Divine Illumination Quotes

This fire that we call Loving is too strong for human minds. But just right for human souls.

The true Mason is not creed-bound. He realizes with the divine illumination of his lodge that as Mason his religion must be universal: Christ, Buddha or Mohammed, the name means little, for he recognizes only the light and not the bearer. He worships at every shrine, bows before every altar, whether in temple, mosque or cathedral, realizing with his truer understanding the oneness of all spiritual truth. All true Masons know that they only are heathen who, having great ideals, do not live up to them. They know that all religions are but one story told in divers ways for peoples whose ideals differ but whose great purpose is in harmony with Masonic ideals. North, east, south and west stretch the diversities of human thought, and while the ideals of man apparently differ, when all is said and the crystallization of form with its false concepts is swept away, one basic truth remains: all existing things are Temple Builders, laboring for a single end. No true Mason can be narrow, for his Lodge is the divine expression of all broadness. There is no place for little minds in a great work.

There is bound to be turbulence in the clouds of confusion before one can view the friendly skies, and an illuminated landing strip.

You must take care to light the matches one at a time. If a powerful emotion should ignite them all at once, they would produce a splendor so dazzling that it would illuminate far beyond what we can normally see; and then a brilliant tunnel would appear before our eyes, revealing the path we forgot the moment we were born, and summoning us to regain the divine origins we had lost. The soul ever longs to return to the place from which it came, leaving the body lifeless.

Christ was a miracle. Every Christian is a miracle. Every answer to prayer is a miracle. Every divine illumination is a miracle. The power of Christianity in the world is a miraculous power. God help us to realise that ours is a High and Holy Calling.

And did those feet in ancient time Walk upon England's mountains green? And was the holy Lamb of God On England's pleasant pastures seen? And did the Countenance Divine Shine forth upon our clouded hills? And was Jerusalem builded here, Among these dark Satanic Mills? Bring me my Bow of burning gold: Bring me my Arrows of desire: Bring me my Spear: O clouds unfold! Bring me my Chariot of fire! I will not cease from Mental Fight, Nor shall my Sword sleep in my hand, Till we have built Jerusalem In England's green & pleasant Land.

This very body is indeed Kashi - the land of Lord Shiva - the illumined divine field of cosmic energy and pure consciousness.

A man can learn much, but learning is not knowledge. The only true source of infallible certainity is divine illumination.

When you're a light instead of a dim switch, your brightness radiates in every direction.

Even if our doubts span an entire ocean, the light of God’s wisdom can rise beyond the furthest horizons and illuminate our hearts with a deep sense of contentment.

One need not fall in love; one must rise through love.

We're just bits of light Trying to illuminate We're just sound vibrations With a unique pace Wading in the waves, oh Sailing through this sea Making divine consecrations Of the life we live

I saw thee once - only once - years ago: I must not say how many - but not many. It was a July midnight; and from out A full-orbed moon, that, like thine own soul, soaring, Sought a precipitate pathway up through heaven, There fell a silvery-silken veil of light, With quietude, and sultriness, and slumber, Upon the upturn'd faces of a thousand Roses that grew in an enchanted garden, Where no wind dared stir, unless on tiptoe - Fell on the upturn'd faces of these roses That gave out, in return for the love-light, Their odorous souls in an ecstatic death - Fell on the upturn'd faces of these roses That smiled and died in the parterre, enchanted By thee, and by the poetry of thy presence. Clad all in white, upon a violet bank I saw thee half reclining; while the moon Fell upon the upturn'd faces of the roses, And on thine own, upturn'd - alas, in sorrow! Was it not Fate, that, on this July midnight - Was it not Fate, (whose name is also Sorrow,) That bade me pause before that garden-gate, To breathe the incense of those slumbering roses? No footsteps stirred: the hated world all slept, Save only thee and me. (Oh, Heaven! - oh, G**! How my heart beats in coupling those two words!) Save only thee and me. I paused - I looked - And in an instant all things disappeared. (Ah, bear in mind the garden was enchanted!) The pearly lustre of the moon went out: The mossy banks and the meandering paths, The happy flowers and the repining trees, Were seen no more: the very roses' odors Died in the arms of the adoring airs. All - all expired save thee - save less than thou: Save only divine light in thine eyes - Save but the soul in thine uplifted eyes. I saw but them - they were the world to me. I saw but them - saw only them for hours - Saw only them until the moon went down. What wild heart-histories seemed to lie enwritten Upon those crystalline, celestial spheres! How dark a wo! yet how sublime a hope! How silently serene a sea of pride! How daring an ambition! yet how deep - How fathomless a capacity for love! But now, at length, dear Dian sank from sight, Into a western couch of thunder-cloud; And thou, a ghost, amid the entombing trees Didst glide away. Only thine eyes remained. They would not go - they never yet have gone. Lighting my lonely pathway home that night, They have not left me (as my hopes have) since. They follow me - they lead me through the years. They are my ministers - yet I their slave. Their office is to illumine and enkindle - My duty, to be saved by their bright fire, And purified in their electric fire, And sanctified in their elysian fire. They fill my soul with Beauty (which is Hope,) And are far up in Heaven - the stars I kneel to In the sad, silent watches of my night; While even in the meridian glare of day I see them still - two sweetly scintillant Venuses, unextinguished by the sun!

To Helen I saw thee once-once only-years ago; I must not say how many-but not many. It was a july midnight; and from out A full-orbed moon, that, like thine own soul, soaring, Sought a precipitate pathway up through heaven, There fell a silvery-silken veil of light, With quietude, and sultriness, and slumber Upon the upturn'd faces of a thousand Roses that grew in an enchanted garden, Where no wind dared to stir, unless on tiptoe- Fell on the upturn'd faces of these roses That gave out, in return for the love-light Thier odorous souls in an ecstatic death- Fell on the upturn'd faces of these roses That smiled and died in this parterre, enchanted by thee, by the poetry of thy prescence. Clad all in white, upon a violet bank I saw thee half reclining; while the moon Fell on the upturn'd faces of the roses And on thine own, upturn'd-alas, in sorrow! Was it not Fate that, on this july midnight- Was it not Fate (whose name is also sorrow) That bade me pause before that garden-gate, To breathe the incense of those slumbering roses? No footstep stirred; the hated world all slept, Save only thee and me. (Oh Heaven- oh, God! How my heart beats in coupling those two worlds!) Save only thee and me. I paused- I looked- And in an instant all things disappeared. (Ah, bear in mind this garden was enchanted!) The pearly lustre of the moon went out; The mossy banks and the meandering paths, The happy flowers and the repining trees, Were seen no more: the very roses' odors Died in the arms of the adoring airs. All- all expired save thee- save less than thou: Save only the divine light in thine eyes- Save but the soul in thine uplifted eyes. I saw but them- they were the world to me. I saw but them- saw only them for hours- Saw only them until the moon went down. What wild heart-histories seemed to lie enwritten Upon those crystalline, celestial spheres! How dark a woe! yet how sublime a hope! How silently serene a sea of pride! How daring an ambition!yet how deep- How fathomless a capacity for love! But now, at length, dear Dian sank from sight, Into western couch of thunder-cloud; And thou, a ghost, amid the entombing trees Didst glide away. Only thine eyes remained. They would not go- they never yet have gone. Lighting my lonely pathway home that night, They have not left me (as my hopes have) since. They follow me- they lead me through the years. They are my ministers- yet I thier slave Thier office is to illumine and enkindle- My duty, to be saved by thier bright light, And purified in thier electric fire, And sanctified in thier Elysian fire. They fill my soul with Beauty (which is Hope), And are far up in heaven- the stars I kneel to In the sad, silent watches of my night; While even in the meridian glare of day I see them still- two sweetly scintillant Venuses, unextinguished by the sun!

now embrace the divine child within me. May it burst forth now to bless the world. May I not be tempted to doubt the light that lights the entire world. Illumine the earth and save the world. Thank You, Lord.

The work of a lifetime, the process of individuation, is widening of that spotlight so much that everything is illuminated and you are conscious of and can see your All.

With 114 chakras and 72,000 energy channels, this very body is known as Kashi, the illuminated field of divine consciousness of Lord Shiva.

The lamp of divine guidance is in your hand. Pour the oil of faith in it. It doesn't illuminate the whole path at once. It guides you one step at a time.

Life here on Earth is promised suffering and one needs to find ways to live through it. Many people turn to meditation and prayer—anything that can connect us deeper into ourselves and with the divine.

If the rays are the souls of living beings, then the light of that same divine Sun is the spirit of the whole of nature. It is the same light; but not divided, not distinct, as are the rays which we call souls.

What is rooted out in the quest of truth is ignorance; it is entirely removed from the heart, and the outlook becomes wide; as wide as the Eye of God; therein is born the divine Spirit, the spirit, which is called Divinity.

What did it profit that I read the greatest human ideas of the so-called “liberal arts” in the books I got hold of. My thinking was enslaved to corrupt desires, so what difference did it make that I could read and understand these books? I delighted in learning, but I had no divine context for what my mind picked up. I had no foundation to discern what is true or certain. I was standing with my back to the light, so that the things that should be illuminated were in shadow, even though they were in front of my face.

Only the blindness of habit convinces us that we continue to live in the same place, that we see the same landscape. In truth, no place ever remains the same because light has no mind for repetition; it adores difference. Through its illuminations, it strives to suggest the silent depths that hide in the dark. Light

The purpose of life seems to be to acquaint a man with himself and whatever science or art or course of action he engages in reacts upon and illuminates the recesses of his own mind. Thus friends seem to be only mirrors to draw out and explain to us ourselves; and that which draws us nearer our fellow man, is, that the deep Heart in one, answers the deep Heart in another, -- that we find we have (a common Nature) -- one life which runs through all individuals, and which is indeed Divine.

the Scriptures of the Old and New Testaments, once completed, became for the church the “only external means of divine supernatural illumination.

Oh superior divine, Take me from fictitious to the factual, Take me from the gloom of ignorance to The illumination of wisdom, And take me from iniquity to integrity.

We are all glittering stars and one day we will come together in the brightest star of all – God himself. This is humanity’s destiny. Is that not an inspiring vision of humanity? We are not mere humans; we are divine beings, a community of gods en route to becoming God himself

Immortal existence.. Sometimes Living is not such an easy task.. Being here or there.. The spirit is the same.. Only changes the place where shows.. Here, the make-up is of meat.. There is infinite LIGHT.. In the flesh, or out of it , what does order is what thinks and what creates.. Each thought, a vibration.. Each action, a reaction.. That doesn't change with the death of the body.. Because actually nobody dies.. We are immortal divine existences.. Believing or not.. So many lives.. So many experiences.. So many faces.. So many dreams.. To each life new opportunities.. New learnings.. The soul Request.. Thirsty to experiment, feels, develop, evolve, grow and so it goes.. The spirit Obeys.. Enters and exit the perishable bodies.. Gets right and misses.. rehearses, Conquers and proceeds.. The spirit is a gift of the architect of the universe for the benefit of all.. It's light.. it's love.. it's eternal.. In the Astral or in the Earth.. There is to educate the thought and to clean the energies around yourself.. Gives some work to do that spiritual maintenance, but it is worthwhile. It is Light that cleans the Light! So never forget you are imperishable consciousness.. May a light circle involves and illuminate each soul.. Much light and love in each heart that pulses in the heart of the whole.. Namaste, Dave

Who is subordinate to whom in a marriage?” After all, each might reason, as people commonly do, that such an arrangement is a zero-sum game, with one winner and one loser. But a relationship does not have to be and should not be a question of one or the other as winner, or even each alternating in that status, in an approximation of fairness. Instead, the couple can decide that each and both are subordinate to a principle, a higher-order principle, which constitutes their union in the spirit of illumination and truth. That ghostly figure, the ideal union of what is best in both personalities, should be constantly regarded as the ruler of the marriage—and, indeed, as something as close to divine as might be practically approached by fallible individuals

The Christian soul knows it needs Divine Help and therefore turns to Him Who loved us even while we were yet sinners. Examination of conscience, instead of inducing morbidity, thereby becomes an occasion of joy. There are two ways of knowing how good and loving God is. One is by never losing Him, through the preservation of innocence, and the other is by finding Him after one has lost Him. Repentance is not self-regarding, but God-regarding. It is not self-loathing, but God-loving. Christianity bids us accept ourselves as we really are, with all our faults and our failings and our sins. In all other religions, one has to be good to come to God—in Christianity one does not. Christianity might be described as a “come as you are” party. It bids us stop worrying about ourselves, stop concentrating on our faults and our failings, and thrust them upon the Saviour with a firm resolve of amendment. The examination of conscience never induces despair, always hope…Because examination of conscience is done in the light of God’s love, it begins with a prayer to the Holy Spirit to illumine our minds. A soul then acts toward the Spirit of God as toward a watchmaker who will fix our watch. We put a watch in his hands because we know he will not force it, and we put our souls in God’s hands because we know that if he inspects them regularly they will work as they should…it is true that, the closer we get to God, the more we see our defects. A painting reveals few defects under candlelight, but the sunlight may reveal it as daub. The very good never believe themselves very good, because they are judging themselves by the Ideal. In perfect innocence each soul, like the Apostles at the Last Supper, cries out, “Is it I, Lord” (Matt. 26:22).

You must of course take care to light the matches one at a time. If a powerful emotion should ignite them all at once they would produce a splendor so dazzling that it would illuminate far beyond what we can normally see; and then a brilliant tunnel would appear before our eyes, revealing the path we forgot the moment we were born, and summoning us to regain the divine origin we had lost. The soul ever longs to return to the place from which it came, leaving the body lifeless. . . .

The great master Abhinava Gupta suggests to us that if you practice yoga from the perspective that you are not good enough as you are, or that there is something wrong with you that needs fixing, then your yoga cannot fulfill its ultimate purpose because it is a practice founded on wrong understanding. It can only go as far as fulfilling the limited purpose that has been conceived by your limited ego-mind. However, if you undertake the practice of yoga with the right View of yourself, that you already are a perfect and whole expression of the Divine and that you are doing yoga to realize and then fully express what is already true, then you have empowered your practice to take you all the way.

Fire is the voice of god, speaking in tongues. Fire is the liberator of water, slipping the earthly bonds. Fire is the memory of stone, being released to the heavens. Fire is the mother of the Earth, born of desire. Fire is the seducer of wind, dancing in abandon for its beloved. Fire is the illuminator, the protector, the destroyer, and the giver of all life.

Maybe by some sublime miracle it is alive, Death, and it takes us into its arms, and it is no vampire, this thing, it is the very personification of the heavens. And we rise up and up into the stars with it. We go past the angels and the saints, past illumination itself and into the divine darkness, into the void, as we pass out of existence. In oblivion we are forgiven all things.

The man in whom God rests and who rests in God must reflect the infinity of the conscious light of God; the infinity of God must become proper to man, by grace. That is what is meant by the divinization of man in God and the humanization of God in man. It is the union of God and man in the Holy Spirit, the Spirit of light: the illuminating Spirit of God becomes the Spirit who illuminates man by grace.

Let us watch these mighty ones as they pass silently by. First, Orpheus, playing upon the seven stringed lyre of his own being, the music of the spheres. Then Hermes, the thrice greatest, with his emerald tablet of divine revelation. Through the shades of the past we dimly see Krishna, the illuminated, who on the battlefield of life taught man the mysteries of his own soul. Then we see the sublime Buddha, his yellow robe not half so glorious as the heart it covered, and our own dear Master, the man Jesus, his head surrounded with a halo of Golden Flame, and his brow serene with the calm of mastery. Then Mohammed, Zoroaster, Confucius, Odin, and Moses, and others no less worthy pass by before the eyes of the student They were the Sons of Flame. From the Flame they came, and to the Flame they have returned. To us they beckon, and bid us join them, and in our robes of self-earned glory to serve the Flame they love. They were without creed or clan; they served but the one great ideal. From the same place they all came, and to the same place they have returned. There was no superiority there. Hand in hand they labor for humanity. Each loves the other, for the power that has made them masters has shown them the Brotherhood of all life.

Thus shall the earth open to divinity And common natures feel the wide uplift, Illumine common acts with the Spirit’s ray And meet the deity in common things. Nature shall live to manifest secret God, The Spirit shall take up the human play, This earthly life become the life divine. (Savitri, Book 11, Canto 1, pp. 710-711)

Such is the privilege of survival: to be allowed to fashion the means that fit our ends, to cobble together a narrative that reveals (as by the divine light of illumination) the predestined arc of our days. This is no small gift. With it we can neutralize all but the greatest losses, reduce even the greatest bastards to nothing more than bit actors in the drama of our lives, put on this earth for the sole purpose of forwarding our cause. Blessed are those who can believe their own stories.

Occultism, then, can reasonably be regarded as metaphysical speculation — speculation about the nature of ultimate reality and of our relation to it. Typically nontheistic and monistic, it is also typically mystical. All...assume the possibility of direct contact between living human beings and ultimate reality, the noumenal, the transcendent, or the divine. Contact with ultimate reality can be achieved either through a spontaneous mystical revelation or through some ritual initiation such as those of the mysteries at Eleusis. The possibility of illumination through initiation distinguishes the occult from mysticism and connects it to secret societies such as Masonry. (13)

Joy is the manifestation of the Creator's Power, illumining a world in darkness.

We are not called to fight the darkness on our own, but to seek out the light of God and call upon Him to illuminate our path to peace.

The temple, or the house of God, truly lies within us rather than outside.

Western Christianity, for example, is very much influenced by Western materialism, and is predominantly anthropocentric. In the Western churches, there is almost never any mention of meditation or contemplative prayer, but instead a great concern with "serving our brethren" or "serving the world." Too often, such anthropocentrism forgets that, unless it replenishes itself in the waters of contemplation, unless it becomes illumined through contact with the Divine Light, it will have nothing of any value to give, and no way to dispel the darkness of the world.

The late Chuck Missler would often describe the sixty-six books of the Bible, penned by more than forty different people over a period of several thousand years, as a highly integrated message system from an extraterrestrial source outside of time. Like a hologram, a facet of the message is encoded on every page that, when illumined by the light of the Spirit, projects a multidimensional portrait of its divine Author and communicates his plan to redeem, reconcile, and restore the sons and daughters of Adam to the glory of their original estate in the family of God.

And of all illumination of which humanity can partake, none is comparable to the discovery of the potential divinity of the human being, the awareness that the human being is a god-in-the making.

Lila is Sanskrit for “play,” “amusement,” and the sense that the universe has been manifested as an act of play by the divine. Through play, find your way. In play, find freedom, revelation, illumination.

This notion that we must wait and wait while we slowly progress out of enslavement into liberation, out of ignorance into knowledge, out of the present limitations into a future union with the Divine, is only true if we let it be so. But we need not. We can shift our identification from the ego to the Overself in our habitual thinking, in our daily reactions and attitudes, in our response to events and the world. We have thought our way into this unsatisfactory state; we can unthink our way out of it. By incessantly remembering what we really are, here and now at this very moment, we set ourselves free. Why wait for what already is?

quantum physics opened up a new window to the divine mystery that illuminates the role of God and human in evolution. It is not a matter of trying to fit the old God into the new cosmos; rather, it is the birth of a new God.

Go back to that night when Divine Light, in order to illumine the darkness of men, tabernacled Himself in the world He had made… The angels and a star caught up in the reflection of that Light, as a torch lighted by a torch, and passed it on to the watchers of sheep and the searchers of skies. And lo! As the shepherds watched their flocks about the hills of Bethlehem, they were shaken by the light of the angels And lo! As wise men from beyond the land of Media and Persia searched the heavens, the brilliance of a star, like a tabernacle lamp in the sanctuary of God’s creation, beckoned them on to the stable where the star seemed to lose its light in the unearthly brilliance of the Light of the Word.

I was a hidden treasure, and I loved to be known, and so I created the worlds both visible and invisible.”4 Both the saying itself and the understanding that illumines it derive from a profound mystical intuition that our created universe is a vast mirror, or ornament (and the Greek word “cosmos” literally means “an ornament”), through which divine potentiality—beautiful, fathomless, endlessly creative—projects itself into form in order to realize fully the depths of divine love.

People speak about the power of the evil eye, but what people often overlook is the power of the blessed eye. A gaze from an illuminated friend of the Divine Beloved has the power to transform your inner and outer reality and awaken your innermost heart.

I cannot conceive of an enlightenment as a sustained state, static once achieved. But I have had moments of illumination as bright and flashing as fish. They arrive unannounced, without fanfare--say, stepping off the Sixth Avenue bus or walking the foothills of the Blue Ridge Mountains. The sky turns lavender in the evening. Is that divine? I know it is the beauty of the material world, that I feel it in my body, and that it means something to me--that my breath will catch in my throat, that it fades almost as soon as it arrives, that I will be stunned again at its sudden reappearance.

Jesus knew that many of his listeners believed the old wineskin (or way of doing things) was good enough. They were comfortable with their beliefs and practices, but Jesus hadn't come to patch up old religious traditions. He was offering a new garment, a new wineskin, a way of life that didn't abolish the old ways, but fulfilled them. The teaching illuminated my own need to remain pliable before God. I realize that I must have a softer housing for my growing faith, one that can flex and change as God is at work inside of me. All too often I find myself clinging to that which is comfortable and familiar, rather than embracing the challenges that emerge with change and growth. Sometimes I shy away from people who have strong views that differ from mine, even though sharing a great conversation... could temper both our viewpoints and deepen our relationship. Why do I run away from strong opinions and potential conflict? Am I too comfortable and unwilling to change? Such a realization highlights the need for the Spirit in my life not just to discern and distinguish, but also to illuminate and invite me to move forward into the fullness of life with him." -Scouting the Divine

What You Should Know to be a Poet" all you can know about animals as persons. the names of trees and flowers and weeds. the names of stars and the movements of planets and the moon. your own six senses, with a watchful elegant mind. at least one kind of traditional magic: divination, astrology, the book of changes, the tarot; dreams. the illusory demons and the illusory shining gods. kiss the ass of the devil and eat sh*t; fuck his horny barbed cock, fuck the hag, and all the celestial angels and maidens perfum’d and golden- & then love the human: wives husbands and friends children’s games, comic books, bubble-gum, the weirdness of television and advertising. work long, dry hours of dull work swallowed and accepted and lived with and finally lovd. exhaustion, hunger, rest. the wild freedom of the dance, extasy silent solitary illumination, entasy real danger. gambles and the edge of death.

I am ready for change that no one and nothing other than You can deliver (Ezekiel 36:26-27 A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. 27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them). So, by faith, Lord, I confess this year to be my year of gratitude, optimism, rededication, maturation, complete deliverance, healing and restoration, knowledge, wisdom, revelation and illumination, increased capacity, and divine authority.

One's mental fortitude, one's mettle, aligned with one's will, is the most formidable human attribute. No man, machine, nor divine intervention can supersede. The will to persevere, no matter the offs, ignites the soul like a beacon, illuminating the obstacles on their path and turning them to dust in its wake.

The lamp of divine, written revelation reveals the will of God for the believer. Whether it is expressed by biblical command or precept, by scriptural example or principle, the Word illumines the path every believer must take. This divine light in Scripture is not a mere option, but an absolute necessity for every follower of Christ.

At some point in each person's life, the way is illuminated by a divine light, perceivable not by the senses but by the soul. He is given the end of a golden string and is given to understand that it leads to Heaven's gate. But whether he holds fast and follows it or whether, after a while, he again wanders off on his own-or, what is the same thing, carelessly lets if all from his grasp-is up to him. God's 'equal opportunity policy' of matriculating souls into Heaven is not intended to enforce equality of results (unlike some of our earthly versions) but only to provide true and perfect equality of opportunity. There is no such thing as the salvation of all, as the universalists would have it, or the salvation of only the 'elect', as the Calvinist pre-determinists would have it. There is only the salvation of those who elect it.

Politics is the science of domination, and persons in the process of enlargement and illumination are notoriously difficult to control. Therefore, to protect its vested interests, politics usurped religion a very long time ago. Kings bought off priests with land and adornments. Together, they drained the shady ponds and replaced them with fish tanks. The walls of the tanks were constructed of ignorance and superstition, held together with fear. They called the tanks “synagogues” or “churches” or “mosques.” After the tanks were in place, nobody talked much about soul anymore. Instead, they talked about spirit. Soul is hot and heavy. Spirit is cool, abstract, detached. Soul is connected to the earth and its waters. Spirit is connected to the sky and its gases. Out of the gases springs fire. Firepower. It has been observed that the logical extension of all politics is war. Once religion became political, the exercise of it, too, could be said to lead sooner or later to war. “War is hell.” Thus, religious belief propels us straight to hell. History unwaveringly supports this view. (Each modern religion has boasted that it and it alone is on speaking terms with the Deity, and its adherents have been quite willing to die—or kill—to support its presumptuous claims.) Not every silty bayou could be drained, of course. The soulfish that bubbled and snapped in the few remaining ponds were tagged “mystics.” They were regarded as mavericks, exotic and inferior. If they splashed too high, they were thought to be threatening and in need of extermination. The fearful flounders in the tanks, now psychologically dependent upon addictive spirit flakes, had forgotten that once upon a time they, too, had been mystical. Religion is nothing but institutionalized mysticism. The catch is, mysticism does not lend itself to institutionalization. The moment we attempt to organize mysticism, we destroy its essence. Religion, then, is mysticism in which the mystical has been killed. Or, at least diminished. Those who witness the dropping of the fourth veil might see clearly what Spike Cohen and Roland Abu Hadee dimly suspected: that not only is religion divisive and oppressive, it is also a denial of all that is divine in people; it is a suffocation of the soul.

I recalled how in my illness I had witnessed three maidens glowing with divinity. Adelheid appeared in the guise of Sapientia, Divine Wisdom, while Guda shone in majesty as Ecclesia, the true and inner Church. Then, from between them, emerged the most splendid figure, glowing in innocence and joy—the black-haired girl, whom I knew now to be Richardis, blazing in my vision before she was even conceived in her mother’s womb. My name is Caritas, Divine Love.

We all have a destiny, a dharma to fulfill, and there are endless opportunities, people, and circumstances that surface throughout our lives to illuminate our path. The incidents and the people create tiny sparks that cause us to recognize, This is for me—this is important; this is why I’m here. Those sparks are signals to pay attention and be astonished and know that those little sparks are being ignited by the same Divine Source that is responsible for all of creation.

Some sudden light illuminates my mind. Serene as tufted clouds in summer skies Slowly floating through the expanse of air. Calm like the lark who watches from her perch. Weightless like a small dandelion seed. Freedom. I can float away with the breeze. I feel attuned to the sun and the sky, To the yellow oxlip, rosettes of leaves, Clusters of spring flowers under the trees. I feel a presence and sense life rising, Spirit in all things, living soul, divine Shimmer of being within, so sublime.

This seeming incongruity has long troubled me. I owe Professor MacAllister a glad thanks for what is certainly the essential clarification. The whole Purgatorio, he points out, is built upon the structure of a Mass. The Mass moreover is happening not on the mountain but in church with Dante devoutly following its well-known steps. I have not yet had time to digest Professor MacAllister’s suggestion, but it strikes me immediately as a true insight and promises another illuminating way of reading the Purgatorio.

As it is with spiritual discoveries and affections given at first conversion, so it is in all subsequent illuminations and affections of that kind; they are all transforming. There is a like divine power and energy in them as in the first discoveries; they still reach the bottom of the heart, and affect and alter the very nature of the soul, in proportion to the degree in which they are given. And a transformation of nature is continued and carried on by them to the end of life, until it is brought to perfection in glory.

Tu viens d'incendier la Bibliothèque ? - Oui. J'ai mis le feu là. - Mais c'est un crime inouï ! Crime commis par toi contre toi-même, infâme ! Mais tu viens de tuer le rayon de ton âme ! C'est ton propre flambeau que tu viens de souffler ! Ce que ta rage impie et folle ose brûler, C'est ton bien, ton trésor, ta dot, ton héritage Le livre, hostile au maître, est à ton avantage. Le livre a toujours pris fait et cause pour toi. Une bibliothèque est un acte de foi Des générations ténébreuses encore Qui rendent dans la nuit témoignage à l'aurore. Quoi! dans ce vénérable amas des vérités, Dans ces chefs-d'oeuvre pleins de foudre et de clartés, Dans ce tombeau des temps devenu répertoire, Dans les siècles, dans l'homme antique, dans l'histoire, Dans le passé, leçon qu'épelle l'avenir, Dans ce qui commença pour ne jamais finir, Dans les poètes! quoi, dans ce gouffre des bibles, Dans le divin monceau des Eschyles terribles, Des Homères, des jobs, debout sur l'horizon, Dans Molière, Voltaire et Kant, dans la raison, Tu jettes, misérable, une torche enflammée ! De tout l'esprit humain tu fais de la fumée ! As-tu donc oublié que ton libérateur, C'est le livre ? Le livre est là sur la hauteur; Il luit; parce qu'il brille et qu'il les illumine, Il détruit l'échafaud, la guerre, la famine Il parle, plus d'esclave et plus de paria. Ouvre un livre. Platon, Milton, Beccaria. Lis ces prophètes, Dante, ou Shakespeare, ou Corneille L'âme immense qu'ils ont en eux, en toi s'éveille ; Ébloui, tu te sens le même homme qu'eux tous ; Tu deviens en lisant grave, pensif et doux ; Tu sens dans ton esprit tous ces grands hommes croître, Ils t'enseignent ainsi que l'aube éclaire un cloître À mesure qu'il plonge en ton coeur plus avant, Leur chaud rayon t'apaise et te fait plus vivant ; Ton âme interrogée est prête à leur répondre ; Tu te reconnais bon, puis meilleur; tu sens fondre, Comme la neige au feu, ton orgueil, tes fureurs, Le mal, les préjugés, les rois, les empereurs ! Car la science en l'homme arrive la première. Puis vient la liberté. Toute cette lumière, C'est à toi comprends donc, et c'est toi qui l'éteins ! Les buts rêvés par toi sont par le livre atteints. Le livre en ta pensée entre, il défait en elle Les liens que l'erreur à la vérité mêle, Car toute conscience est un noeud gordien. Il est ton médecin, ton guide, ton gardien. Ta haine, il la guérit ; ta démence, il te l'ôte. Voilà ce que tu perds, hélas, et par ta faute ! Le livre est ta richesse à toi ! c'est le savoir, Le droit, la vérité, la vertu, le devoir, Le progrès, la raison dissipant tout délire. Et tu détruis cela, toi ! - Je ne sais pas lire.

Sufis have no set belief or disbelief. Divine light is the only sustenance of their soul, and through this light they see their path clear, and what they see in this light they believe, and what they do not see they do not blindly believe. Yet they do not interfere with another person's belief or disbelief, thinking that perhaps a greater portion of light has kindled his heart, and so he sees and believes that the Sufi cannot see or believe. Or, perhaps a lesser portion of light has kept his sight dim and he cannot see and believe as the Sufi believes. Therefore Sufis leave belief and disbelief to the grade of evolution of every individual soul. The Murshid's work is to kindle the fire of the heart, and to light the torch of the soul of his mureed, and to let the mureed believe and disbelieve as he chooses, while journeying through the path of evolution. But in the end all culminates in one belief, Huma man am, that is, 'I am all that exists'; and all other beliefs are preparatory for this final conviction, which is called Haqq al-Iman in the Sufi terminology.

as we have seen – we conceive God as infinite personal will and intelligence, as the exercise of infinite resource fully and eternally present in every moment of its action, there exists in creation the possibility of relation between finite and infinite at a level other than that of universal causal activation. Personal relatedness between divine and human will unites divine life with the highest of the levels of finite agency; and this relation transformingly illuminates how human intelligence and love are rooted in infinite agency.

Though Marie’s sight and smell were disagreeably affected, Schmucke’s smile and glance disguised these abject miseries by rays of celestial light which actually illuminated their smoky tones and vivified the chaos. The soul of this dear man, which saw and revealed so many things divine, shone like the sun. His laugh, so frank, so guileless at seeing one of his Saint-Cecilias, shed sparkles of youth and gaiety and innocence about him. The treasures he poured from the inner to the outer were like a mantle with which he covered his squalid life.

By labeling the different gods and spirits as the Devil, it created a catchall that coalesced their unique essences in a workable archetype that survived in the popular folklore. Author Gemma Gary captures this idea beautifully when she writes, “Ironically, it may perhaps be the Church, in its keenness to eradicate adherence to pagan divinity by grafting and projecting it onto the diabolical, that has, unwittingly, most thoroughly preserved the potency, liberation and illumination of the ‘Old One’ and handed him back to the Witches as the ‘Devil.

The Absolute is Consciousness. It is always Self-conscious, meaning it is always aware of itself and its divine nature. The Self-awareness of the Absolute is a subtle form of activity which has two essential qualities. First, Consciousness is Self-luminous; the light of Consciousness (prakasa) requires no other source of illumination. This is Its aspect of jnana or knowing. Second, the process of becoming aware of Itself (vimarsa) is the Absolute’s aspect of action (kriya). The action is a kind of subtle stir that gives rise to joy and the creative impulse. This subtle movement is not a physical motion or any form of mental restlessness. Rather, it can be described as a spiritual stirring that corresponds to the sensation everyone has at moments of direct self-awareness during peak experiences. This stirring of Self-awareness is spanda. It makes Absolute Consciousness vibrant and expansive, and it is this activity that is the basic source of all creative manifestation. Everything that exists, sentient and insentient, is a result of this stirring of spanda. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xx-xxi

Mir Dimad (d. 1631) and his pupil Mulla Sadra (d. 1640) founded a school of mystical philosophy at Isfahan, which Majlisi did his best to suppress. They continued the tradition of Suhrawardi, linking philosophy and spirituality, and training their disciples in mystical disciplines which enabled them to acquire a sense of the alam al-mithal and the spiritual world. Both insisted that a philosopher must be as rational and scientific as Aristotle, but that he must also cultivate the imaginative, intuitive approach to truth. Both were utterly opposed to the new intolerance of some of the ulama, which they regarded as a perversion of religion. Truth could not be imposed by force and intellectual conformism was incompatible with true faith. Mulla Sadra also saw political reform as inseparable from spirituality. In his masterpiece Al-Afsan al-Arbaah (The Fourfold Journey), he described the mystical training that a leader must undergo before he could start to transform the mundane world. He must first divest himself of ego, and receive divine illumination and mystical apprehension of God. It was a path that could bring him to the same kind of spiritual insight as the Shii imams, though not, of course, on the same level as they.

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.

ROTHKO: All those bugs – ach! I know, those plein air painters, they sing to you endless paeans about the majesty of natural sunlight. Get out there and muck around in the grass, they tell you, like a cow. When I was young I didn’t know any better so I would haul my supplies out there and the wind would blow the paper and the easel would fall over and the ants would get in the paint. Oy… But then I go to Rome for the first time. I go to the Santa Maria del Popolo to see Caravaggio’s ‘Conversion of Saul,’ which turns out is tucked away in a dark corner of this dark church with no natural light. It’s like a cave. But the painting glowed! With a sort of rapture it glowed. Consider: Caravaggio was commissioned to paint the picture for this specific place, he had no choice. He stands there and he looks around. It’s like under the ocean it’s so goddamn dark. How’s he going to paint here? He turns to his creator: ‘God, help me, unworthy sinner that I am. Tell me, O Lord on High, what the fuck do I do now?!’     KEN laughs. ROTHKO: Then it comes to him: the divine spark. He illuminates the picture from within! He gives it inner luminosity. It lives… Like one of those bioluminescent fish from the bottom of the ocean, radiating its own effulgence. You understand? Caravaggio was –

A new global religious narrative should be constructed centred on the principle that every human has the potential to become God, not in the far distant future but within just one or two lifetimes. The idea of humanity as inherently sinful should be replaced with the psychologically much healthier concept of humanity as inherently divine (hence not sinful). There should be no more humans on their knees, abjectly bowing to a God who threatens everyone with eternal punishment. Instead, the whole of humanity should be engaged in Global Alchemy – transforming the raw material of themselves into the most shining and precious gold of divinity.

When a person begins to see all goodness as being the goodness of God, all the beauty that surrounds him as the divine beauty, he begins by worshiping a visible God, and as his heart constantly loves and admires the divine beauty in all that he sees, he begins to see in all that is visible one single vision; all becomes for him the vision of the beauty of God. His love of beauty increases his capacity to such a degree that great virtues such as tolerance and forgiveness spring naturally from his heart. Even things that people mostly look upon with contempt, he views with tolerance. The brotherhood of humanity he does not need to learn, for he does not see humanity, he sees only God. And as this vision develops, it becomes a divine vision which occupies every moment of his life. In nature he sees God, in man he sees His image, and in art and poetry he sees the dance of God. The waves of the sea bring him the message from above, and the swaying of the branches in the breeze seems to him a prayer. For him there is a constant contact with his God. He knows neither horror nor terror, nor any fear. Birth and death to him are only insignificant changes in life. Life for him is a moving picture which he loves and admires, and yet he is free from it all. He is one among all the world. He himself is happy, and he makes others happy.

Apokatastasis, as is clear from some passages cited and many others, depends on illumination and instruction, which goes hand in hand with correction. This is fully consistent with Origen's ethical intellectualism, a Platonic-Socratic and Stoic heritage that is found in other Fathers as well, such as Gregory of Nyssa. How one behaves depends on what one knows and how one thinks and regards reality; will depends on the intellect and is not an autonomous force. As a consequence, evil is never chosen qua evil, but because it is mistaken for a good, out of an error of judgment, due to insufficient knowledge and/or obnubilation (e.g., Hom. 1 in Ps. 37.4; Hom. in Ez. 9.1). Hence the importance of instruction. If one's intellect is illuminated, and achieves the knowledge of the Good, one will certainly adhere to the Good. Apokatastasis itself, as the end of Book 2 of Περὶ ἀρχῶν, is described as an illumination and a direct vision of the truth, as opposed to the mere 'shadows' that the logika knew beforehand (Origen is reminiscent not only of Plato's Cave myth, but also of 1 Tim 2:4-6, that God wants all humans to reach the knowledge of the truth, and of 1 Cor 13:12 on eventually knowing God 'face to face'). Only with full knowledge is choice really free, and a choice done with full knowledge is a choice for the Good. A choice for evil is not really free: it results from obnubilation, ignorance, and passion. This is why Origen was convinced that divine providence will bring all logika to salvation by means of education and rational persuasion, instruction and illumination – or fear of punishments, but only initially, when reason is not yet developed, and not by means of compulsion, since the adhesion to the Good must be free, and to be free it must rest on a purified intellectual sight. This is why for Origen divine providence will lead all to salvation, but respecting each one's free will; each logikon will freely adhere to God, and to do so each will need its own times, according to its choices and development, so that both divine justice first and then divine grace are saved. (pp. 178-179)

No one’s coming to save the world. Not Jesus Christ, not anyone. If the world is to be saved then it’s our responsibility, no one else’s. The very act of believing in a Saviour is a disgrace. It’s cowardice and laziness, an abdication of our personal obligations. The logic of our central theme of “becoming God” is that each of us has to don the divine mantle. Salvation is our business, not someone else’s. It’s time to be active, not passive. It’s time to make things happen; not sit back and wait for others. It’s time to create our own “Rapture”, not pray to someone else to make it happen. We have to stop being alienated from our divine spark. It’s time to burnish it and let it illuminate the world.

And the day when the soul realizes itself, that day a new life begins, a new birth. It is the self-realized soul which grows, which expands. So long as the soul has not realized itself, it does not develop, it does not grow. Therefore it is at the moment when the soul begins to realize itself that a man really begins to live in the world. But it must be understood that the magnetism of the selfrealized soul is greater than any magnetism one could ever imagine. It is power, it is wisdom, it is peace, it is intelligence, it is all. It is this magnetism that heals, heals bodies and heals minds; and it is this magnetism that raises those fallen into difficulties, in pain and sorrows. It is this magnetism that brings others out of their confusion, their darkness. It is by this magnetism that the illuminated souls spread out their love, thereby attracting all beings. It is of this magnetism that Christ said to the fishermen, “Follow me, and I will make you fishers of men.” It is with this magnetism that the great ones, such as Buddha, such as Moses, Christ, Muhammad, came and attracted humanity. And humanity during the ages has not forgotten. It is their magnetism which, after their having left this earth, has held millions and millions of people in one bond of brotherhood, of sympathy, of friendship. The immense power that the soul-magnetism gives shows that it is divine magnetism. It is a proof of something behind the seen world.

What is religion to the mystic? The religion of the mystic is a steady progress towards unity. How does he make this progress? In two ways. In the first way, he sees himself in others, in the good, in the bad, in all; and thus he expands the horizon of his vision. This study goes on throughout his lifetime, and as he progresses he comes closer to the oneness of all things. And the other way of developing is to become conscious of one’s own self in God, and of God in one’s self, which means deepening the consciousness of our innermost being. This process takes place in two directions: outwardly, by being one with all we see, and inwardly, by being in touch with that one Life which is everlasting, by dissolving into it, and by being conscious of that one Spirit being the existence, the only existence.

Joy is a two-way street. It is being human turned to God; and it is being (the instrument of) God, turned to humankind. The soul, turned to God, becomes irradiated with Divinity, simply by becoming transparent to that Divine Light, which is its Source. And that Divine Light shines through the soul, illumining all who come in contact with it. Recall that Jesus held this very same position (...): 'First', he said, 'seek the kingdom of God'; in other words, you cannot really do much for others or shed any light in the world until first you find that light within yourself. The Light Itself will do what is necessary for humankind; our only task is to rid ourselves of all that tends to obscure that Light---in other words, our ignorance, our selfish attachment to our make-believe world of self-gratification, our inner darkness.

Many esotericists are, indeed, familiar with the story – translated by the distinguished philologist and Orientalist Sir Friedrich Max Müller in the nineteenth century – in which the ancient Indo-Aryan Gods decided where best to hide divinity from humankind. After discussing the options of concealing the Great Secret atop the summit of the highest mountain, burying it in the further recesses of the earth, or sinking it at the bottom of the widest ocean, the Gods came to the conclusion that, irrespective of where they would conceal the Great Secret, humans would eventually discover it due to the human nature‘s inquisitiveness and restlessness. However, ultimately, the oldest and wisest Gods suggested that they should wrap divinity within the human being itself, because that is the last place in which humans would ever look; this was and is actually the case.

Hildegard. I am Sapientia. God’s Wisdom. A ray of light from her heart touched mine. Guda had grown into a beauty with her golden curls and emerald eyes, crowned like Adelheid. She offered me a cup overflowing with blood-red wine, her eyes brimming in joyful welcome. Know me, Hildegard. I am Ecclesia, the true and hidden Church. From between these two women, a third appeared, an utter stranger, and so beautiful. Crowned like the others, her long black hair swept to her waist. Her silk gown was as red as the Virgin’s beating heart, and her smile gleamed in tenderness as she stretched out her arms. Hildegard, seek me. My name is Caritas, Divine Love. Before me this trinity of women blazed, the sacred shimmering through them. My fever was broken by the vision of these three divine maidens dancing around a flowing fountain of pure grace. Three women who formed the face of God.

Beginning on the left, first comes a standing figure whose name is Iacchos—Iacchos is the word that was shouted in greeting to the young Dionysus when he appeared in birth, and was the cry that was shouted at the moment of revelation. Personified as the deity Iacchos, he would represent that moment of the illumination that comes at the high point of the mystery drama. The tree behind him is a laurel, a tree that has the apotropaic power of warding off evil. Daphne was turned into a laurel tree, and there’s a place called Daphne on the way from Athens to Eleusis. So this is a threshold where we leave the secular world to enter a protected, sacred space, and the first figure that meets us is an aspect of Dionysus. Next on the way in we encounter the two goddesses: Demeter is holding her torch upward and purifying the upper air, while Persephone, her daughter, is holding her torch downward, purifying the lower, chthonic region.

A Prayer for Grace and Illumination Stay with me, Lord, for it is necessary to have You present so that I do not forget You. You know how easily I abandon You. Stay with me, Lord, because I am weak and I need Your strength, that I may not fall so often. Stay with me, Lord, for You are my life, and without You, I am without fervor. Stay with me, Lord, for You are my light, and without You, I am in darkness. Stay with me, Lord, to show me Your will. Stay with me, Lord, so that I hear Your voice and follow You. Stay with me, Lord, for I desire to love You very much, and always be in Your company. Stay with me, Lord, if You wish me to be faithful to You. Stay with me, Lord, for as poor as my soul is, I wish it to be a place of consolation for You, a nest of Love. Stay with me, Jesus, for it is getting late and the day is coming to a close, and life passes, death, judgment, eternity approaches. It is necessary to renew my strength, so that I will not stop along the way and for that, I need You. It is getting late and death approaches. I fear the darkness, the temptations, the dryness, the cross, the sorrows. O how I need You, my Jesus, in this night of exile! Stay with me tonight, Jesus, in life with all its dangers, I need You. Let me recognize You as Your disciples did at the breaking of bread, so that the Eucharistic Communion be the light which disperses the darkness, the force which sustains me, the unique joy of my heart. Stay with me, Lord, because at the hour of my death, I want to remain united to You, if not by Communion, at least by grace and love. Stay with me, Jesus, I do not ask for divine consolation, because I do not merit it, but, the gift of Your Presence, oh yes, I ask this of You! Stay with me, Lord, for it is You alone I look for. Your Love, Your Grace, Your Will, Your Heart, Your Spirit, because I love You and ask no other reward but to love You more and more. With a firm love, I will love You with all my heart while on earth and continue to love You perfectly during all eternity. Amen. —Saint Padre Pio of Pietrelcina

It is not the nobility of rebellion that illuminates the world today, but nihilism. And it is the consequences of nihilism that we must retrace, without losing sight of the truth innate in its origins. Even if God existed, Ivan would never surrender to Him in the face of the injustice done to man. But a longer contemplation of this injustice, a more bitter approach, transformed the "even if you exist" into "you do not deserve to exist," therefore "you do not exist." The victims have found in their own innocence the justification for the final crime. Convinced of their condemnation and without hope of immortality, they decided to murder God. If it is false to say that from that day began the tragedy of contemporary man, neither is it true to say that there was where it ended. On the contrary, this attempt indicates the highest point in a drama that began with the end of the ancient world and of which the final words have not yet been spoken. From this moment, man decides to exclude himself from grace and to live by his own means. Progress, from the time of Sade up to the present day, has consisted in gradually enlarging the stronghold where, according to his own rules, man without God brutally wields power. In defiance of the divinity, the frontiers of this stronghold have been gradually extended, to the point of making the entire universe into a fortress erected against the fallen and exiled deity. Man, at the culmination of his rebellion, incarcerated himself; from Sade's lurid castle to the concentration camps, man's greatest liberty consisted only in building the prison of his crimes. But the state of siege gradually spreads, the demand for freedom wants to embrace all mankind. Then the only kingdom that is opposed to the kingdom of grace must be founded —namely, the kingdom of justice—and the human community must be reunited among the debris of the fallen City of God. To kill God and to build a Church are the constant and contradictory purpose of rebellion. Absolute freedom finally becomes a prison of absolute duties, a collective asceticism, a story to be brought to an end. The nineteenth century, which is the century of rebellion, thus merges into the twentieth, the century of justice and ethics, in which everyone indulges in self-recrimination.

It is thus a very useless commonplace to assert that a religion is necessary for the masses, because all political, divine, and social creeds only take root among them on the condition of always assuming the religious shape -- a shape which obviates the danger of discussion. Were it possible to induce the masses to adopt  atheism, this belief would exhibit all the intolerant ardour of a religious sentiment,  and in its exterior forms would soon become a cult. The evolution of the small  Positivist sect furnishes us a curious proof in point. What happened to the Nihilist  whose story is related by that profound thinker Dostoïewsky has quickly  happened to the Positivists. Illumined one day by the light of reason he broke the images of divinities and saints that adorned the altar of a chapel, extinguished the  candles, and, without losing a moment, replaced the destroyed objects by the works of atheistic philosophers such as Büchner and Moleschott, after which he piously relighted the candles. The object of his religious beliefs had been transformed, but can it be truthfully said that his religious sentiments had changed?

When one completely denies oneself, there are no words to speak. What can one say? Praise and blame are the same to one; there is nothing to be said. And how is this to be attained? It is to be attained, not only by prayer or by worship or by believing in God. It is to be attained by forgetting oneself in God. The belief in God is the first step. By the belief in God, is attained the losing oneself in God. If one is able to do it, one has attained a power which is beyond human comprehension. The process of attaining this is called Fana by the Sufis. Fana is not necessarily a destruction in God. Fana results in what may be called a resurrection in God, which is symbolized by the picture of Christ. The Christ on the cross is narrative of Fana; it means 'I am not.' And the idea of resurrection explains the next stage, which is Baqa, which means 'Thou art.' and this means rising towards All-might. The divine spirit is to be recognized in that rising towards All-might. Fana is not attained by torturing oneself, by tormenting oneself, by giving oneself a great many troubles, as many ascetics do. For even after torturing themselves, they will not come to that realization if they were not meant to. It is by denying one's little self, the false self, which covers one's real self, in which the essence of divine Being is to be found.

Hekate in Byzantium (also Constantinople, now Istanbul, Turkey) It is probable that Hekate had an established presence in Byzantium from a time before the city was founded. Here Hekate was invoked by her title of Phosphoros by the local population for her help when Philip of Macedon (father of Alexander the Great) attacked the city in 340 BCE. Petridou summarises the account given by Hsych of Miletus: "Hecate, or so we are told, assisted them by sending clouds of fire in a moonless rainy night; thus, she made it possible for them to see clearly and fight back against their enemies. By some sort of divine instigation the dogs began barking[164], thus awakening the Byzantians and putting them on a war footing."[165] There is a slightly alternative account of the attack, recorded by Eustathios. He wrote that Philip of Macedon's men had dug secret tunnels from where they were preparing a stealth attack. However, their plans were ruined when the goddess, as Phosphoros, created mysterious torchlight which illuminated the enemies. Philip and his men fled, and the locals subsequently called the place where this happened Phosphorion. Both versions attribute the successful defence of the city to the goddess as Phosphoros. In thanksgiving, a statue of Hekate, holding two torches, was erected in Byzantium soon after. The support given by the goddess in battle brings to mind a line from Hesiod’s Theogony: “And when men arm themselves for the battle that destroys men, then the goddess is at hand to give victory and grant glory readily to whom she will.” [166] A torch race was held on the Bosphorus each year, in honour of a goddess which, in light of the above story, is likely to have been Phosphoros. Unfortunately, we have no evidence to clarify who the goddess the race was dedicated to was. Other than Phosphoros, it is possible that the race was instead held in honour of the Thracian Bendis, Ephesian Artemis or Hekate. All of which were also of course conflated with one another at times. Artemis and Hekate both share the title of Phosphoros. Bendis is never explicitly named in texts, but a torch race in her honour was held in Athens after her cult was introduced there in the fifth-century BCE. Likewise, torch-races took place in honour of Artemis. There is also a theory that the name Phosphoros may have become linguistically jumbled due to a linguistic influence from Thrace becoming Bosphorus in the process[167]. The Bosphorus is the narrow, natural strait connecting the Black Sea to the Sea of Marmara, separating the European side of Istanbul from the Asian side. The goddess with two torches shown on coins of the time is unnamed. She is usually identified as Artemis but could equally represent Hekate.

And the day when the soul realizes itself, that day a new life begins, a new birth. It is the self-realized soul which grows, which expands. So long as the soul has not realized itself, it does not develop, it does not grow. Therefore it is at the moment when the soul begins to realize itself that a man really begins to live in the world. But it must be understood that the magnetism of the selfrealized soul is greater than any magnetism one could ever imagine. It is power, it is wisdom, it is peace, it is intelligence, it is all. It is this magnetism that heals, heals bodies and heals minds; and it is this magnetism that raises those fallen into difficulties, in pain and sorrows. It is this magnetism that brings others out of their confusion, their darkness. It is by this magnetism that the illuminated souls spread out their love, thereby attracting all beings. It is of this magnetism that Christ said to the fishermen, “Follow me, and I will make you fishers of men.” It is with this magnetism that the great ones, such as Buddha, such as Moses, Christ, Muhammad, came and attracted humanity. And humanity during the ages has not forgotten. It is their magnetism which, after their having left this earth, has held millions and millions of people in one bond of brotherhood, of sympathy, of friendship. The immense power that the soul-magnetism gives shows that it is divine magnetism. It is a proof of something behind the seen world.

It is for this reason that St. Dionysius and other mystic theologians call infused contemplation a ray of darkness,4 that is, for the unenlightened and unpurified soul, because this great supernatural light masters the natural power of the reason and takes away its natural way of understanding. Therefore, David also says: “Cloud and darkness are round about Him”;5 not that this is so in reality, but in reference to our weak understanding, which, in light so great, becomes dimmed and blind, unable to ascend so high. He repeats it, saying: “At the brightness that was before Him the clouds passed,”6 that is, between Him and our understanding. This is the reason why the illuminating ray of hidden wisdom, when God sends it from Himself into the soul not yet transformed, produces thick darkness in the understanding. 5. This dim contemplation is in its beginnings painful also to the soul. For as the infused divine contemplation contains many excellences in the highest degree, and the soul, which is the recipient, because not yet pure, is involved in many miseries—in the highest degree, too7—the result is—as two contraries cannot co-exist in the same subject—that the soul must suffer and be in pain, being the subject in which the two contraries meet, and resist each other because of the purgation of the soul from its imperfections, which is being wrought by contemplation. I shall show it to be so by the following induction. 6. In the first

The mythological hero setting forth from his common-day hut or castle is lured, carried away, or else voluntarily proceeds, to the threshold of adventure. There, he encounters a shadow presence that guards the passage. The hero may defeat or conciliate this power and go alive into the kingdom of the dark (brother battle, dragon battle, offering, charm) or be slain by the opponent and descend in death (dismemberment, crucifiction). Beyond this threshold, then, the hero journeys through a world of unfamilir yet strangely intimate forces, some of which severely threaten him (tests), some of which give him magical aid (helpers). When he arrives at the nadir of the mythological round, he undergoes a supreme ordeal and gains his reward. The triumph may be represented as the hero's sexual union with the goddess-mother of the world (sacred marriage), his recognition by the father-creator (father atonement), his own divination (apotheosis), or again - if the powers have remained unfriendly to him - his theft of the boon he came to gain (bride-theft, fire-theft), intrinsically, it is an expansion of consciousness and therewith of being (illumination, transfiguration, freedom). The final work is that of return. If the powers have blessed the hero, he now sets forth under their protection (emissary); if not, he flees and is pursued (transformational flight). At the return threshold, the transcendental powers must remain behind;; the hero re-emerges from the kingdom of dread (resurrection, return). The boon that he brings restores the world (elixir, eternal life).

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.

... man is generous with the word "fool" and is ready to serve it up to his neighbor twenty times a day. It is enough to have one stupid side out of ten to be accounted a fool, aside from the nine good ones ... in the world chronicle of mankind there are many whole centuries which, it would seem, should be crossed out and abolished as unnecessary. There have been many errors in the world which, it would seem, even a child would not make now. What crooked, blind, narrow, impassable, far-straying paths mankind has chosen, striving to attain eternal truth, while a whole straight road lay open before it, like the road leading to a magnificent dwelling meant for a king's mansions! Broader and more splendid than all other roads it is, lit by the sun and illumined all night by lamps, yet people have flowed past it in the blind darkness. So many times already, though guided by a sense come down from heaven, they have managed to waver and go astray, have managed in broad daylight to get again into an impassable wilderness, have managed again to blow a blinding fog into each other's eyes, and, dragging themselves after marsh-lights, have managed finally to reach the abyss, only to ask one another in horror: where is the way out, where is the path? The current generation now sees everything clearly, it marvels at the errors, it laughs at the folly of its ancestors, not seeing that this chronicle is all overscored by divine fire, that every letter of it cries out, that from everywhere the piercing finger is pointed at it, at this current generation; but the current generation laughs and presumptuously, proudly begins a series of new errors, at which their descendants will also laugh afterwards.

I AM LOVE I am the fountain of peace, lake of tranquility, I am the lips of blooming youth, I am the wine of soul and rose of nature’s bosom, I am the glimpse of beloved through amorous eyes. I am the elation, the sacred shrine in the heart of An innocent child; The chalice of my love overflows with divine grace, I am the rose whom lover’s lips have touched. The dawn breaks with the echo of my heart song, And whispers in the twilight; I am the beating heart inside of you, The twinkling star in the night sky, the ardent desire in the swell of passion, I am the tremulous lips parted in delight, an expression of love’s rhapsody. I breathe fragrance into your heart’s essence, tearing away the veil Of your sorrowful sigh, I am the flute which plays music to your ears, I am the nature’s call, the echo of mountains, the wild dance of a swelling ocean. I am the blazing fire of love arousing your soul to an eternal call; I flow towards the beloved like a dancing stream; I am the sweetness of your soul, Who fondles the book of caressing memories, beckoning you to be lost in my heart call. I am the lost gem of love that your hungry soul has been searching for years; I am the loving wreath of moments of happiness, Your name, engraved on my heart shines as a rarest treasure; That sparkles, illuminates on my desolate soul. From thee I arise, and to Thee I surrender; You are the gushing spring of my ecstasy, As the wine of my life rests in the chalice of your heart, Your lips press it to mine, sipping a sap of it, I die to rebirth in that soul wine. Beyond all language, beyond all words, wherein lies the land Of enchanting silence; a paradise where lovers yearn to dissolve, And clasp the timeless love to their bare bosom.  

Thoughtless is the man who buries his ideals, surrendering to the common fate. Can he seem other than impotent, wooden, ignominious? The body is literally manufactured and sustained by mind. Through pressure of instincts from past lives, strengths or weaknesses percolate gradually into human consciousness. They express as habits, which in turn ossify into a desirable or an undesirable body. Outward frailty has mental origin. As all things can be reflected in water, so the whole universe is mirrored in the lake of the cosmic mind. The dual scales of maya ( delusion ) that balance every joy with a grief! Look fear in the face and it will cease to trouble you. Attachment is blinding; it lends an imaginary halo of attractiveness to the object of desire. Be comfortable within your purse. Extravagance will buy you discomfort. The vanished lives of all men are dark with many shames. Human conduct is ever unreliable until anchored in the Divine. everything in future will improve if you are making a spiritual effort now. Imagination is the door through which disease as well as healing enters. Disbelieve in the reality of sickness even when you are ill; an unrecognized visitor will flee! Continual intellectual study results in vanity and the false satisfaction of an undigested knowledge. The ancient yogis discovered that the secret of cosmic consciousness is intimately linked with breath mastery. This is India's unique and deathless contribution to the world's treasury of knowledge. Fixity of attention depends on slow breathing; quick or uneven breaths are an inevitable accompaniment of harmful emotional states: fear, lust, anger. Imposters and hypocrites, there are indeed, but India respects all for the sake of the few who illumine the whole land with supernal blessings.

The pacifist-humanitarian idea may indeed become an excellent one when the most superior type of manhood will have succeeded in subjugating the world to such an extent that this type is then sole master of the earth. This idea could have an injurious effect only in the measure in which its application became difficult and finally impossible. So, first of all, the fight, and then pacifism. If it were otherwise, it would mean that mankind has already passed the zenith of its development, and accordingly, the end would not be the supremacy of some moral ideal, but degeneration into barbarism and consequent chaos. People may laugh at this statement, but our planet moved through space for millions of years, uninhabited by men, and at some future date may easily begin to do so again, if men should forget that wherever they have reached a superior level of existence, it was not as a result of following the ideas of crazy visionaries but by acknowledging and rigorously observing the iron laws of Nature. What reduces one race to starvation stimulates another to harder work. All the great civilisations of the past became decadent because the originally creative race died out, as a result of contamination of the blood. The most profound cause of such a decline is to be found in the fact that the people ignored the principle that all culture depends on men, and not the reverse. In other words, in order to preserve a certain culture, the type of manhood that creates such a culture must be preserved, but such a preservation goes hand in hand with the inexorable law that it is the strongest and the best who must triumph and that they have the right to endure. He who would live must fight. He who does not wish to fight in this world, where permanent struggle is the law of life, has not the right to exist. Such a saying may sound hard, but, after all, that is how the matter really stands. Yet far harder is the lot of him who believes that he can overcome Nature, and thus in reality insults her. Distress, misery, and disease, are her rejoinders. Whoever ignores or despises the laws of race really deprives himself of the happiness to which he believes he can attain, for he places an obstacle in the victorious path of the superior race and, by so doing, he interferes with a prerequisite condition of, all human progress. Loaded with the burden of human sentiment, he falls back to the level of a helpless animal. It would be futile to attempt to discuss the question as to what race or races were the original champions of human culture and were thereby the real founders of all that we understand by the word ‘humanity.’ It is much simpler to deal with this question in so far as it relates to the present time. Here the answer is simple and clear. Every manifestation of human culture, every product of art, science and technical skill, which we see before our eyes to-day, is almost, exclusively the product of the Aryan creative power. All that we admire in the world to-day, its science and its art, its technical developments and discoveries, are the products of the creative activities of a few peoples, and it may be true that their first beginnings must be attributed to one race. The existence of civilisation is wholly dependent on such peoples. Should they perish, all that makes this earth beautiful will descend with them into the grave. He is the Prometheus of mankind, from whose shining brow the divine spark of genius has at all times flashed forth, always kindling anew that fire which, in the form of knowledge, illuminated the dark night by drawing aside the veil of mystery and thus showing man how to rise and become master over all the other beings on the earth. Should he be forced to disappear, a profound darkness will descend on the earth; within a few thousand years human culture will vanish and the world will become a desert.

Theistic absolutism and realism are the basic ontological principles of Kashmir Shaivism. In this philosophy everything that exists is real, and yet is spiritual as well, because everything is the manifestation of an absolute reality, described as pure, eternal, and infinite Consciousness. According to the ancient authors of this philosophy, the essential features of Consciousness are Its infinite, divine, and joyful vitality, and the inclination to manifest Its powers of creation, preservation, dissolution, obscuration, and revelation. The vibrant, creative quality is the divine essence of God. Consciousness is also described as luminous. It illuminates Itself and is always aware of Itself and everything within It. The ancient masters refer in various ways to this One creative force out of which everything emerges. It is known most commonly as the Ultimate, Absolute Reality, Consciousness, Paramasiva, and God. Yet, according to Kashmir Shaivism, Paramasiva cannot be fully described or clearly thought over because, being infinite in nature, He cannot be confined to any thinking or speaking ability. No words can fully describe Him, no mind can correctly think about Him, and no understanding can perfectly understand Him. This is His absoluteness, and Kashmir Shaivism considers this absoluteness to be one of His key attributes. Because the Absolute cannot be fathomed with the intellect or through ordinary logical reasoning and philosophical speculation, the ancient masters relied on revelation (darsana) in deep yogic states to arrive at their understanding and truths of Reality. Working from the foundation of absolute non-dualism, they discovered Paramasiva within their own consciousness; looking within they found the Whole. They were able to transcend the ordinary limited vision of the individual self, and to discover the universal Self. Since this Self of each individual is claimed to be none other than the Absolute, and because God and the Self are understood as one, this philosophy is truly theistic. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 15–16.

What is this Self, and how did the Shaiva philosophers of Kashmir experience It? They assert that the Self alone has absolute existence. This Self is within every human being, and in recognizing and experiencing It within ourselves, we are actually at one with the divine. What is more, the Self exists within us at all times, whether or not we recognize and experience It. As living beings we are always aware of our own existence, and the experience of existing is always present in us. Further, we never require the help of any aids in feeling our own existence. Even when we are in a state of deep dreamless sleep in which the senses and the knowing mind and intellect are no longer functioning, the Self continues to experience Itself as a witness to this state. Had the Self not existed as a witness during this time, how could we, upon awaking, recollect the void experienced in deep sleep? Thus the Self is always self-existent, self-evident, and self-conscious, and is Itself Its own proof. Shaiva philosophers, relying on their experiences of deep revelation (turya) during meditation, assert that the Self is Consciousness, and that Consciousness is actually a kind of stirring. It is not physical or psychic in nature, but it is described as a spiritual stir or urge. All living beings feel in themselves this urge in the form of a will to know and to do, and so we are always inclined toward knowing and doing. We can recognize this urge in all forms of life, even in a healthy newborn baby, or in a chick just hatched out of an egg. Knowing, the first urge, is itself an action, or something we do. The act of doing, the second urge, cannot occur without knowing. Yet neither of them is possible without willing. Willing is a sort of extroverted stirring of the above mentioned natural and subtle urge of Consciousness (Sivadrsti, I.9, 10, 24, 25). This stirring appears as a vibrative volition known in Kashmir Shaivism as spanda. It is neither a physical vibration like sound or light, nor mental movement like desire, disgust, or passion. Rather, it is the spiritual stirring of Consciousness whose essential nature is a simultaneous inward and outward vibration. The inward and outward movements of spanda shine as subjective and objective awareness of I-ness and this-ness respectively. The inward stirring shines as the subject, the Self, the transcendental experience of the pure “I”, while the outward stirring illuminates the object, the other, the immanent “that-ness” and “this-ness” of phenomena. Because of this double-edged nature of spanda, the pure Self is experienced in both its transcendental and immanent aspects by yogins immersed in the state of Self-revelation (turya). Beyond turya, one can experience the state of Paramasiva, known as pure Consciousness (turiyatita). Paramasiva, the Ultimate, is that Self illuminated within us by the glowing awareness of Its own pure Consciousness. There It shines as “I”, which transcends the concepts of both transcendence and immanence. It is “I” and “I” alone. It is the infinite and absolutely perfect monistic “I”, without any sense of “this-ness” at all. Shaivism uses the term samvit to describe this pure “I”. Samvit consists of that superior luminosity of pure Consciousness, which is known as prakasa and as its Self-awareness, known as vimarsa. The “I”, existing as samvit and samvit alone, is absolutely pure ptentiality, and is the real Self of every living being. Samvit is not the egoistic “I”. The egoistic “I” revolves around four aspects of our being: (1) deha, the gross physical body, (2) buddhi, the fine mental body, (3) prana, the subtler life force, and (4) sunya (the void of dreamless sleep), the most subtle form of finite, individual consciousness.

May 28 Evening "This I recall to my mind, therefore have I hope." – Lamentations 3:21 Memory is frequently the bond slave of despondency. Dispairing minds call to remembrance every dark foreboding in the past, and dilate upon every gloomy feature in the present; thus memory, clothed in sackcloth, presents to the mind a cup of mingled gall and wormwood. There is, however, no necessity for this. Wisdom can readily transform memory into an angel of comfort. That same recollection which in its left hand brings so many gloomy omens, may be trained to bear in its right a wealth of hopeful signs. She need not wear a crown of iron, she may encircle her brow with a fillet of gold, all spangled with stars. Thus it was in Jeremiah’s experience: in the previous verse memory had brought him to deep humiliation of soul: "My soul hath them still in remembrance, and is humbled in me;" and now this same memory restored him to life and comfort. "This I recall to my mind, therefore have I hope." Like a two-edged sword, his memory first killed his pride with one edge, and then slew his despair with the other. As a general principle, if we would exercise our memories more wisely, we might, in our very darkest distress, strike a match which would instantaneously kindle the lamp of comfort. There is no need for God to create a new thing upon the earth in order to restore believers to joy; if they would prayerfully rake the ashes of the past, they would find light for the present; and if they would turn to the book of truth and the throne of grace, their candle would soon shine as aforetime. Be it ours to remember the lovingkindness of the Lord, and to rehearse his deeds of grace. Let us open the volume of recollection which is so richly illuminated with memorials of mercy, and we shall soon be happy. Thus memory may be, as Coleridge calls it, "the bosom-spring of joy," and when the Divine Comforter bends it to his service, it may be chief among earthly comforters.

Every Christian must refer always and everywhere to Scriptures for all his choices…not daring to take a step without being illuminated by the divine rays of those words.