find grace and strength to achieve all the good things your faith prompts you to do.

The word of God is full of assurance.

May all people from every nation, find power of God’s grace.

At sacred-time, I will give birth to divine-twins in Jesus Name. Amen.

The more grateful you are, the more your life overflow with abundance.

In the light of love, I find the glory of God’s grace.

You can accomplish far greater things when you depend on a divine power.

Grace abounds for everyday life.

We all have that divine moment, when our lives are transformed by the knowledge of the truth.

Behold Lucius I am come, thy weeping and prayers hath mooved mee to succour thee. I am she that is the naturall mother of all things, mistresse and governesse of all the Elements, the initiall progeny of worlds, chiefe of powers divine, Queene of heaven! the principall of the Gods celestiall, the light of the goddesses: at my will the planets of the ayre, the wholesome winds of the Seas, and the silences of hell be diposed; my name, my divinity is adored throughout all the world in divers manners, in variable customes and in many names, for the Phrygians call me the mother of the Gods: the Athenians, Minerva: the Cyprians, Venus: the Candians, Diana: the Sicilians Proserpina: the Eleusians, Ceres: some Juno, other Bellona, other Hecate: and principally the Aethiopians which dwell in the Orient, and the Aegyptians which are excellent in all kind of ancient doctrine, and by their proper ceremonies accustome to worship mee, doe call mee Queene Isis. Behold I am come to take pitty of thy fortune and tribulation, behold I am present to favour and ayd thee, leave off thy weeping and lamentation, put away all thy sorrow, for behold the healthfull day which is ordained by my providence, therefore be ready to attend to my commandement. This day which shall come after this night, is dedicated to my service, by an eternall religion, my Priests and Ministers doe accustome after the tempests of the Sea, be ceased, to offer in my name a new ship as a first fruit of my Navigation.

Shall we break off, then, our ancient friendship With the great gods, who decline to solicit our favour? Just because the hard steel which we forge never knew them? And shall we suddenly search for their whereabouts on a map?

To explain the matter I will employ a simile, which yet, I confess is very dissimilar; but its dissimilitude is greatly in favour of my sentiments. A rich man bestows, on a poor and famishing beggar, alms by which he may be able to maintain himself and his family. Does it cease to be a pure gift, because the beggar extends his hand to receive it? Can it be said with propriety, that 'the alms depended partly on THE LIBERALITY of the Donor, and partly on THE LIBERTY of the Receiver,' though the latter would not have possessed the alms unless he had received it by stretching out his hand? Can it be correctly said, BECAUSE THE BEGGAR IS ALWAYS PREPARED TO RECEIVE, that 'he can have the alms, or not have it, just as he pleases?' If these assertions cannot be truly made about a beggar who receives alms, how much less can they be made about the gift of faith, for the receiving of which far more acts of Divine Grace are required!

It was for the most part by sacrifices, processions, and religious dances, which he himself appointed and conducted, and which mingled with their solemnity a diversion full of charm and a beneficent pleasure, that he won the people’s favour and tamed their fierce and warlike tempers. At times, also, by heralding to them vague terrors from the god, strange apparitions of divine beings and threatening voices, he would subdue and humble their minds by means of superstitious fears.

Homer's Hymn to the Moon Published by Mrs. Shelley, "Poetical Works", 1839, 2nd edition; dated 1818. Daughters of Jove, whose voice is melody, Muses, who know and rule all minstrelsy Sing the wide-winged Moon! Around the earth, From her immortal head in Heaven shot forth, Far light is scattered—boundless glory springs; Where'er she spreads her many-beaming wings The lampless air glows round her golden crown. But when the Moon divine from Heaven is gone Under the sea, her beams within abide, Till, bathing her bright limbs in Ocean's tide, Clothing her form in garments glittering far, And having yoked to her immortal car The beam-invested steeds whose necks on high Curve back, she drives to a remoter sky A western Crescent, borne impetuously. Then is made full the circle of her light, And as she grows, her beams more bright and bright Are poured from Heaven, where she is hovering then, A wonder and a sign to mortal men. The Son of Saturn with this glorious Power Mingled in love and sleep—to whom she bore Pandeia, a bright maid of beauty rare Among the Gods, whose lives eternal are. Hail Queen, great Moon, white-armed Divinity, Fair-haired and favourable! thus with thee My song beginning, by its music sweet Shall make immortal many a glorious feat Of demigods, with lovely lips, so well Which minstrels, servants of the Muses, tell.

Because it was not founded upon an eternity-philosophy, a doctrine of divinity dwelling in all living creatures, the modern movement in favour of kindness to animals was and is perfectly compatible with intolerance, persecution and systematic cruelty towards human beings. Young Nazis are taught to be gentle with dogs and cats, ruthless with Jews. That is because Nazism is a typical time-philosophy, which regards the ultimate good as existing, not in eternity, but in the future. Jews are, ex hypothesi, obstacles in the way of the realization of the supreme good; dogs and cats are not. The rest follows logically.

the readers of our era are less favoured.  But courage!  I will not pause either to accuse or repine.  I know poetry is not dead, nor genius lost; nor has Mammon gained power over either, to bind or slay: they will both assert their existence, their presence, their liberty and strength again one day.  Powerful angels, safe in heaven! they smile when sordid souls triumph, and feeble ones weep over their destruction.  Poetry destroyed?  Genius banished?  No!  Mediocrity, no: do not let envy prompt you to the thought.  No; they not only live, but reign and redeem: and without their divine influence spread everywhere, you would be in hell—the hell of your own meanness. While

And therefore we judged it a salutary measure, and one highly consonant to right reason, that no man should be denied leave of attaching himself to the rites of the Christians, or to whatever other religion his mind directed him, that thus the supreme Divinity, to whose worship we freely devote ourselves, might continue to vouchsafe His favour and beneficence to us.

But," say you, "what will become of me if . . . ?" This is indeed a temptation of the enemy. Why should you be so ingenious in tormenting yourself beforehand about something which perhaps will never happen? Sufficient for the day is the evil thereof. Uneasy forebodings do us much harm; why do you so readily give way to them? We make our own troubles, and what do we gain by it? but lose, instead, so much both for time and eternity. When we are obsessed in spite of ourselves by these worrying revisions let us be faithful in making a continual sacrifice of them to the sovereign Master. I conjure you to do this, as in this way you will induce God to deal favourably with you and to help you in every way. You will acquire a treasure of virtue and merit for Heaven, and a submission and abandonment which will enable you to make more progress in the ways of God than any other practice of piety. It is, possibly, with this view that God permits all these troublesome and trying imaginations. Profit by them then, and God will bless you. By your submission to His good pleasure you will make greater progress than you could by hearing beautiful sermons, or reading pious books.

Yet [the Crown's] electors could have no idea of giving hereditary right to his descendants, because such a perpetual exclusion of themselves was incompatible with the free and restrained principles they professed to live by. Wherefore, hereditary succession in the early ages of monarchy could not take place as a matter of claim, but as something casual or complemental; but as few or no records were extant in those days, the traditionary history stuff'd with fables, it was very easy, after the lapse of a few generations, to trump up some superstitious tale conveniently timed, Mahomet-like, to cram hereditary right down the throats of the vulgar. Perhaps the disorders which threatened, or seemed to threaten, on the decease of a leader and the choice of a new one (for elections among ruffians could not be very orderly) induced many at first to favour hereditary pretensions; by which means it happened, as it hath happened since, that what at first was submitted to as a convenience was afterwards claimed as a right.

The Priceless Job of Motherhood God of Heaven I am here on Earth To follow a Divine mandate Of being a loving Mother I know I have no strength To do this on my own I pray for your wisdom To perform this task Without a fright As I raise these children Please help me remember I was never hired for this role But highly favoured To find myself in it Hence, I acknowledge this privilege Of being a parent to them Lord, I lift my hands And bow to Your majestic Name I say at top of my voice Thank you, Father For the priceless job of Motherhood!

here before me was a vast sweep of empty space; just the closed door and me, and only the stars sprinkled across the midnight sky to see what I did next. Did these cold, distant lights watch with any vestige of the humans they had once been, those special, chosen, favoured ones that had brushed too close to the divine? what would they make of my solitary defiance? my betrayal, the moment of my becoming? would they cry out against me? or did they bathe impassively in the dim bowl of the sky, all traces of who they had been burned out of them years before?

Creation is, on God’s part, not an act of self-expansion, but a retreat, a renunciation. God and all his creatures are less than God alone. God accepted this diminishment. God emptied Himself of part of His being. God emptied Himself in the act of His divinity. This is why St. John says, ‘The Lamb that was slain from the foundation of the world.’ God permitted things to exist other than Himself and worth infinitely less than Himself. By the act of creation, God denied himself, just as Christ told us to deny ourselves. God denied Himself in our favour to give us the possibility of denying ourselves for Him. This response, this echo, subject to our refusal, is the only possible justification for the folly of love in the act of creation. Religions with this conception of renunciation, this voluntary distance, this voluntary effacement of God, His apparent absence and His secret presence here below … these religions are the true religion, translations of the Great Revelation into different languages. Religions that represent divinity as commanding wherever it has the power to do so are false. Even if they are monotheistic, they are idolatries.

The concept "God" was invented as the opposite of the concept life — everything detrimental, poisonous, and slanderous, and all deadly hostility to life, wad bound together in one horrible unit in Him. The concepts "beyond" and "true world" were invented in order to depreciate the only world that exists — in order that no goal or aim, no sense or task, might be left to earthly reality. The concepts "soul," "spirit," and last of all the concept "immortal soul," were invented in order to throw contempt on the body, in order to make it sick and "holy," in order to cultivate an attitude of appalling levity towards all things in life which deserve to be treated seriously, i.e. the questions of nutrition and habitation, of intellectual diet, the treatment of the sick, cleanliness, and weather. Instead of health, we find the "salvation of the soul" — that is to say, a folie circulate fluctuating between convulsions and penitence and the hysteria of redemption. The concept "sin," together with the torture instrument appertaining to it, which is the concept "free will," was invented in order to confuse and muddle our instincts, and to render the mistrust of them man's second nature! In the concepts "disinterestedness" and "self-denial," the actual signs of decadence are to be found. The allurement of that which is detrimental, the inability to discover one's own advantage and self-destruction, are made into absolute qualities, into the "duty," the "holiness," and the "divinity" of man. Finally — to keep the worst to the last — by the notion of the good man, all that is favoured which is weak, ill, botched, and sick-in-itself, which ought to be wiped out. The law of selection is thwarted, an ideal is made out of opposition to the proud, well-constituted man, to him who says yea to life, to him who is certain of the future, and who guarantees the future — this man is henceforth called the evil one.

Homer's Hymn to the Earth: Mother of All O universal Mother, who dost keep From everlasting thy foundations deep, Eldest of things, Great Earth, I sing of thee! All shapes that have their dwelling in the sea, All things that fly, or on the ground divine Live, move, and there are nourished—these are thine; These from thy wealth thou dost sustain; from thee Fair babes are born, and fruits on every tree Hang ripe and large, revered Divinity! The life of mortal men beneath thy sway Is held; thy power both gives and takes away! Happy are they whom thy mild favours nourish; All things unstinted round them grow and flourish. For them, endures the life-sustaining field Its load of harvest, and their cattle yield Large increase, and their house with wealth is filled. Such honoured dwell in cities fair and free, The homes of lovely women, prosperously; Their sons exult in youth’s new budding gladness, And their fresh daughters free from care or sadness, With bloom-inwoven dance and happy song, On the soft flowers the meadow-grass among, Leap round them sporting--such delights by thee Are given, rich Power, revered Divinity. Mother of gods, thou Wife of starry Heaven, Farewell! be thou propitious, and be given A happy life for this brief melody, Nor thou nor other songs shall unremembered be

Yet that which is above all this, the favour and the love of Heaven, we have great argument to think in a peculiar manner propitious and propending towards us. Why else was this nation chosen before any other, that out of her, as out of Sion, should be proclaimed and sounded forth the first tidings and trumpet of Reformation to all Europe? And had it not been the obstinate perverseness of our prelates against the divine and admirable spirit of Wickliff, to suppress him as a schismatic and innovator, perhaps neither the Bohemian Huns and Jerome, no nor the name of Luther or of Calvin, had been ever known: the glory of reforming all our neighbours had been completely ours.

Yet that which is above all this, the favour and the love of Heaven, we have great argument to think in a peculiar manner propitious and propending towards us. Why else was this nation chosen before any other, that out of her, as out of Sion, should be proclaimed and sounded forth the first tidings and trumpet of Reformation to all Europe? And had it not been the obstinate perverseness of our prelates against the divine and admirable spirit of Wickliff, to suppress him as a schismatic and innovator, perhaps neither the Bohemian Huss and Jerome, no nor the name of Luther or of Calvin, had been ever known: the glory of reforming all our neighbours had been completely ours.

Homer's Hymn to the Earth: Mother of All Published by Mrs. Shelley, "Poetical Works", 1839, 2nd edition; dated 1818. O universal Mother, who dost keep From everlasting thy foundations deep, Eldest of things, Great Earth, I sing of thee! All shapes that have their dwelling in the sea, All things that fly, or on the ground divine Live, move, and there are nourished—these are thine; These from thy wealth thou dost sustain; from thee Fair babes are born, and fruits on every tree Hang ripe and large, revered Divinity! The life of mortal men beneath thy sway Is held; thy power both gives and takes away! Happy are they whom thy mild favours nourish; All things unstinted round them grow and flourish. For them, endures the life-sustaining field Its load of harvest, and their cattle yield Large increase, and their house with wealth is filled. Such honoured dwell in cities fair and free, The homes of lovely women, prosperously; Their sons exult in youth's new budding gladness, And their fresh daughters free from care or sadness, With bloom-inwoven dance and happy song, On the soft flowers the meadow-grass among, Leap round them sporting—such delights by thee Are given, rich Power, revered Divinity. Mother of gods, thou Wife of starry Heaven, Farewell! be thou propitious, and be given A happy life for this brief melody, Nor thou nor other songs shall unremembered be.

Thus the ancient Jews believed that if they suffered from drought, or if King Nebuchadnezzar of Babylonia invaded Judaea and exiled its people, surely these were divine punishments for their own sins. And if King Cyrus of Persia defeated the Babylonians and allowed the Jewish exiles to return home and rebuild Jerusalem, God in his mercy must have heard their remorseful prayers. The Bible doesn’t recognise the possibility that perhaps the drought resulted from a volcanic eruption in the Philippines, that Nebuchadnezzar invaded in pursuit of Babylonian commercial interests and that King Cyrus had his own political reasons to favour the Jews. The Bible accordingly shows no interest whatsoever in understanding the global ecology, the Babylonian economy or the Persian political system.

Hymn to Mercury : Continued 11. ... Seized with a sudden fancy for fresh meat, He in his sacred crib deposited The hollow lyre, and from the cavern sweet Rushed with great leaps up to the mountain's head, Revolving in his mind some subtle feat Of thievish craft, such as a swindler might Devise in the lone season of dun night. 12. Lo! the great Sun under the ocean's bed has Driven steeds and chariot—the child meanwhile strode O'er the Pierian mountains clothed in shadows, Where the immortal oxen of the God Are pastured in the flowering unmown meadows, And safely stalled in a remote abode.— The archer Argicide, elate and proud, Drove fifty from the herd, lowing aloud. 13. He drove them wandering o'er the sandy way, But, being ever mindful of his craft, Backward and forward drove he them astray, So that the tracks which seemed before, were aft; His sandals then he threw to the ocean spray, And for each foot he wrought a kind of raft Of tamarisk, and tamarisk-like sprigs, And bound them in a lump with withy twigs. 14. And on his feet he tied these sandals light, The trail of whose wide leaves might not betray His track; and then, a self-sufficing wight, Like a man hastening on some distant way, He from Pieria's mountain bent his flight; But an old man perceived the infant pass Down green Onchestus heaped like beds with grass. 15. The old man stood dressing his sunny vine: 'Halloo! old fellow with the crooked shoulder! You grub those stumps? before they will bear wine Methinks even you must grow a little older: Attend, I pray, to this advice of mine, As you would 'scape what might appal a bolder— Seeing, see not—and hearing, hear not—and— If you have understanding—understand.' 16. So saying, Hermes roused the oxen vast; O'er shadowy mountain and resounding dell, And flower-paven plains, great Hermes passed; Till the black night divine, which favouring fell Around his steps, grew gray, and morning fast Wakened the world to work, and from her cell Sea-strewn, the Pallantean Moon sublime Into her watch-tower just began to climb. 17. Now to Alpheus he had driven all The broad-foreheaded oxen of the Sun; They came unwearied to the lofty stall And to the water-troughs which ever run Through the fresh fields—and when with rushgrass tall, Lotus and all sweet herbage, every one Had pastured been, the great God made them move Towards the stall in a collected drove. 18. A mighty pile of wood the God then heaped, And having soon conceived the mystery Of fire, from two smooth laurel branches stripped The bark, and rubbed them in his palms;—on high Suddenly forth the burning vapour leaped And the divine child saw delightedly.— Mercury first found out for human weal Tinder-box, matches, fire-irons, flint and steel. 19. And fine dry logs and roots innumerous He gathered in a delve upon the ground— And kindled them—and instantaneous The strength of the fierce flame was breathed around: And whilst the might of glorious Vulcan thus Wrapped the great pile with glare and roaring sound, Hermes dragged forth two heifers, lowing loud, Close to the fire—such might was in the God. 20. And on the earth upon their backs he threw The panting beasts, and rolled them o'er and o'er, And bored their lives out. Without more ado He cut up fat and flesh, and down before The fire, on spits of wood he placed the two, Toasting their flesh and ribs, and all the gore Pursed in the bowels; and while this was done He stretched their hides over a craggy stone.

himself. It is just this hatred, however, in which true envy consists. Least of all should a man be envious, when it is a question, not of the gifts of fortune, or chance, or another's favour, but of the gifts of nature; because everything that is innate in a man rests on a metaphysical basis, and possesses justification of a higher kind; it is, so to speak, given him by Divine grace. But, unhappily, it is just in the case of personal advantages that envy is most irreconcilable. Thus it is that intelligence, or even genius, cannot get on in the world without begging pardon for its existence, wherever it is not in a position to be able, proudly and boldly, to despise the world. In other words, if envy is aroused only by wealth, rank, or power, it is often kept down by egoism, which perceives that, on occasion, assistance, enjoyment, support, protection, advancement, and so on, may be hoped for from the object of envy or that at least by intercourse with him a man may himself win honour from the reflected light

The men who had inhabited prehistoric Egypt, who had carved the Sphinx and founded the world‘s oldest civilization, were men who had made their exodus from Atlantis to settle on this strip of land that bordered the Nile. And they had left before their ill-fated continent sank to the bottom of the Atlantic Ocean, a catastrophe which had drained the Sahara and turned it into a desert. The shells which to-day litter the surface of the Sahara in places, as well as the fossil fish which are found among its sands, prove that it was once covered by the waters of a vast ocean. It was a tremendous and astonishing thought that the Sphinx provided a solid, visible and enduring link between the people of to-day and the people of a lost world, the unknown Atlanteans. This great symbol has lost its meaning for the modern world, for whom it is now but an object of local curiosity. What did it mean to the Atlanteans? We must look for some hint of an answer in the few remnants of culture still surviving from peoples whose own histories claimed Atlantean origin. We must probe behind the degenerate rituals of races like the Incas and the Mayas, mounting to the purer worship of their distant ancestors, and we shall find that the loftiest object of their worship was Light, represented by the Sun. Hence they build pyramidal Temples of the Sun throughout ancient America. Such temples were either variants or slightly distorted copies of similar temples which had existed in Atlantis. After Plato went to Egypt and settled for a while in the ancient School of Heliopolis, where he lived and studied during thirteen years, the priest-teachers, usually very guarded with foreigners, favoured the earnest young Greek enquirer with information drawn from their well-preserved secret records. Among other things they told him that a great flat-topped pyramid had stood in the centre of the island of Atlantis, and that on this top there had been build the chief temple of the continent – a sun temple. […] The Sphinx was the revered emblem in stone of a race which looked upon Light as the nearest thing to God in this dense material world. Light is the subtlest, most intangible of things which man can register by means of one of his five senses. It is the most ethereal kind of matter which he knows. It is the most ethereal element science can handle, and even the various kind of invisible rays are but variants of light which vibrate beyond the power of our retinas to grasp. So in the Book of Genesis the first created element was Light, without which nothing else could be created. „The Spirit of God moved upon the face of the Deep,“ wrote Egyptian-trained Moses. „And God said, Let there be Light: and there was Light.“ Not only that, it is also a perfect symbol of that heavenly Light which dawns within the deep places of man‘s soul when he yields heart and mind to God; it is a magnificent memorial to that divine illumination which awaits him secretly even amid the blackest despairs. Man, in turning instinctively to the face and presence of the Sun, turns to the body of his Creator. And from the sun, light is born: from the sun it comes streaming into our world. Without the sun we should remain perpetually in horrible darkness; crops would not grow: mankind would starve, die, and disappear from the face of this planet. If this reverence for Light and for its agent, the sun, was the central tenet of Atlantean religion, so also was it the central tenet of early Egyptian religion. Ra, the sun-god, was first, the father and creator of all the other gods, the Maker of all things, the One, the self-born [...] If the Sphinx were connected with this religion of Light, it would surely have some relationship with the sun.

The Heaviest Burden. What if a demon crept after you into your loneliest loneliness some day or night, and said to you: "This life, as you live it at present, and have lived it, you must live it once more, and also innumerable times; and there will be nothing new in it, but every pain and every joy and every thought and every sigh, and all the unspeakably small and great in thy life must come to you again, and all in the same series and sequence - and similarly this spider and this moonlight among the trees, and similarly this moment, and I myself. The eternal sand-glass of existence will ever be turned once more, and you with it, you speck of dust!" - Would you not throw yourself down and gnash your teeth, and curse the demon that so spoke? Or have you once experienced a tremendous moment in which you would answer him: "You are a God, and never did I hear anything so divine!" If that thought acquired power over you as you are, it would transform you, and perhaps crush you; the question with regard to all and everything: "Do you want this once more, and also for innumerable times?" would lie as the heaviest burden upon your activity! Or, how would you have to become favourably inclined to yourself and to life, so as to long for nothing more ardently than for this last eternal sanctioning and sealing?

What then makes a person "noble"? Certainly not that he makes sacrifices; even the frantic libertine makes sacrifices. Certainly not that he generally follows his passions; there are contemptible passions. Certainly not that he does something for others, and without selfishness; perhaps the effect of selfishness is precisely at its greatest in the noblest persons. - But that the passion which seizes the noble man is a peculiarity, without his knowing that it is so: the use of a rare and singular measuring-rod, almost a frenzy: the feeling of heat in things which feel cold to all other persons: a divining of values for which scales have not yet been invented: a sacrificing on altars which are consecrated to an unknown God: a bravery without the desire for honour: a self-sufficiency which has superabundance, and imparts to men and things. Hitherto, therefore, it has been the rare in man, and the unconsciousness of this rareness, that has made men noble. Here, however, let us consider that everything ordinary, immediate, and indispensable, in short, what has been most preservative of the species, and generally the rule in mankind hitherto, has been judged unreasonable and calumniated in its entirety by this standard, in favour of the exceptions. To become the advocate of the rule - that may perhaps be the ultimate form and refinement in which nobility of character will reveal itself on earth.

What then makes a person "noble"? Certainly not that he makes sacrifices; even the frantic libertine makes sacrifices. Certainly not that he generally follows his passions; there are contemptible passions. Certainly not that he does something for others, and without selfishness; perhaps the effect of selfishness is precisely at its greatest in the noblest persons. - But that the passion which seizes the noble man is a peculiarity, without his knowing that it is so: the use of a rare and singular measuring-rod, almost a frenzy: the feeling of heat in things which feel cold to all other persons: a divining of values for which scales have not yet been invented: a sacrificing on altars which are consecrated to an unknown God: a bravery without the desire for honour: a self-sufficiency which has superabundance, and imparts to men and things. Hitherto, therefore, it has been the rare in man, and the unconsciousness of this rareness, that has made men noble. Here, however, let us consider that everything ordinary, immediate, and indispensable, in short, what has been most preservative of the species, and generally the rule in mankind hitherto, has been judged unreasonable and calumniated in its entirety by this standard, in favour of the exceptions. To become the advocate of the rule - that may perhaps be the ultimate form and refinement in which nobility of character will reveal itself on earth.

The Ultimate Nobility of Character.—What then makes a person "noble"? Certainly not that he makes sacrifices; even the frantic libertine makes sacrifices. Certainly not that he generally follows his passions; there are contemptible passions. Certainly not that he does something for others, and without selfishness; perhaps the effect of selfishness is precisely at its greatest in the noblest persons.—But that the passion which seizes the noble man is a peculiarity, without his knowing that it is so: the use of a rare and singular measuring-rod, almost a frenzy: the feeling of heat in things which feel cold to all other persons: a divining of values for which scales have not yet been invented: a sacrificing on altars which are consecrated to an unknown God: a bravery without the desire for honour: a self-sufficiency which has superabundance, and imparts to men and things. Hitherto, therefore, it has been the rare in man, and the unconsciousness of this rareness, that has made men noble. Here, however, let us consider that everything ordinary, immediate, and indispensable, in short, what has been most preservative of the species, and generally the rule in mankind hitherto, has been judged unreasonable and calumniated in its entirety by this standard, in favour of the exceptions. To become the advocate of the rule—that may perhaps be: the ultimate form and refinement in which nobility of character will reveal itself on earth.

SECTION XI.--The Strength of Simplicity. The soul in the state of abandonment knows how to see God even in the proud who oppose His action. All creatures, good or evil, reveal Him to it. __________________________________________________________________ The whole practice of the simple soul is in the accomplishment of the will of God. This it respects even in those unruly actions by which the proud attempt to depreciate it. The proud soul despises one in whose sight it is as nothing, who beholds only God in it, and in all its actions. Often it imagines that the modesty of the simple soul is a mark of appreciation for itself; when, all the time, it is only a sign of that loving fear of God and of His holy will as shown to it in the person of the proud. No, poor fool, the simple soul fears you not at all. You excite its compassion; it is answering God when you think it is speaking to you: it is with Him that it believes it has to do; it regards you only as one of His slaves, or rather as a mask with which He disguises Himself. Therefore the more you take a high tone, the lower you become in its estimation; and when you think to take it by surprise, it surprises you. Your wiles and violence are just favours from Heaven. The proud soul cannot comprehend itself, but the simple soul, with the light of faith, can very clearly see through it. The finding of the divine action in all that occurs at each moment, in and around us, is true science, a continuous revelation of truth, and an unceasingly renewed intercourse with God. It is a rejoicing with the Spouse, not in secret, nor by stealth, in the cellar, or the vineyard, but openly, and in public, without any human respect. It is a fund of peace, of joy, of love, and of satisfaction with God who is seen, known, or rather, believed in, living and operating in the most perfect manner in everything that happens. It is the beginning of eternal happiness not yet perfectly realised and tasted, except in an incomplete and hidden manner. The Holy Spirit, who arranges all the pieces on the board of life, will, by this fruitful and continual presence of His action, say at the hour of death, "fiat lux," "let there be light" (Gen. i, 14), and then will be seen the treasures which faith hides in this abyss of peace and contentment with God, and which will be found in those things that have been every moment done, or suffered for Him. When God gives Himself thus, all that is common becomes wonderful; and it is on this account that nothing seems to be so, because this way is, in itself, extraordinary. Consequently it is unnecessary to make it full of strange and unsuitable marvels. It is, in itself, a miracle, a revelation, a constant joy even with the prevalence of minor faults. But it is a miracle which, while rendering all common and sensible things wonderful, has nothing in itself that is sensibly marvellous.

The Ultimate Nobility of Character. What then makes a person "noble"? Certainly not that he makes sacrifices; even the frantic libertine makes sacrifices. Certainly not that he generally follows his passions; there are contemptible passions. Certainly not that he does something for others, and without selfishness; perhaps the effect of selfishness is precisely at its greatest in the noblest persons. - But that the passion which seizes the noble man is a peculiarity, without his knowing that it is so: the use of a rare and singular measuring-rod, almost a frenzy: the feeling of heat in things which feel cold to all other persons: a divining of values for which scales have not yet been invented: a sacrificing on altars which are consecrated to an unknown God: a bravery without the desire for honour: a self-sufficiency which has superabundance, and imparts to men and things. Hitherto, therefore, it has been the rare in man, and the unconsciousness of this rareness, that has made men noble. Here, however, let us consider that everything ordinary, immediate, and indispensable, in short, what has been most preservative of the species, and generally the rule in mankind hitherto, has been judged unreasonable and calumniated in its entirety by this standard, in favour of the exceptions. To become the advocate of the rule - that may perhaps be the ultimate form and refinement in which nobility of character will reveal itself on earth.

IF, O most illustrious Knight, I had driven a plough, pastured a herd, tended a garden, tailored a garment: none would regard me, few observe me, seldom a one reprove me; and I could easily satisfy all men. But since I would survey the field of Nature, care for the nourishment of the soul, foster the cultivation of talent, become expert as Daedalus concerning the ways of the intellect; lo, one doth threaten upon beholding me, another doth assail me at sight, another doth bite upon reaching me, yet another who hath caught me would devour me; not one, nor few, they are many, indeed almost all. If you would know why, it is because I hate the mob, I loathe the vulgar herd and in the multitude I find no joy. It is Unity that doth enchant me. By her power I am free though thrall, happy in sorrow, rich in poverty, and quick even in death. Through her virtue I envy not those who are bond though free, who grieve in the midst of pleasures, who endure poverty in their wealth, and a living death. They carry their chains within them; their spirit containeth her own hell that bringeth them low; within their soul is the disease that wasteth, and within their mind the lethargy that bringeth death. They are without the generosity that would enfranchise, the long suffering that exalteth, the splendour that doth illumine, knowledge that bestoweth life. Therefore I do not in weariness shun the arduous path, nor idly refrain my arm from the present task, nor retreat in despair from the enemy that confronteth me, nor do I turn my dazzled eyes from the divine end. Yet I am aware that I am mostly held to be a sophist, seeking rather to appear subtle than to reveal the truth; an ambitious fellow diligent rather to support a new and false sect than to establish the ancient and true; a snarer of birds who pursueth the splendour of fame, by spreading ahead the darkness of error; an unquiet spirit that would undermine the edifice of good discipline to establish the frame of perversity. Wherefore, my lord, may the heavenly powers scatter before me all those who unjustly hate me; may my God be ever gracious unto me; may all the rulers of our world be favourable to me; may the stars yield me seed for the field and soil for the seed, that the harvest of my labour may appear to the world useful and glorious, that souls may be awakened and the understanding of those in darkness be illumined. For assuredly I do not feign; and if I err, I do so unwittingly; nor do I in speech or writing contend merely for victory, for I hold worldly repute and hollow success without truth to be hateful to God, most vile and dishonourable. But I thus exhaust, vex and torment myself for love of true wisdom and zeal for true contemplation. This I shall make manifest by conclusive arguments, dependent on lively reasonings derived from regulated sensation, instructed by true phenomena; for these as trustworthy ambassadors emerge from objects of Nature, rendering themselves present to those who seek them, obvious to those who gaze attentively on them, clear to those who apprehend, certain and sure to those who understand. Thus I present to you my contemplation concerning the infinite universe and innumerable worlds.

It’s a soulful Sunday, somehow I found myself pulling out my journal and started writing a letter to Sensuality. And it goes like this: Sensuality... You’ve opened me up to a world of possibilities and set me on an adventure that has never ceased to amaze me. You have led me through unfounded territories. Through the highest highs and lowest lows I’ve felt your current, sometimes raging like an angry sea and at times blowing as gentle as a cool summer breeze. You’ve filled me with such an insatiable desire, which has been both a curse and a blessing. You’ve sensitized my soul, made it to feel even the most gentle touch of the lightest feather. You daily seduce me into your deep waters, waters so deep I find myself drowning, yet not losing my breath. Sensuality... I love how you soothe me when I’m hurting. I love how you comfort and put me back together when I’m feeling broken. I love how you whisper in my ear and say ‘do not despair, I’m here.’ You uncover my deepest desires and set my soul on fire. You light me up and make me shine like the brightest star on a clear summer night. There’s never a dull moment with you. Just when I think there can’t possibly be more, you show me again and again that there’s always another level... another layer... another blessing. Your mysteries never run out. I’ve come know you like God’s very own presence. Indeed, you are His very own favour to my soul. His divine beauty, passion and wisdom have I come to know through you. Through you I’ve learned how to stand in my worthiness rather than in my shame. That’s why I love you and will forever hold you close... very close... to my heart. Xoxo.

The definition of morality; Morality is the idiosyncrasy of decadents, actuated by a desire to avenge themselves with success upon life. I attach great value to this definition. 8 [Pg 141] Have you understood me? I have not uttered a single word which I had not already said five years ago through my mouthpiece Zarathustra. The unmasking of Christian morality is an event which unequalled in history, it is a real catastrophe. The man who throws light upon it is a force majeure, a fatality; he breaks the history of man into two. Time is reckoned up before him and after him. The lightning flash of truth struck precisely that which theretofore had stood highest: he who understands what was destroyed by that flash should look to see whether he still holds anything in his hands. Everything which until then was called truth, has been revealed as the most detrimental, most spiteful, and most subterranean form of life; the holy pretext, which was the "improvement" of man, has been recognised as a ruse for draining life of its energy and of its blood. Morality conceived as Vampirism.... The man who unmasks morality has also unmasked the worthlessness of the values in which men either believe or have believed; he no longer sees anything to be revered in the most venerable man—even in the types of men that have been pronounced holy; all he can see in them is the most fatal kind of abortions, fatal, because they fascinate. The concept "God" was invented as the opposite of the concept life—everything detrimental, poisonous, and slanderous, and all deadly hostility to life, wad bound together in one horrible unit in Him. The concepts "beyond" and "true world" were invented in order to depreciate the only world that exists—in order that no goal or aim, no sense or task, might be left to earthly reality. The concepts "soul," "spirit," and last of all the concept "immortal soul," were invented in order to throw contempt on the body, in order to make it sick and "holy," in order to cultivate an attitude of appalling levity towards all things in life which deserve to be treated seriously, i.e. the questions of nutrition and habitation, of intellectual diet, the treatment of the sick, cleanliness, and weather. Instead of health, we find the "salvation of the soul"—that is to say, a folie circulate fluctuating between convulsions and penitence and the hysteria of redemption. The concept "sin," together with the torture instrument appertaining to it, which is the concept "free will," was invented in order to confuse and muddle our instincts, and to render the mistrust of them man's second nature! In the concepts "disinterestedness" and "self-denial," the actual signs of decadence are to be found. The allurement of that which is [Pg 142] [Pg 143] The Project Gutenberg eBook of Ecce Homo, by Friedrich Nietzsche. detrimental, the inability to discover one's own advantage and self-destruction, are made into absolute qualities, into the "duty," the "holiness," and the "divinity" of man. Finally—to keep the worst to the last—by the notion of the good man, all that is favoured which is weak, ill, botched, and sick-in-itself, which ought to be wiped out. The law of selection is thwarted, an ideal is made out of opposition to the proud, well-constituted man, to him who says yea to life, to him who is certain of the future, and who guarantees the future—this man is henceforth called the evil one. And all this was believed in as morality!

Man was made for action, and to promote by the exertion of his faculties such changes in the external circumstances both of himself and others, as may seem most favourable to the happiness of all. He must not be satisfied with indolent benevolence, nor fancy himself the friend of mankind, because in his heart he wishes well to the prosperity of the world. That he may call forth the whole vigour of his soul, and strain every nerve, in order to produce those ends which it is the purpose of his being to advance, Nature has taught him, that neither himself nor mankind can be fully satisfied with his conduct, nor bestow upon it the full measure of applause, unless he has actually produced them. He is made to know, that the praise of good intentions, without the merit of good offices, will be but of little avail to excite either the loudest acclamations of the world, or even the highest degree of self-applause. The man who has performed no single action of importance, but whose whole conversation and deportment express the justest, the noblest, and most generous sentiments, can be entitled to demand no very high reward, even though his inutility should be owing to nothing but the want of an opportunity to serve. We can still refuse it him without blame. We can still ask him, What have you done? What actual service can you produce, to entitle you to so great a recompense? We esteem you, and love you; but we owe you nothing. To reward indeed that latent virtue which has been useless only for want of an opportunity to serve, to bestow upon it those honours and preferments, which, though in some measure it may be said to deserve them, it could not with propriety have insisted upon, is the effect of the most divine benevolence. To punish, on the contrary, for the affections of the heart only, where no crime has been committed, is the most insolent and barbarous tyranny.

Nations disappear, but their effect remains on the way of society, industry and craft. The manner of thinking and the character of literature and art; languages become dead but their words, proverbs, symbols and metaphors enter new languages to become a part of them; the divinity of old beliefs comes to an end, but old idols remain in the sleeve of every new religion and every fold of the turban and tiara; civilisations vanish but the palaces of a new civilisation keep dazzling with their marks and decorations Five thousand years ago such a civilisation arose in the valley of the Tigris and the Euphrates and before the eyes, it spread across the entire East. This civilisation established its authority for 2500 years from the Mediterranean to the Arabia Sea. Then the chants of the worshippers of Zoroaster arose in the fire temples of Persia, and the Achaemenid rulers raised the buildings of Iranian civilization over the rubble of Babylon and Nineveh. The civilisational current of the Tigris and the Euphrates mixed with the Iranian civilisation and neither the religion of the land between the two rivers remained nor the language; but we cannot forget the favour which the inhabitants there have bestowed on the world by introducing man to the knowledge and arts for the first time. The world’s oldest villages have been found in this same land between the two rivers; cultivation became a custom there for the first time indeed; the potter’s wheel was first invented there; the remains of the most ancient cities were found there; city-states were established for the first time in the same valley; and the first code of law was compiled on this very land. But the greatest feat of the ancient inhabitants is the invention of the art of writing. The first schools were also opened on the coasts of the Tigris and the Euphrates. The oldest libraries have also been available there and the oldest epics are also the creation of this area.

One way to put the question that I want to answer here is this: why was it virtually impossible not to believe in God in, say, 1500 in our Western society, while in 2000 many of us find this not only easy, but even inescapable? Part of the answer, no doubt, is that in those days everyone believed, and so the alternatives seemed outlandish. But this just pushes the question further back. We need to understand how things changed. How did the alternatives become thinkable? One important part of the picture is that so many features of their world told in favour of belief, made the presence of God seemingly undeniable. I will mention three, which will play a part in the story I want to tell. (1) The natural world they lived in, which had its place in the cosmos they imagined, testified to divine purpose and action; and not just in the obvious way which we can still understand and (at least many of us) appreciate today, that its order and design bespeaks creation; but also because the great events in this natural order, storms, droughts, floods, plagues, as well as years of exceptional fertility and flourishing, were seen as acts of God, as the now dead metaphor of our legal language still bears witness. (2) God was also implicated in the very existence of society (but not described as such-this is a modern term-rather as polls, kingdom, church, or whatever). A kingdom could only be conceived as grounded in something higher than mere human man action in secular time. And beyond that, the life of the various associations which made up society, parishes, boroughs, guilds, and so on, were interwoven with ritual and worship, as I mentioned in the previous chapter. One could not but encounter counter God everywhere. (3) People lived in an “enchanted” world. This is perhaps not the best expression; it seems to evoke light and fairies. But I am invoking here its negation, Weber’s expression “disenchantment” as a description of our modern condition. This term has achieved such wide currency in our discussion of these matters, that I’m going to use its antonym to describe a crucial feature of the pre-modern condition. The enchanted chanted world in this sense is the world of spirits, demons, and moral forces which our ancestors lived in. People who live in this kind of world don’t necessarily believe in God, certainly not in the God of Abraham, as the existence of countless “pagan” societies shows. But in the outlook of European peasants in 1500, beyond all the inevitable ambivalences, the Christian God was the ultimate guarantee that good would triumph or at least hold the plentiful forces of darkness at bay.

By pressing the doctrine of disinterestedness and love into the foreground, Christianity by no means elevated the interests of the species above those of the individual. Its real historical effect, its fatal effect, remains precisely the increase of egotism, of individual egotism, to excess (to the extreme which consists in the belief in individual immortality). The individual was made so important and so absolute, by means of Christian values, that he could no longer be sacrificed, despite the fact that the species can only be maintained by human sacrifices. All "souls" became equal before God: but this is the most pernicious of all valuations! If one regards individuals as equals, the demands of the species are ignored, and a process is initiated which ultimately leads to its ruin. Christianity is the reverse of the principle of selection. If the degenerate and sick man ("the Christian") is to be of the same value as the healthy man ("the pagan"), or if he is even to be valued higher than the latter, as Pascal's view of health and sickness would have us value him, the natural course of evolution is thwarted and the unnatural becomes law. ... In practice this general love of mankind is nothing more than deliberately favouring all the suffering, the botched, and the degenerate: it is this love that has reduced and weakened the power, responsibility, and lofty duty of sacrificing men. According to the scheme of Christian values, all that remained was the alternative of self-sacrifice, but this vestige of human sacrifice, which Christianity conceded and even recommended, has no meaning when regarded in the light of rearing a whole species. The prosperity of the species is by no means affected by the sacrifice of one individual (whether in the monastic and ascetic manner, or by means of crosses, stakes, and scaffolds, as the "martyrs" of error). What the species requires is the suppression of the physiologically botched, the weak and the degenerate: but it was precisely to these people that Christianity appealed as a preservative force, it simply strengthened that natural and very strong instinct of all the weak which bids them protect, maintain, and mutually support each other. What is Christian "virtue" and "love of men," if not precisely this mutual assistance with a view to survival, this solidarity of the weak, this thwarting of selection? What is Christian altruism, if it is not the mob-egotism of the weak which divines that, if everybody looks after everybody else, every individual will be preserved for a longer period of time? ... He who does not consider this attitude of mind as immoral, as a crime against life, himself belongs to the sickly crowd, and also shares their instincts. ... Genuine love of man kind exacts sacrifice for the good of the species it is hard, full of self-control, because it needs human sacrifices. And this pseudo-humanity which is called Christianity, would fain establish the rule that nobody should be sacrificed.

Non-rational creatures do not look before or after, but live in the animal eternity of a perpetual present; instinct is their animal grace and constant inspiration; and they are never tempted to live otherwise than in accord with their own animal dharma, or immanent law. Thanks to his reasoning powers and to the instrument of reason, language, man (in his merely human condition) lives nostalgically, apprehensively and hopefully in the past and future as well as in the present; has no instincts to tell him what to do; must rely on personal cleverness, rather than on inspiration from the divine Nature of Things; finds himself in a condition of chronic civil war between passion and prudence and, on a higher level of awareness and ethical sensibility, between egotism and dawning spirituality. But this "wearisome condition of humanity" is the indispensable prerequisite of enlightenment and deliverance. Man must live in time in order to be able to advance into eternity, no longer on the animal, but on the spiritual level; he must be conscious of himself as a separate ego in order to be able consciously to transcend separate selfhood; he must do battle with the lower self in older that he may become identified with that higher Self within him, which is akin to the divine Not-Self; and finally he must make use of his cleverness in order to pass beyond cleverness to the intellectual vision of Truth, the immediate, unitive knowledge of the divine Ground. Reason and its works "are not and cannot be a proximate means of union with God." The proximate means is "intellect," in the scholastic sense of the word, or spirit. In the last analysis the use and purpose of reason is to create the internal and external conditions favourable to its own transfiguration by and into spirit. It is the lamp by which it finds the way to go beyond itself. We see, then, that as a means to a proximate means to an End, discursive reasoning is of enormous value. But if, in our pride and madness, we treat it as a proximate means to the divine End (as so many religious people have done and still do), or if, denying the existence of an eternal End, we regard it as at once the means to Progress and its ever-receding goal in time, cleverness becomes the enemy, a source of spiritual blindness, moral evil and social disaster. At no period in history has cleverness been so highly valued or, in certain directions, so widely and efficiently trained as at the present time. And at no time have intellectual vision and spirituality been less esteemed, or the End to which they are proximate means less widely and less earnestly sought for. Because technology advances, we fancy that we are making corresponding progress all along the line; because we have considerable power over inanimate nature, we are convinced that we are the self-sufficient masters of our fate and captains of our souls; and because cleverness has given us technology and power, we believe, in spite of all the evidence to the contrary, that we have only to go on being yet cleverer in a yet more systematic way to achieve social order, international peace and personal happiness.

According to Manu Smriti, “By Accepting gifts the divine light in the person gets extinguished.” Manu warns every individual against accepting gifts for the reason that it places the acceptor under an obligation in favour of the person who gave the gift and ultimately it results in making a person to do things which are not permitted according to law.

When they are going about these spiritual exercises with the greatest delight and pleasure, and when they believe that the sun of Divine favour is shining most brightly upon them, God turns all this light of theirs into darkness, and shuts against them the door and the source of the sweet spiritual water which they were tasting in God whensoever and for as long as they desired. And thus He leaves them so completely in the dark that they know not whither to go with their sensible imagination and meditation; for they cannot advance a step in meditation, as they were wont to do afore time, their inward senses being submerged in this night, and left with such dryness that not only do they experience no pleasure and consolation in the spiritual things and good exercises wherein they were wont to find their delights and pleasures, but instead, on the contrary, they find insipidity and bitterness in the said things. For, as I have said, God now sees that they have grown a little, and are be- coming strong enough to lay aside their swaddling clothes and be taken from the gentle breast; so He sets them down from His arms and teaches them to walk on their own feet; which they feel to be very strange, for everything seems to be going wrong with them.

God’s power and favour will usher you to your purpose. He opens doors that are too hard to open. He will empower and bless you beyond your expectations.

God’s power and favour will usher you to your purpose. He opens doors that are too hard to open. He will empower and bless you beyond your expectations.

If you want to transform your pain into power, your wounds into a wonder, your scars into splendour, and your failures into favour, then follow God’s plan, which is spelt as ‘Purpose’.

If you want to transform your pain into power, your wounds into a wonder, your scars into splendour, and your failures into favour, then follow God’s plan, which is spelt as ‘Purpose’.

I thought the Vedas were a load of humbug and it didn’t matter which way you recited them. Some jobless Brahmin like my father, created them thousands of years ago. Instead of making themselves useful, the Brahmins prayed to the Gods they themselves invented for the rain, the sun, horses, cows and money and many other things. It must have been very cold, from whichever cursed places they came. Otherwise, why would they croak like frogs and appeal to the Gods after putting hundreds of assorted twigs into the fire? Perhaps I was prejudiced. I shouldn’t think that the work they were doing, as Yajnas, was useless. In fact, it served as a perfect tool to mint money and gain material favours. They were no fools-these Brahmins. They knew how to project even the mundane tasks of burning twigs as earth-shaking, scientific discoveries and claimed to tame the forces that controlled the world. And it was funny that the majority of people like the carpenters, masons and farmers who were doing something meaningful, had become supplicant to these jokers croaking under the warm sun, sweat pouring from their faces in front of a raging fire and chanting God knows what. They had a Yajna or a Puja for everything under the sun. If you had leprosy or a common cold, there was a God to whom you had to offer a special puja to appease him. You wanted your pestering wife to elope with your bothersome neighbour, there was a puja for that too. You wanted your cow to have a calf or your wife to have son, the Brahmin would help you. He would just conduct a Puja and a divine calf or son would be born. You curried favour with the Brahmins and your son would become the biggest pundit in the world by the age of sixteen. If not, he would perhaps become rowdy like me, who did not respect Brahmins or rituals. He would become a Rakshasa. I think there are many more Rakshasas among us now. Perhaps, it was because the ‘why?’ virus spread. Couldn’t the Brahmins conduct a puja so that our heads were cleared of sinful thoughts? This is something I have to ponder over when I have time.

The man who throws light upon it is a force majeure, a fatality; he breaks the history of man into two. Time is reckoned up before him and after him. The lightning flash of truth struck precisely that which theretofore had stood highest: he who understands what was destroyed by that flash should look to see whether he still holds anything in his hands. Everything which until then was called truth, has been revealed as the most detrimental, most spiteful, and most subterranean form of life; the holy pretext, which was the "improvement" of man, has been recognised as a ruse for draining life of its energy and of its blood. Morality conceived as Vampirism.... The man who unmasks morality has also unmasked the worthlessness of the values in which men either believe or have believed; he no longer sees anything to be revered in the most venerable man—even in the types of men that have been pronounced holy; all he can see in them is the most fatal kind of abortions, fatal, because they fascinate. The concept "God" was invented as the opposite of the concept life—everything detrimental, poisonous, and slanderous, and all deadly hostility to life, was bound together in one horrible unit in Him. The concepts "beyond" and "true world" were invented in order to depreciate the only world that exists—in order that no goal or aim, no sense or task, might be left to earthly reality. The concepts "soul," "spirit," and last of all the concept "immortal soul," were invented in order to throw contempt on the body, in order to make it sick and "holy," in order to cultivate an attitude of appalling levity towards all things in life which deserve to be treated seriously, i.e. the questions of nutrition and habitation, of intellectual diet, the treatment of the sick, cleanliness, and weather. Instead of health, we find the "salvation of the soul"—that is to say, a folie circulate fluctuating between convulsions and penitence and the hysteria of redemption. The concept "sin," together with the torture instrument appertaining to it, which is the concept "free will," was invented in order to confuse and muddle our instincts, and to render the mistrust of them man's second nature! In the concepts "disinterestedness" and "self-denial," the actual signs of decadence are to be found. The allurement of that which is detrimental, the inability to discover one's own advantage and self-destruction, are made into absolute qualities, into the "duty," the "holiness," and the "divinity" of man. Finally—to keep the worst to the last—by the notion of the good man, all that is favoured which is weak, ill, botched, and sick-in-itself, which ought to be wiped out. The law of selection is thwarted, an ideal is made out of opposition to the proud, well-constituted man, to him who says yea to life, to him who is certain of the future, and who guarantees the future—this man is henceforth called the evil one. And all this was believed in as morality!—Ecrasez l'infâme! Have you understood me? Dionysus versus Christ.

Counsel: The holiness of the servant lies in his freeing his knowledge and his will. He should free his knowledge from fanciful, tangible, and imagined things, and from all perceptions which he shares with animals. His continuing study and his ranging learning should rather be concerned with eternal divine things that are quite free from having to come closer to be perceived by the senses, or move farther away so as to be hidden from them. So he will become free himself from all tangible and imagined things, appropriating from the sciences what would remain were one deprived of sensory organs and imagination, and so be refreshed by forms of knowledge that are noble, universal, and divine, concerned with eternal and everlasting objects of knowledge and not with changeable and imaginable individuals. As for his will, he should free it from revolving around human participations that stem from pleasure of desire or from anger, the enjoyment of food, sex, clothing, what can be touched or seen, or whatever pleasures come to him only by way of his senses and his body. In this way he will desire nothing but God-great and glorious; he well have no share except in God, no longing except to meet Him, no happiness except being near to Him. Even if paradise with all of its happiness were offered to him he would not turn his aspiration towards it, nor would the worlds [of heaven and earth] satisfy him, but only the Lord of these worlds. In sum, sensory and imaginary perceptions are shared with animals, and one should rise above them in favour of what is properly human. Animals also vie with man in human sensuous pleasures, so one should free oneself from them. The aspirant is as exalted as the object to which he aspires, as one who is intent on what enters his stomach is as valuable as what comes out of it, but whoever is intent on nothing except God-great and glorious-finds the level commensurate with his intent. And whoever elevates his mind above the level of imagined and tangible things, and frees his will from the dictates of passion, will lodge in the abundance of the garden of holiness.

This moving story of a small group of people, driven by a passionate belief in the strict purity of their devotion to the word of God and an equally passionate rejection of worldly authority in favour of a divinely sanctioned life, scarcely registered on the consciousness of England.

Unlike Alexander’s Greeks, Muslim invaders were well aware of India’s immensity, and mightily excited by its resources. As well as exotic produce like spices, peacocks, pearls, diamonds, ivory and ebony, the ‘Hindu country’ was renowned for its skilled manufactures and its bustling commerce. India’s economy was probably one of the most sophisticated in the world. Guilds regulated production and provided credit; the roads were safe, ports and markets carefully supervised, and tariffs low. Moreover capital was both plentiful and conspicuous. Since at least Roman times the subcontinent seems to have enjoyed a favourable balance of payments. Gold and silver had been accumulating long before the ‘golden Guptas’, and they continued to do so. Figures in the Mamallapuram sculptures and the Ajanta frescoes are as strung about with jewellery as those in the Sanchi and Amaravati reliefs. Divine images of solid gold are well attested and royal temples were rapidly becoming royal treasuries as successful dynasts endowed them with the fruits of their conquests. The devout Muslim, although ostensibly bent on converting the infidel, would find his zeal handsomely rewarded.

Whereas in this favoured Country, situate in the centremost part of the four continents of the earth, on which it has pleased Heaven to bestow the blessings of everlasting prosperity and peace, we... have, with all due reverence and care, prepared offcies for the salvation of all departed souls, supplicating Heaven and calling upon the Name of the Lord Buddha...Now, earnestly praying and beseeching the Eighteen Guardians of the Sangha, The Warlike Guardians of the Law, and the Twelve Guardians of the Months mercifully to extend their holy compassion towards us, but terribly to blaze forth in divine majesty against the powers of evil, we do solemnly perform for nine and forty days the Great Mass for the purification, deliverance and salvation of all souls on land and on sea.

Let us return to those gifts which are either the gifts proceding from the Essence or the Names. As for the favours, gifts and graces of the Essence, they only come by means of divine tajalli. (7) Tajalli only comes from the Essence by means of the form of the predisposition of the one to whom the tajalli is made. It never occurs otherwise. The one who receives the tajalli will only see his own form in the mirror of the Real. He will not see see the Real, for it is not possible to see Him. At the same time, he knows that he sees only his own form. It is the same as a mirror in the Visible world inasmuch as you see forms in it or your own form but do not see the mirror. At the same time, however, you know that you see the forms, or your own form, only by virtue of the mirror. Allah manifests that as a model (8) appropriate to the tajalli of His Essence, so that the one receiving the tajalli knows that he does not see Him. There is no model nearer or more appropriate to vision and tajalli than this. When you see a form in a mirror, try to see the body of the mirror as well - you will never see it. It is true that some people who perceive this say that the reflected form is imposed between the vision of the seer and the mirror. This is the most that it is possible to say, and the matter is as we have mentioned. We have clarified this in the The Makkan Revelations.

God does not call the "qualified" but qualifies the called

The wisdom of the killing of the male children in respect to Musa was in order to give him the support of the life of each of those killed for his sake because each of them was killed for being Musa. There is no ignorance, so the life of the one killed for his sake had to return to Musa. It is pure life in the natural state (fitra). The desires of the self have not soiled it; rather, it is in its natural state of "Yes (bala)." (1) Musa was the sum of the lives of those killed for being him. All that was prepared for the murdered ones in the way of the predisposition of their spirits was in Musa, peace be upon him. This is a divine favour to Musa which no one before him had.

My Daily Mirror Confession 1. I am fearfully and wonderfully made 2. I am unique 3. I am on this planet for a purpose 4. My mind is renewed 5. Positivity is the source of my strength 6. I am walking in the blessings of God 7. I can do all things through Christ who strengthens me 8. I am loved by God, I am the apple of His eye 9. The favour of God is upon me 10. I am divinely guided and protected 24/7

we are part of a group which displaces individualism in favour of divine authority discerned through our collective processes.

Dr. Enoch Ngo'ma, said, "Your spiritual battle that has nothing to define your capabilities. May the favour of the Lord overshadow you at this time.

The grace,faith,love and power of God will uplift you to greater heights.

We should also point out the significance of the fact that Jesus' ministry differed so markedly in character from that expected of the Coming One by the Baptist. Why should Jesus so fully ignore the prophetic expectation of one so obviously inspired (cf. Mark 11.30) ? Why did Jesus not see his ministry in terms of judgment? How came he to be so selective in his use of OT prophecy? The most obvious answer is that he had found God in his own experience to be a God of grace more than of judgment. The power which he experienced working through his ministry was a power to heal not to destroy. The message given him to proclaim was the message of God's favour not of God's vengeance. His own experience of God, of divine power and inspiration, made clear to him what parts of OT prophecy were applicable to and descriptive of his ministry, and what were not.

In him dwelleth all the fulness of the Godhead bodily. And ye are complete in him." Colossians 2:9, 10 All the attributes of Christ, as God and man, are at our disposal. All the fulness of the Godhead, whatever that marvellous term may comprehend, is ours to make us complete. He cannot endow us with the attributes of Deity; but he has done all that can be done, for he has made even his divine power and Godhead subservient to our salvation. His omnipotence, omniscience, omnipresence, immutability and infallibility, are all combined for our defence. Arise, believer, and behold the Lord Jesus yoking the whole of his divine Godhead to the chariot of salvation! How vast his grace, how firm his faithfulness, how unswerving his immutability, how infinite his power, how limitless his knowledge! All these are by the Lord Jesus made the pillars of the temple of salvation; and all, without diminution of their infinity, are covenanted to us as our perpetual inheritance. The fathomless love of the Saviour's heart is every drop of it ours; every sinew in the arm of might, every jewel in the crown of majesty, the immensity of divine knowledge, and the sternness of divine justice, all are ours, and shall be employed for us. The whole of Christ, in his adorable character as the Son of God, is by himself made over to us most richly to enjoy. His wisdom is our direction, his knowledge our instruction, his power our protection, his justice our surety, his love our comfort, his mercy our solace, and his immutability our trust. He makes no reserve, but opens the recesses of the Mount of God and bids us dig in its mines for the hidden treasures. "All, all, all are yours," saith he, "be ye satisfied with favour and full of the goodness of the Lord." Oh! how sweet thus to behold Jesus, and to call upon him with the certain confidence that in seeking the interposition of his love or power, we are but asking for that which he has already faithfully promised.

We are inspired by divine power to write.

Grace: All that I am and will be.

He, who dares seek God's presence, will receive His blessings and favours.

Amazing grace,amazing life.

Love is a divine being.

In love, a divine self manifest.

The soul awakens in times obscurity by divine grace.

A persistent soul, a divine fulfilment

The bond of two souls is divine.

The deeds of the light are love, faith and purity.

Grace is God-divine favour.

Amazing grace; blessed life.

Lord give us success today.

In the Old Testament, in God’s revelation though Moses, as in the New Testament, in the divine Covenant, the Law is not a ladder of merit we attempt to climb in order to win God’s favour; it is God’s pattern of holy living given to us because, by redemption, we are already in his favour. It is not a way of salvation by works of obedience; it is a pattern of obedience divinely provided for those who have been saved by grace.

Whenever we think of Christ we should recall the love that led him to bestow on us so many graces and favours, and also the great love God showed in giving us in Christ a pledge of his love; for love calls for love in return. Let us strive to keep this always before our eyes and to rouse ourselves to love him.

Thus the Sūrah of Opening has comprised eight of the ten divisions [of the Qur’an]—divine essence, attributes and works, description of the life to come and of the straight path together with both its sides, i.e. purification [of the soul] and making it beautiful, description of [God’s] favour to His friends and of His anger towards His enemies, and [finally] description of the resurrection. Only two divisions [of the Qur’an] fall outside this sūrah, namely, [God’s] argument with infidels and judgements of jurists—two subjects from which the sciences of theology and jurisprudence stem off.[136] From this it becomes clear that [in reality] these two subjects fall into the lowest of the grades of religious sciences. It is only the love of wealth and influence [obtainable by them] which has raised them to a higher status.

Where men see flaws, grace sees perfection.

Favour will follow you when you follow God’s will.

Cheers to New Year, full of new divine favours.

Pure goodness is not found in any part of it. Either God is not all-powerful, or God is not absolutely good, or God does not command wherever He has the power to do so. So the existence of evil here below, far from being a proof against the reality of God, is what reveals Him to us in truth. Creation is, on God’s part, not an act of self-expansion, but a retreat, a renunciation. God and all his creatures are less than God alone. God accepted this diminishment. God emptied Himself of part of His being. God emptied Himself in the act of His divinity. This is why St. John says, ‘The Lamb that was slain from the foundation of the world.’ God permitted things to exist other than Himself and worth infinitely less than Himself. By the act of creation, God denied himself, just as Christ told us to deny ourselves. God denied Himself in our favour to give us the possibility of denying ourselves for Him. This response, this echo, subject to our refusal, is the only possible justification for the folly of love in the act of creation.

As the poets sang, Australia was pure, set apart, free from old-world rivalries and wars. That this was due to physical isolation or divine favour were pleasing illusions. Australia enjoyed its peace because the old-world power responsible for the continent was much more powerful than the others.

I, inside you! ( Part 2 ) ................So time waited at the door and the destiny knocked too, But the ones they had been sent for had become something else, So time asked destiny,” if still it could do what it was meant to do?” And it replied, “Only if they wink I can fulfil your wish. Until then there is nothing else I can do, nothing else!” But for her kiss, for her embrace, for the rhythm of her heart beats, I never winked my eyes, Even though many sunshines had passed and the walls had witnessed million moonlights, The time waits there, the destiny is tired too, to be the joy of the Cupid who lives in the skies, And had granted us the dreams made of lights, So, there was no need to wink, There was no need to wake up, And time that steals moments whenever lovers blink, Had become the Destiny’s Atlas, bearing our yoke, because we had poured ourselves into the depths of love cup, Where time disappeared and never found its end, There, there in the depths of the love cup, I love my darling Irma forever, And for her smiles, her kisses, I had compelled the destiny to bend, Because fate too favours the destiny of the wish, of a true lover, And in the room of love walls, we lie submersed in the love cup, She and I caught in the eternal embrace, Where time waits, destiny waits too, and we neither wink nor look up, Because I am caught in the moment of her eternal grace, Her beauty, her heart beat and her face, And I want to be in this place just with her, Away from the disturbances of time, worries of destiny, just with her and her beautiful face, Where she belongs to me and I belong to her, So, let the time wait till the end of everything, Then when time does not exist destiny would cease to be, Then Irma, we shall arise from the state of nothing, And the universe shall be just you, and me, With no curtains, no walls, no time, no destiny, Your heart beats, your beautiful face and our eternal embrace, Then maybe we shall be the darlings of divinity, Because in the wide and infinitely empty space, it shall be left with no choice, but to feed your grace, Then as a lover I shall be truly jovial, Because now, Irma, everything would lie at your feet, Destiny, time, eternity, and that instinct original and primeval, Where only you and I shall be destined to meet! With the cup of love always full, Of your beauty, your feelings, your smiles, and you, Then I shall dive into it and let it cover me full, And disappear forever somewhere inside you, only you!

O brethren, when once a man discovers that God has chosen him, when he feels that grace has broken his heart, has brought him to Christ, and has covered him with a perfect righteousness, then he breaks out in wondering exclamations, “How couldst thou have chosen me? What am I, and what is my father’s house, that I should be taken into such royal favour?” The more a believer looks within, the more he discovers reasons for divine wrath, and the less he believes in his own personal merit. How is the heart of a true believer filled with adoring gratitude that ever the Lord’s boundless love should have been pleased to settle and fix itself upon him! ... I earnestly commend to you that precious thought, that Jehovah loved you from before the foundations of the world, and chose you when he might have left you, chose you when he passed over thousands of the great and the noble, the wise, and the learned. The doctrine is not a dogma to be fought over, as dogs over a bone, but to be rejoiced in, and turned to practical account as an incentive to reverent wonder and affectionate gratitude.

She served Christ himself. It was neither service to Peter, nor James, nor John, nor yet to the poor or sick of the city, but to the Master himself; and, depend upon it, when our love is in active exercise, our piety will be immediately towards Christ — we shall sing to him, pray to him, teach for him, preach for him, live to him. Forgetfulness of the personality of Christ takes away the very vitality of our religion. How much better will you teach, this afternoon, in your Sabbath-school class, if you teach your children for Christ! How much better will you go forth this evening to tell to others the way of salvation, if you go to do it for his sake! Then you court no man’s smile — you fear no man’s frown. It is enough for you that you have done it for the Master, and if the Master accepts it you have the reward in that very fact... Now, beloved ones, we encourage you to show this. For our sakes, for your own sakes, for Christ’s sake, do not hesitate — if there be anything you can do, though you are uneducated in the divine school, do it. Though there may be a dozen blunders in the method, yet do it, for Christ will accept it. The Pharisee may cavil — well, perhaps it may keep his tongue from other mischief — let him cavil, you can bear it, Christ will defend you, Jesus will accept you ; and as a reward for doing what you can, he may be pleased to give you grace to do more, and may breathe over you a full assurance of faith, which had you been idle you might not for years have attained ; and he may give you a peace of conscience in serving him which, had you sat still, might never have come to you. I beseech all of you who love Jesus, do not hide the light you have under a bushel, but come out and show it. If you have but a little faith, use it; if you have only a grain of faith, turn it to account. Put the one talent out at interest, and use it for the Master at once, and the Lord bless you in such a work, by increasing your faith and love, and making you to be as this woman was, a highly favoured servant of this blessed Master. May the Lord give every one of you his blessing, for Jesus’ sake.

mediator is one who interposes between two parties at variance, to procure a reconciliation. Before the fall, there was no need of a mediator between God and man; for, though there was an infinite distance in nature, yet, there was no variance between these parties. But upon the fall the case was altered; God was dishonoured, and highly offended; man was alienated from God, and subjected to his judicial displeasure; and as man was unable to satisfy the claims of the divine law which he had violated, if he was to be restored to the favour of his offended sovereign, the interposition of another person was requisite, to atone for his guilt, and lay the foundation of peace. This is the office and work assigned to Jesus Christ, the one mediator between God and man; and the present section relates to his divine appointment to this office, and the donation of a people to him as his seed.

The doctrine that justification consists simply in pardon, and consequent restoration, assumes that the divine law is imperfect and mutable. In human governments it is often expedient and right that men justly condemned to suffer the penalty of the law should be pardoned. Human laws must be general. They cannot take in all the circumstances of each particular case. Their execution would often work hardship or injustice. Human judgments may therefore often be set aside. It is not so with the divine law. The law of the Lord is perfect. And being perfect it cannot be disregarded. It demands nothing which ought not to be demanded. It threatens nothing which ought not to be inflicted. 126It is in fact its own executioner. Sin is death. (Rom. vii. 6.) The justice of God makes punishment as inseparable from sin, as life is from holiness. The penalty of the law is immutable, and as little capable of being set aside as the precept. Accordingly the Scriptures everywhere teach that in the justification of the sinner there is no relaxation of the penalty. There is no setting aside, or disregarding the demands of the law. We are delivered from the law, not by its abrogation, but by its execution. (Gal. ii. 19.) We are freed from the law by the body of Christ. (Rom. vii. 4.) Christ having taken our places bore our sins in his own body on the tree. (1 Pet. ii. 24.) The handwriting which was against us, he took out of the way, nailing it to his cross. (Col. ii. 14.) We are therefore not under the law, but under grace. (Rom. vi. 14.) Such representations are inconsistent with the theory which supposes that the law may be dispensed with; that the restoration of sinners to the favour and fellowship of God, requires no satisfaction to its demands; that the believer is pardoned and restored to fellowship with God, just as a thief or forger is pardoned and restored to his civil rights by the executive in human governments. This is against the Scriptures. God is just in justifying the sinner. He acts according to justice.

Observe their cohabiting customs,’ Gutkind’s great-grandfather wrote, ‘observe them as a scientist might observe the mating habits of white mice, and you will see that however far outside the swarm they wander to satisfy their appetites, for purposes of procreation they invariably regroup. They choose their mistresses and lovers from those for whom they feel neither respect nor compassion and their wives and husbands from their own ranks. As is often reported by innocents who encounter them without knowing by what rules they live, they can be companionable, amusing, even adorable, and in some circumstances, especially where reciprocal favours are looked for, munificent. But this to them is no more than play, the exercise of their undeniable powers and charm for the mere sadistic fun of it. Thereafter their loyalty is solely to each other. Let one of their number suffer and their vengefulness knows no limits; let one of their number perish and they will make the planet quake for it. To some, this is taken to be the proof of the steadfastness of their tribal life, the respect and affection they have been brought up, over many generations, to show to one another. But it is in fact a manifestation of a sense of superiority that values the life of anyone not belonging to their “tribe” at less than nothing. Only witness, in that country which they call their ancestral home (but which few of them except the most desperate appear to be in any hurry to repair to), a recent exchange of prisoners with one of their many enemies in which, for the sake of a single one of their own – just one – they willingly handed over in excess of seven hundred! The mathematics make a telling point. Never, in the history of humanity, has one people held all others in such contempt, or been more convinced that the world can, and will, be organised for their benefit alone. It has been said that were the earth to be laid waste, so long as not a single hair of one of theirs was harmed, they would connive in that destruction. That is not a justification for their destruction, though others argue persuasively for it. But it does invite us to ask how much longer we can tolerate their uncurbed presence.” … ‘Some worm of divisiveness in their own souls has impelled them – throughout history, as though they knew history itself was against them – to the brink of self-destruction. Imaginatively, the story of their annihilation engrosses them; let them enjoy a period of peace and they conjure war, let them enjoy a period of regard and they conjure hate. They dream of their decimation as hungry men dream of banquets. What their heated brains cannot conceive, their inhuman behaviour invites. “Kill us, kill us! Prove us right!” Time and again they have been saved, not by their own resolution, but by the world taking them at their own low self-valuation and endeavouring to deliver them the consummation they devoutly wish. Only then are they able to come together as a people, mend their divisions, and celebrate their escape as one more proof of the divine protection to which their specialness entitles them. But it is a dangerous game and will backfire on them one day.

Son, It is His divine plan that you get to a place where you understand your worth and see God's favour in your footsteps.

Dear Son, It is His divine plan that you get to a place where you understand your worth and see God's favour in your footsteps.

You are part of divine purpose. You have a divine power within you.

The glorious riches of God are inexhaustible.

Walking in close fellowship with God is a spiritual self.

There is grace for survival in any situation.

You can endure all things by grace.

Great is the Lord’s provisions. Even in times of famine, we have more than enough to eat.

I experience the grace of greater power.

The mighty miracles of the Lord are marvellous!

We face many trials, beyond our human ability to endure. We learn to depend on only God’s grace.

It is only by grace, the divine-self manifest.

God has infinite blessing for all mankind.

I am blessed and highly favoured.

When God leads you to it, He will give it to you.

Seek and fulfil your divine purpose.

God's power, gracious life.

May 18 MORNING “In Him dwelleth all the fulness of the Godhead bodily. And ye are complete in Him.” — Colossians 2:9, 10 ALL the attributes of Christ, as God and man, are at our disposal. All the fulness of the Godhead, whatever that marvellous term may comprehend, is ours to make us complete. He cannot endow us with the attributes of Deity; but He has done all that can be done, for He has made even His divine power and Godhead subservient to our salvation. His omnipotence, omniscience, omnipresence, immutability and infallibility, are all combined for our defence. Arise, believer, and behold the Lord Jesus yoking the whole of His divine Godhead to the chariot of salvation! How vast His grace, how firm His faithfulness, how unswerving His immutability, how infinite His power, how limitless His knowledge! All these are by the Lord Jesus made the pillars of the temple of salvation; and all, without diminution of their infinity, are covenanted to us as our perpetual inheritance. The fathomless love of the Saviour’s heart is every drop of it ours; every sinew in the arm of might, every jewel in the crown of majesty, the immensity of divine knowledge, and the sternness of divine justice, all are ours, and shall be employed for us. The whole of Christ, in His adorable character as the Son of God, is by Himself made over to us most richly to enjoy. His wisdom is our direction, His knowledge our instruction, His power our protection, His justice our surety, His love our comfort, His mercy our solace, and His immutability our trust. He makes no reserve, but opens the recesses of the Mount of God and bids us dig in its mines for the hidden treasures. “All, all, all are yours,” saith He, “be ye satisfied with favour and full of the goodness of the Lord.” Oh! how sweet thus to behold Jesus, and to call upon Him with the certain confidence that in seeking the interposition of His love or power, we are but asking for that which He has already faithfully promised.

Miraculous is divine.

Grace of God, power of God.

It is undoubtedly the case (and considerations advanced in the first sub-section have prepared us for this conclusion) that the election does in some sense denote the basis of all the relationships between God and man, between God in His very earliest movement towards man and man in his very earliest determination by this divine movement. it is in the decision in favour of this movement, in God’s self-determination and the resultant determination of man, in the basic relationship which is enclosed and fulfilled within Himself, that God is who He is.

The Priceless Job of Motherhood God of Heaven! I am here on Earth To follow a Divine mandate Of being a loving Mother I know I have no strength To this on my own I pray for your wisdom So, I can carry this task Without a fright As I raise these children Please help me remember I was never hired for this role But highly favoured, to find myself in it Hence, I acknowledge this privilege Lord, I lift my hands And bow to Your Majestic name I say from the top of my voice Thank you Father For the priceless job of Motherhood!

of Charity, to visit the Poor in their lonesome Dwelling-places, to comfort them who, through the Dispensations of divine Providence, are in strait and painful Circumstances in this Life, and steadily to endeavour to honour God with our Substance, from a real Sense of the Love of Christ influencing our Minds thereto, is more likely to bring a Blessing to our Children, and will afford more Satisfaction to a Christian favoured with Plenty, than an earnest Desire to collect much Wealth to leave behind us; for

We are like the grass, which grows the more luxuriantly the oftener it is mown. The blood of Christians is the seed of Christianity. Your philosophers taught men to despise pain and death by words; but how few their converts compared with those of the Christians, who teach by example! The very obstinacy for which you upbraid us is the great propagator of our doctrines. For who can behold it, and not inquire into the nature of that faith which inspires such supernatural courage? Who can inquire into that faith, and not embrace it, and not desire himself to undergo the same sufferings in order that he may thus secure a participation in the fullness of divine favour?2

There is, perhaps, no stronger contrast between the revolutionary times in which we live and the Catholic ages, or even the period of the Reformation, than in this: that the influence which religious motives formerly possessed is now in a great measure exercised by political opinions. As the theory of the balance of power was adopted in Europe as a substitute for the influence of religious ideas, incorporated in the power of the Popes, so now political zeal occupies the place made vacant by the decline of religious fervour, and commands to an almost equal extent the enthusiasm of men. It has risen to power at the expense of religion, and by reason of its decline, and naturally regards the dethroned authority with the jealousy of a usurper. This revolution in the relative position of religious and political ideas was the inevitable consequence of the usurpation by the Protestant State of the functions of the Church, and of the supremacy which, in the modern system of government, it has assumed over her. It follows also that the false principles by which religious truth was assailed have been transferred to the political order, and that here, too, Catholics must be prepared to meet them; whilst the objections made to the Church on doctrinal grounds have lost much of their attractiveness and effect, the enmity she provokes on political grounds is more intense. It is the same old enemy with a new face. No reproach is more common, no argument better suited to the temper of these times, than those which are founded on the supposed inferiority or incapacity of the Church in political matters. As her dogma, for instance, is assailed from opposite sides,—as she has had to defend the divine nature of Christ against the Ebionites, and His humanity against Docetism, and was attacked both on the plea of excessive rigorism and excessive laxity (Clement Alex., Stromata, iii. 5),—so in politics she is arraigned on behalf of the political system of every phase of heresy. She was accused of favouring revolutionary principles in the time of Elizabeth and James I., and of absolutist tendencies under James II. and his successors. Since Protestant England has been divided into two great political parties, each of these reproaches has found a permanent voice in one of them. Whilst Tory writers affirm that the Catholic religion is the enemy of all conservatism and stability, the Liberals consider it radically opposed to all true freedom.

But now (if you are believers), lift up your eyes to the everlasting hills and put the eagle's eye of faith within the veil. There is the Ancient of Days. God your Father is the chiefest good and highest happiness. There is Christ your dear Redeemer, the Prince of glory, and a house not made with hands, eternal in the heavens; and on the favour of God, the love and righteousness of Christ, you may see eternity. Again, turn your eyes inward to the hidden man of the heart. Is there the seed of God or impress[ion] of His image and the divine nature (1 John 3:9; 2 Peter 1:4)? Is there any active, living, springing principle of grace (John 4:14)? On this you may read eternity. Grace is the heir of glory, every drop of which runs to the ocean. And nothing else can befriend you, "for the things which are seen are temporal; but the things which are not seen are eternal." (2 Cor. 4:18).

Christ is life. Accept Christ and live in the peace and salvation of God our Father in the Name of His Precious Son Jesus Christ.....Read all the Stellah Mupanduki books breathed by the Holy Spirit of a Sovereign God and Written by the Finger of God Almighty for your salvation and peace, protection and breakthroughs, justice, joy, long life, stability and favour of God. Love God our Father in the name that is above every name, love God in that wonderful name of the Lord Jesus Christ, the Lamb of God who took away the sins of the world, and everything will go well with you. God is life. You will overcome trials and tribulations, you will defeat your enemies, no disease will dwell in your body, and you live in the great protection and provision of God our Father, in that name of Jesus Christ, the Lamb of God who took away the sins of the world.

When he wrote Meditations, Marcus Aurelius was the most powerful man in the world. He had, quite literally, a whole empire at his disposal. Cities, armies, palaces. All were his. He spent over a decade, from the year 161 to 180, as Roman emperor during the 'Golden Age'. And yet he resisted seeking any contentment in his status and power, in favour of simplicity, consultation and a cosmic perspective. He believed watching the stars was important and talks about Pythagoras - the early Greek philosopher and founder of Pythagoreanism - as his influence here. The Pythagoreans saw gazing up at the sky not just as a pleasant thing to do, but an insight into a divine order. Because stars are all separate, but all together in an order. For the Stoics, looking at them was looking at unveiled glimpses of divinity - and also fragments of Nature. It is not just the sky or the stars, then, that are important, but what we think when we look at them. Our connection to the shifting world around and above us. 'The universe is change', wrote Marcus Aurelius. 'Our life is what our thoughts make it.' Even a man in charge of an empire could look at the stars and feel happily small in the grand universal order of things. The sky doesn't start above us. There is no starting point for sky. We live in the sky.

the genius of the heart, which imposes silence and attention on everything loud and self-conceited, which smoothes rough souls and makes them taste a new longing—to lie placid as a mirror, that the deep heavens may be reflected in them;—the genius of the heart, which teaches the clumsy and too hasty hand to hesitate, and to grasp more delicately; which scents the hidden and forgotten treasure, the drop of goodness and sweet spirituality under thick dark ice, and is a divining- rod for every grain of gold, long buried and imprisoned in mud and sand; the genius of the heart, from contact with which every one goes away richer; not favoured or surprised, not as though gratified and oppressed by the good things of others; but richer in himself, newer than before, broken up, blown upon, and sounded by a thawing wind; more uncertain, perhaps, more delicate, more fragile, more bruised, but full of hopes which as yet lack names, full of a new will and current, full of a new ill-will and counter-current

The genius of the heart, which imposes silence and attention on everything loud and self-conceited, which smoothes rough souls and makes them taste a new longing—to lie placid as a mirror, that the deep heavens may be reflected in them;—the genius of the heart, which teaches the clumsy and too hasty hand to hesitate, and to grasp more delicately; which scents the hidden and forgotten treasure, the drop of goodness and sweet spirituality under thick dark ice, and is a divining rod for every grain of gold, long buried and imprisoned in mud and sand; the genius of the heart, from contact with which every one goes away richer; not favoured or surprised, not as though gratified and oppressed by the good things of others; but richer in himself, newer than before, broken up, blown upon, and sounded by a thawing wind; more uncertain, perhaps, more delicate, more fragile, more bruised, but full of hopes which as yet lack names, full of a new will and current, full of a new ill-will and counter-current [...]

This is a side to Venus that we have seen elsewhere and can never be overlooked: her favour is both conditional and temporary. And when it is withdrawn, the penalty can be devastating.

BABA SALADIN [[+27-633-83-20-74] AM A TRADITIONAL HERBALIST HEALER / SANGOMA/ A SPELL CASTER AND A SPIRITUAL HEALER FROM THE MOUNTAINS OF ZANZIBAR. AM VERY GOOD WHEN IT COMES TO CASTING SPELLS, BRINGING BACK YOUR EX, STOP CHEATING PARTNERS AND FOR THOSE WHO WANT TO GET MARRIED, STOP COURT CASES AND DIVORCE, CLEANSING YOU FROM BAD LUCK AND AFFECTED HOMES, I HAVE A SPECIAL HERB FOR YOU WOMEN WHO BADLY NEED CHILDREN AND YOU HAVE FAILED TO GET PREGNANT. MEN WHO CAN’T PERFORM AND YOUR WEAK / SMALL IN SIZE COME FOR MY SUPER BOASTER AND BECOME A WARRIOR IN BED MATTERS. WHEN FRIENDS FAMILY RELATIVES AND IN LAWS ARE BECOMING A PROBLEM TO YOU COME AND I SORT THEM OUT FOR YOU IMMEDIATELY. I CAN TREAT DISEASES IN YOUNGER CHILDREN AND THE VERY OLD PEOPLE WITH PAINS AND BODY SORES. I CAN STOP YOUR MAN / WIFE FROM SMOKING AND DRINKING IMMEDIATELY. LOOKING FOR A JOB OR PROMOTION AND FAVOUR FROM YOUR EMPLOYER PLEASE SEE ME AND YOU SHALL COME BACK WITH A SMILE. AM A MATURE PAESON WITH EXPERIENCE SO I DEAL WITH SERIOUS MATURE PEOPLE. IF YOU HAVE BEEN BADLY AFFECTED BY VARIOUS HEALER WITHOUT GETTING HELP AND THOSE WITH UNFINISHED JOBS COME AND I WIPE YOUR TEARS. I BABA SALADIN,I CAN CAST A SPELL ANYWERE IN THE WORLD AND I WORK ON YOU FROM ANY PLACE YOU ARE IMMEDIATELY.CALL OR WHATSAPP MAMA SALADIN ON NB CONSULTATION / COUNSELING AND MINER TREATMENT ARE ALL Free [[+27-633-83-20-74] BABA SALADIN AM A TRADITIONAL HERBALIST HEALER / SANGOMA/ A SPELL CASTER AND A SPIRITUAL HEALER FROM THE MOUNTAINS OF KENYA . AM VERY GOOD WHEN IT COMES TO CASTING SPELLS, BRINGING BACK YOUR EX, STOP CHEATING PARTNERS AND FOR THOSE WHO WANT TO GET MARRIED, STOP COURT CASES AND DIVORCE, CLEANSING YOU FROM BAD LUCK AND AFFECTED HOMES, I HAVE A SPECIAL HERB FOR YOU WOMEN WHO BADLY NEED CHILDREN AND YOU HAVE FAILED TO GET PREGNANT. MEN WHO CANT PERFORM AND YOUR WEAK / SMALL IN SIZE COME FOR MY SUPER BOASTER AND BECOME A WARRIOR IN BED MATTERS. WHEN FRIENDS FAMILY RELATIVES AND IN LAWS ARE BECOMING A PROBLEM TO YOU. BABA SALADIN [[+27-633-83-20-74] AM A TRADITIONAL HERBALIST BABA SALADIN [[+27-633-83-20-74] AM A TRADITIONAL HERBALIST HEALER / SANGOMA/ A SPELL CASTER AND A SPIRITUAL HEALER FROM THE MOUNTAINS OF ZANZIBAR. AM VERY GOOD WHEN IT COMES TO CASTING SPELLS, BRINGING BACK YOUR EX, STOP CHEATING PARTNERS AND FOR THOSE View All calls [[+27-633-83-20-74]. My Work Is A Mixture Of African Traditional Spiritualism, Psychic Powers, Rituals, Native Healing, Spell Casting, All Of Which Are Designed To Take Care Of Whatever Adversity You May Face. My Solutions Are Tailor Designed Depending On The Nature Of Your Problem Or Adversity Healing. Am Well Qualified, Having Honed My Skills From Experiences And Tradition Passed Down Through The Centuries From My Forefathers. I Deal With Occult, Spiritual And The Paranormal. I Do Email, Phone And Private Readings And Consultations To Enable You Take Control Of The Situation. I Am A Traditional Healer, Spell Caster And Psychic Medium. I Could Help You To Connect With The Ancestors , Interpret Dreams, Diagnose Illness Through Divination With Bones, And Help You Heal Both Physical And Spiritual Illness. We Facilitate The Deepening Of Your Relationship To The Spirit World And The Ancestors. Working In Partnership With One’s Ancestors Is A Gift Representing A Close Link With The Spirit Realm As A Mediator Between The Worlds.* If You Have Been Disappointed By Other Spell Casters And Healers Who Have Failed To Provide You With The Results They Promised You And You’re Stuck With No Option Of Happiness, Its Time You Contact A Gifted Spiritual Healer And Spell Caster Who Will Sort Your Issues. It’s Never Too Late For Your Problems To Be Solved, It’s Time To Have A Change In Life For The Better And Don’t Just Sit Back And Think Your Worst Situation Cannot Be Changed For Better, Its Time You Present Your Problem To A Gifted Spell Caster To Help Understand Your Life And The Way Forward. Ask Yourself The Following: -Is Your Love Life Falling Apart? -

mighty Enkidu, you are not sprung from my womb, but henceforth your brood will belong with the votaries of Gilgamesh, the priestesses, the hierodules and women of the temple.’ She put the symbols on Enkidu’s neck. ‘The priestesses took in the foundling,III 125 and the Divine Daughters brought up the foster-child. Enkidu, whom [I love,] I take for my son, Enkidu in [brotherhood,] Gilgamesh shall favour him!