Divine Inspiration And Prayers Quotes

Communicating with God is the most extraordinary experience imaginable, yet at the same time it's the most natural one of all, because God is present in us at all times. Omniscient, omnipotent, personal-and loving us without conditions. We are connected as One through our divine link with God.

The beautiful stranger cuddled Cindy, and she rocked the chair slightly as she spoke softly to her. “Suicide is a problem, not a solution. Humans you love would be hurt deeply if you left them. Becky Johnson and her parents would be crushed. Your grandparents in Florida never forget to mention your name in their evening prayers. I have loved you before and since your first heartbeat. Your father loves you. He will be rightfully proud when I tell him about your brave attempt to protect Pretty Boy.” “You will speak to Daddy?” “I will.” “Please, may I know? Who are you?” “I am your guardian angel, Cindy.

We do not worship God because God needs it, we worship God because we need it. Prayer is not you reaching out for God, it is you responding to God, who first reached out to you.

We are capable of great works through the mighty power of the Holy Spirit.

A prayer and positive affirmation are the keys for a divine intervention in any situation.

I wish on one of the stars for divine orchestration and save the rest of them for all of the other girls in the world who will feel like I do tonight.

REMEMBER: Prayer is not about punishment or reward; it is about cultivating a genuine connection with God. The deep purpose of prayer is not to obtain a certain outcome; rather, it is about having an intimate conversation with your Lord.

God hears and answers every prayer in His sacred time.

Believe God for something today. Prayer is the key to connecting with God and allowing Him to speak to your spirit. Open your heart and free your mind.

The Prayer Appointed for the Week O God, from whom all good proceeds: Grant that by your inspiration I may think those things that are right, and by your merciful guiding may do them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God for ever and ever. Amen.†

O Lord, thy will be done in my life as it is written in Heaven in Jesus Name. Amen.

We all wrestle with our innerself. It takes grace to find our soul.

We were despised and trampled upon but the Lord lifted us.

We only need grace to endure every situation.

We held on to great memories. This sustains us in every moment.

Prayer is an inner journey, the ultimate destination of self-discovery rather than a desired destination.

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

The question is not whether God is lovingly speaking to us, the question is, are we open enough to listen?

Prayer, then is a means of undressing the ego of its superficiality and coming to the Divine presence with all of our neediness and humility.

Divinely Fabulous Inside & Out!

Expect a divine interruption.

We have enough grace for everything.

REMEMBER: No matter what happens in your life, if it turns you towards Allah, it is a blessing. Whether Allah is testing you to strengthen you or holding you accountable for a sin you may have committed, the response is the same: turn to Allah and ask for His help and guidance.

Oh Allah, open my heart to receive the light of Your guidance and all-encompassing love. My Lord, guide me to the inner truths of my own being and help me to walk the spiritual path with gratitude and humility.

The Lord knows all - His timing and reasoning is perfect. If we really trust Him, then we no longer see our failures as a bad thing. We will see them as an answer to our prayers even if we don't understand how in the moment.

The primary leaders of the so-called founding fathers of our nation were not Bible-believing Christians; they were deists. Deism was a philosophical belief that was widely accepted by the colonial intelligentsia at the time of the American Revolution. Its major tenets included belief in human reason as a reliable means of solving social and political problems and belief in a supreme deity who created the universe to operate solely by natural laws. The supreme God of the Deists removed himself entirely from the universe after creating it. They believed that he assumed no control over it, exerted no influence on natural phenomena, and gave no supernatural revelation to man. A necessary consequence of these beliefs was a rejection of many doctrines central to the Christian religion. Deists did not believe in the virgin birth, divinity, or resurrection of Jesus, the efficacy of prayer, the miracles of the Bible, or even the divine inspiration of the Bible. These beliefs were forcefully articulated by Thomas Paine in Age of Reason, a book that so outraged his contemporaries that he died rejected and despised by the nation that had once revered him as 'the father of the American Revolution.'... Other important founding fathers who espoused Deism were George Washington, Thomas Jefferson, Benjamin Franklin, Ethan Allen, James Madison, and James Monroe. [The Christian Nation Myth, 1999]

Don't assume that God will bless you with what you desire just because He knows your thoughts.You must ask for these blessings and act.

What timeless resources, God provide to serve every need?

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

May God grant you a great grace to live the fullness of life in the coming year.

Look to the Lord and the power of His grace.

Anyone who falls short of God’s grace, out of rage, can harm many. It our sacred duty to love, motivate and pray for one another, so we will all be under God’s grace.

God never fails. No matter how long it takes, the promise will be fulfilled.

What you pray for today, will be manifest tomorrow.

Prayer is a fellowship with a Supreme Being.

The word of God is a certainty.

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

Never complain, proclaim positive-words. Then, you will possess the divine grace for a change situation.

The Qur’an is a divine map, a flashlight in the dark night, a compass that leads us back to the home we left so long ago.

We do not need to understand every element of our sin to let go of it. The seed doesn’t need to understand the nature of the sun’s light to be moved and transformed by it.

Be The Leader, Author, & Star of Your Own Life Story!

The heavens declare the glory of God. The heavens declare the majesty King. The heavens declare the marvellous Lord. The heavens declare the mighty Saviour.

Prayer's value is not that it makes challenges go away, but that it changes my perception and experience within them. ~ Life at First Sight: Finding the Divine in the Details

Home is the true wife’s kingdom. There, first of all places, she must be strong and beautiful. She may touch life outside in many ways, if she can do it without slighting the duties that are hers within her own doors. But if any calls for her service must be declined, they should not be the duties of her home. These are hers, and no other one’s. Very largely does the wife hold in her hands, as a sacred trust, the happiness and the highest good of the hearts that nestle there. The best husband—the truest, the noblest, the gentlest, the richest-hearted—cannot make his home happy if his wife be not, in every reasonable sense, a helpmate to him. In the last analysis, home happiness depends on the wife. Her spirit gives the home its atmosphere. Her hands fashion its beauty. Her heart makes its love. And the end is so worthy, so noble, so divine, that no woman who has been called to be a wife, and has listened to the call, should consider any price too great to pay, to be the light, the joy, the blessing, the inspiration of a home. Men with fine gifts think it worth while to live to paint a few great pictures which shall be looked at and admired for generations; or to write a few songs which shall sing themselves into the ears and hearts of men. But the woman who makes a sweet, beautiful home, filling it with love and prayer and purity, is doing something better than anything else her hands could find to do beneath the skies.

There is a value in repetition. When we repeat certain phrases and even actions, like fingering prayer beads, we create a quiet rhythm within our spirits. The beating of our heart is a repetition as is the rhythm of our breathing. All of life has its rhythms, and the repetition of familiar prayers can bring our interior spirits into harmony with the Divine Heartbeat and the breathing of the Divine Christ.

An essential virtue is humility. … The principle of humility and prayer leads one to feel a need of divine guidance. Self-reliance is a virtue, but with it should go a consciousness of the need of superior help—a consciousness that as you walk firmly in the pathway of duty, there is a possibility of your making a misstep; and with that consciousness is a prayer, a pleading that God will inspire you to avoid that false step

Indeed many things which we shall not be able to discover either by the experiment of works or by the investigations of reason we shall deserve to be taught by importunate prayer, by the revelation of divine inspiration.

When we are humbled before Allah, we taste something of His greatness. When we focus on our shortcomings, our sins, and mistakes it is easy to lose hope, but when we focus our attention on Allah’s forgiveness, mercy, and love we are able to traverse whatever challenge or obstacle is in our way.

Ask Allah to open the eyes of your heart so that you are able to witness the miracles and blessed moments that are constantly unfolding around you, patiently waiting for you to notice them. The miraculous gifts of Allah are not rare, however, our inability to be receptive enough to receive them limits our ability to experience them.

It is not our prayer and worship of God that makes God love us; rather, it’s God’s unconditional love for us that results in our worship. We do not pray for the love of God, but from the love of God. God’s power inspires and allows us to pray, and it’s that same divine power that we are calling to in prayer. As Rumi says, “I am a mountain. You call, I echo.

Allah is always with us. His light never extinguishes. If we experience darkness or separation it is a function of a part of us knowingly or unknowingly closing the eyes of our hearts to the everlasting presence of His love, mercy, and truth. The Divine is the only eternal reality in and beyond existence; everything else is impermanent. All variability in our experience of Allah has to do with our state, not His.

Know, child, that the One God—He is so vast that He cannot be moved, else the Universe falls. Nor can He answer, for the very act of opening His Mouth is Movement, indeed the greatest Act of all, for it is the Word. And this is precisely why He has made an infinity of lesser gods, creating them in His own image, so that we can do the lesser things on His behalf. We are His hands and arms and feet and mouths. We are His answers to your prayers, enacted along the great Framework of Being.

O Holy Spirit, Soul of my soul, I adore Thee. Enlighten me, guide me, strengthen me, console me. Establish my soul in Truth. Today, Monday, is Thy day, O Thou who proceedest from the Father and the Son. I consecrate this day to Thee, O Divine Paraclete, and all the Mondays for the rest of my life. Today, I desire to live in Thy presence, attentive to Thy inspirations, and obedient to Thy voice. O Holy Spirit, come into my life through Mary. Renew and invigorate my priesthood. Sanctify Me and all priests.

In the years since the disaster, I often think of my friend Arturo Nogueira, and the conversations we had in the mountains about God. Many of my fellow survivors say they felt the personal presence of God in the mountains. He mercifully allowed us to survive, they believe, in answer to our prayers, and they are certain it was His hand that led us home. I deeply respect the faith of my friends, but, to be honest, as hard as I prayed for a miracle in the Andes, I never felt the personal presence of God. At least, I did not feel God as most people see Him. I did feel something larger than myself, something in the mountains and the glaciers and the glowing sky that, in rare moments, reassured me, and made me feel that the world was orderly and loving and good. If this was God, it was not God as a being or a spirit or some omnipotent, superhuman mind. It was not a God who would choose to save us or abandon us, or change in any way. It was simply a silence, a wholeness, an awe-inspiring simplicity. It seemed to reach me through my own feelings of love, and I have often thought that when we feel what we call love, we are really feeling our connection to this awesome presence. I feel this presence still when my mind quiets and I really pay attention. I don’t pretend to understand what it is or what it wants from me. I don’t want to understand these things. I have no interest in any God who can be understood, who speaks to us in one holy book or another, and who tinkers with our lives according to some divine plan, as if we were characters in a play. How can I make sense of a God who sets one religion above the rest, who answers one prayer and ignores another, who sends sixteen young men home and leaves twenty-nine others dead on a mountain? There was a time when I wanted to know that god, but I realize now that what I really wanted was the comfort of certainty, the knowledge that my God was the true God, and that in the end He would reward me for my faithfulness. Now I understand that to be certain–-about God, about anything–-is impossible. I have lost my need to know. In those unforgettable conversations I had with Arturo as he lay dying, he told me the best way to find faith was by having the courage to doubt. I remember those words every day, and I doubt, and I hope, and in this crude way I try to grope my way toward truth. I still pray the prayers I learned as a child–-Hail Marys, Our Fathers–-but I don’t imagine a wise, heavenly father listening patiently on the other end of the line. Instead, I imagine love, an ocean of love, the very source of love, and I imagine myself merging with it. I open myself to it, I try to direct that tide of love toward the people who are close to me, hoping to protect them and bind them to me forever and connect us all to whatever there is in the world that is eternal. …When I pray this way, I feel as if I am connected to something good and whole and powerful. In the mountains, it was love that kept me connected to the world of the living. Courage or cleverness wouldn’t have saved me. I had no expertise to draw on, so I relied upon the trust I felt in my love for my father and my future, and that trust led me home. Since then, it has led me to a deeper understanding of who I am and what it means to be human. Now I am convinced that if there is something divine in the universe, the only way I will find it is through the love I feel for my family and my friends, and through the simple wonder of being alive. I don’t need any other wisdom or philosophy than this: My duty is to fill my time on earth with as much life as possible, to become a little more human every day, and to understand that we only become human when we love. …For me, this is enough.

I did say that to deny the existence of evil spirits, or to deny the existence of the devil, is to deny the truth of the New Testament; and that to deny the existence of these imps of darkness is to contradict the words of Jesus Christ. I did say that if we give up the belief in devils we must give up the inspiration of the Old and New Testaments, and we must give up the divinity of Christ. Upon that declaration I stand, because if devils do not exist, then Jesus Christ was mistaken, or we have not in the New Testament a true account of what he said and of what he pretended to do. If the New Testament gives a true account of his words and pretended actions, then he did claim to cast out devils. That was his principal business. That was his certificate of divinity, casting out devils. That authenticated his mission and proved that he was superior to the hosts of darkness. Now, take the devil out of the New Testament, and you also take the veracity of Christ; with that veracity you take the divinity; with that divinity you take the atonement, and when you take the atonement, the great fabric known as Christianity becomes a shapeless ruin. The Christians now claim that Jesus was God. If he was God, of course the devil knew that fact, and yet, according to this account, the devil took the omnipotent God and placed him upon a pinnacle of the temple, and endeavored to induce him to dash himself against the earth… Think of it! The devil – the prince of sharpers – the king of cunning – the master of finesse, trying to bribe God with a grain of sand that belonged to God! Casting out devils was a certificate of divinity. Is there in all the religious literature of the world anything more grossly absurd than this? These devils, according to the Bible, were of various kinds – some could speak and hear, others were deaf and dumb. All could not be cast out in the same way. The deaf and dumb spirits were quite difficult to deal with. St. Mark tells of a gentleman who brought his son to Christ. The boy, it seems, was possessed of a dumb spirit, over which the disciples had no control. “Jesus said unto the spirit: ‘Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him.’” Whereupon, the deaf spirit (having heard what was said) cried out (being dumb) and immediately vacated the premises. The ease with which Christ controlled this deaf and dumb spirit excited the wonder of his disciples, and they asked him privately why they could not cast that spirit out. To whom he replied: “This kind can come forth by nothing but prayer and fasting.” Is there a Christian in the whole world who would believe such a story if found in any other book? The trouble is, these pious people shut up their reason, and then open their Bible.

If you don’t know how to pray, repeat this beautiful and inspiring prayer written by St. Francis seven hundred years ago: Lord, make me an instrument of Thy Peace. Where there is hatred, let me sow love; where there is injury, pardon; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy. O Divine Master, grant that I may not so much seek to be consoled as to console; to be understood, as to understand; to be loved, as to love; for it is in giving that we receive, it is in pardoning, that we are pardoned and it is in dying that we are born to Eternal Life.

consolations. As Francis affirms: We should approach holy prayer purely and simply to do our duty and give witness to our fidelity. If it pleases His Divine Majesty to speak to us and aid us by His holy inspirations and interior consolations, it is certainly a great honor and the sweetest of delights. But if it does not please God to give us this grace, ignoring us as if He did not see us or as if we were not in His presence, we must not leave on that account but remain there devotedly and peacefully. The Lord will infallibly be pleased with our patience and note our diligence and perseverance, so that when we come before Him again He will favor us with His consolations and enable us to taste the delights of deep prayer.9

God has never made or formed but one enmity; but it is an irreconcilable one, which shall endure and develop even to the end. It is between Mary, His worthy Mother, and the devil,—between the children and the servants of the Blessed Virgin and the children and instruments of Lucifer. The most terrible of all the enemies which God has set up against the devil is His holy Mother, Mary. He has inspired her, even since the days of the earthly Paradise, though she existed then only in His idea, with so much hatred against that cursed enemy of God, with so much industry in unveiling the malice of that old serpent, with so much power to conquer, to overthrow, and to crush that proud impious rebel, that he fears her not only more than all Angels and men, but in some sense more than God Himself. It is not that the anger, the hatred, and the power of God are not infinitely greater than those of the Blessed Virgin, for the perfections of Mary are limited, but it is, first, because Satan, being proud, suffers infinitely more from being beaten and punished by a little and humble handmaid of God, and her humility humbles him more than the Divine power; and, secondly, because God has given Mary such a great power against the devils, that, as they have often been obliged to confess, in spite of themselves, by the mouths of the possessed, they fear one of her sighs for a soul more than the prayers of all the Saints, and one of her menaces against them more than all other torments.

Prayer is one of the few spiritual practices that is pointless unless God is real. Meditation calms the body whether or not there's a spiritual being receiving our deliberate breathing and clear mind. Reading sacred texts aligns us with the wisdom of our ancestors whether or not it was divinely inspired. Church attendance connects us to the needs of our community. Fasting cleanses the body of toxic substances. Resting on Sundays allows us to let go of stress and worry. But prayer? Taking time to pour out our needs and our anxieties, demanding change, confessing sin, crying out for help - all of these things depend upon the existence of God, and specifically the existence of a God who hears and responds to our cries. Prayer in the face of insurmountable problems is an admission of weakness and need. Prayer is a commitment to a better future, a sign of faith that the world will one day be made right. Prayer is an act that emerges out of helplessness. Prayer is an act of hope.

If you will study the history of Christ's ministry from Baptism to Ascension, you will discover that it is mostly made up of little words, little deeds, little prayers, little sympathies, adding themselves together in unwearied succession. The Gospel is full of divine attempts to help and heal, in the body, mind and heart, individual men. The completed beauty of Christ's life is only the added beauty of little inconspicuous acts of beauty -- talking with the woman at the well; going far up into the North country to talk with the Syrophenician woman; showing the young ruler the stealthy ambition laid away in his heart, that kept him out of the kingdom of Heaven; shedding a tear at the grave of Lazarus; teaching a little knot of followers how to pray; preaching the Gospel one Sunday afternoon to two disciples going out to Emmaus; kindling a fire and broiling fish, that His disciples might have a breakfast waiting for them when they came ashore after a night of fishing, cold, tired, discouraged. All of these things, you see, let us in so easily into the real quality and tone of God's interests, so specific, so narrowed down, so enlisted in what is small, so engrossed in what is minute.

Jonathan Trumbull, as Governor of Connecticut, in official proclamation: 'The examples of holy men teach us that we should seek Him with fasting and prayer, with penitent confession of our sins, and hope in His mercy through Jesus Christ the Great Redeemer.” Proclamation for a Day of Fasting and Prayer, March 9, 1774' Samuel Chase, while Chief Justice of Maryland,1799 (Runkel v Winemiller) wrote: 'By our form of government, the Christian religion is the established religion...' The Pennsylvania Supreme court held (Updegraph v The Commonwealth), 1824: 'Christianity, general Christianity, is and always has been a part of the common law...not Christianity founded on any particular religious tenets; not Christianity with an established church, but Christianity with liberty of conscience to all men...' In Massachusetts, the Constitution reads: 'Any every denomination of Christians, demeaning themselves peaceably, and as good subjects of the commonwealth, shall be equally under the protection of the law: and no subordination of any one sect or denomination to another shall ever be established by law.' Samuel Adams, as Governor of Massachusetts in a Proclamation for a Day of Fasting and Prayer, 1793: 'we may with one heart and voice humbly implore His gracious and free pardon through Jesus Christ, supplicating His Divine aid . . . [and] above all to cause the religion of Jesus Christ, in its true spirit, to spread far and wide till the whole earth shall be filled with His glory.' Judge Nathaniel Freeman, 1802. Instructed Massachusetts Grand Juries as follows: "The laws of the Christian system, as embraced by the Bible, must be respected as of high authority in all our courts... . [Our government] originating in the voluntary compact of a people who in that very instrument profess the Christian religion, it may be considered, not as republic Rome was, a Pagan, but a Christian republic." Josiah Bartlett, Governor of New Hampshire, in an official proclamation, urged: 'to confess before God their aggravated transgressions and to implore His pardon and forgiveness through the merits and mediation of Jesus Christ . . . [t]hat the knowledge of the Gospel of Jesus Christ may be made known to all nations, pure and undefiled religion universally prevail, and the earth be fill with the glory of the Lord.' Chief Justice James Kent of New York, held in 1811 (People v Ruggles): '...whatever strikes at the root of Christianity tends manifestly to the dissolution of civil government... We are a Christian people, and the morality of the country is deeply engrafted upon Christianity... Christianity in its enlarged sense, as a religion revealed and taught in the Bible, is part and parcel of the law of the land...

But the church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors. It has made itself the bulwark of American slavery, and the shield of American slave-hunters. Many of its most eloquent Divines. who stand as the very lights of the church, have shamelessly given the sanction of religion and the Bible to the whole slave system. They have taught that man may, properly, be a slave; that the relation of master and slave is ordained of God; that to send back an escaped bondman to his master is clearly the duty of all the followers of the Lord Jesus Christ; and this horrible blasphemy is palmed off upon the world for Christianity. For my part, I would say, welcome infidelity! welcome atheism! welcome anything! in preference to the gospel, as preached by those Divines! They convert the very name of religion into an engine of tyranny, and barbarous cruelty, and serve to confirm more infidels, in this age, than all the infidel writings of Thomas Paine, Voltaire, and Bolingbroke, put together, have done! These ministers make religion a cold and flintyhearted thing, having neither principles of right action, nor bowels of compassion. They strip the love of God of its beauty, and leave the throng of religion a huge, horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs. It is not that "pure and undefiled religion" which is from above, and which is "first pure, then peaceable, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." But a religion which favors the rich against the poor; which exalts the proud above the humble; which divides mankind into two classes, tyrants and slaves; which says to the man in chains, stay there; and to the oppressor, oppress on; it is a religion which may be professed and enjoyed by all the robbers and enslavers of mankind; it makes God a respecter of persons, denies his fatherhood of the race, and tramples in the dust the great truth of the brotherhood of man. All this we affirm to be true of the popular church, and the popular worship of our land and nation - a religion, a church, and a worship which, on the authority of inspired wisdom, we pronounce to be an abomination in the sight of God. In the language of Isaiah, the American church might be well addressed, "Bring no more vain ablations; incense is an abomination unto me: the new moons and Sabbaths, the calling of assemblies, I cannot away with; it is iniquity even the solemn meeting…. Yea! when ye make many prayers, I will not hear. YOUR HANDS ARE FULL OF BLOOD; cease to do evil, learn to do well; seek judgment; relieve the oppressed; judge for the fatherless; plead for the widow.

Women are reclaiming the divine feminine today. Surrounded by women from every age and inspired by their courage, we are committing the forbidden acts of naming and imagining the gods of our understanding as Goddess, Woman God, and God the Mother. Although we are not all devotees of the goddess, it was essential for us to extend our historical and theological vision to include the divine feminine. Some find “her” within traditional religion in the images and stories of Eve and Mary, Sophia and Shekinah, Miriam and Esther, Naomi and Ruth, Tamar and Susanna, and of countless unnamed women. They are incorporating these women's stories into their liturgies and prayers. Others find her on the margins of patriarchal history in the images and stories of the Goddess. They’re incorporating her images into their paintings and songs, altars and prayers, and they’re weaving her ancient festivals and beliefs into their unfolding spirituality. Inspired by a view of history that reaches beyond the beginning defined by men, women are assuming theological equality with religious traditions and reclaiming the richness of their own imaginations. We have come to believe that the theological tasks performed by men throughout the ages were not inspired by a god out there somewhere. Rather they were prompted by a very human inclination to answer existential questions and order disparate experiences into a coherent whole through religious imagination. Humankind's religious imagination has always given birth to goddesses and gods, and to stories that attempt to make sense of our beginnings and endings. No longer held hostage by a truncated view of history or by the dominance of the Genesis account of creation, our imaginations are once again free.

with the KABIRI. And we have shown that the latter were the same as the Manus, the Rishis and our Dhyan Chohans, who incarnated in the Elect of the Third and Fourth Races. Thus, while in Theogony the Kabiri-Titans were seven great gods: cosmically and astronomically the Titans were called Atlantes, because, perhaps, as Faber says, they were connected (a) with At-al-as "the divine Sun," and (b) with tit "the deluge." But this, if true, is only the exoteric version. Esoterically, the meaning of their symbols depends on the appellation, or title, used. The seven mysterious, awe-inspiring great gods—the Dioscuri,[420] the deities surrounded with the darkness of occult nature—become the Idei (or Idaeic finger) with the adept-healer by metals. The true etymology of the name lares (now signifying "ghosts") must be sought in the Etruscan word "lars," "conductor," "leader." Sanchoniathon translates the word Aletae as fire worshippers, and Tabor believes it derived from Al-Orit, "the god of fire." Both are right, as in both cases it is a reference to the Sun (the highest God), toward whom the planetary gods "gravitate" (astronomically and allegorically) and whom they worship. As Lares, they are truly the Solar Deities, though Faber's etymology, who says that "lar" is a contraction of "El-Ar," the solar deity, is not very correct. They are the "lares," the conductors and leaders of men. As Aletae, they were the seven planets -- astronomically; and as Lares, the regents of the same, our protectors and rulers—mystically. For purposes of exoteric or phallic worship, as also cosmically, they were the Kabiri, their attributes being recognised in these two capacities by the name of the temples to which they respectively belonged, and those of their priests. They all belonged, however, to the Septenary creative and informing groups of Dhyan Chohans. The Sabeans, who worshipped the "regents of the Seven planets" as the Hindus do their Rishis, held Seth and his son Hermes (Enoch or Enos) as the highest among the planetary gods. Seth and Enos were borrowed from the Sabeans and then disfigured by the Jews (exoterically); but the truth can still be traced about them even in Genesis.[421] Seth is the "progenitor" of those early men of the Third Race in whom the "Planetary" angels had incarnated—a Dhyan Chohan himself, who belonged to the informing gods; and Enos (Hanoch or Enoch) or Hermes, was said to be his son—because it was a generic name for all the early Seers ("Enoichion"). Thence the worship. The Arabic writer Soyuti says that the earliest records mention Seth, or Set, as the founder of Sabeanism; and therefore that the pyramids which embody the planetary system were regarded as the place of sepulchre of both Seth and Idris (Hermes or Enoch), (See Vyse, "Operations," Vol. II., p. 358); that thither Sabeans proceeded on pilgrimage, and chanted prayers seven times a day, turning to the North (the Mount Meru, Kaph, Olympus, etc., etc.) (See Palgrave, Vol. II., p. 264). Abd Allatif says curious things about the Sabeans and their books. So does Eddin Ahmed Ben Yahya, who wrote 200 years later. While the latter maintains "that each pyramid was consecrated to a star" (a star regent rather), Abd Allatif assures us "that he had read in Sabean books that one pyramid was the tomb of Agathodaemon and the other of Hermes" (Vyse, Vol. II., p. 342). "Agathodaemon was none other than Seth, and, according to some writers, Hermes was his son," adds Mr. Staniland Wake in "The Great Pyramid," p. 57. Thus, while in Samothrace and the oldest

It is impossible to enjoy divine protection without the word of God. You must be a word addict.

Do you want to acquire God's own wisdom? Relate with the Holy Spirit. Be a seeker of divine guidance by the Holy Spirit. You can't be a man or woman of solution without God.

To enter into the prayer of this book is not merely to share the sentiments of King David, or Asaph, or one of the other inspired poets. Indeed, in a theological sense the voices of these men are secondary, hardly more important than our own. The foundational voice of the Psalms, the underlying bass line of its harmony is, rather, the voice of Jesus Christ, the only Mediator between God and man. The correct theological principle for praying the psalms is the Hypostatic Union, the ontological and irreversible coalescence of the human and the divine, “the synthesis achieved by God, which carries the name of Jesus Christ” (Hans Urs von Balthasar). It

St. John would say that the natural working of the faculties is not adequate to attain to union with God, and the beginner is drawn to spiritual exercises as much by the satisfaction as by any purely spiritual motives. For the psychologist, even while he is refraining from making any judgment about the religious object, is often painfully aware that if interior experiences are viewed as if they had nothing to do with the overall dynamics of the psyche, then their recipient runs the risk of damaging his psychic balance. If temptations must be seen only as the direct working of the devil and inspirations and revelations the direct working of the Holy Spirit, then the totality of the psyche and the flow of its energy will be misunderstood. The biggest danger to the beginner experiencing sensible fervor, or any other tangible phenomenon, is that they will equate their experience purely and simply with union with God. The very combination of genuine spiritual gifts and how these graces work through the psyche creates a sense of conviction that this, indeed, is the work of God, but this conviction is often extended to deny the human dimension as if any participation by the psyche is a denial of divine origin. The beginner, then, can become impervious to psychological and spiritual advice. The sense of consolation, the feeling of completion, the visions seen, or the voices heard, the tongue spoken, or the healings witnessed, are all identified with the exclusive direct action of God as if there were no psyche that received and conditioned these inspirations. This same attitude is then carried over into daily life and how God's action is viewed in this world. If God is so immediately present, miracles must be taking place daily. God must be intervening day-by-day, even in the minor mundane affairs of the recipients of His Spirit. This does not mean that genuine miracles do not take place, nor that genuine inspirations do not play a role in daily life, but rather, if we believe that they are conceptually distinguishable from the ordinary working of consciousness, we run the risk of identifying God's action with our own perceptions, feelings and emotions. The initial conversion state, precisely because of the degree of emotional energy it is charged with, is often clung to as if the intensity of this energy is a guarantee of its spiritual character. As beginners under the vital force of these tangible experiences we take up an attitude of inner expectancy. We look to a realm beyond the arena of the ego and assume that what transpires there is supernatural. We reach and grasp for interior messages. Thus arises a real danger of misinterpreting what we perceive. What Jung says about the inability to discern between God and the unconscious at the level of empirical experience is verified here. We run the risk of confusing the spiritual with the psychic, our own perceptions with God Himself. An even greater danger is that we will erect this kind of knowledge into a whole theology of the spiritual life, and thus judge our progress by the presence of these phenomena. “The same problem can arise in a completely different context, which could be called a pseudo-Jungian Christianity. In it the realities of the psyche which Jung described are identified with the Christian faith. Thus, at one stroke a vivid sense of experience, even mysticism, if you will, arises. The numinous experience of the unconscious becomes equivalent to the workings of the Holy Spirit. Dreams and the psychological events that take place during the process of individuation are taken for the stages of the life of prayer and the ascent of the soul to God by faith. But this mysticism is no more to be identified with St. John's than the previous one of visions and revelations.

The effectiveness of a prayer does not depend on the words you say when you ask, but on the connection between your heart and heaven.

Faith and prayer will equip you to relate to the Trinity and relay a divine message to humanity.

Martin the Charitable The example of Martin’s life is ample evidence that we can strive for holiness and salvation as Christ Jesus has shown us: first, by loving God with all our heart, with all our soul, and with all our mind; and second, by loving our neighbour as ourselves. When Martin had come to realise that Christ Jesus suffered for us and that he carried our sins on his body to the cross, he would meditate with remarkable ardour and affection about Christ on the cross. Whenever he would contemplate Christ’s terrible torture he would be reduced to tears. He had an exceptional love for the great sacrament of the eucharist and often spent long hours in prayer before the blessed sacrament. His desire was to receive the sacrament in communion as often as he could. Saint Martin, always obedient and inspired by his divine teacher, dealt with his brothers with that profound love which comes from pure faith and humility of spirit. He loved men because he honestly looked on them as God’s children and as his own brothers and sisters. Such was his humility that he loved them even more than himself and considered them to be better and more righteous than he was. He did not blame others for their shortcomings. Certain that he deserved more severe punishment for his sins than others did, he would overlook their worst offences. He was tireless in his efforts to reform the criminal, and he would sit up with the sick to bring them comfort. For the poor he would provide food, clothing and medicine. He did all he could to care for poor farmhands, blacks and mulattoes who were looked down upon as slaves, the dregs of society in their time. Common people responded by calling him “Martin the charitable.” The virtuous example and even the conversation of this saintly man exerted a powerful influence in drawing men to religion. It is remarkable how even today his influence can still move us towards the things of heaven. Sad to say, not all of us understand these spiritual values as well as we should, nor do we give them a proper place in our lives. Many of us, in fact, strongly attracted by sin, may look upon these values as of little moment, even something of a nuisance, or we ignore them altogether. It is deeply rewarding for men striving for salvation to follow in Christ’s footsteps and to obey God’s commandments. If only everyone could learn this lesson from the example that Martin gave us.

Prayer is a communication to a divine being.

May the Lord save and rescue the lost souls.

We humble ourselves under the mighty grace of the Creator. He will deliver us from every chain and oppression.

Jesus Christ has set me free from the chains of sin.

Prophecy is a possibility.

The glorious riches of God are inexhaustible.

Every time, I am lost and said a little prayer, I divine force, reach out to help me find my way.

The soul awakens in times obscurity by divine grace.

We experience a new life with divine encounter.

The Lord cared for us in the wilderness. May we never forget Him in times of abundance.

May the Lord deem us from deep gloom to the light.

Unless you first do the hard work of answering those questions about a text, your meditations won’t be grounded in what God is actually saying in the passage. Something in the passage may “hit” you—but it may hit you as expressing almost the opposite of what the biblical author, inspired by the Spirit, was saying. When that happens, you are listening to your own heart or to the spirit of your own culture, not to God’s voice in the Scripture. A great number of books advise “divine reading” of the Bible today, and define the activity uncarefully as reading “not for information but to hear a personal word of God to you.” This presents a false contrast. It is certainly true that meditation personalizes the Word, but before we can meditate on what the text personally means to us and our time, we must first need to know as much as possible what the author meant to say to his readers when he wrote it.

With much prayer, more grace abounds for every good work.

(Answers to life) - You don't have to have it all figured out by a certain age or time in your life. It will come in bits and pieces along the way.

What distinguishes us above all from Muslim-born or converted individuals—“psychologically”, one could say—is that our mind is a priori centered on universal metaphysics (Advaita Vedānta, Shahādah, Risālat al-Ahadiyah) and the universal path of the divine Name (japa-yoga, nembutsu, dhikr, prayer of the heart); it is because of these two factors that we are in a traditional form, which in fact—though not in principle—is Islam. The universal orthodoxy emanating from these two sources of authority determines our interpretation of the sharī'ah and Islam in general, somewhat as the moon influences the oceans without being located on the terrestrial globe; in the absence of the moon, the motions of the sea would be inconceivable and “illegitimate”, so to speak. What universal metaphysics says has decisive authority for us, as does the “onomatological” science connected to it, a fact that once earned us the reproach of “de-Islamicizing Islam”; it is not so much a matter of the conscious application of principles formulated outside of Islamism by metaphysical traditions from Asia as of inspirations in conformity with these principles; in a situation such as ours, the spiritual authority—or the soul that is its vehicle—becomes like a point of intersection for all the rays of truth, whatever their origin. One must always take account of the following: in principle the universal authority of the metaphysical and initiatic traditions of Asia, whose point of view reflects the nature of things more or less directly, takes precedence—when such an alternative exists—over the generally more “theological” authority of the monotheistic religions; I say “when such an alternative exists”, for obviously it sometimes happens, in esoterism as in essential symbolism, that there is no such alternative; no one can deny, however, that in Semitic doctrines the formulations and rules are usually determined by considerations of dogmatic, moral, and social opportuneness. But this cannot apply to pure Islam, that is, to the authority of its essential doctrine and fundamental symbolism; the Shahādah cannot but mean that “the world is false and Brahma is true” and that “you are That” (tat tvam asi), or that “I am Brahma” (aham Brahmāsmi); it is a pure expression of both the unreality of the world and the supreme identity; in the same way, the other “pillars of Islam” (arqān al-Dīn), as well as such fundamental rules as dietary and artistic prohibitions, obviously constitute supports of intellection and realization, which universal metaphysics—or the “Unanimous Tradition”—can illuminate but not abolish, as far as we are concerned. When universal wisdom states that the invocation contains and replaces all other rites, this is of decisive authority against those who would make the sharī'ah or sunnah into a kind of exclusive karma-yoga, and it even allows us to draw conclusions by analogy (qiyās, ijtihād) that most Shariites would find illicit; or again, should a given Muslim master require us to introduce every dhikr with an ablution and two raka'āt, the universal—and “antiformalist”—authority of japa-yoga would take precedence over the authority of this master, at least in our case. On the other hand, should a Hindu or Buddhist master give the order to practice japa before an image, it goes without saying that it is the authority of Islamic symbolism that would take precedence for us quite apart from any question of universality, because forms are forms, and some of them are essential and thereby rejoin the universality of the spirit. (28 January 1956)

O Lord, grant my dearest husband, Jeremiah Nii Mama Akita, the spirit of prayer and the grace to read thy word.

Love is the greatest strength.

My chains are broken in Jesus Name. Amen.

Remember, Angels are both God’s messengers and God’s message, witness to eternity in time, to the presence of the divine amidst the ordinary. Every moment of every day is riddled by their traces. -F. Forrester Church

If you aren’t careful who you’re sharing your struggle with, you may unintentionally give Flockers the opportunity to make feast of your hopes and dreams. Flockers are negative people. They are people who discourage you from believing you will overcome. Flockers are miserable and they love company. Avoid the Flockers. God instructs us to seek Godly counsel. Share your faith fight with someone who will give you inspiration and encouragement from scripture. Talk to another sower. Someone who knows and understands what you face and will offer wise advice and aid.

President Thomas Jefferson, a Deist who believed Jesus to be merely a powerful moral teacher of reason, cut up and pasted together portions of the four Gospels that reinforced his belief in a naturalized, nonmiraculous, nonauthoritative Jesus. The result was the severely edited Life and Morals of Jesus of Nazareth Extracted Textually from the Gospels—or, The Jefferson Bible. He believed he could easily extract the “lustre” of the real Jesus “from the dross of his biographers, and as separate from that as the diamond from the dung hill.” Jefferson believed Jesus was “a man, of illegitimate birth, of a benevolent heart, [and an] enthusiastic mind, who set out without pretensions of divinity, ended in believing them, and was punished capitally for sedition by being gibbeted [i.e., crucified] according to Roman law.”1 Jefferson edited Luke 2:40, “And [Jesus] grew, and waxed strong in spirit, filled with wisdom,” omitting “and the grace of God was upon him.” This “Bible” ends with a quite unresurrected Jesus: “There they laid Jesus, and rolled a great stone to the door of the sepulchre, and departed.” Deism’s chief motivation for rejecting miracles—along with special revelation—was that they suggested an inept Creator: He didn’t get everything right at the outset; so he needed to tinker with the world, adjusting it as necessary. The biblical picture of miracles, though, shows them to be an indication of a ruling God’s care for and involvement in the world. Indeed, many in modern times have witnessed specific indicators of direct divine action and answers to prayer.2 The Christian faith stands or falls on God’s miraculous activity, particularly in Jesus’ resurrection (1 Corinthians 15). Scripture readily acknowledges the possibility of miracles in nonbiblical religious settings. Some may be demonically inspired,3 but we shouldn’t rule out God’s gracious, miraculous actions in pagan settings—say, the response of the “unknown God” to prayers so that a destructive plague in Athens might be stayed. However, we’ll note below that, unlike many divinely wrought miracles in Scripture, miracle claims in other religions are incidental—not foundational—to the pagan religion’s existence.

Thought kindles and inspires, but it takes a diviner endowment, a more powerful energy than earnestness or genius or thought to break the chains of sin, to win estranged and depraved hearts to God, to repair the breaches and restore the Church to her old ways of purity and power. Nothing but this holy unction can do this.

A prayer/meditation a day, keeps the Doctor away.

Other than the substantial physiological impact of prayer/meditation, there is another much simpler mind-body intervention that helps all religious and spiritual individuals in all walks of life, regardless of whether they pray regularly or not. It is commonly known as faith.

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

The Misbâh has chapters on “knowledge” (- ilm, ch. 62), “certain knowledge” ( yaqîn, ch. 88), “wisdom” (hikmah, ch. 99), and “ignorance” ( jahl, ch. 77). The chapters are spread over the whole, work seemingly without any clear motivation justifying their insertion in the particular places in which they are found. “Jafar” starts, of course, with the praise of knowledge as he does with the blame of ignorance whose progress is darkness42 and whose recession is light. He is concerned with clarifying the particular aspect of knowledge that is referred to in such common traditions as the search for knowledge being a duty, the search for knowledge to be extended even as far as China,43 and the knowledge about one’s soul being the knowledge of the Lord.44 In the first case, the knowledge intended is the knowledge of the fear of God and of certainty (- ilm at-taqwâ wa-l-yaqîn); in the sec- ond, the knowledge about (ma- rifah) the soul/self which includes the knowledge about the Lord; and in the third (where this last knowledge is particularly speci- ed), the knowledge that requires acting in accordance with it and which is “sincere devotion” (ikhlâs). The theme of the necessity of acting with sincere devotion is then elaborated by means of statements castigating useless knowledge and stressing the fact that just a small amount of knowledge supports a large amount of life-long work. An inscription found and deciphered by Jesus and a revelation received by David likewise indicate the need for action. “Knowledge” is the only way leading to God. The true “knower” is identi- ed by his prayers, his piety, and his actions, and not by his appearance, his pre- tensions, and his words. True knowledge has always been sought in the past by those possessing intelligence, devotion (nusk), modesty (bashful- ness, hayâ), and the fear of God (khashyah); today it is sought by men not possessing any of these qualities. Statements concerning the qualities required of teachers and students conclude “Jafar's chapter on knowledge. Knowledge, for “Jafar,” is the result of introspection, a response within the individual to the divine. But it is also the result of a process of teaching and studying, and it must - find expression in relevant human activity. The whole would seem to be a mixture of moderate Shîah views of revealed and inspired knowledge and the “orthodox” concern with the methodology of the transmission of traditions and their practi- cal legal signi- cance.

The luxury to drink from the wisdom of God and ability to connect with the heavens in prayer gives birth to a desire to get the job done...

Grace Compassion is a grace that allows for the flow of impersonal love toward others. Compassion expands your heart and anesthetizes your judgment of others. You are often inspired with the desire to embrace the other, but not from sentiment or pity. Rather, the deeper humanitarian cords that unite us as human beings animate within you. Lord, Compassion is a powerful grace. It does not discriminate. Having a compassionate heart can be risky. But what other choice is there? If I look upon others with harsh judgment, I must imagine myself in their shoes—because what I do to another person, I am doing to myself. So, open my heart to Compassion, Lord. Hover over me with endless guidance as I learn to live as one with all sentient beings. 11 Make ME RESILIENT Prayer I MARVEL AT THE RESILIENCE of nature, Lord.

Prayers align the natural to work with the divine in order to face the fears within and the challenges ahead.