Shrine Temple Quotes

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.

The first thing you notice about New Orleans are the burying grounds - the cemeteries - and they're a cold proposition, one of the best things there are here. Going by, you try to be as quiet as possible, better to let them sleep. Greek, Roman, sepulchres- palatial mausoleums made to order, phantomesque, signs and symbols of hidden decay - ghosts of women and men who have sinned and who've died and are now living in tombs. The past doesn't pass away so quickly here. You could be dead for a long time. The ghosts race towards the light, you can almost hear the heavy breathing spirits, all determined to get somewhere. New Orleans, unlike a lot of those places you go back to and that don't have the magic anymore, still has got it. Night can swallow you up, yet none of it touches you. Around any corner, there's a promise of something daring and ideal and things are just getting going. There's something obscenely joyful behind every door, either that or somebody crying with their head in their hands. A lazy rhythm looms in the dreamy air and the atmosphere pulsates with bygone duels, past-life romance, comrades requesting comrades to aid them in some way. You can't see it, but you know it's here. Somebody is always sinking. Everyone seems to be from some very old Southern families. Either that or a foreigner. I like the way it is. There are a lot of places I like, but I like New Orleans better. There's a thousand different angles at any moment. At any time you could run into a ritual honoring some vaguely known queen. Bluebloods, titled persons like crazy drunks, lean weakly against the walls and drag themselves through the gutter. Even they seem to have insights you might want to listen to. No action seems inappropriate here. The city is one very long poem. Gardens full of pansies, pink petunias, opiates. Flower-bedecked shrines, white myrtles, bougainvillea and purple oleander stimulate your senses, make you feel cool and clear inside. Everything in New Orleans is a good idea. Bijou temple-type cottages and lyric cathedrals side by side. Houses and mansions, structures of wild grace. Italianate, Gothic, Romanesque, Greek Revival standing in a long line in the rain. Roman Catholic art. Sweeping front porches, turrets, cast-iron balconies, colonnades- 30-foot columns, gloriously beautiful- double pitched roofs, all the architecture of the whole wide world and it doesn't move. All that and a town square where public executions took place. In New Orleans you could almost see other dimensions. There's only one day at a time here, then it's tonight and then tomorrow will be today again. Chronic melancholia hanging from the trees. You never get tired of it. After a while you start to feel like a ghost from one of the tombs, like you're in a wax museum below crimson clouds. Spirit empire. Wealthy empire. One of Napoleon's generals, Lallemaud, was said to have come here to check it out, looking for a place for his commander to seek refuge after Waterloo. He scouted around and left, said that here the devil is damned, just like everybody else, only worse. The devil comes here and sighs. New Orleans. Exquisite, old-fashioned. A great place to live vicariously. Nothing makes any difference and you never feel hurt, a great place to really hit on things. Somebody puts something in front of you here and you might as well drink it. Great place to be intimate or do nothing. A place to come and hope you'll get smart - to feed pigeons looking for handouts

In My Soul In my soul there is a temple, a shrine, a mosque, a church where I kneel. Prayer should bring us to an altar where no walls or names exist. Is there not a region of love where the sovereignty is illumined nothing, where ecstasy gets poured into itself and becomes lost, where the wing is fully alive but has no mind or body? In my soul there is a temple, a shrine, a mosque, a church that dissolve, that dissolve in God.

Ay, in the very temple of Delight Veil'd Melancholy has her sovran shrine, Though seen of none save him whose strenuous tongue Can burst Joy's grape against his palate fine; His soul shall taste the sadness of her might, And be among her cloudy trophies hung.

We can no longer rely on the external teachings of Buddha, Confucius, or Christ. The era of organized religion controlling every aspect of life is over. No single religion has all the answers. Construction of shrine and temple buildings is not enough. Establish yourself as a living buddha image. We all should be transformed into goddesses of compassion or victorious buddhas.

Shower while there were two dead bodies in the bathtub, and he was sane. He drilled holes in the heads of living people to make them his unresisting companions, and he was sane. He ate a bicep which he fried in a skillet, tenderised and sprinkled with sauce, and he was sane. For hours he lay with corpses, hugging them, cherishing them, and he was sane. He kept eleven assorted heads and skulls, and two complete skeletons, for eventual use in a home-made temple, and he was sane.

The rich will make temples for Siva. What shall I, a poor man, do? My legs are pillars, the body the shrine, the head the cupola of gold.

You do not need to go to any temple or church to worship God. The whole existence is God’s temple. Your own body is the temple of God. Your own heart is the shrine. You do not need to subscribe to any religion to experience God. The only religion you need to experience God is love, kindness and respect to all beings.

You know how the story ends. He escaped and went on to become the greatest chief Suntown ever had. He never built a shrine or a temple or even a shack in the name of Tia. In the Great Book, her name is never mentioned again. He never mused about her or even asked where she was buried. Tia was a virgin. She was beautiful. She was poor. And she was a girl. It was her duty to sacrifice her life for his.

The library is not a shrine for the worship of books. It is not a temple where literary incense must be burned or where one's devotion to the bound book is expressed in ritual. A library, to modify the famous metaphor of Socrates, should be the delivery room for the birth of ideas - a place where history comes to life. — Cited in ALA Bulletin, Oct. 1954, p.475

Xie Lian whipped his head over, and a biting chill flashed before his face. He straightened and stated solemnly: “You ask who I am? LISTEN WELL! ——I, AM THE EMINENT HIGHNESS THE CROWN PRINCE! You riotous radicals, BOW DOWN BEFORE ME!” His voice boomed like thunder in clear skies. There were actually a few who almost dropped to their knees, and didn’t snap out of it until their companions pulled them up. “What are you doing? Are you actually kneeling?” “Th-that’s weird, I did it before I realized it…” Xie Lian proclaimed sharply: “I, AM OVER EIGHT HUNDRED. OLDER THAN ALL OF YOU COMBINED. I’VE CROSSED MORE BRIDGES THAN ALL THE ROADS YOU’VE WALKED. “I, POSSESS SHRINES AND TEMPLES ACROSS THIS LAND; MY DEVOTEES AND WORSHIPPERS ARE SPREAD TO ALL FOUR SEAS. IF YOU DON’T KNOW MY NAME, IT’S BECAUSE YOU ARE IGNORANT AND UNLEARNED OF THE WORLD! “I, DO NOT WORSHIP GODS. “I, AM GOD!” When the mob heard this speech, that was so shameless yet spoken with an incomparably impressive air, they were all stunned, and dropped their jaws. “…HUH???” Xie Lian made up all that nonsense because he was waiting for this very moment. He flung that plate in his hand, and all those little white meatballs shot out through the air like iron pellets, scattering in all directions. Without any misses, they were hurled right into the open mouths of all those people in shock. Then he wiped away his sweat. “Will everyone please forget everything I just said? I’m actually only just a scrap collector!

Ay, in the very temple of Delight Veil’d Melancholy has her sovran shrine,

I don't subscribe to any religion so it didn't matter to me if I prayed in a shrine, temple, or church. Butbe cause I was asking for so much I assumed Buddha and the Christian God wouldn't even listen

The Greeks were so committed to ideas as supernatural forces that they created an entire group of goddesses (not one but nine) to represent creative power; the opening lines of both The Iliad and The Odyssey begin with calls to them. These nine goddesses, or muses, were the recipients of prayers from writers, engineers, and musicians. Even the great minds of the time, like Socrates and Plato, built shrines and visited temples dedicated to their particular muse (or muses, for those who hedged their bets). Right now, under our very secular noses, we honor these beliefs in our language, as the etymology of words like museum ("place of the muses") and music ("art of the muses") come from the Greek heritage of ideas as superhuman forces.

A small portion of Mahatma Gandhi’s ashes are enshrined at the Self Realization Fellowship Lake Shrine Temple in Pacific Palisades. They are the only portion of Gandhi’s remains that are kept anywhere outside of India.

Mumbai is the sweet, sweaty smell of hope, which is the opposite of hate; and it's the sour, stifled smell of greed, which is the opposite of love. It's the smell of Gods, demons, empires, and civilizations in resurrection and decay. Its the blue skin-smell of the sea, no matter where you are in the island city, and the blood metal smell of machines. It smells of the stir and sleep and the waste of sixty million animals, more than half of them humans and rats. It smells of heartbreak, and the struggle to live, and of the crucial failures and love that produces courage. It smells of ten thousand restaurants, five thousand temples, shrines, churches and mosques, and of hunderd bazaar devoted exclusively to perfume, spices, incense, and freshly cut flowers. That smell, above all things - is that what welcomes me and tells me that I have come home. Then there were people. Assamese, Jats, and Punjabis; people from Rajasthan, Bengal, and Tamil Nadu; from Pushkar, Cochin, and Konark; warrior caste, Brahmin, and untouchable; Hindi, Muslim, Christian, Buddhist, Jain, Parsee, Animist; fair skin and dark, green eyes and golden brown and black; every different face and form of that extravagant variety, that incoparable beauty, India.

Numa forbade the Romans to revere an image of God which had the form of man or beast. Nor was there among them in this earlier time any painted or graven likeness of Deity, 8 but while for the first hundred and seventy years they were continually building temples and establishing sacred shrines, they made no statues in bodily form for them, convinced that it was impious to liken higher things to lower, and that it was impossible to apprehend Deity except by the intellect.

After Christians had spent years destroying books and libraries, St. John Chrysostom, the pre-eminent Greek Father of the Church, proudly declared, “Every trace of the old philosophy and literature of the ancient world has vanished from the face of the earth” – Helen Ellerbe (The Dark Side of Christian History) Pagan temples were either closed, transformed into Christian shrines or demolished. Their properties were summarily added to the Church’s patrimony. The wealth of sundry religions were mercilessly expropriated, their clergy dismissed or persecuted, when not civilly or even physically obliterated – Avro Manhattan (Vatican Billions)

Would You Think It Odd? Would you think it odd if Hafiz said, “I am in love with every church And mosque And temple And any kind of shrine Because I know it is there That people say the different names Of the One God.” Would you tell your friends I was a bit strange if I admitted I am indeed in love with every mind And heart and body. O I am sincerely Plumb crazy About your every thought and yearning And limb Because, my dear, I know That it is through these That you search for Him.

The rich will make temples for Shiva. What shall I, a poor man, do? My legs are pillars, the body the shrine, the head a cupola of gold.

The mind is a temple. The heart is a sanctuary. The soul is an alter. The body is a shrine.

The past is in your mind. The present is in your heart. The future is in your soul. The mind is a temple. The heart is a sanctuary. The soul is a shrine.

In the Western Hemisphere we have only the tiniest number of buildings that can be called temples or shrines. The temples of our hemisphere will be some of the planet's remaining wilderness areas.

By noon Carter reached the jasper terraces of Kiran which slope down to the river's edge and bear that temple of loveliness wherein the King of Ilek-Vad comes from his far realm on the twilight sea once a year in a golden palanquin to pray to the god of Oukranos, who sang to him in youth when he dwelt in a cottage by its banks. All of jasper is that temple, and covering an acre of ground with its walls and courts, its seven pinnacled towers, and its inner shrine where the river enters through hidden channels and the god sings softly in the night. Many times the moon hears strange music as it shines on those courts and terraces and pinnacles, but whether that music be the song of the god or the chant of the cryptical priests, none but the King of Ilek-Vad may say; for only he had entered the temple or seen the priests. Now, in the drowsiness of day, that carven and delicate fane was silent, and Carter heard only the murmur of the great stream and the hum of the birds and bees as he walked onward under the enchanted sun.

She dwells with Beauty—Beauty that must die; And Joy, whose hand is ever at his lips Bidding adieu; and aching Pleasure nigh, Turning to poison while the bee-mouth sips: Ay, in the very temple of Delight Veil’d Melancholy has her sovran shrine, Though seen of none save him whose strenuous tongue Can burst Joy’s grape against his palate fine; His soul shalt taste the sadness of her might, And be among her cloudy trophies hung.

What has since happened in Tibet is hardly to be believed. More than 1.2 million Tibetans lost their lives and of about six thousand monasteries, temples, and shrines, 99 percent were either looted or totally destroyed. In

And none would dispute the fact that Kali was queen of this Temple. Her tall, white-stone statue, within its gigantic shrine, dominated the inner courtyard. Her faint smile, perhaps contemptuous of the other gods and their worshipers, was, in its way, as arresting as the chained grins of the skulls she wore for a necklace. She held daggers in her hands; and poised in mid-step she stood, as though deciding whether to dance before or slay those who came to her shrine. Her lips were full, her eyes were wide. Seen by torchlight, she seemed to move.

Instead of sacking cities and wrecking temples he showed a courteous respect for the deities of the conquered, and contributed to maintain their shrines; even the Babylonians, who had resisted him so long, warmed towards him when they found him preserving their sanctuaries and honoring

In the countryside he heard horns and drums and followed the sound to a temple of granite and marble set in a compound that included shrines and incense stalls, people squatting against the walls, beggars, touts, flower-sellers, those who watch over your shoes for a couple of weightless coins.

The mind is a great scholar, the heart is an extraordinary saint, and the soul is a remarkable sage; together they are alters of reason. The mind is a temple of knowledge, the heart is a shrine of understanding, and the soul is a chapel of wisdom; together they are sanctuaries of enlightenment.

Destroyed, that is, were not only men, women and thousands of children but also restaurants and inns, laundries, theater groups, sports clubs, sewing clubs, boys’ clubs, girls’ clubs, love affairs, trees and gardens, grass, gates, gravestones, temples and shrines, family heirlooms, radios, classmates, books, courts of law, clothes, pets, groceries and markets, telephones, personal letters, automobiles, bicycles, horses—120 war-horses—musical instruments, medicines and medical equipment, life savings, eyeglasses, city records, sidewalks, family scrapbooks, monuments, engagements, marriages, employees, clocks and watches, public transportation, street signs, parents, works of art. “The whole of society,” concludes the Japanese study, “was laid waste to its very foundations.”2698 Lifton’s history professor saw not even foundations left. “Such a weapon,” he told the American psychiatrist, “has the power to make everything into nothing.

The entire area - some 300 square kilometers - is sacred. There are shrines and temples dotted about the slopes, but they merely confirm the sanctity of the land. It is not in the shrines and temples that the gods live, but in the mountains themselves. [about the Three Holy Mountains of Dewa - Haguro, Gassam, and Yodono]

Perched upon the stones of a bridge The soldiers had the eyes of ravens Their weapons hung black as talons Their eyes gloried in the smoke of murder To the shock of iron-heeled sticks I drew closer in the cripple’s bitter patience And before them I finally tottered Grasping to capture my elusive breath With the cockerel and swift of their knowing They watched and waited for me ‘I have come,’ said I, ‘from this road’s birth, I have come,’ said I, ‘seeking the best in us.’ The sergeant among them had red in his beard Glistening wet as he showed his teeth ‘There are few roads on this earth,’ said he, ‘that will lead you to the best in us, old one.’ ‘But you have seen all the tracks of men,’ said I ‘And where the mothers and children have fled Before your advance. Is there naught among them That you might set an old man upon?’ The surgeon among this rook had bones Under her vellum skin like a maker of limbs ‘Old one,’ said she, ‘I have dwelt In the heat of chests, among heart and lungs, And slid like a serpent between muscles, Swum the currents of slowing blood, And all these roads lead into the darkness Where the broken will at last rest. ‘Dare say I,’ she went on,‘there is no Place waiting inside where you might find In slithering exploration of mysteries All that you so boldly call the best in us.’ And then the man with shovel and pick, Who could raise fort and berm in a day Timbered of thought and measured in all things Set the gauge of his eyes upon the sun And said, ‘Look not in temples proud, Or in the palaces of the rich highborn, We have razed each in turn in our time To melt gold from icon and shrine And of all the treasures weeping in fire There was naught but the smile of greed And the thick power of possession. Know then this: all roads before you From the beginning of the ages past And those now upon us, yield no clue To the secret equations you seek, For each was built of bone and blood And the backs of the slave did bow To the laboured sentence of a life In chains of dire need and little worth. All that we build one day echoes hollow.’ ‘Where then, good soldiers, will I Ever find all that is best in us? If not in flesh or in temple bound Or wretched road of cobbled stone?’ ‘Could we answer you,’ said the sergeant, ‘This blood would cease its fatal flow, And my surgeon could seal wounds with a touch, All labours will ease before temple and road, Could we answer you,’ said the sergeant, ‘Crows might starve in our company And our talons we would cast in bogs For the gods to fight over as they will. But we have not found in all our years The best in us, until this very day.’ ‘How so?’ asked I, so lost now on the road, And said he, ‘Upon this bridge we sat Since the dawn’s bleak arrival, Our perch of despond so weary and worn, And you we watched, at first a speck Upon the strife-painted horizon So tortured in your tread as to soak our faces In the wonder of your will, yet on you came Upon two sticks so bowed in weight Seeking, say you, the best in us And now we have seen in your gift The best in us, and were treasures at hand We would set them humbly before you, A man without feet who walked a road.’ Now, soldiers with kind words are rare Enough, and I welcomed their regard As I moved among them, ’cross the bridge And onward to the long road beyond I travel seeking the best in us And one day it shall rise before me To bless this journey of mine, and this road I began upon long ago shall now end Where waits for all the best in us. ―Avas Didion Flicker Where Ravens Perch

ABDOMEN, n. [1.] The temple of the god Stomach, in whose worship, with sacrificial rights, all true men engage. From women this ancient faith commands but a stammering assent. They sometimes minister at the altar in a half-hearted and ineffective way, but true reverence for the one deity that men really adore they know not. If woman had a free hand in the world's marketing the race would become graminivorous. [2.] A shrine enclosing the object.

I was only worried about what might happen if she left the shrine.” “Why would she want to do that?” the priest asked. He had begun to talk about me as if I weren’t there, or worse, as if I were just another traveler’s chest to be stowed in one room or another. “If you tell her to stay on the temple grounds, you have no problem.” Castor’s mouth twisted into a wry smile. “That’s our sister, all right--just as tame and obedient as every other girl.” I jabbed him with my elbow.

The idea that everyone should have a house of his own is based on an ancient custom of the Japanese race, Shinto superstition ordaining that every dwelling should be evacuated on the death of its chief occupant. Perhaps there may have been some unrealized sanitary reason for this practice. Another early custom was that a newly built house should be provided for each couple that married. It is on account of such customs that we find the Imperial capitals so frequently removed from one site to another in ancient days. The rebuilding, every twenty years, of Ise Temple, the supreme shrine of the Sun-Goddess, is an example of one of these ancient rites which still obtain at the present day. The observance of these customs was only possible with some form of construction as that furnished by our system of wooden architecture, easily pulled down, easily built up. A more lasting style, employing brick and stone, would have rendered migrations impracticable, as indeed they became when the more stable and massive wooden construction of China was adopted by us after the Nara period.

Cowperwood, who saw things in the large, could scarcely endure this minutae. He was but little interested in the affairs of bygone men and women, being so intensely engaged with the living present. And after a time he slipped outside, preferring the wide sweep of gardens, with their flower-lined walks and views of the cathedral. Its arches and towers and stained-glass windows, this whole carefully executed shrine, still held glamor, but all because of the hands and brains, aspirations and dreams of selfish and self-preserving creatures like himself. And so many of these, as he now mused, walking about, had warred over possession of this church. And now they were within its walls, graced and made respectable, the noble dead! Was any man noble? Had there ever been such a thing as an indubitably noble soul? He was scarcely prepared to believe it. Men killed to live—all of them —and wallowed in lust in order to reproduce themselves. In fact, wars, vanities, pretenses, cruelties, greeds, lusts, murder, spelled their true history, with only the weak running to a mythical saviour or god for aid. And the strong using this belief in a god to further the conquest of the weak. And by such temples or shrines as this. He looked, meditated, and was somehow touched with the futility of so

It is a beauteous evening, calm and free,        The holy time is quiet as a Nun        Breathless with adoration; the broad sun        Is sinking down in its tranquility;        The gentleness of heaven broods o’er the Sea:        Listen! the mighty Being is awake,        And doth with his eternal motion make        A sound like thunder—everlastingly.        Dear Child! dear Girl! that walkest with me here,        If thou appear untouched by solemn thought,        Thy nature is not therefore less divine:        Thou liest in Abraham’s bosom all the year;        And worshipp’st at the Temple’s inner shrine,        God being with thee when we know it not.

Not without a slight shudder at the danger, I often perceive how near I had come to admitting into my mind the details of some trivial affair- the news of the street; and I am astonished to observe how willing men are to lumber their minds with such rubbish- to permit idle rumors and incidents of the most insignificant kind to intrude on ground which should be sacred to thought. Shall the mind be a public arena, where the affairs of the street and the gossip of the tea-table chiefly are discussed? Or shall it be a quarter of heaven itself- an hypaethral temple, consecrated to the service of the gods? I find it so difficult to dispose of the few facts which to me are significant, that I hesitate to burden my attention with those which are insignificant, which only a divine mind could illustrate. Such is, for the most part, the news in newspapers and conversation. It is important to preserve the mind's chastity in this respect. Think of admitting the details of a single case of the criminal court into our thoughts, to stalk profanely through their very sanctum sanctorum for an hour, ay, for many hours! to make a very bar-room of the mind's inmost apartment, as if for so long the dust of the street had occupied us- the very street itself, with all its travel, its bustle, and filth, had passed through our thoughts' shrine! Would it not be an intellectual and moral suicide?

A traveler in China visited a heathen temple on a great feast day. Many were the worshippers of the hideous idol enclosed in a sacred shrine. The visitor noticed that most of the devotees brought with them small pieces of paper on which prayers had been written or printed. These they would wrap up in little balls of stiff mud and fling at the idol. He enquired the reason for this strange proceeding and was told that if the mud ball stuck fast to the idol, then the prayer would assuredly be answered; but if the mud fell off, the prayer was rejected by the god. We may smile at this peculiar way of testing the adequacy of a prayer. But is it not a fact that the majority of Christian men and women who pray to a living God know very little about real prevailing prayer? Yet prayer is the key which unlocks the door of God’s treasure house.

After you died I could not hold a funeral And so my life became a funeral. Oh, return to me. Oh, return to me when I call your name. Do not delay any longer. Return to me now. After you died I couldn't hold a funeral, So these eyes that once beheld you became a shrine. These ears that once heard your voice became a shrine. These lungs that once inhaled your breath became a shrine. The flowers that bloom in spring, the willows, the raindrops and snowflakes became shrines. The morning ushering in each day, the evenings that daily darken, became shrines. After you died I couldn't hold a funeral, so my life became a funeral. After you were wrapped in a tarpaulin and carted away in a garbage truck, After sparkling jets of water sprayed unforgivably from the fountain. Everywhere the lights of the temple shrines are burning. In the flowers that bloom in spring, in the snowflakes. In the evenings that draw each day to a close. Sparks from the candles, burning in empty drinks bottles.

Although we can understand how people who were part of a widely disliked minority group might think that they were assailed by the devil, the idea is still dangerous. We should be worried by a powerful church that sees its dissenters as inspired by Satan. The Christians who lived during the reign of the emperor Constantine and later did not extend to pagans the toleration they had asked for generations before. They destroyed pagan shrines and temples, and stories of Christian mobs attacking Roman prefects and swarming around pagan religious centers are surprisingly common. With the legalization of Christianity, Christians turned—in the words of historian Hal Drake—from lambs into lions.53 Their violence was legitimized by the fact that they were Christian and in a martyr-led war against Satan. There was, for some, no difference between dying as a martyr under Decius and dying while trying to destroy a pagan temple. In the words of the fifth-century monk Shenoute, “There is no crime for those who have Christ.”54

Christmas In India Dim dawn behind the tamerisks -- the sky is saffron-yellow -- As the women in the village grind the corn, And the parrots seek the riverside, each calling to his fellow That the Day, the staring Easter Day is born. Oh the white dust on the highway! Oh the stenches in the byway! Oh the clammy fog that hovers And at Home they're making merry 'neath the white and scarlet berry -- What part have India's exiles in their mirth? Full day begind the tamarisks -- the sky is blue and staring -- As the cattle crawl afield beneath the yoke, And they bear One o'er the field-path, who is past all hope or caring, To the ghat below the curling wreaths of smoke. Call on Rama, going slowly, as ye bear a brother lowly -- Call on Rama -- he may hear, perhaps, your voice! With our hymn-books and our psalters we appeal to other altars, And to-day we bid "good Christian men rejoice!" High noon behind the tamarisks -- the sun is hot above us -- As at Home the Christmas Day is breaking wan. They will drink our healths at dinner -- those who tell us how they love us, And forget us till another year be gone! Oh the toil that knows no breaking! Oh the Heimweh, ceaseless, aching! Oh the black dividing Sea and alien Plain! Youth was cheap -- wherefore we sold it. Gold was good -- we hoped to hold it, And to-day we know the fulness of our gain. Grey dusk behind the tamarisks -- the parrots fly together -- As the sun is sinking slowly over Home; And his last ray seems to mock us shackled in a lifelong tether. That drags us back how'er so far we roam. Hard her service, poor her payment -- she is ancient, tattered raiment -- India, she the grim Stepmother of our kind. If a year of life be lent her, if her temple's shrine we enter, The door is hut -- we may not look behind. Black night behind the tamarisks -- the owls begin their chorus -- As the conches from the temple scream and bray. With the fruitless years behind us, and the hopeless years before us, Let us honor, O my brother, Christmas Day! Call a truce, then, to our labors -- let us feast with friends and neighbors, And be merry as the custom of our caste; For if "faint and forced the laughter," and if sadness follow after, We are richer by one mocking Christmas past.

THE SIMPLE UNION Listen to me, O friend. Be thou a yogi, a monk, a priest, A devout lover of God, A pilgrim searching for Happiness, Bathing in holy rivers, Visiting sacred shrines, The occasional worshipper of a day, A great reader of books, Or a builder of many temples - My love aches for thee. I know the way to the heart of the Beloved. This vain struggle, This long toil, This ceaseless sorrow, This changing pleasure, This burning doubt, This burden of life, All these will cease, O friend - My love aches for thee. I know the way to the heart of the Beloved. Have I pilgrimage the earth, Have I loved the reflections, Have I chanted, singing in ecstasy, Have I donned the robe, Have I put on ashes, Have I listened to the temple bells, Have I grown old with study, Have I searched, Was I lost? Yea, much have I known - My love aches for thee. I know the way to the heart of the Beloved, O friend, Wouldst thou love the reflection, If I can give thee the reality? Throw away thy bells, thine incense, Thy fears and thy gods, Set aside thy systems, thy philosophies. Come, Put aside all these. I know the way to the heart of the Beloved. O friend, The simple union is the best. This is the way to the heart of the Beloved.

And now she finally understands what she has always observed on people's faces when they are at the seaside. Years ago, ... she would notice how people's faces turned slightly upward when they stared at the sea, as if they were straining to see a trace of God or were hearing the silent humming of the universe; she would notice how, at the beach, people's faces became soft and wistful, reminding her of the expressions on the faces of the sweet old dogs that roamed the streets of Bombay. As if they were all sniffing the salty air for transcendence, for something that would allow them to escape the familiar prisons of their own skin. In the temples and the shrines, their heads were bowed and their faces small, fearful, and respectful, shrunk into insignificance by the ritualized chanting of the priests. But when they gazed at the sea, people held their heads up, and their faces became curious and open, as if they were searching for something that linked them to the sun and the stars, looking for that something they knew would linger long after the wind had erased their footprints in the dust. Land could be bought, sold, owned, divided, claimed, trampled, and fought over. The land was stained permanently with pools of blood; it bulged and swelled under the outlines of the countless millions buried under it. But the sea was unspoiled and eternal and seemingly beyond human claim. Its waters rose and swallowed up the scarlet shame of spilled blood.

I started to think about why there is such a strong negative fixation on this matter and came to some interesting conclusions. Consider the general intelligence, concerns, and fears of an average person in ancient times. The Mystery schools, holy shrines, or temples were as financially dependant on the general populace then as they are now. If they were not dependant directly on the people, they were dependent on the rulers of the time. Because they were dependent on people, they were also sensitive to the concerns and fears of those people. People often fear things that they do not understand. When people were creating these theologies, they did not understand paranormal abilities. The reason that these ridiculous beliefs about paranormal abilities exist today is that people still do not understand what paranormal abilities are, how natural they are, and for that reason, people are still afraid. I can imagine the mobs with torches surrounding the temples now! The mystical masters knew this and understood that the common man did not have the intellect to comprehend what they were experiencing and seeking. They knew that appearances were everything and they needed a good public image. This was especially true if they wanted funding without crowds of fearful people, with aggressive ideas, at their doorstep. They created an image and doctrine they felt the general populace could accept. Then they created levels within the organization and kept some of those levels secret from the public.

At Varanasi, according to Ferishta, Muhammad of Ghor and Qutb-ud-din Aybak demolished the idols in a thousand temples and then rededicated these shrines ‘to the worship of the true God’.

MANASSEH WAS THE WORST KING the Hebrews ever had. He was a thoroughly bad man presiding over a totally corrupt government. He reigned in Jerusalem for fifty-five years, a dark and evil half century. He encouraged a pagan worship that involved whole communities in sexual orgies. He installed cult prostitutes at shrines throughout the countryside. He imported wizards and sorcerers who enslaved the people in superstitions and manipulated them with their magic. The man could not do enough evil. There seemed to be no end to his barbarous cruelties. His capacity for inventing new forms of evil seemed bottomless. His appetite for the sordid was insatiable. One day he placed his son on the altar in some black and terrible ritual of witchcraft and burned him as an offering (2 Kings 21). The great Solomonic temple in Jerusalem, resplendent in its holy simplicity, empty of any form of god so that the invisible God could be attended to in worship, swarmed with magicians and prostitutes. Idols shaped as beasts and monsters defiled the holy place. Lust and greed were deified. Murders were commonplace. Manasseh dragged the people into a mire far more stinking than anything the world had yet seen. The sacred historian’s judgment was blunt: “Manasseh led them off the beaten path into practices of evil even exceeding the evil of the pagan nations that GOD had earlier destroyed” (2 Kings 21:9).[2]

Other humans believed the same way they breathed: it came natural to them. The world was filled with synagogues and churches, mosques and temples, shrines to Elron and Ogko. New faiths rose and fell like breath. They bred like flies. They died like species.

Mithras is a Persian light and warrior god adopted by the Roman army as their tutelary deity.  His name means “Friend”.  Mithras was the emissary of Ahura Mazda, the supreme power of good, who battled Ahriman, the supreme evil.  Mithras slew the divine bull to release its life-giving blood into the earth, and creatures that served Ahriman like scorpions and serpents tried to stop this happening. Mithras was often depicted with a pointed cap, and a number of reliefs show him in the act of slaying the bull.  As a solar god he was directly equated to Sol Invictus by the Romans, as can be seen from inscriptions.[469]  Twelve inscriptions to him have been found to date.[470] There were seven grades in the Mithraic mysteries, which were only open to free men.  The Mithraic cult was highly tolerant of other deities, as is evidences by depictions of other gods in the shrines.  Also as the soldier god, priesthoods were known to bring their statues to the Mithraea (temples) for protection when danger threatened. The Mithraea were usually small, and have preserved their mysteries to an extent as little writing remains from them.  A relief from Housesteads (Northumberland) shows Mithras bearing a sword and spear rising from an egg, surrounded by a hoop depicting the signs of the zodiac.  A silver amulet found at St Albans similarly depicts Mithras rising from a pile of stones.  More commonly images on altars showed him sacrificing a bull, such as at Rudchester (Northumberland), Carrawburgh (Northumberland) and the London Mithraeum.  There are now five known Mithraea in Britain, those at Caernarvon, Carrawburgh, Housesteads, London and Rudchester.  Of these all were purely military apart from the London Mithraea. 

learned this last lesson while checking out Mercury’s temple after my delicious and nutritious breakfast. Compared to the dinky shrines of the minor gods and goddesses, Great-Granddad’s place isn’t too shabby. A rectangular structure with marble columns all around the outside, an ornate fresco above the entrance, and inside, a life-size statue of the god himself. The weird thing happened when I approached the altar. Someone had put two message bins there in honor of Mercury’s role as messenger to the gods. The bin marked OUTGOING was overflowing with notes, but the INCOMING one was empty, a sad reminder that our communications have flatlined. Still, I added a note of my own to the outbox. Just a little Hey, Great-Granddad, what’s the word from Olympus? I was about to leave when I heard a fluttering sound. A piece of paper had appeared in the INCOMING bin. Written on it was the Roman numeral twelve—XII—and nothing else.

Old City in Jerusalem—known to Muslims as the Haram al-Sharif, the site where Muhammad ascended to heaven, marked by the spectacular Dome of the Rock and the Al-Aqsa Mosque, and to Jews as the Temple Mount, where the sacred Temple had stood in ancient times. Below the Muslim shrine on the mount, Jews gather to pray at the Wailing Wall, the only remnant of the Temple.

Even before I could speak, I remember crawling through blueberry patches in the wild meadows on our hillsides. I quickly discovered Nature was filled with Spirit; I never saw any separation between Spirit and Nature. Much later I discovered our culture taught there was supposed to be some kind of separation - that God, Spirit and Nature were supposed to be divided and different. However, at my early age it seemed absolutely obvious that the church of the Earth was the greatest church of all; that the temple of the forest was the supreme temple. When I went to the sanctuary of the mountain, I found Earth's natural altar - Great Spirit's real shrine. Years later I discovered that this path of going into Nature, bonding deeply with it, and seeing Spirit within Nature - God, Goddess, and Great Spirit - was humanity's most ancient, most primordial path of spiritual cultivation and realization.

A Lover's Call XXVII Where are you, my beloved? Are you in that little Paradise, watering the flowers who look upon you As infants look upon the breast of their mothers? Or are you in your chamber where the shrine of Virtue has been placed in your honor, and upon Which you offer my heart and soul as sacrifice? Or amongst the books, seeking human knowledge, While you are replete with heavenly wisdom? Oh companion of my soul, where are you? Are you Praying in the temple? Or calling Nature in the Field, haven of your dreams? Are you in the huts of the poor, consoling the Broken-hearted with the sweetness of your soul, and Filling their hands with your bounty? You are God's spirit everywhere; You are stronger than the ages. Do you have memory of the day we met, when the halo of You spirit surrounded us, and the Angels of Love Floated about, singing the praise of the soul's deed? Do you recollect our sitting in the shade of the Branches, sheltering ourselves from Humanity, as the ribs Protect the divine secret of the heart from injury? Remember you the trails and forest we walked, with hands Joined, and our heads leaning against each other, as if We were hiding ourselves within ourselves? Recall you the hour I bade you farewell, And the Maritime kiss you placed on my lips? That kiss taught me that joining of lips in Love Reveals heavenly secrets which the tongue cannot utter! That kiss was introduction to a great sigh, Like the Almighty's breath that turned earth into man. That sigh led my way into the spiritual world, Announcing the glory of my soul; and there It shall perpetuate until again we meet. I remember when you kissed me and kissed me, With tears coursing your cheeks, and you said, "Earthly bodies must often separate for earthly purpose, And must live apart impelled by worldly intent. "But the spirit remains joined safely in the hands of Love, until death arrives and takes joined souls to God. "Go, my beloved; Love has chosen you her delegate; Over her, for she is Beauty who offers to her follower The cup of the sweetness of life. As for my own empty arms, your love shall remain my Comforting groom; your memory, my Eternal wedding." Where are you now, my other self? Are you awake in The silence of the night? Let the clean breeze convey To you my heart's every beat and affection. Are you fondling my face in your memory? That image Is no longer my own, for Sorrow has dropped his Shadow on my happy countenance of the past. Sobs have withered my eyes which reflected your beauty And dried my lips which you sweetened with kisses. Where are you, my beloved? Do you hear my weeping From beyond the ocean? Do you understand my need? Do you know the greatness of my patience? Is there any spirit in the air capable of conveying To you the breath of this dying youth? Is there any Secret communication between angels that will carry to You my complaint? Where are you, my beautiful star? The obscurity of life Has cast me upon its bosom; sorrow has conquered me. Sail your smile into the air; it will reach and enliven me! Breathe your fragrance into the air; it will sustain me! Where are you, me beloved? Oh, how great is Love! And how little am I!

The song really wasn’t about me at all. (I know. I could hardly believe it, either.) It was “The Fall of Jason Grace.” In the last verses, I sang of Jason’s dream for Temple Hill, his plan to add shrines until every god and goddess, no matter how obscure, was properly honored.

The person who makes God his Beloved, what more does he want? His heart becomes awakened to all the beauty there is within and without. To him all things appeal, everything unfolds itself, and it is beauty to his eyes, because God is all-pervading, in all names and all forms; therefore his Beloved is never absent. How happy therefore is the one whose Beloved is never absent, because the whole tragedy of life is the absence of the Beloved, and to one whose Beloved is always there, when he has closed his eyes the Beloved is within, when he has opened his eyes the Beloved is without. His every sense perceives the Beloved; his eyes see Him, his ears hear His voice. When a person arrives at this realization, then he, so to speak, lives in the presence of God; then to him the different forms and beliefs, faiths and communities do not count. To him God is all-in-all; to him God is everywhere. If he goes to the Christian church or to the synagogue, to the Buddhist temple, to the Hindu shrine, or to the mosque of the Muslim, there is God. In the wilderness, in the forest, in the crowd, everywhere he sees God.

I have passed through thick forests, flat grasslands, and deserts; sojourned at caravansaries and hostels; consulted with the learned men in age-old libraries; listened to tutors teaching little children in maktabs; discussed tafsir and logic with students in madrassas; visited temples, monasteries, and shrines; meditated with hermits in their caves; performed zikr with dervishes; fasted with sages and dined with heretics; danced with shamans under the full moon; come to know people of all faiths, ages, and professions; and witnessed misfortunes and miracles alike.

[M]osques and shrines carried very different political meanings than did royal temples in independent Hindu states, or temples patronised by Hindu officers serving in Indo-Muslim states. For Indo-Muslim rulers, building mosques was considered an act of royal piety, even a duty. But all the actors, rulers and ruled alike, seem to have recognised that the deity worshipped in mosques or shrines had no personal connection with a Muslim monarch. Nor were such monuments thought of as underpinning the authority of an Indo-Muslim king, or as projecting of sovereign authority over the particular territory in which they were situated.

[M]osques in Mughal India, though religiously potent, were considered detached from both sovereign terrain and dynastic authority, and hence politically inactive. As such, their desecration would have no relevance to the business of disestablishing a regime that had patronised them. Not surprisingly, then, when Hindu rulers established their authority over the territories of defeated Muslim rulers, they did not as a rule desecrate mosques or shrines, as, for example, when Shivaji established a Maratha kingdom on the ashes of Bijapur's former dominions of Maharashtra, or when Vijayanagara annexed the former territories of the Bahmanis or their successors. In fact, the rajas of Vijayanagra, as is well known, built their own mosques, evidently to accommodate the sizeable number of Muslims employed in their armed forces. By contrast, monumental royal temple complexes of the early medieval period were considered politically active, in as much as the state-deities they housed were understood as expressing the shared sovereignty of king and deity over a particular dynastic realm. Therefore, when Indo-Muslim commanders or rulers looted the consecrated images of defeated opponents and carried them off to their own capitals as war trophies, they were in a sense conforming to customary rules of Indian politics. Similarly, when they destroyed a royal temple or converted it into a mosque, the ruling authorities were building on a political logic that, they knew, placed supreme political significance on such temples. That same significance, in turn, rendered temples just as deserving of peace-time protection as it rendered them vulnerable in times of conflict.

the period from the Meiji Restoration of 1868 to the creation in 1900 of a branch of government solely dedicated to shrine administration. In 1868, Shinto finally achieved independence from Buddhism through a government-mandated separation of shrines from temples, and the Jingikan was briefly reinstated. It was downgraded and then abolished, however, as provisions were made for the emperor to begin performing rites based on ancient jingi in the new palace in the capital Tokyo.

A better answer must lie in the peculiar history of the Greeks which emerged from their early geography: that proliferation of tiny independent communities eventually scattered from Spain to Asia Minor. Each of these was a polis – another of those Greek words like logos which at first sight seems easy to translate into English, in this case as ‘city’. Even if the meaning of the word is given one more layer of sophistication as ‘city-state’, the translation is inadequate to convey the resonance of polis, with the same sort of difficulty one might find in speaking of the resonance of the English word ‘home’. Polis was more than the cluster of houses around a temple which was its visible embodiment and gave it its name. The polis included the surrounding mountains, fields, woods, shrines, as far as its frontiers; it was the collective mind of the community who made it up, and whose daily interactions and efforts at making decisions came to constitute ‘politics’. We will need to consider the politics of the polis at some length to understand just why the Greeks made their remarkable contribution to shaping the West and the versions of Christianity which it created.

Beginning thein Book 1 0. 1. In thee beginning, creation Godded the Heavens ere thee. 2. And thou wert without form and void, knowing neither darkness nor light, having no I by which to divine them. And the spilling of your Father moved amidst the waters that came to make you come. 3. And Dad said, Let there be my firmament in the midst of Her waters, and let it divide Her waters as a sword should its sheath. And 20,000 legions of sireofhim were thrust unto the breach by the bidding of their master. 4. And in the Heavens of their heads, in the limbic marchlands of their intimacy, angels roared and dragons sang, and hippogriffs commissurated across fields of blood-filled furrows. 5. ”.are parents our Myths“ 6. Not knowing that they do sow, they sing thee into being. 7. Blind light blazes - a lamp in an empty grave - an O-void shrine. Its name until you came was No, or Un, and there was naught else: no person, place, or thing. And yet - it was as though a thousand million tiny fingers beaconed you out of the dark. 8. Brightnest of paraspectral radiance, unrememeasurable, ununderstandable, that a snake-shaped You came swimming to. So many of you came, writhing, flagellating, so that this shrine became like a shining sun, and one - only one - was chosen to enter the Codesh of Codes. It brought creative agony, the pain of Somethingness, the sudden searing mystortury of Being, since when we have called it Limited. 9. But how could you not have helped but see the tiny hidden singing Unlimited Light, your Own Sopht Aura? Sire of sirens and sunrise and serapheim? 10. This is what you aur - a sarcophagus of secreted light! 11. Thistory is You.

No place in Haiti was easy to get to and to drive to their lodge would take a couple of hours, so they sent a van to pick us up. It was already evening and the sun had just set, as we made our way up into the mountains behind Port-au-Prince. As we bounced along the dirt road winding through the hills, I could distinctly hear the rhythm of drums and see fires on the distant mountains. Mrs. Allen, who was with us, explained that in the 1940’s devout members of the Catholic faith considered the Voodoo rites an abomination of their faith. They armed themselves and started to eradicate from Haiti what they considered a cult. The entire thing turned into a war! They burned voodoo temples and shrines, and killed some of the practitioners as well as voodoo priests. In the end, the Catholic hierarchy gave up and after a time reached a tacit understanding with them. They now allowed Voodoo drums and songs to be sung in Catholic Church services and ignored what they once called devil worship.

Tokyo is so vast, and can be so cruelly impersonal, that the succor provided by its occasional oasis is sweeter than that of any other place I’ve known. There is the quiet of shrines like Hikawa, inducing a somber sort of reflection that for me has always been the same pitch as the reverberation of a temple chime; the solace of tiny nomiya, neighborhood watering holes, with only two or perhaps four seats facing a bar less than half the length of a door, presided over by an ageless mama-san, who can be soothing or stern, depending on the needs of her customer, an arrangement that dispenses more comfort and understanding than any psychiatrist’s couch; the strangely anonymous camaraderie of yatai and tachinomi, the outdoor eating stalls that serve beer in large mugs and grilled food on skewers, stalls that sprout like wild mushrooms on dark corners and in the shadows of elevated train tracks, the laughter of their patrons diffusing into the night air like little pockets of light against the darkness without.

Shopping Dana Gioia I enter the temple of my people but do not pray. I pass the altars of the gods but do not kneel Or offer sacrifices proper to the season. Strolling the hushed aisles of the department store, I see visions shining under glass, Divinities of leather, gold, and porcelain, Shrines of cut crystal, stainless steel, and silicon. But I wander the arcades of abundance, Empty of desire, no credit to my people, Envying the acolytes their passionate faith. Blessed are the acquisitive, For theirs is the kingdom of commerce. Redeem me, gods of the mall and marketplace. Mercury, protector of cell phones and fax machines, Venus, patroness of bath and bedroom chains, Tantalus, guardian of the food court. Beguile me with the aromas of coffee, musk, and cinnamon. Surround me with delicately colored soaps and moisturizing creams. Comfort me with posters of children with perfect smiles And pouting teenage models clad in lingerie. I am not made of stone. Show me satins, linen, crepe de chine, and silk, Heaped like cumuli in the morning sky, As if all caravans and argosies ended in this parking lot To fill these stockrooms and loading docks. Sing me the hymns of no cash down and the installment plan, Of custom fit, remote control, and priced to move. Whisper the blessing of Egyptian cotton, polyester, and cashmere. Tell me in what department my desire shall be found. Because I would buy happiness if I could find it, Spend all that I possessed or could borrow. But what can I bring you from these sad emporia? Where in this splendid clutter Shall I discover the one true thing? Nothing to carry, I should stroll easily Among the crowded countertops and eager cashiers, Bypassing the sullen lines and footsore customers, Spending only my time, discounting all I see. Instead I look for you among the pressing crowds, But they know nothing of you, turning away, Carrying their brightly packaged burdens. There is no angel among the vending stalls and signage. Where are you, my fugitive? Without you There is nothing but the getting and the spending Of things that have a price. Why else have I stalked the leased arcades Searching the kiosks and the cash machines? Where are you, my errant soul and innermost companion? Are you outside amid the potted palm trees, Bumming a cigarette or joking with the guards, Or are you wandering the parking lot Lost among the rows of Subarus and Audis? Or is it you I catch a sudden glimpse of Smiling behind the greasy window of the bus As it disappears into the evening rush?

Raphael looked like he might have laughed if he'd been younger and more cheerful. 'Why are you using the Jesuit dictionary?' 'How do you know what I'm using? A d it's the only Quechua dictionary.' 'It's probably shrine,'I said, and then when Clem frowned, not understanding, 'not idol.' Raphael nodded to me and I smiled, because he was taking it so gently. I would have burst out laughing if someone had translated Christchurch as Heathen God Temple in front of me.

through the hull. The ship burst like a rotten pumpkin, and the engine exploded. The images in the northern doorway were even worse. Hazel saw Leo, unconscious—or dead—falling through the clouds. She saw Frank staggering alone down a dark tunnel, clutching his arm, his shirt soaked in blood. And Hazel saw herself in a vast cavern filled with strands of light like a luminous web. She was struggling to break through while, in the distance, Percy and Annabeth lay sprawled and unmoving at the foot of two black-and-silver metal doors. “Choices,” said Hecate. “You stand at the crossroads, Hazel Levesque. And I am the goddess of crossroads.” The ground rumbled at Hazel’s feet. She looked down and saw the glint of silver coins…thousands of old Roman denarii breaking the surface all around her, as if the entire hilltop was coming to a boil. She’d been so agitated by the visions in the doorways that she must have summoned every bit of silver in the surrounding countryside. “The past is close to the surface in this place,” Hecate said. “In ancient times, two great Roman roads met here. News was exchanged. Markets were held. Friends met, and enemies fought. Entire armies had to choose a direction. Crossroads are always places of decision.” “Like…like Janus.” Hazel remembered the shrine of Janus on Temple Hill back at Camp Jupiter. Demigods would go there

The sun peers over the rim of the earth, casting its blaze across Bangkok. It rushes molten over the wrecked tower bones of the old Expansion and the gold-sheathed chedi of the city’s temples, engulfing them in light and heat. It ignites the sharp high roofs of the Grand Palace where the Child Queen lives cloistered with her attendants, and flames from the filigreed ornamentation of the City Pillar Shrine where monks chant 24-7 on behalf of the city’s seawalls and dikes. The blood warm ocean flickers with blue mirror waves as the sun moves on, burning

Now, whenever she smelled the gums, the balsams, and the special aromatics that arrived with merchants from afar, her head reeled with images of temples, shrines, palaces, fortresses, mysterious walls, tapestries, paintings, jewels, liquors, icons, drugs, dyes, meats, sweets, sweetmeats, silks, bolts and bolts of cotton cloth, ores, shiny metals, foodstuffs, spices, musical instruments, ivory daggers and ivory dolls, masks, bells, carvings, statues (ten times as tall as she!), lumber, leopards on leashes, peacocks, monkeys, white elephants with tattooed ears, horses, camels, princes, maharajah, conquerors, travelers (Turks with threatening mustaches and Greeks with skin as pale as the stranger who had befriended her at the funeral grounds), singers, fakirs, magicians, acrobats, prophets, scholars, monks, madmen, sages, saints, mystics, dreamers, prostitutes, dancers, fanatics, avatars, poets, thieves, warriors, snake charmers, pageants, parades, rituals, executions, weddings, seductions, concerts, new religions, strange philosophies, fevers, diseases, splendors and magnificences and things too fearsome to be recounted, all writhing, cascading, jumbling, mixing, splashing, and spinning; vast, complex, inexhaustible, forever.

It’s like we were saying earlier about temples and shrines: society places value on titles and standings, and people tend to think that expensive things are better. But I think it’s great to be able to obtain what appeals to you rather than being swayed by those considerations.

My two weeks here are filled with activities. Private lessons in Japanese history, language, and arts. Tours of shrines, temples, and tombs. A visit to the imperial stock farm and wild duck preserves. Assorted banquets. Outings with my father---a baseball game, public art exhibit opening.

Girls, on the other hand, are master idolaters. They are like catholics in that way, or satanists. All gilded shrine and ceremony. All theme and ritual and symbol. They hunger for the gaudy trappings of faith.

modern Japan, one can easily see a Shinto shrine placed side by side with Buddhist temples.

The Museum – the name means literally, ‘shrine/temple to the muses

The actual exercise of Israel's relationship with God began with the king and was managed by a hereditary priesthood. During the monarchical period, publics devotions took place at various shrines, and the Jerusalem Temple eventually became the supreme focus of state-sanctioned ceremony. The principal rite—public and private—was animal sacrifice. Tanakh glosses over the underlying rationales, but, at its root, such sacrifice was intended to repair divine-human relationship disordered by the supplicants' impure acts.

After you died I couldn’t hold a funeral, so my life became a funeral. After you were wrapped in a tarpaulin and carted away in a garbage truck. After sparkling jets of water sprayed unforgivably from the fountain. Everywhere the lights of the temple shrines are burning. In the flowers that bloom in spring, in the snowflakes. In the evenings that draw each day to a close. Sparks from the candles, burning in empty drinks bottles.

Destroyed, that is, were not only men, women, and thousands of children but also restaurants and inns, laundries, theater groups, sports clubs, sewing clubs, boys’ clubs, girls’ clubs, love affairs, trees and gardens, grass, gates, gravestones, temples and shrines, family heirlooms, radios, classmates, books, courts of law, clothes, pets, groceries and markets, telephones, personal letters, automobiles, bicycles, horses—120 war-horses—musical instruments, medicines and medical equipment, life savings, eyeglasses, city records, sidewalks, family scrapbooks, monuments, engagements, marriages, employees, clocks and watches, public transportation, street signs, parents, works of art.

There is no use in merely making a noise if you want to establish the Deity in the shrine of your heart, if you want to realize God. First of all purify the mind. In the pure heart God takes His seat. One cannot bring the holy image into the temple if the droppings of bats are all around. The eleven bats are our eleven organs: five of action, five of perception, and the mind. “First

No place in Haiti was easy to get to and to drive to their lodge would take a couple of hours, so they sent a van to pick us up. It was already evening and the sun had just set, as we made our way up into the mountains behind Port-au-Prince. As we bounced along the dirt road winding through the hills, I could distinctly hear the rhythm of drums and see fires on the distant mountains. Mrs. Allen, who was with us, explained that in the 1940’s devout members of the Catholic faith considered the Voodoo rites an abomination of their faith. They armed themselves and started to eradicate from Haiti what they considered a cult. The entire thing turned into a war! They burned voodoo temples and shrines, and killed some of the practitioners as well as voodoo priests. In the end, the Catholic hierarchy gave up and after a time reached a tacit understanding with them. They now allowed Voodoo drums and songs to be sung in Catholic Church services and ignored what they once called devil worship. At the lodge, we were assigned rooms with real beds instead of the cots we were used to on the ship. Dinner consisted of chicken in a hot tomato and garlic sauce, over rice, with a heap of picklese on the side. Picklese is a pickled dish or Vinaigre Piquant, indigenous to Haiti consisting of peppers, shredded cabbage, onions, carrots, peas, vinegar, peppercorns and cloves. The dessert was Haitian Flan. It could not have been better and I was glad that I had availed myself of this generous offer. After dinner we went outside to where there was a large fire roaring, surrounded by benches made of split logs. We were warned that it gets cool in these mountains, and I was glad that I had brought along a sweater and jacket. We seated ourselves on the logs around the fire and listened to a gaunt-looking old Haitian woman explain what Voodoo was. She sounded convincing as she told of the Grand Voodoo Zombie rituals that were held at “Wishing Spot,” and how snakes slithered about the feet of the young women dancers. She spoke reverently about the walking dead in the Lower Artibonite Valley and the Spirits trapped in bottles near Cape Haitian. It was all very spooky and gave me something to think about that night. However before her talk ended, she came directly up to me and, looking deep into my eyes, said that I was to beware…. “I would witness death before leaving the island….” Ouch!

The attacks were hymned by hagiographies and histories. In fourth-century France, St Martin, or so the Life of Martin proudly records, ‘set fire to a most ancient and famous shrine’ before moving on to a different village and a different temple. Here, he ‘completely demolished the temple belonging to the false religion and reduced all the altars and statues to dust’. Martin was no anomaly. Flushed by his success at the temple of Serapis, Bishop Theophilus went on to demolish numerous shrines in Egypt. Hagiography records such attacks not as dismal or even embarrassing acts of vandalism but as proof of a saint’s virtue. Some of the most famous saints in Western Christianity kicked off their careers – so the stories like to boast – demolishing shrines.

Before the Ramanandi Nagas turned it into their military seat, the deity in the temple was worshipped by Hindus as Hanuman and by Muslims as Hathile, one of the five saints (panch pir ) of Sufism—Hanumangarhi, in other words, was a shrine that attracted everybody. It was not a full-blown masjid, but by preventing Muslim access to the shrine at some point, those in charge of Hanumangarhi inadvertently allowed grievances to mount. This, in turn, culminated in the imagined memory of a ‘mosque’ that required reclaiming, even if this meant shedding blood and sacrificing lives—an example of how extreme piety can quickly transform a shadow from the past into incontrovertible ‘fact’.

In old pictures, Srinagar is elegant; latticed houses, mosques, and temples admiring each other from the banks of theriver Jhelum; people strolling on the seven wooden bridges spanning it, wandering into old bazaars selling spices, lovingly embroidered shawls and carpets, and samovars with intricate engravings, or stepping with a prayer and an expectation into a medieval shrine flaunting verses from the Quran and poems of mystics on windows and facades, and the gende greens and blues of papier mache interiors. But elegance is granted little space in an age of wars. Those wooden bridges have either collapsed or were murdered. Their skeletons remain, in the shadow of new arcs of concrete.

Learn to listen! The voice inviting you is voiceless. Most ancient of all voices! Enticing voice without words! Listen from within the cells of your being. From the marrow of your bones, listen. From the deepest source of your life, listen. A holy vibration, a gentle movement, a persistent tugging—summons you into the deepening places. Learn to go deep! Like waves of the sea you are being pulled back into the depth. Embrace the depths! Deep calls unto Deep! There is a depth in you to which you must return. Most silent of all calls! A voice without words calls you to the deepening places. Learn to abide! Remain in Christ as Christ remains in you. Be like a sponge. Soak up the Word of God. Absorb it. Make the Word your home. Live in the Word! Abide! Dwell! Inhabit! Reside! Trust the deepening places. Learn to be silent! Silent as the leaves that fall, silent as the blossoming flowers, silent as the moment before dawn! You are being summoned into the temple of silence. Practice silence, for this voiceless voice can be heard only in the shrine of silence. You are being chosen for the deepening places.

The priestess of the temple is called Anaitis, and she has just the most fabulous line in earthy, hunky sexiness that you will ever see. My goodness, if ever there was a woman for caressing in a field of barley it is her – but alas, she does not see herself in that way, for as Autonoe approaches the lady with autumn hair who stands in the porch of the shrine, Anaitis folds her arms and tuts: “What’s happened now?

Few people knew that the Jedi Temple had been built atop a Sith shrine.

The remnants of no other ancient structure support as many fears and hopes about the present or future of humanity as those of the Western, or Wailing, Wall of the Temple. Many people today believe that the fate of humanity itself will be decided at the site of the destroyed Temple. Visitors to the Western Wall today are immediately aware that they are visiting not just another tourist site; they are at an active religious shrine and are witnesses to expressions of piety that are sometimes intended to have consequences for all of humanity.

Woman, remember. You have the memory living deep in your mind, in your blood, in your lifegiving darkness. Reach down to it and bring it forth. Remember the time before men began to count time. Remember when woman was the world, and the world was woman. Remember when every mother established her clan, guided her children, set the standards of behavior for her lovers, and owned the home place to be passed down to her daughters. Remember when the Mother’s laws forbade man to do violence to others, especially to women and children. Remember when rape was un-known, because every sexual encounter was by woman’s choice. Remember when men dared not claim the right to control any aspect of women’s economic, political, sexual, or reproductive activities, but honored all women for bringing forth and nurturing the human race... Remember that woman alone... had the right to decree wise laws for the benefit of future generations. Remember that woman alone knew the mysteries of life and death, of healing and cursing. Remember the shrines established by the primal ancestresses. Remember the great temples where priestesses dwelt, helping their people. Remem-ber that the world was at peace, because men were forbidden to kill. Realize that the real foundation of human life is Woman. Remember your Goddess. Woman, remember.

had been Benna’s favourite place in Westport. He’d dragged her there twice a week while they were in the city. A shrine of mirrors and cut glass, polished wood and glittering marble. A temple to the god of male grooming. The high priest—a small, lean barber in a heavily embroidered apron—stood sharply upright in the centre of the floor, chin pointed to the ceiling, as though he’d been expecting them that very moment to enter.

In Rome, for example, Livia financed the construction of the porticus Liviae (the Portico of Livia) and the restoration of the temple of Fortuna Muliebris (Womanly Fortune). A small shrine to Concordia (Harmony) was situated within the porticus. “While Octavia’s portico [celebrated] good mothers of history and mythology … Livia’s building evidently celebrated good wives, and the virtue of marital harmony, which the moral legislation of Augustus encouraged.”67 The temple of Fortuna Muliebris was thought to have been built in recognition of Venturia’s and Volumnia’s action in keeping Coriolanus from attacking his native Rome.

July 25th was a public holiday for the goddess Furrina. This goddess had her own priest, a flamen, and the festivities took place in a grove on the slope of the Janiculan hill. Cicero associated Furrina with Furia (fury) and also speaks of a shrine not far from his birthplace in Arpinum. Plutarch thought that she was a nymph.133 An inscription from Rome (CIL VI 36802) records Nymphae Furrinae and confirms Plutarch’s understanding. A temple of the Syrian god Jupiter Heliopolitanus was built in the grove sometime in the mid part of the first century CE.134 This Jupiter’s iconography (thunderbolts on his cloak, bulls flanking his throne, a basket [kalathos] on his head, and wheat ears and lightning bolts in his left hand) make him a god of weather and agriculture.

Just as prophesied by Yeshua in Luke 21, the temple was destroyed. Even though the state of Israel was established in 1948, the Temple Mount is still ‘trodden down’ by Gentile domination. Where once stood the temple, now stands the third holiest Muslim shrine. “Now this killer has connected a ‘final Jubilee’ with the ‘times of the Gentiles’ and implied that neither of these periods of time has been completed.

A crack of thunder resounded overhead. The funnel cloud swirled above the shrine. Below, in the huge courtyard of Etemenanki, the entire army of ten thousand Stone Ones assembled and stood to attention at the command of Terah. Nimrod, with bandaged throat, stood beside Terah. The king oversaw the complete entourage of every magician, every sorcerer, every astrologer and omen diviner in Babylon surround the ziggurat with ritual incantations. The temple towered over them, standing three hundred feet high. It was a small mountain, a cosmic mountain. Soon it would be the new home of the gods, and an occultic portal through which they might storm heaven. It was time.

They could not be more different. Enoch received visions from the gods. He sought to raise his son with the same sense of piety and obedience. Unfortunately, Methuselah was too lustful for life and this earth. Enoch loved prayer, Methuselah loved reading cuneiform. Enoch barely noticed women, Methuselah burned with desire for every attractive woman he saw. Enoch loved the holy liturgy of worship, Methuselah loved a feast of food and good drink. Enoch spent hours of silence in the temple shrine, Methuselah spent hours worshipping the beauty of creation (and especially the gods’ most beautiful creation, the female body). Enoch was a holy man of heaven, Methuselah felt he was a profane man of earth.

As we mentioned earlier,” Yusuf began, “Mount Moriah is the hill in Jerusalem that is graced by the Muslim shrine known as the Dome of the Rock. This real estate is no doubt the most religiously revered in the world. It is valued by Muslims as one of their holiest sites, remembered by Jews and Christians alike as the site of the Holy Temple in ancient times, and looked to by some as the site at which another temple will one day be built. The eyes and hearts of the world are focused on Mount Moriah. “Because of this, that revered piece of land is an outward symbol both of our conflicts and our possibilities. One side may say it is their holy place, set apart for millennia. Others may believe it was bequeathed them by God. There seems to be little opportunity for peace in such views. Looked at in another way, however, this passionate belief provides the portal to peace. “Think about it. From within the box, passions, beliefs, and personal needs seem to divide us. When we get out of the box, however, we learn that this has been a lie. Our passions, beliefs, and needs do not divide but unite: it is by virtue of our own passions, beliefs, and needs that we can see and understand others’. If we have beliefs we cherish, then we know how important others’ beliefs must be to them. And if we have needs, then our own experience equips us to notice the needs of others. To scale Mount Moriah is to ascend a mountain of hope. At least it is if one climbs in a way that lifts his soul to an out-of-the-box summit—a place from where he sees not only buildings and homes but people as well.

The temple tower would be three hundred feet square, and three hundred feet high, with seven progressively smaller tiers and a blue enameled shrine for the gods at the top. It would contain a golden table and a large altar for mating in the Sacred Marriage rite. A vast courtyard would surround the temple for an assembly of citizens at special events such as the yearly Akitu Festival.

The climax of the festival came on the fifth day. It was full of ceremonies, purifications, and rituals, including intercessory prayers, the building of a shrine, and an exorcism of evil spirits from the temple. But the most important event was the ritual humiliation of the king before Marduk. The humiliation of the king consisted of a sesgallu priest stripping the king of the symbols of his power, his mace, his scepter and crown. These elements were placed before Marduk in his throne room. Then the priest went back and slapped the king across the cheek, yanked his ears, and led him before the presence of Marduk, to kneel in supplication and prayer. It was indeed humiliating for Nimrod; a mere reflection of the sexual domination Marduk imposed on Nimrod in private chambers. It publicly reinforced the hierarchy of power. It represented a reversion to chaos followed by the renewal of order, a reiteration of the very fertility rite of the entire festival. Marduk then returned the emblems and insignia of kingship to Nimrod for one more year.

Temple. Jesus’ attitude toward the temple (Mark 11:15–19; John 2:18–22) was finally the most ominous threat because there he spoke directly about the destruction. In so doing he of course voiced the intent of the enemies of the church and of the state. Moreover, in his speech about the temple he quotes from the temple sermon of Jeremiah (Jer 7:11), thereby mobilizing that painful memory of dismantling criticism and in fact radically replicating it here.9 In critiquing the temple, Jesus struck at the center of the doctrine of election, which can be traced in the Zion tradition at least as far back as Isaiah and which assumed a guaranteed historical existence for this special people gathered around this special shrine. Thus Jesus advances the critical tradition of Jeremiah against the royal tradition reflected in Isaiah.10 All these actions, together with Jesus’ other violations of social convention, are a heavy criticism of the “righteousness of the law.” The law had become in his day a way for the managers of society, religious even more than civil, to effectively control not only morality but the political-economic valuing that lay behind the morality. Thus his criticism of the “law” is not to be dismissed as an attack on “legalism” in any moralistic sense, as is sometimes done in reductionist Pauline interpretation. Rather, his critique concerns the fundamental social valuing of his society. In practice Jesus has seen, as Marx later made clear, that the law can be a social convention to protect the current distribution of economic and political power.11 Jesus, in the tradition of Jeremiah, dared to articulate the end of a consciousness that could not keep its promises but that in fact denied the very humanness it purported to give. As is always the case, it is a close call to determine if in fact Jesus caused the dismantling or if he voiced what was indeed about to happen in any case. But Jesus, along with the other prophets, is regularly treated as though giving voice is causing the dismantling. And indeed, in such a consciousness that may be the reality. We may note in passing that in the temple-cleansing narrative as well as in the Matthean birth narrative it is the Jeremiah tradition that is mentioned. Moreover, in the Matthean version of eating with sinners (Matt 9:10–13), as well as in working on the Sabbath (Matt 12:5–6), the appeal is to Hos 6:6. It is certainly important that appeal is made precisely to the most radical and anguished prophets of the dismantling.

Deputy Inspector-General Atwal's body, riddled with bullets, lay in the main entrance to the Sikhs' most sacred shrine for more than two hours before the District Commissioner could persuade the Temple authorities to hand it over.

Fifty years earlier, before its sandstone blocks were carried off to serve as the foundations of a factory in a nearby town, the ruins of a little temple had stood upon that hill. And it was there, in the footings of a vanished temple, by the remnants of a prehistoric shrine, that Quibell and Green uncovered a vast agglomeration of courtly objects, a cache such as had not been seen before and has never since been equalled in all of Egypt: a pair of beautiful life-sized pharaonic statues made of sheets of beaten copper; a golden image of a hawk with glittering obsidian eyes still standing in its ancient shrine; two splendidly engraved cosmetic palettes; some prehistoric slaughtering knives; a remarkable collection of stone vases; a heap of mace heads piled like potatoes, some of which were vividly engraved in a manner similar to the cosmetic palettes. And in amongst all this, suffused by ground-water and penetrated by the roots of thorn and halfa grass, lay a mass of ivories which, Quibell remarked, ‘resembled potted salmon’, but on inspection proved to be hundreds of separate and delicately carved objects from the time of the first kings but which were so cemented and decayed that they are still under restoration to this day.

But it was neither the awesomeness of the towers nor the gorgeous complexity of the carvings that accorded the Madurai Meenakshi Sundareswara Temple its uniqueness. It was the idea. Among the multitude of Hindu shrines, it was the only one dedicated to Shiva and Parvati, not in their familiar forms as the destroyer-restorer and his ever-present consort, but as the romantic god Sundareswara and the fish-eyed beauty Meenakshi