Orb Related Quotes

Like a deep sad note played beneath the ocean waving through the orb the memories of you the bittersweet echoes infixed forever in my heart

Man is conscious of a universal soul within or behind his individual life, wherein, as in a firmament, the natures of Justice, Truth, Love, Freedom, arise and shine. This universal soul, he calls Reason: it is not mine, or thine, or his, but we are its; we are its property and men. And the blue sky in which the private earth is buried, the sky with its eternal calm, and full of everlasting orbs, is the type of Reason. That which, intellectually considered, we call Reason, considered in relation to nature, we call Spirit. Spirit is the Creator. Spirit hath life in itself. And man in all ages and countries, embodies it in his language, as the FATHER.

Who looks upon a river in a meditative hour, and is not reminded of the flux of all things? Throw a stone into the stream, and the circles that propagate themselves are the beautiful type of all influence. Man is conscious of a universal soul within or behind his individual life, wherein, as in a firmament, the natures of Justice, Truth, Love, Freedom, arise and shine. This universal soul, he calls Reason: it is not mine, or thine, or his, but we are its; we are its property and men. And the blue sky in which the private earth is buried, the sky with its eternal calm, and full of everlasting orbs, is the type of Reason. That which, intellectually considered, we call Reason, considered in relation to nature, we call Spirit. Spirit is the Creator. Spirit hath life in itself. And man in all ages and countries, embodies it in his language, as the FATHER.

It is important to note that the Great Reversal preceded the rise of the welfare state in America. Lyndon Johnson’s War on Poverty did not occur until the 1960s, and even FDR’s relatively modest New Deal policies were not launched until the 1930s. In short, the evangelical church’s retreat from poverty alleviation was fundamentally due to shifts in theology and not—as many have asserted—to government programs that drove the church away from ministry to the poor. While the rise of government programs may have exacerbated the church’s retreat, they were not the primary cause. Theology matters, and the church needs to rediscover a Christ-centered, fully orbed perspective of the kingdom.

The gāyatrī is explained in many places in the Sanskrit literature. For instance, the Tripurā-Tāpanī-Upanishad, a fairly late work belonging to the Shākta tradition, connects this mantra with the worship of the Goddess Tripurā. She is celebrated as the great Power (Shakti) behind all manifestation. In that scripture, we learn that the Sanskrit word tat (“that”) refers to the eternal, unconditioned Absolute (brahman), the transcendental Reality out of which the world in all its many layers has evolved. Savitur (or Savitri), the Upanishad further tells us, refers to the primal power of the Goddess Tripurā, even though the Sanskrit name Savitri is a masculine word standing for the “Impeller,” that is, the Sun or Solar Spirit. Savitri must not be confused with the Goddess Savitrī, who presides over all learning but also over the mighty river by the same name that once flowed from the Himalayas to the Indian Ocean. The name Savitri derives from the verbal root su meaning “to urge, instigate, impel,” which is closely related to the second connotation of this root, namely “to extract, press.” What Savitri extracts out of himself are two closely connected things: life-giving light and warmth. Varenyam means “most excellent” or “most beautiful,” designating that which has no superior. This word qualifies the term bhargas. Bhargo (from bhargas or “splendor”) is said to be the transcendental aspect of Savitri, which strikes us with awe—a splendor that cannot be seen with human eyes but that discloses itself only to the inner vision of the great Yoga adept. Devasya (from deva) means “of God,” that is, “of Savitri.” Dhīmahi means “let us contemplate” and implies a heartfelt desire to focus the mind on the ultimate Reality through the medium of contemplation (dhī). In the Rig-Veda, the archaic term dhī stands for the later term dhyāna, which means “meditation/contemplation.” Dhiyo (from dhiyas) is the plural of dhī. Repeatedly the ancient sages fixed their minds on that One, and contemporary yogins still follow the same age-old practice. As their contemplations deepen, Savitri increasingly illuminates the mind. Yo (from yah) is simply the relative pronoun “who,” which here refers to God Savitri. Nah means “us/our” and qualifies the contemplations of the sages. Pracodayāt is derived from the verb pracodaya (meaning “to cause to be inspired”). Without Savitri, the masters of yore felt, their contemplations lacked inspiration. Only Savitri could inspire or illuminate their inner world, just as he illuminates the Earth through his radiant physical body (the visible solar orb).

He met my eyes. His baby-blue orbs were fathomless. Dangerous. I’d tumbled into them once and was still trying to find my way out.