Divine Mind Quotes

It takes courage to let down your armor, to welcome people to see you as you are. Sometimes I feel the same as you: I can’t risk having people behold me as I truly am. But there’s also a small voice in the back of my mind, a voice that tells me, “You will miss so much by being so guarded.

I suppose that one reason I have always detested religion is its sly tendency to insinuate the idea that the universe is designed with 'you' in mind or, even worse, that there is a divine plan into which one fits whether one knows it or not. This kind of modesty is too arrogant for me.

Just like a sunbeam can't separate itself from the sun, and a wave can't separate itself from the ocean, we can't separate ourselves from one another. We are all part of a vast sea of love, one indivisible divine mind.

When you wake up in the morning, tell yourself: the people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous and surly. They are like this because they can't tell good from evil. But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own - not of the same blood and birth, but the same mind, and possessing a share of the divine. And so none of them can hurt me. No one can implicate me in ugliness. Nor can I feel angry at my relative, or hate him. We were born to work together like feet, hands and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are unnatural.

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

A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines. With consistency a great soul has simply nothing to do. He may as well concern himself with his shadow on the wall. Speak what you think now in hard words, and to-morrow speak what to-morrow thinks in hard words again, though it contradict every thing you said to-day. — 'Ah, so you shall be sure to be misunderstood.' — Is it so bad, then, to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood.

When God takes out the trash, don't go digging back through it. Trust Him.

The gift of mental power comes from God, Divine Being, and if we concentrate our minds on that truth, we become in tune with this great power. My Mother had taught me to seek all truth in the Bible.

Perform all thy actions with mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity. [Trans. Purohit Swami]

Until then I had thought each book spoke of the things, human or divine, that lie outside books. Now I realized that not infrequently books speak of books: it is as if they spoke among themselves. In the light of this reflection, the library seemed all the more disturbing to me. It was then the place of a long, centuries-old murmuring, an imperceptible dialogue between one parchment and another, a living thing, a receptacle of powers not to be ruled by a human mind, a treasure of secrets emanated by many minds, surviving the death of those who had produced them or had been their conveyors.

What are the facts? Again and again and again – what are the facts? Shun wishful thinking, ignore divine revelation, forget what “the stars foretell,” avoid opinion, care not what the neighbors think, never mind the unguessable “verdict of history” – what are the facts, and to how many decimal places? You pilot always into an unknown future; facts are your single clue. Get the facts!

Only a philosopher's mind grows wings, since its memory always keeps it as close as possible to those realities by being close to which the gods are divine.

The agony of breaking through personal limitations is the agony of spiritual growth. Art, literature, myth and cult, philosophy, and ascetic disciplines are instruments to help the individual past his limiting horizons into spheres of ever-expanding realization. As he crosses threshold after threshold, conquering dragon after dragon, the stature of the divinity that he summons to his highest wish increases, until it subsumes the cosmos. Finally, the mind breaks the bounding sphere of the cosmos to a realization transcending all experiences of form - all symbolizations, all divinities: a realization of the ineluctable void.

Evie didn’t mind yelling, but she hated feeling judged. It got under her skin and made her feel small and ugly and unfixable.

As one who sees in dreams and wakes to find the emotional impression of his vision still powerful while its parts fade from his mind - Just such am I, having lost nearly all the vision itself, while in my heart I feel the sweetness of it yet distill and fall.

There's nothing mysterious about it, He's not working at all. He's playing. Or else He's forgotten all about us. That's the kind of God you people talk about, a country bumpkin, a clumsy, bungling, brainless, conceited, uncouth hayseed. Good God, how much reverence can you have for a Supreme Being who finds it necessary to include such phenomena as phlegm and tooth decay in His divine system of Creation? What in the world was running through that warped, evil, scatological mind of His when He robbed old people of the power to control their bowel movements? Why in the world did He ever create pain?

You can see God from anywhere if your mind is set to love and obey Him.

To be empowered—to be free, to be unlimited, to be creative, to be genius, to be divine—that is who you are…. Once you feel this way, memorize this feeling; remember this feeling. This is who you really are….

Open your mind to what I shall disclose, and hold it fast within you; he who hears, but does not hold what he has heard, learns nothing.

I believe that the greatest truths of the universe don't lie outside, in the study of the stars and the planets. They lie deep within us, in the magnificence of our heart, mind, and soul. Until we understand what is within, we can't understand what is without.

Patience is the antidote to the restless poison of the Ego. Without it we all become ego-maniacal bulls in china shops, destroying our future happiness as we blindly rush in where angels fear to tread. In these out-of-control moments, we bulldoze through the best possible outcomes for our lives, only to return to the scene of the crime later to cry over spilt milk.

The language of light can only be decoded by the heart.

God takes away the minds of poets, and uses them as his ministers, as he also uses diviners and holy prophets, in order that we who hear them may know them to be speaking not of themselves who utter these priceless words in a state of unconsciousness, but that God himself is the speaker, and that through them he is conversing with us.

The mind which is created quick to love, is responsive to everything that is pleasing, soon as by pleasure it is awakened into activity. Your apprehensive faculty draws an impression from a real object, and unfolds it within you, so that it makes the mind turn thereto. And if, being turned, it inclines towards it, that inclination is love; that is nature, which through pleasure is bound anew within you.

You must picture me alone in that room in Magdalen, night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him whom I so earnestly desired not to meet. That which I greatly feared had at last come upon me. In the Trinity Term of 1929 I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England. I did not then see what is now the most shining and obvious thing; the Divine humility which will accept a convert even on such terms. The Prodigal Son at least walked home on his own feet. But who can duly adore that Love which will open the high gates to a prodigal who is brought in kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape? The words “compelle intrare,” compel them to come in, have been so abused be wicked men that we shudder at them; but, properly understood, they plumb the depth of the Divine mercy. The hardness of God is kinder than the softness of men, and His compulsion is our liberation.

Each of us is under a divinely spoken obligation to reach out with pardon and mercy and to forgive one another. There is a great need for this Christlike attribute in our families, in our marriages, in our wards and stakes, in our communities, and in our nations. We will receive the joy of forgiveness in our own lives when we are willing to extend that joy freely to others. Lip service is not enough. We need to purge our hearts and minds of feelings and thoughts of bitterness and let the light and the love of Christ enter in. As a result, the Spirit of the Lord will fill our souls with the joy accompanying divine peace of conscience.

When you share your misery, it will not diminish. When you fail to share your joy, it diminishes. Share your problems only with the Divine, not with anyone else, as that will only increase the problems. Share your joy with everyone. Listen to others; yet do not listen. If your mind gets stuck in their problems, not only are they miserable, but you also become miserable.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

This is the challenge of creative thinking—as you open the spiritual channels of your mind, God can download divine, creative thoughts into your brain. Ask God to enlarge your capacity for thinking, to take the limits off.

Perceive ye not that we are worms, designed To form the angelic butterfly, that goes To judgment, leaving all defence behind? Why doth your mind take such exalted pose, Since ye, disabled, are as insects, mean As worm which never transformation knows?

Intuition comes in several forms: - a sudden flash of insight, visual or auditory - a predictive dream - a spinal shiver of recognition as something is occurring or told to you - a sense of knowing something already - a sense of deja vu - a snapshot image of a future scene or event - knowledge, perspective or understanding divined from tools which respond to the subconscious mind

Simple minded people do things like gossip, lie, spread rumors, and cause troubles. But, I know you're more intelligent.

... so our customary practice of prayer was brought to mind: how through our ignorance and inexperience in the ways of love we spend so much time on petition. I saw that it is indeed more worthy of God and more truly pleasing to him that through his goodness we should pray with full confidence, and by his grace cling to him with real understanding and unshakeable love, than that we should go on making as many petitions as our souls are capable of.

From a mind filled with infinite love comes the power to create infinite possibilities. We have the power to think in ways that reflect and attract all the love in the world. Such thinking is called enlightenment. Enlightenment is not a process we work toward, but a choice available to us in any instant.

O Divine Poesy, goddess, daughter of Zeus, sustain for me this song of the various-minded man who, after he had plundered the innermost citadel of hallowed Troy, was made to stay grievously about the coasts of men, the sport of their customs, good and bad, while his heart, through all the sea-faring, ached with an agony to redeem himself and bring his company safe home. Vain hope – for them. The fools! Their own witlessness cast them aside. To destroy for meat the oxen of the most exalted Sun, wherefore the Sun-god blotted out the day of their return. Make this tale live for us in all its many bearings, O Muse.” – from Homer’s Odyssey, translation by T.E. Lawrence (Lawrence of Arabia)

4. Religion. Your reason is now mature enough to examine this object. In the first place, divest yourself of all bias in favor of novelty & singularity of opinion... shake off all the fears & servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear. You will naturally examine first, the religion of your own country. Read the Bible, then as you would read Livy or Tacitus. The facts which are within the ordinary course of nature, you will believe on the authority of the writer, as you do those of the same kind in Livy and Tacitus. The testimony of the writer weighs in their favor, in one scale, and their not being against the laws of nature, does not weigh against them. But those facts in the Bible which contradict the laws of nature, must be examined with more care, and under a variety of faces. Here you must recur to the pretensions of the writer to inspiration from God. Examine upon what evidence his pretensions are founded, and whether that evidence is so strong, as that its falsehood would be more improbable than a change in the laws of nature, in the case he relates. For example in the book of Joshua we are told the sun stood still several hours. Were we to read that fact in Livy or Tacitus we should class it with their showers of blood, speaking of statues, beasts, &c. But it is said that the writer of that book was inspired. Examine therefore candidly what evidence there is of his having been inspired. The pretension is entitled to your inquiry, because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature that a body revolving on its axis as the earth does, should have stopped, should not by that sudden stoppage have prostrated animals, trees, buildings, and should after a certain time have resumed its revolution, & that without a second general prostration. Is this arrest of the earth's motion, or the evidence which affirms it, most within the law of probabilities? You will next read the New Testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions: 1, of those who say he was begotten by God, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven; and 2, of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, and was punished capitally for sedition, by being gibbeted, according to the Roman law, which punished the first commission of that offence by whipping, & the second by exile, or death in fureâ. ...Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise, and the love of others which it will procure you... In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it... I forgot to observe, when speaking of the New Testament, that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us, to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration, as much as the others, and you are to judge their pretensions by your own reason, and not by the reason of those ecclesiastics. Most of these are lost... [Letter to his nephew, Peter Carr, advising him in matters of religion, 1787]

Looking into her eyes, I see the emptiness of my mind reflected in the vibration of my heart—love without the presence of 'Me.

Divide the constant tide and random noisiness of energetic flow, with conscious recurring moments of empty mind, solitude, gratitude and deep...slow...breathing. Of this, the natural law of self-preservation demands.

From her thighs, she gives you life And how you treat she who gives you life Shows how much you value the life given to you by the Creator. And from seed to dust There is ONE soul above all others -- That you must always show patience, respect, and trust And this woman is your mother. And when your soul departs your body And your deeds are weighed against the feather There is only one soul who can save yours And this woman is your mother. And when the heart of the universe Asks her hair and mind, Whether you were gentle and kind to her Her heart will be forced to remain silent And her hair will speak freely as a separate entity, Very much like the seaweed in the sea -- It will reveal all that it has heard and seen. This woman whose heart has seen yours, First before anybody else in the world, And whose womb had opened the door For your eyes to experience light and more -- Is your very own MOTHER. So, no matter whether your mother has been cruel, Manipulative, abusive, mentally sick, or simply childish How you treat her is the ultimate test. If she misguides you, forgive her and show her the right way With simple wisdom, gentleness, and kindness. And always remember, That the queen in the Creator's kingdom, Who sits on the throne of all existence, Is exactly the same as in yours. And her name is, THE DIVINE MOTHER.

The symbol of Goddess gives us permission. She teaches us to embrace the holiness of every natural, ordinary, sensual dying moment. Patriarchy may try to negate body and flee earth with its constant heartbeat of death, but Goddess forces us back to embrace them, to take our human life in our arms and clasp it for the divine life it is - the nice, sanitary, harmonious moment as well as the painful, dark, splintered ones. If such a consciousness truly is set loose in the world, nothing will be the same. It will free us to be in a sacred body, on a sacred planet, in sacred communion with all of it. It will infect the universe with holiness. We will discover the Divine deep within the earth and the cells of our bodies, and we will lover her there with all our hearts and all our souls and all our minds.

Embrace who you are and your divine purpose. Identify the barriers in your life, and develop discipline, courage and the strength to permanently move beyond them, and keep moving forward.

The argument is made that naming God is never really naming God but only naming our understanding of God. To take our ideas of the divine and hold them as if they correspond to the reality of God is thus to construct a conceptual idol built from the materials of our mind.

Touching the light of enlightenment means that divine love intuition is accessible beyond our limited mind.

God wants to purify our minds until we can bear all things, believe all things, hope all things, and endure all things. God dwells in you, but you cannot have this divine power until you live and walk in the Holy Ghost, until the power of the new life is greater than the old life.

I don’t know where dreams come from. Sometimes I wonder if they’re genetic memories, or messages from something divine. Warnings perhaps. Maybe we do come with an instruction booklet but we’re too dense to read it, because we’ve dismissed it as the irrational waste product of the ‘rational’ mind. Sometimes I think all the answers we need are buried in our slumbering subconscious, int he dreaming. The booklet right there, and ever night when we lay our heads down on the pillow it flips open. The wise read it, heed it. The rest of us try as hard as we can upon awakening to forget any disturbing revelations we might have found there.

Madness it is to hope that human minds can ever understand the Infinite that comprehends Three Persons in One Being. Be satisfied with quia unexplained, O Human race! If you knew everything, no need for Mary to have borne a son.

Mystical experiences do not necessarily supply new ideas to the mind, rather, they transform what one believes into what one knows, converting abstract concepts, such as divine love, into vivid, personal, realities.

I see that you are heartlessly clever. For you know how to Love, but not Forever. You still return to me in flashes, so strong it clouds my Mind. The fire has turned to ashes, and yet, you’re not behind.

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.

We live through myriads of seconds, yet it is always one, just one, that casts our entire inner world into turmoil, the second when (as Stendhal has described it) the internal inflorescence, already steeped in every kind of fluid, condenses and crystallizes—a magical second, like the moment of generation, and like that moment concealed in the warm interior of the individual life, invisible, untouchable, beyond the reach of feeling, a secret experienced alone. No algebra of the mind can calculate it, no alchemy of premonition divine it, and it can seldom perceive itself.

I think it was Donald Mainstock, the great amateur squash player who pointed out how lovely I was. Until that time I think it was safe to say that I had never really been aware of my own timeless brand of loveliness. But his words smote me, because of course you see, I am lovely in a fluffy moist kind of way and who would have it otherwise? I walk, and let’s be splendid about this, in a highly accented cloud of gorgeousness that isn't far short of being, quite simply terrific. The secret of smooth almost shiny loveliness, of the order of which we are discussing, in this simple, frank, creamy sort of way, doesn't reside in oils, unguents, balms, ointments, creams, astringents, milks, moisturizers, liniments, lubricants, embrocations or balsams, to be rather divine for just one noble moment, it resides, and I mean this in a pink slightly special way, in ones attitude of mind. To be gorgeous, and high and true and fine and fluffy and moist and sticky and lovely, all you have to do is believe that one is gorgeous and high and true and fine and fluffy and moist and sticky and lovely. And I believe it of myself, tremulously at first and then with rousing heat and passion, because, stopping off for a second to be super again, I’m so often told it. That’s the secret really.

Then I thought of the drive back, late at night, along the starlit river to this rickety antique New England hotel on a shoreline that I hoped would remind us both of the bay of B., and of Van Gogh's starry nights, and of the night I joined him on the rock and kissed him on the neck, and of the last night when we walked together on the coast road, sensing we'd run out of last-minute miracles to put off his leaving. I imagined being in his car asking myself, Who knows, would I want to, would he want to, perhaps a nightcap at the bar would decide, knowing that, all through dinner that evening, he and I would be worrying about the same exact thing, hoping it might happen, praying it might not, perhaps a nightcap would decide - I could just read it on his face as I pictured him looking away while uncorking a bottle of wine or while changing the music, because he too would catch the thought racing through my mind and want me to know he was debating the exact same thing, because, as he'd pour the wine for his wife, for me, for himself, it would finally dawn on us both that he was more me than I had ever been myself, because when he became me and I became him in bed so many years ago, he was and would forever remain, long after every forked road in life had done its work, my brother, my friend, my father, my son, my husband, my lover, myself. In the weeks we'd been thrown together that summer, our lives had scarcely touched, but we had crossed to the other bank, where time stops and heaven reaches down to earth and gives us that ration of what is from birth divinely ours. We looked the other way. We spoke of everything but. But we've always known, and not saying anything now confirmed it all the more. We had found the stars, you and I. And this is given once only.

Like the most of you, I was raised among people who knew - who were certain. They did not reason or investigate. They had no doubts. They knew that they had the truth. In their creed there was no guess — no perhaps. They had a revelation from God. They knew the beginning of things. They knew that God commenced to create one Monday morning, four thousand and four years before Christ. They knew that in the eternity — back of that morning, he had done nothing. They knew that it took him six days to make the earth — all plants, all animals, all life, and all the globes that wheel in space. They knew exactly what he did each day and when he rested. They knew the origin, the cause of evil, of all crime, of all disease and death. At the same time they knew that God created man in his own image and was perfectly satisfied with his work... They knew all about the Flood -- knew that God, with the exception of eight, drowned all his children -- the old and young -- the bowed patriarch and the dimpled babe -- the young man and the merry maiden -- the loving mother and the laughing child -- because his mercy endureth forever. They knew too, that he drowned the beasts and birds -- everything that walked or crawled or flew -- because his loving kindness is over all his works. They knew that God, for the purpose of civilizing his children, had devoured some with earthquakes, destroyed some with storms of fire, killed some with his lightnings, millions with famine, with pestilence, and sacrificed countless thousands upon the fields of war. They knew that it was necessary to believe these things and to love God. They knew that there could be no salvation except by faith, and through the atoning blood of Jesus Christ. Then I asked myself the question: Is there a supernatural power -- an arbitrary mind -- an enthroned God -- a supreme will that sways the tides and currents of the world -- to which all causes bow? I do not deny. I do not know - but I do not believe. I believe that the natural is supreme - that from the infinite chain no link can be lost or broken — that there is no supernatural power that can answer prayer - no power that worship can persuade or change — no power that cares for man. Is there a God? I do not know. Is man immortal? I do not know. One thing I do know, and that is, that neither hope, nor fear, belief, nor denial, can change the fact. It is as it is, and it will be as it must be. We can be as honest as we are ignorant. If we are, when asked what is beyond the horizon of the known, we must say that we do not know. We can tell the truth, and we can enjoy the blessed freedom that the brave have won. We can destroy the monsters of superstition, the hissing snakes of ignorance and fear. We can drive from our minds the frightful things that tear and wound with beak and fang. We can civilize our fellow-men. We can fill our lives with generous deeds, with loving words, with art and song, and all the ecstasies of love. We can flood our years with sunshine — with the divine climate of kindness, and we can drain to the last drop the golden cup of joy.

I am grateful for emphasis on reading the scriptures. I hope that for you this will become something far more enjoyable than a duty; that, rather, it will become a love affair with the word of God. I promise you that as you read, your minds will be enlightened and your spirits will be lifted. At first it may seem tedious, but that will change into a wondrous experience with thoughts and words of things divine. Gordon B. Hinckley

For Longing Blessed be the longing that brought you here And quickens your soul with wonder. May you have the courage to listen to the voice of desire That disturbs you when you have settled for something safe. May you have the wisdom to enter generously into your own unease To discover the new direction your longing wants you to take. May the forms of your belonging—in love, creativity, and friendship— Be equal to the grandeur and the call of your soul. May the one you long for long for you. May your dreams gradually reveal the destination of your desire. May a secret Providence guide your thought and nurture your feeling. May your mind inhabit life with the sureness with which your body inhabits the world. May your heart never be haunted by ghost-structures of old damage. May you come to accept your longing as divine urgency. May you know the urgency with which God longs for you.

Conditioned to ecstasy, the poet is like a gorgeous unknown bird mired in the ashes of thought. If he succeeds in freeing himself, it is to make a sacrificial flight to the sun. His dreams of a regenerate world are but the reverberations of his own fevered pulse beats. He imagines the world will follow him, but in the blue he finds himself alone. Alone but surrounded by his creations; sustained, therefore, to meet the supreme sacrifice. The impossible has been achieved; the duologue of author with Author is consummated. And now forever through the ages the song expands, warming all hearts, penetrating all minds. At the periphery the world is dying away; at the center it glows like a live coal. In the great solar heart of the universe the golden birds are gathered in unison. There it is forever dawn, forever peace, harmony and communion. Man does not look to the sun in vain; he demands light and warmth not for the corpse which he will one day discard but for his inner being. His greatest desire is to burn with ecstasy, to commerge his little flame with the central fire of the universe. If he accords the angels wings so that they may come to him with messages of peace, harmony and radiance from worlds beyond, it is only to nourish his own dreams of flight, to sustain his own belief that he will one day reach beyond himself, and on wings of gold. One creation matches another; in essence they are all alike. The brotherhood of man consists not in thinking alike, nor in acting alike, but in aspiring to praise creation. The song of creation springs from the ruins of earthly endeavor. The outer man dies away in order to reveal the golden bird which is winging its way toward divinity.

A God who could make good children as easily a bad, yet preferred to make bad ones; who could have made every one of them happy, yet never made a single happy one; who made them prize their bitter life, yet stingily cut it short; who gave his angels eternal happiness unearned, yet required his other children to earn it; who gave is angels painless lives, yet cursed his other children with biting miseries and maladies of mind and body; who mouths justice, and invented hell--mouths mercy, and invented hell--mouths Golden Rules and forgiveness multiplied by seventy times seven, and invented hell; who mouths morals to other people, and has none himself; who frowns upon crimes, yet commits them all; who created man without invitation, then tries to shuffle the responsibility for man's acts upon man, instead of honorably placing it where it belongs, upon himself; and finally, with altogether divine obtuseness, invites his poor abused slave to worship him!

I have now been an officer in this Church for a very long time. I am an old man who cannot deny the calendar. I have lived long enough and served in enough different capacities to have removed from my mind, if such were necessary, any doubt of the divinity of this, the work of God. We respect those of other churches. We desire their friendship and hope to render meaningful service with them. We know they all do good, but we unabashedly state—and this frequently brings criticism upon us—that this is the true and living Church of our Father in Heaven and His Son, the Lord Jesus Christ.

There is nothing in the world so difficult as that task of making up one's mind. Who is there that has not longed that the power and privilege of selection among alternatives should be taken away from him in some important crisis of his life, and that his conduct should be arranged for him, either this way or that, by some divine power if it were possible, - by some patriarchal power in the absence of divinity, - or by chance, even, if nothing better than chance could be found to do it? But no one dares to cast the die, and to go honestly by the hazard. There must be the actual necessity of obeying the die, before even the die can be of any use.

Of all the creations of the Almighty, there is none more beautiful, none more inspiring than a lovely daughter of God who walks in virtue with an understanding of why she should do so, who honors and respects her body as a thing sacred and divine, who cultivates her mind and constantly enlarges the horizon of her understanding, who nurtures her spirit with everlasting truth. God will hold us accountable if we neglect His daughters. He has given us a great and compelling trust. May we be faithful to that trust.

Why have you let your mind get so entwined," my master said, "that you have slowed your walk? Why should you care about what's whispered here? Come, follow me, and let these people talk: stand like a sturdy tower that does not shake its summit though the winds may blast; always the man in whom thought thrusts ahead of thought allows the goal he's set to move far off- the force of one thought saps the other's force.

You are not you--you have no body, no blood, no bones, you are but a thought. I myself have no existence; I am but a dream--your dream, a creature of your imagination. In a moment you will have realized this, then you will banish me from your visions and I shall dissolve into the nothingness out of which you made me. I am perishing already, I am failing, I am passing away. In a little while you will be alone in shoreless space, to wander its limitless solitudes without friend or comrade forever—for you will remain a thought, the only existent thought, and by your nature inextinguishable, indestructible. But I, your poor servant, have revealed you to yourself and set you free. Dream other dreams, and better! Strange! that you should not have suspected years ago—centuries, ages, eons, ago!—for you have existed, companionless, through all the eternities. Strange, indeed, that you should not have suspected that your universe and its contents were only dreams, visions, fiction! Strange, because they are so frankly and hysterically insane—like all dreams: a God who could make good children as easily as bad, yet preferred to make bad ones; who could have made every one of them happy, yet never made a single happy one; who made them prize their bitter life, yet stingily cut it short; who gave his angels eternal happiness unearned, yet required his other children to earn it; who gave his angels painless lives, yet cursed his other children with biting miseries and maladies of mind and body; who mouths justice and invented hell—mouths mercy and invented hell—mouths Golden Rules, and forgiveness multiplied by seventy times seven, and invented hell; who mouths morals to other people and has none himself; who frowns upon crimes, yet commits them all; who created man without invitation, then tries to shuffle the responsibility for man's acts upon man, instead of honorably placing it where it belongs, upon himself; and finally, with altogether divine obtuseness, invites this poor, abused slave to worship him! You perceive, now, that these things are all impossible except in a dream. You perceive that they are pure and puerile insanities, the silly creations of an imagination that is not conscious of its freaks—in a word, that they are a dream, and you the maker of it. The dream-marks are all present; you should have recognized them earlier. "It is true, that which I have revealed to you; there is no God, no universe, no human race, no earthly life, no heaven, no hell. It is all a dream—a grotesque and foolish dream. Nothing exists but you. And you are but a thought—a vagrant thought, a useless thought, a homeless thought, wandering forlorn among the empty eternities!

No serious sociologist any longer believes that the voice of the people expresses any divine or specially wise and lofty idea. The voice of the people expresses the mind of the people, and that mind is made up for it by the group leaders in whom it believes and by those persons who understand the manipulation of public opinion. It is composed of inherited prejudices and symbols and cliches and verbal formulas supplied to them by the leaders.

Old Money Blue hydrangea, cold cash, divine, Cashmere, cologne and white sunshine. Red racing cars, Sunset and Vine, The kids were young and pretty. Where have you been? Where did you go? Those summer nights seem long ago, And so is the girl you used to call, The Queen of New York City. But if you send for me you know I'll come, And if you call for me you know I'll run. I'll run to you, I'll run to you, I'll run, run, run. I'll come to you, I'll come to you, I'll come, come, come. Ohh, Ohh. Ahh, Ahh. The power of youth is on my mind, Sunsets, small town, I'm out of time. Will you still love me when I shine, From words but not from beauty? My father's love was always strong, My mother's glamour lives on and on, Yet still inside I felt alone, For reasons unknown to me. But if you send for me you know I'll come, And if you call for me you know I'll run. I'll run to you, I'll run to you, I'll run, run, run. I'll come to you, I'll come to you, I'll come, come, come. Ohh, Ohh. Ahh, Ahh. And if you call, I'll run, run, run, If you change your mind, I'll come, come, come. Ohh, Ohh. Ahh, Ahh. Blue hydrangea, cold cash, divine, Cashmere, cologne and hot sunshine. Red racing cars, Sunset and Vine, And we were young and pretty.

Listen--God only exists in people's minds. Especially in Japan, God's always been kind of a flexible concept. Look at what happened after the war. Douglas MacArthur ordered the divine emperor to quit being God, and he did, making a speech saying he was just an ordinary person. So after 1946 he wasn't God anymore. That's what Japanese gods are like--they can be tweaked and adjusted. Some American comping on a cheap pipe gives the order and presto change-o--God's no longer God. A very postmodern kind of thing. If you think God's there, He is. If you don't, He isn't. ~pages 286-287

You go deep enough or far out enough in consciousness and you will bump into the sacred. It’s not something we generate; it’s something out there waiting to be discovered. And this reliably happens to nonbelievers as well as believers.” Second, that, whether occasioned by drugs or other means, these experiences of mystical consciousness are in all likelihood the primal basis of religion. (Partly for this reason Richards believes that psychedelics should be part of a divinity student’s education.) And third, that consciousness is a property of the universe, not brains. On this question, he holds with Henri Bergson, the French philosopher, who conceived of the human mind as a kind of radio receiver, able to tune in to frequencies of energy and information that exist outside it. “If you wanted to find the blonde who delivered the news last night,” Richards offered by way of an analogy, “you wouldn’t look for her in the TV set.” The television set is, like the human brain, necessary but not sufficient.

Strange! that you should not have suspected years ago--centuries, ages, eons, ago!--for you have existed, companionless, through all the eternities. Strange, indeed, that you should not have suspected that your universe and its contents were only dreams, visions, fiction! Strange, because they are so frankly and hysterically insane--like all dreams: a God who could make good children as easily as bad, yet preferred to make bad ones; who could have made every one of them happy, yet never made a single happy one; who made them prize their bitter life, yet stingily cut it short; who gave his angels eternal happiness unearned, yet required his other children to earn it; who gave his angels painless lives, yet cursed his other children with biting miseries and maladies of mind and body; who mouths justice and invented hell--mouths mercy and invented hell--mouths Golden Rules, and forgiveness multiplied by seventy times seven, and invented hell; who mouths morals to other people and has none himself; who frowns upon crimes, yet commits them all; who created man without invitation, then tries to shuffle the responsibility for man's acts upon man, instead of honorably placing it where it belongs, upon himself; and finally, with altogether divine obtuseness, invites this poor, abused slave to worship him!

It seems to me to be true that heavens are placed in the sky because it is the unreachable. The unreachable and therefore the unknowable always seems divine--hence, religion. People need religion because the great masses fear life and its consequences. Its responsibilities weigh heavy. Feeling a weakness in the face of great forces, men seek an alliance with omnipotence to bolster up their feeling of weakness, even though the omnipotence they rely upon is a creature of their own minds. It gives them a feeling of security.

Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from divine light shining into the soul. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support persons in affliction, and to give the mind peace and brightness in this stormy and dark world. This knowledge will wean from the world, and raise the inclination to heavenly things. It will turn the heart to God as the fountain of good, and to choose him for the only portion. This light, and this only, will bring the soul to a saving close with Christ. It conforms the heart to the gospel, mortifies its enmity and opposition against the scheme of salvation therein revealed: it causes the heart to embrace the joyful tidings, and entirely to adhere to, and acquiesce in the revelation of Christ as our Savior.

Beware when the great God lets loose a thinker on this planet. Then all things are at risk. It is as when a conflagration has broken out in a great city, and no man knows what is safe, or where it will end. There is not a piece of science, but its flank may be turned to-morrow; there is not any literary reputation, not the so-called eternal names of fame, that may not be revised and condemned. The very hopes of man, the thoughts of his heart, the religion of nations, the manner and morals of mankind, are all at the mercy of a new generalization. Generalization is always a new influx of the divinity into the mind. Hence the thrill that attends it.

I perceived or thought of the Light of God and in it suspended one small mote (or millions of motes to only one of which was my small mind directed), glittering white because of the individual ray from the Light which both held and lit it...And the ray was the Guardian Angel of the mote: not a thing interposed between God and the creature, but God's very attention itself, personalized...This is a finite parallel to the Infinite. As the love of the Father and Son (who are infinite and equal) is a Person, so the love and attention of the Light to the Mote is a person (that is both with us and in Heaven): finite but divine, i.e. angelic.

I think we all wear armor. I think those who don’t are fools, risking the pain of being wounded by the sharp edges of the world, over and over again. But if I’ve learned anything from those fools, it is that to be vulnerable is a strength most of us fear. It takes courage to let down your armor, to welcome people to see you as you are. Sometimes I feel the same as you: I can’t risk having people behold me as I truly am. But there’s also a small voice in the back of my mind, a voice that tells me, ‘You will miss so much by being so guarded.

Oftentimes your conscious mind interferes with the normal rhythm of the heart, lungs, and functioning of the stomach and intestines by worry, anxiety, fear, and depression. These patterns of thought interfere with the harmonious functioning of your subconscious mind. When mentally disturbed, the best procedure is to let go, relax, and still the wheels of your thought processes. Speak to your subconscious mind, telling it to take over in peace, harmony, and divine order. You will find that all the functions of your body will become normal again. Be sure to speak to your subconscious mind with authority and conviction, and it will conform to your command.

We think ourselves possessed, or at least we boast that we are so, of liberty of conscience on all subjects and of the right of free inquiry and private judgment in all cases, and yet how far are we from these exalted privileges in fact. There exists, I believe, throughout the whole Christian world, a law which makes it blasphemy to deny, or to doubt the divine inspiration of all the books of the Old and New Testaments, from Genesis to Revelations. In most countries of Europe it is punished by fire at the stake, or the rack, or the wheel. In England itself, it is punished by boring through the tongue with a red-hot poker. In America it is not much better; even in our Massachusetts, which, I believe, upon the whole, is as temperate and moderate in religious zeal as most of the States, a law was made in the latter end of the last century, repealing the cruel punishments of the former laws, but substituting fine and imprisonment upon all those blasphemies upon any book of the Old Testament or New. Now, what free inquiry, when a writer must surely encounter the risk of fine or imprisonment for adducing any arguments for investigation into the divine authority of those books? Who would run the risk of translating Volney's Recherches Nouvelles? Who would run the risk of translating Dupuis? But I cannot enlarge upon this subject, though I have it much at heart. I think such laws a great embarrassment, great obstructions to the improvement of the human mind. Books that cannot bear examination, certainly ought not to be established as divine inspiration by penal laws... but as long as they continue in force as laws, the human mind must make an awkward and clumsy progress in its investigations. I wish they were repealed. {Letter to Thomas Jefferson, January 23, 1825}

We are now ready to tackle Dickens. We are now ready to embrace Dickens. We are now ready to bask in Dickens. In our dealings with Jane Austen we had to make a certain effort to join the ladies in the drawing room. In the case of Dickens we remain at table with our tawny port. With Dickens we expand. It seems to me that Jane Austen's fiction had been a charming re-arrangement of old-fashioned values. In the case of Dickens, the values are new. Modern authors still get drunk on his vintage. Here, there is no problem of approach as with Austen, no courtship, no dallying. We just surrender ourselves to Dickens' voice--that is all. If it were possible I would like to devote fifty minutes of every class meeting to mute meditation, concentration, and admiration of Dickens. However my job is to direct and rationalize those meditations, that admiration. All we have to do when reading Bleak House is to relax and let our spines take over. Although we read with our minds, the seat of artistic delight is between the shoulder-blades. That little shiver behind is quite certainly the highest form of emotion that humanity has attained when evolving pure art and pure science. Let us worship the spine and its tingle. Let us be proud of being vertebrates, for we are vertebrates tipped at the head with a divine flame. The brain only continues the spine, the wick really runs through the whole length of the candle. If we are not capable of enjoying that shiver, if we cannot enjoy literature, then let us give up the whole thing and concentrate on our comics, our videos, our books-of-the-week. But I think Dickens will prove stronger.

Every November of my boyhood, we put on red poppies and attended highly patriotic services in remembrance of those who had 'given' their lives. But on what assurance did we know that these gifts had really been made? Only the survivors—the living—could attest to it. In order to know that a person had truly laid down his life for his friends, or comrades, one would have to hear it from his own lips, or at least have heard it promised in advance. And that presented another difficulty. Many brave and now dead soldiers had nonetheless been conscripts. The known martyrs—those who actually, voluntarily sought death and rejoiced in the fact—had been the kamikaze pilots, immolating themselves to propitiate a 'divine' emperor who looked (as Orwell once phrased it) like a monkey on a stick. Their Christian predecessors had endured torture and death (as well as inflicted it) in order to set up a theocracy. Their modern equivalents would be the suicide murderers, who mostly have the same aim in mind. About people who set out to lose their lives, then, there seems to hang an air of fanaticism: a gigantic sense of self-importance unattractively fused with a masochistic tendency to self-abnegation. Not wholesome. The better and more realistic test would therefore seem to be: In what cause, or on what principle, would you risk your life?

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!

It does not answer the aim which God had in this institution, merely for men to have good commentaries and expositions on the Scripture, and other good books of divinity; because, although these may tend, as well as preaching, to give a good doctrinal or speculative understanding of the word of God, yet they have not an equal tendency to impress them on men's hearts and affections. God hath appointed a particular and lively application of his word, in the preaching of it, as a fit means to affect sinners with the importance of religion, their own misery, the necessity of a remedy, and the glory and sufficiency of a remedy provided; to stir up the pure minds of the saints, quicken their affections by often bringing the great things of religion in their remembrance, and setting them in their proper colours, though they know them, and have been fully instructed in them already.

All people of broad, strong sense have an instinctive repugnance to the men of maxims; because such people early discern that the mysterious complexity of our life is not to be embraced by maxims, and that to lace ourselves up in formulas of that sort is to repress all the divine promptings and inspirations that spring from growing insight and sympathy. And the man of maxims is the popular representative of the minds that are guided in their moral judgment solely by general rules, thinking that these will lead them to justice by a ready-made patent method, without the trouble of exerting patience, discrimination, impartiality, without any care to assure themselves whether they have the insight that comes from a hardly-earned estimate of temptation, or from a life vivid and intense enough to have created a wide fellow-feeling with all that is human.

I had fallen into a profound dream-like reverie in which I heard him speaking as at a distance. 'And yet there is no one who communes with only one god,' he was saying, 'and the more a man lives in imagination and in a refined understanding, the more gods does he meet with and talk with, and the more does he come under the power of Roland, who sounded in the Valley of Roncesvalles the last trumpet of the body's will and pleasure; and of Hamlet, who saw them perishing away, and sighed; and of Faust, who looked for them up and down the world and could not find them; and under the power of all those countless divinities who have taken upon themselves spiritual bodies in the minds of the modern poets and romance writers, and under the power of the old divinities, who since the Renaissance have won everything of their ancient worship except the sacrifice of birds and fishes, the fragrance of garlands and the smoke of incense. The many think humanity made these divinities, and that it can unmake them again; but we who have seen them pass in rattling harness, and in soft robes, and heard them speak with articulate voices while we lay in deathlike trance, know that they are always making and unmaking humanity, which is indeed but the trembling of their lips.

Who is the true god.” “Chaos,” he says. That’s the closest the Hesperians will ever come to understanding the Pantheon. They’ll never grasp the depths of it; the terrifying swirl of forces that constitute all that is. Their minds can’t handle its incoherence; the fact that the sixty-four gods do not will and do not care. They can’t fathom a world without intention. The only word they might accept is chaos. But Nezha knows divinity. It’s fathomless. It is not something that can be measured or studied; can’t be described through meticulously constructed logic. The forces that dreamed up this world are the opposite of rational. Divinity isn’t knowable. It’s the Dragon in the grotto. It’s the Dragon inside him. It’s the three madmen who united a nation and tore themselves apart. It’s pain, eternity, and terror. It’s endless, all-consuming fire. It’s her.

Many of the great world religions teach that God demands a particular faith and form of worship. It should not be surprising that SOME of the people who take these teachings seriously should sincerely regard these divine commands as incomparably more important than any merely secular virtues like tolerance or compassion or reason. Across Asia and Africa the forces of religious enthusiasm are gathering strength, and reasom and tolerance are not safe even in the secular states of the West. The historian Huge Trevor-Roper has said that it was the spread of the spirit of science in the seventeenth and eighteenth centuries that finally ended the burning pf the witches in Europe. We may need to rely again on the influence of science to preserve a sane wolrd.It's not the certainty of the scientific knowledge that fits it for this role, but its UNCERTAINTY. Seeing scientists change their minds again and again about the matters that can be studied directly in laboratory experiments, how can one take seriously the claims of religious traditions or sacred writings to certain knowledge about matters beyond human experience

He read the veinings of a leaf, the pattern on a mushroom cap, and divined mysteries, relations, futures, possibilities: the magic of symbols, the foreshadowing of numbers and writing, the reduction of infinitudes and multiplicities to simplicity, to system, to concept. For all these ways of comprehending the world through the mind no doubt lay within him, nameless, unnamed, but not inconceivable, not beyond the bounds of presentiment, still in the germ, but essential to his nature, part of him, growing organically within him. And if we were to go still further back beyond this Rainmaker and his time which to us seems so early and primitive, if we were to go several thousand years further back into the past, wherever we found man we would still find - this is our firm belief - the mind of man, that mind which has no beginning and always has contained everything that it later produces.

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!

His hand was a claw, sharp enough to open her. She would be like all the others—Ruta Badowski, in her broken dancing shoes. Tommy Duffy, still with the dirt of his last baseball game under his nails. Gabriel Johnson, taken on the best day of his life. Or even Mary White, holding out for a future that never arrived. She’d be like all those beautiful, shining boys marching off to war, rifles at their hips and promises on their lips to their best girls that they’d be home in time for Christmas, the excitement of the game showing in their bright faces. They’d come home men, heroes with adventures to tell about, how they’d walloped the enemy and put the world right side up again, funneled it into neat lines of yes and no. Black and white. Right and wrong. Here and there. Us and them. Instead, they had died tangled in barbed wire in Flanders, hollowed by influenza along the Western Front, blown apart in no-man’s-land, writhing in trenches with those smiles still in place, courtesy of the phosgene, chlorine, or mustard gas. Some had come home shell-shocked and blinking, hands shaking, mumbling to themselves, following orders in some private war still taking place in their minds. Or, like James, they’d simply vanished, relegated to history books no one bothered to read, medals put in cupboards kept closed. Just a bunch of chess pieces moved about by unseen hands in a universe bored with itself.

though books, as Milton says, may be the embalming of mighty spirits, they are also the resurrection of rebellious, reactionary, fantastical, and wicked spirits! in books dwell all the demons and all the angels of the human mind. it is for this reason that a a bookshop -- especially a second-hand bookshop / antiquarian - is an arsenal of explosives, an armory of revolutions, an opium den of reaction. and just because books are the repository of all the redemptions and damnations, all the sanities and insanities, of the divine anarchy of the soul, they are still, as they have alwasys been, an object of suspicion to every kind of ruling authority. in a second-hand bookshop are the horns of the altar where all the outlawed thoughts of humanity can take refuge! here, like depserate bandits, hide all the reckless progeny of our wild, dark, self-lacerating hearts. a bookshop is powder-magazine, a dynamite-shed, a drugstore of poisons, a bar of intoxicants, a den of opiates, an island of sirens. of all the 'houses of ill fame' which a tyrant, a bureaucrat, a propagandist, a moralist, a champion of law and order, an advocate of keeping people ignorant for their own good, hurries past with averted eyes or threatens with this minions, a bookshop is the most flagrant. ~ autobiography

Tell me something. Do you believe in God?' Snow darted an apprehensive glance in my direction. 'What? Who still believes nowadays?' 'It isn't that simple. I don't mean the traditional God of Earth religion. I'm no expert in the history of religions, and perhaps this is nothing new--do you happen to know if there was ever a belief in an...imperfect God?' 'What do you mean by imperfect?' Snow frowned. 'In a way all the gods of the old religions were imperfect, considered that their attributes were amplified human ones. The God of the Old Testament, for instance, required humble submission and sacrifices, and and was jealous of other gods. The Greek gods had fits of sulks and family quarrels, and they were just as imperfect as mortals...' 'No,' I interrupted. 'I'm not thinking of a god whose imperfection arises out of the candor of his human creators, but one whose imperfection represents his essential characteristic: a god limited in his omniscience and power, fallible, incapable of foreseeing the consequences of his acts, and creating things that lead to horror. He is a...sick god, whose ambitions exceed his powers and who does not realize it at first. A god who has created clocks, but not the time they measure. He has created systems or mechanisms that serves specific ends but have now overstepped and betrayed them. And he has created eternity, which was to have measured his power, and which measures his unending defeat.' Snow hesitated, but his attitude no longer showed any of the wary reserve of recent weeks: 'There was Manicheanism...' 'Nothing at all to do with the principles of Good and Evil,' I broke in immediately. 'This god has no existence outside of matter. He would like to free himself from matter, but he cannot...' Snow pondered for a while: 'I don't know of any religion that answers your description. That kind of religion has never been...necessary. If i understand you, and I'm afraid I do, what you have in mind is an evolving god, who develops in the course of time, grows, and keeps increasing in power while remaining aware of his powerlessness. For your god, the divine condition is a situation without a goal. And understanding that, he despairs. But isn't this despairing god of yours mankind, Kelvin? Is it man you are talking about, and that is a fallacy, not just philosophically but also mystically speaking.' I kept on: 'No, it's nothing to do with man. man may correspond to my provisional definition from some point of view, but that is because the definition has a lot of gaps. Man does not create gods, in spite of appearances. The times, the age, impose them on him. Man can serve is age or rebel against it, but the target of his cooperation or rebellion comes to him from outside. If there was only a since human being in existence, he would apparently be able to attempt the experiment of creating his own goals in complete freedom--apparently, because a man not brought up among other human beings cannot become a man. And the being--the being I have in mind--cannot exist in the plural, you see? ...Perhaps he has already been born somewhere, in some corner of the galaxy, and soon he will have some childish enthusiasm that will set him putting out one star and lighting another. We will notice him after a while...' 'We already have,' Snow said sarcastically. 'Novas and supernovas. According to you they are candles on his altar.' 'If you're going to take what I say literally...' ...Snow asked abruptly: 'What gave you this idea of an imperfect god?' 'I don't know. It seems quite feasible to me. That is the only god I could imagine believing in, a god whose passion is not a redemption, who saves nothing, fulfills no purpose--a god who simply is.

in heavenly realms of hellas dwelt two very different sons of zeus: one, handsome strong and born to dare --a fighter to his eyelashes-- the other,cunning ugly lame; but as you'll shortly comprehend a marvellous artificer now Ugly was the husband of (as happens every now and then upon a merely human plane) someone completely beautiful; and Beautiful,who(truth to sing) could never quite tell right from wrong, took brother Fearless by the eyes and did the deed of joy with him then Cunning forged a web so subtle air is comparatively crude; an indestructible occult supersnare of resistless metal: and(stealing toward the blissful pair) skilfully wafted over them- selves this implacable unthing next,our illustrious scientist petitions the celestial host to scrutinize his handiwork: they(summoned by that savage yell from shining realms of regions dark) laugh long at Beautiful and Brave --wildly who rage,vainly who strive; and being finally released flee one another like the pest thus did immortal jealousy quell divine generosity, thus reason vanquished instinct and matter became the slave of mind; thus virtue triumphed over vice and beauty bowed to ugliness and logic thwarted life:and thus-- but look around you,friends and foes my tragic tale concludes herewith: soldier,beware of mrs smith

The spiritual life (adhyatma-jivana), the religious life (dharma-jivana) and the ordinary human life of which morality is a part are three quite different things and one must know which one desires and not confuse the three together. The ordinary life is that of the average human consciousness separated from its own true self and from the Divine and led by the common habits of the mind, life and body which are the laws of the Ignorance. The religious life is a movement of the same ignorant human consciousness, turning or trying to turn away from the earth towards the Divine, but as yet without knowledge and led by the dogmatic tenets and rules of some sect or creed which claims to have found the way out of the bonds of the earth-consciousness into some beatific Beyond. The religious life may be the first approach to the spiritual, but very often it is only a turning about in a round of rites, ceremonies and practices or set ideas and forms without any issue. The spiritual life, on the contrary, proceeds directly by a change of consciousness, a change from the ordinary consciousness, ignorant and separated from its true self and from God, to a greater consciousness in which one finds one's true being and comes first into direct and living contact and then into union with the Divine. For the spiritual seeker this change of consciousness is the one thing he seeks and nothing else matters.

Mary Magdalene With wandering eyes and aimless zeal, She hither, thither, goes; Her speech, her motions, all reveal A mind without repose. She climbs the hills, she haunts the sea, By madness tortured, driven; One hour's forgetfulness would be A gift from very heaven! She slumbers into new distress; The night is worse than day: Exulting in her helplessness; Hell's dogs yet louder bay. The demons blast her to and fro; She has not quiet place, Enough a woman still, to know A haunting dim disgrace. A human touch! a pang of death! And in a low delight Thou liest, waiting for new breath, For morning out of night. Thou risest up: the earth is fair, The wind is cool; thou art free! Is it a dream of hell's despair Dissolves in ecstasy? That man did touch thee! Eyes divine Make sunrise in thy soul; Thou seest love in order shine:- His health hath made thee whole! Thou, sharing in the awful doom, Didst help thy Lord to die; Then, weeping o'er his empty tomb, Didst hear him Mary cry. He stands in haste; he cannot stop; Home to his God he fares: 'Go tell my brothers I go up To my Father, mine and theirs.' Run, Mary! lift thy heavenly voice; Cry, cry, and heed not how; Make all the new-risen world rejoice- Its first apostle thou! What if old tales of thee have lied, Or truth have told, thou art All-safe with Him, whate'er betide Dwell'st with Him in God's heart!

Centuries of navel-gazing. Millennia of masturbation. Plato to Descartes to Dawkins to Rhanda. Souls and zombie agents and qualia. Kolmogorov complexity. Consciousness as Divine Spark. Consciousness as electromagnetic field. Consciousness as functional cluster. I explored it all. Wegner thought it was an executive summary. Penrose heard it in the singing of caged electrons. Nirretranders said it was a fraud; Kazim called it leakage from a parallel universe. Metzinger wouldn't even admit it existed. The AIs claimed to have worked it out, then announced they couldn't explain it to us. Gödel was right after all: no system can fully understand itself. Not even the synthesists had been able to rotate it down. The load-bearing beams just couldn't take the strain. All of them, I began to realize, had missed the point. All those theories, all those drugdreams and experiments and models trying to prove what consciousness was: none to explain what it was good for. None needed: obviously, consciousness makes us what we are. It lets us see the beauty and the ugliness. It elevates us into the exalted realm of the spiritual. Oh, a few outsiders—Dawkins, Keogh, the occasional writer of hackwork fiction who barely achieved obscurity—wondered briefly at the why of it: why not soft computers, and no more? Why should nonsentient systems be inherently inferior? But they never really raised their voices above the crowd. The value of what we are was too trivially self-evident to ever call into serious question. Yet the questions persisted, in the minds of the laureates, in the angst of every horny fifteen-year-old on the planet. Am I nothing but sparking chemistry? Am I a magnet in the ether? I am more than my eyes, my ears, my tongue; I am the little thing behind those things, the thing looking out from inside. But who looks out from its eyes? What does it reduce to? Who am I? Who am I? Who am I? What a stupid fucking question. I could have answered it in a second, if Sarasti hadn't forced me to understand it first.

Practical advice.—People who read much must always keep it in mind that life is one thing, literature another. Not that authors invariably lie. I declare that there are writers who rarely and most reluctantly lie. But one must know how to read, and that isn't easy. Out of a hundred bookreaders ninety-nine have no idea what they are reading about. It is a common belief, for example, that any writer who sings of suffering must be ready at all times to open his arms to the weary and heavy-laden. This is what his readers feel when they read his books. Then when they approach him with their woes, and find that he runs away without looking back at them, they are filled with indignation and talk of the discrepancy between word and deed. Whereas the fact is, the singer has more than enough woes of his own, and he sings them because he can't get rid of them. L’uccello canta nella gabbia, non di gioia ma di rabbia, says the Italian proverb: "The bird sings in the cage, not from joy but from rage." It is impossible to love sufferers, particularly hopeless sufferers, and whoever says otherwise is a deliberate liar. "Come unto Me all ye that labour and are heavy laden, and I will give you rest." But you remember what the Jews said about Him: "He speaks as one having authority!" And if Jesus had been unable, or had not possessed the right, to answer this skeptical taunt, He would have had to renounce His words. We common mortals have neither divine powers nor divine rights, we can only love our neighbours whilst they still have hope, and any pretence of going beyond this is empty swagger. Ask him who sings of suffering for nothing but his songs. Rather think of alleviating his burden than of requiring alleviation from him. Surely not—for ever should we ask any poet to sob and look upon tears. I will end with another Italian saying: Non è un si triste cane che non meni la coda... "No dog so wretched that doesn't wag his tail sometimes.

Certainly not! I didn't build a machine to solve ridiculous crossword puzzles! That's hack work, not Great Art! Just give it a topic, any topic, as difficult as you like..." Klapaucius thought, and thought some more. Finally he nodded and said: "Very well. Let's have a love poem, lyrical, pastoral, and expressed in the language of pure mathematics. Tensor algebra mainly, with a little topology and higher calculus, if need be. But with feeling, you understand, and in the cybernetic spirit." "Love and tensor algebra?" Have you taken leave of your senses?" Trurl began, but stopped, for his electronic bard was already declaiming: Come, let us hasten to a higher plane, Where dyads tread the fairy fields of Venn, Their indices bedecked from one to n, Commingled in an endless Markov chain! Come, every frustum longs to be a cone, And every vector dreams of matrices. Hark to the gentle gradient of the breeze: It whispers of a more ergodic zone. In Reimann, Hilbert or in Banach space Let superscripts and subscripts go their ways. Our asymptotes no longer out of phase, We shall encounter, counting, face to face. I'll grant thee random access to my heart, Thou'lt tell me all the constants of thy love; And so we two shall all love's lemmas prove, And in bound partition never part. For what did Cauchy know, or Christoffel, Or Fourier, or any Boole or Euler, Wielding their compasses, their pens and rulers, Of thy supernal sinusoidal spell? Cancel me not--for what then shall remain? Abscissas, some mantissas, modules, modes, A root or two, a torus and a node: The inverse of my verse, a null domain. Ellipse of bliss, converge, O lips divine! The product of our scalars is defined! Cyberiad draws nigh, and the skew mind Cuts capers like a happy haversine. I see the eigenvalue in thine eye, I hear the tender tensor in thy sigh. Bernoulli would have been content to die, Had he but known such a^2 cos 2 phi!

You must want to be free. It must become first with you before anything else. Everything that you’ve done all your life, is only a game, a game you’re playing with your self, only it seems to be real. The only reality is the Self and you are That. Why look for anything else? Everything else will take care of itself. You’ve got to abide in the Self, just in the Self. Everything else will take care of itself in a beautiful way. You are boundless space, like the ocean, like the sky, all-pervasive. This is your real nature. But for some reason you believe you are a body, confined to a small space. This is not you. It’s illusion. You are all-pervading absolute reality. This is your true nature. This is who you really are. Just by thinking about these things all the time, something begins to happen to you, something wonderful. Do not think about the weather, or about the day’s work or your problems. For all the thinkers, who thinks? Find out who has the problems? Find out who you really are, who am I? It’s up to you to awaken from this mortal dream. You can keep on going like you are right now, with the good things and the bad things. Yet you live in a universe of dualities, which means for every good there is a bad. For every bad there is a good. It’s a false world in which you live. You need to awaken to this truth. Be aware of yourself, always. The world goes through its own karma. It has absolutely nothing to do with you. You belong to God. Everything you see is God. This is why you should be nonjudgemental. Leave everything alone. By practising these things, you become radiantly happy. Everyone wants something. If your mind stops thinking, what happens? Some of you believe you will not have anything, that you will have more problems. But it’s in reverse. You experience bliss, joy and happiness when you don’t want anything. From what we know, people want something and when they get it, they become more miserable than ever before. Nothing is wrong. Everything is right just the way it is. Do not try to understand this or figure it out. Leave it alone. It will happen by itself, by keeping yourself quiet and still. You quiet the mind because of realization. Let it be calm. In all situations be calm. Let it be still and quiet. The world doesn’t need any help from you. Aren’t you the world, aren’t you the Creator? You created the world the way it is. It came out of you, of your mind. The world that you are in, is a creation of your own mind. When the mind becomes still, the world begins to disappear. And you’re in divine harmony and joy. Therefore, happiness comes to you when you stop thinking, when you stop judging, when you stop being afraid. When you begin to contemplate what is happiness. All the answers are within you. Everything you’re looking for is within you, everything. Nobody can help but your Self. Know who you are. You are the power. All the power of the universe is within you. You have all the power you need. All is well, exceedingly well. It has always been well, it will always be well. When you leave here today act like a god or a goddess. Do not act like a human being any longer. Stop feeling sorry for yourself, saying you’re unhappy. Stand up tall. Know the truth about yourself. Become the witness of all phenomena that you see and be free. Peace.

During the youthful period of mankind's spiritual evolution human fantasy created gods in man's own image, who, by the operations of their will were supposed to determine, or at any rate to influence, the phenomenal world. Man sought to alter the disposition of these gods in his own favor by means of magic and prayer. The idea of God in the religions taught at present is a sublimation of that old concept of the gods. Its anthropomorphic character is shown, for instance, by the fact that men appeal to the Divine Being in prayers and plead for the fulfillment of their wishes. Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history. That is, if this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself. How can this be combined with the goodness and righteousness ascribed to Him? (Albert Einstein, Science, Philosophy, and Religion, A 1934 Symposium published by the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, Inc., New York, 1941; from Einstein's Out of My Later Years, Westport, Connecticut: Greenwood Press, 1970, pp. 26-27.)

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).

Boy everyone in this country is running around yammering about their fucking rights. "I have a right, you have no right, we have a right." Folks I hate to spoil your fun, but... there's no such thing as rights. They're imaginary. We made 'em up. Like the boogie man. Like Three Little Pigs, Pinocio, Mother Goose, shit like that. Rights are an idea. They're just imaginary. They're a cute idea. Cute. But that's all. Cute...and fictional. But if you think you do have rights, let me ask you this, "where do they come from?" People say, "They come from God. They're God given rights." Awww fuck, here we go again...here we go again. The God excuse, the last refuge of a man with no answers and no argument, "It came from God." Anything we can't describe must have come from God. Personally folks, I believe that if your rights came from God, he would've given you the right for some food every day, and he would've given you the right to a roof over your head. GOD would've been looking out for ya. You know that. He wouldn't have been worried making sure you have a gun so you can get drunk on Sunday night and kill your girlfriend's parents. But let's say it's true. Let's say that God gave us these rights. Why would he give us a certain number of rights? The Bill of Rights of this country has 10 stipulations. OK...10 rights. And apparently God was doing sloppy work that week, because we've had to ammend the bill of rights an additional 17 times. So God forgot a couple of things, like...SLAVERY. Just fuckin' slipped his mind. But let's say...let's say God gave us the original 10. He gave the british 13. The british Bill of Rights has 13 stipulations. The Germans have 29, the Belgians have 25, the Sweedish have only 6, and some people in the world have no rights at all. What kind of a fuckin' god damn god given deal is that!?...NO RIGHTS AT ALL!? Why would God give different people in different countries a different numbers of different rights? Boredom? Amusement? Bad arithmetic? Do we find out at long last after all this time that God is weak in math skills? Doesn't sound like divine planning to me. Sounds more like human planning . Sounds more like one group trying to control another group. In other words...business as usual in America. Now, if you think you do have rights, I have one last assignment for ya. Next time you're at the computer get on the Internet, go to Wikipedia. When you get to Wikipedia, in the search field for Wikipedia, i want to type in, "Japanese-Americans 1942" and you'll find out all about your precious fucking rights. Alright. You know about it. In 1942 there were 110,000 Japanese-American citizens, in good standing, law abiding people, who were thrown into internment camps simply because their parents were born in the wrong country. That's all they did wrong. They had no right to a lawyer, no right to a fair trial, no right to a jury of their peers, no right to due process of any kind. The only right they had was...right this way! Into the internment camps. Just when these American citizens needed their rights the most...their government took them away. and rights aren't rights if someone can take em away. They're priveledges. That's all we've ever had in this country is a bill of TEMPORARY priviledges; and if you read the news, even badly, you know the list get's shorter, and shorter, and shorter. Yeup, sooner or later the people in this country are going to realize the government doesn't give a fuck about them. the government doesn't care about you, or your children, or your rights, or your welfare or your safety. it simply doesn't give a fuck about you. It's interested in it's own power. That's the only thing...keeping it, and expanding wherever possible. Personally when it comes to rights, I think one of two things is true: either we have unlimited rights, or we have no rights at all.

What is important is that you get your house in order at each stage of the journey so that you can proceed. “If some day it be given to you to pass into the inner temple, you must leave no enemies behind.”—de Lubicz For example, if you never got on well with one of your parents and you have left that parent behind on your journey in such a way that the thought of that parent arouses anger or frustration or self-pity or any emotion . . . you are still attached. You are still stuck. And you must get that relationship straight before you can finish your work. And what, specifically, does “getting it straight” mean? Well, it means re-perceiving that parent, or whoever it may be, with total compassion . . . seeing him as a being of the spirit, just like you, who happens to be your parent . . . and who happens to have this or that characteristic, and who happens to be at a certain stage of his evolutionary journey. You must see that all beings are just beings . . . and that all the wrappings of personality and role and body are the coverings. Your attachments are only to the coverings, and as long as you are attached to someone else’s covering you are stuck, and you keep them stuck, in that attachment. Only when you can see the essence, can see God, in each human being do you free yourself and those about you. It’s hard work when you have spent years building a fixed model of who someone else is to abandon it, but until that model is superceded by a compassionate model, you are still stuck. In India they say that in order to proceed with one’s work one needs one’s parents’ blessings. Even if the parent has died, you must in your heart and mind, re-perceive that relationship until it becomes, like every one of your current relationships, one of light. If the person is still alive you may, when you have proceeded far enough, revisit and bring the relationship into the present. For, if you can keep the visit totally in the present, you will be free and finished. The parent may or may not be . . . but that is his karmic predicament. And if you have been truly in the present, and if you find a place in which you can share even a brief eternal moment . . . this is all it takes to get the blessing of your parent! It obviously doesn’t demand that the parent say, “I bless you.” Rather it means that he hears you as a fellow being, and honors the divine spark within you. And even a moment in the Here and Now . . . a single second shared in the eternal present . . . in love . . . is all that is required to free you both, if you are ready to be freed. From then on, it’s your own individual karma that determines how long you can maintain that high moment.

But there is an unbounded pleasure to be had in the possession of a young, newly blossoming soul! It is like a flower, from which the best aroma evaporates when meeting the first ray of the sun; you must pluck it at that minute, breathing it in until you’re satisfied, and then throw it onto the road: perhaps someone will pick it up! I feel this insatiable greed, which swallows everything it meets on its way. I look at the suffering and joy of others only in their relation to me, as though it is food that supports the strength of my soul. I myself am not capable of going mad under the influence of passion. My ambition is stifled by circumstances, but it has manifested itself in another way, for ambition is nothing other than a thirst for power, and my best pleasure is to subject everyone around me to my will, to arouse feelings of love, devotion and fear of me—is this not the first sign and the greatest triumph of power? Being someone’s reason for suffering while not being in any position to claim the right—isn’t this the sweetest nourishment for our pride? And what is happiness? Sated pride. If I considered myself to be better, more powerful than everyone in the world, I would be happy. If everyone loved me, I would find endless sources of love within myself. Evil spawns evil. The first experience of torture gives an understanding of the pleasure in tormenting others. An evil idea cannot enter a person’s head without his wanting to bring it into reality: ideas are organic creations, someone once said. Their birth gives them form immediately, and this form is an action. The person in whom most ideas are born is the person who acts most. Hence a genius, riveted to his office desk, must die or lose his mind, just as a man with a powerful build who has a sedentary life and modest behavior will die from an apoplectic fit. Passions are nothing other than the first developments of an idea: they are a characteristic of the heart’s youth, and whoever thinks to worry about them his whole life long is a fool: many calm rivers begin with a noisy waterfall, but not one of them jumps and froths until the very sea. And this calm is often the sign of great, though hidden, strength. The fullness and depth of both feeling and thought will not tolerate violent upsurges. The soul, suffering and taking pleasure, takes strict account of everything and is always convinced that this is how things should be. It knows that without storms, the constant sultriness of the sun would wither it. It is infused with its own life—it fosters and punishes itself, like a child. And it is only in this higher state of self-knowledge that a person can estimate the value of divine justice.

Devaluation of the Earth, hostility towards the Earth, fear of the Earth: these are all from the psychological point of view the expression of a weak patriarchal consciousness that knows no other way to help itself than to withdraw violently from the fascinating and overwhelming domain of the Earthly. For we know that the archetypal projection of the Masculine experiences, not without justice, the Earth as the unconscious-making, instinct-entangling, and therefore dangerous Feminine. At the same time the projection of the masculine anima is mingled with the living image of the Earth archetype in the unconscious of man; and the more one-sidedly masculine man's conscious mind is the more primitive, unreliable, and therefore dangerous his anima will be. However, the Earth archetype, in compensation to the divinity of the archetype of Heaven and the Father, that determined the consciousness of medieval man, is fused together with the archaic image of the Mother Goddess. Yet in its struggle against this Mother Goddess, the conscious mind, in its historical development, has had great difficulty in asserting itself so as to reach its – patriarchal - independence. The insecurity of this conscious mind-and we have profound experience of how insecure the position of the conscious mind still is in modern man-is always bound up with fear of the unconscious, and no well-meaning theory "against fear" will be able to rid the world of this deeply rooted anxiety, which at different times has been projected on different objects. Whether this anxiety expresses itself in a religious form as the medieval fear of demons or witches, or politically as the modern fear of war with the State beyond the Iron Curtain, in every case we are dealing with a projection, though at the same time the anxiety is justified. In reality, our small ego-consciousness is justifiably afraid of the superior power of the collective forces, both without and within. In the history of the development of the conscious mind, for reasons which we cannot pursue here, the archetype of the Masculine Heaven is connected positively with the conscious mind, and the collective powers that threaten and devour the conscious mind both from without and within, are regarded as Feminine. A negative evaluation of the Earth archetype is therefore necessary and inevitable for a masculine, patriarchal conscious mind that is still weak. But this validity only applies in relation to a specific type of conscious mind; it alters as the integration of the human personality advances, and the conscious mind is strengthened and extended. A one-sided conscious mind, such as prevailed in the medieval patriarchal order, is certainly radical, even fanatical, but in a psychological sense it is by no means strong. As a result of the one-sidedness of the conscious mind, the human personality becomes involved in an equally one-sided opposition to its own unconscious, so that actually a split occurs. Even if, for example, the Masculine principle identifies itself with the world of Heaven, and projects the evil world of Earth outwards on the alien Feminine principle, both worlds are still parts of the personality, and the repressing masculine spiritual world of Heaven and of the values of the conscious mind is continually undermined and threatened by the repressed but constantly attacking opposite side. That is why the religious fanaticism of the representatives of the patriarchal World of Heaven reached its climax in the Inquisition and the witch trials, at the very moment when the influence of the archetype of Heaven, which had ruled the Middle Ages and the previous period, began to wane, and the opposite image of the Feminine Earth archetype began to emerge.