Spiritual Capacity Quotes

Psychological or spiritual development always requires a greater capacity for anxiety and ambiguity.

Man (and woman) has an infinite capacity for self-development. Equally, he has an infinite capacity for self-destruction. A human being may be clinically alive and yet, despite all appearances, spiritually dead.

Survival lies in sanity, and sanity lies in paying attention...the capacity for delight is the gift of paying attention.

Surely it's better to love others, however messy and imperfect the involvement, than to allow one's capacity for love to harden.

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.

Another characteristic of human nature—perhaps the one that makes us most human—is our capacity to do the unnatural, to transcend and hence transform our own nature.

a woman should have every honorable motive to exertion which is enjoyed by man, to the full extent of her capacities and endowments. The case is too plain for argument. Nature has given woman the same powers, and subjected her to the same earth, breathes the same air, subsists on the same food, physical, moral, mental and spiritual. She has, therefore, an equal right with man, in all efforts to obtain and maintain a perfect existence.

When a man comes under the blood of Christ, his whole capacity as a man is refashioned. His soul is saved, yes, but so are his mind and his body. True spirituality means the lordship of Christ over the total man.

Your woman knows your weaknesses better than anybody. She knows where you will falter and give up. She knows the degree of mediocrity you will settle for. And, she knows your true capacity as a full man, a man of free consciousness and love. Her gift, if she is a good woman, is to test you with her darkest moods, over and over and over, until your consciousness is unperturbed by feminine challenge, and you are able to pervade her with your love, just as you are here to pervade the world. In response to your fearless consciousness, she will drench your world in love and light.

Moral law is an invention of mankind for the disenfranchisement of the powerful in favor of the weak. Historical law subverts it at every turn. A moral view can never be proven right or wrong by any ultimate test. A man falling dead in a duel is not thought thereby to be proven in error as to his views. His very involvement in such a trial gives evidence of a new and broader view. The willingness of the principals to forgo further argument as the triviality which it in fact is and to petition directly the chambers of the historical absolute clearly indicates of how little moment are the opinions and of what great moment the divergences thereof. For the argument is indeed trivial, but not so the separate wills thereby made manifest. Man's vanity may well approach the infinite in capacity but his knowledge remains imperfect and howevermuch he comes to value his judgments ultimately he must submit them before a higher court. Here there can be no special pleading. Here are considerations of equity and rectitude and moral right rendered void and without warrant and here are the views of the litigants despised. Decisions of life and death, of what shall be and what shall not, beggar all question of right. In elections of these magnitudes are all lesser ones subsumed, moral, spiritual, natural.

Not too long ago thousands spent their lives as recluses to find spiritual vision in the solitude of nature. Modern man need not become a hermit to achieve this goal, for it is neither ecstasy nor world-estranged mysticism his era demands, but a balance between quantitative and qualitative reality. Modern man, with his reduced capacity for intuitive perception, is unlikely to benefit from the contemplative life of a hermit in the wilderness. But what he can do is to give undivided attention, at times, to a natural phenomenon, observing it in detail, and recalling all the scientific facts about it he may remember. Gradually, however, he must silence his thoughts and, for moments at least, forget all his personal cares and desires, until nothing remains in his soul but awe for the miracle before him. Such efforts are like journeys beyond the boundaries of narrow self-love and, although the process of intuitive awakening is laborious and slow, its rewards are noticeable from the very first. If pursued through the course of years, something will begin to stir in the human soul, a sense of kinship with the forces of life consciousness which rule the world of plants and animals, and with the powers which determine the laws of matter. While analytical intellect may well be called the most precious fruit of the Modern Age, it must not be allowed to rule supreme in matters of cognition. If science is to bring happiness and real progress to the world, it needs the warmth of man's heart just as much as the cold inquisitiveness of his brain.

Human potential is amazing...We have the capacity to create a world that is peaceful...one that spreads kindness and love rather than hatred. If we believe it to be so, it will be our truth, and we will create it.

It is the capacity to develop and improve their skills that distinguishes leaders from followers.

My favourite conversations are those with the universe, I speak all that I am and the most beautiful response flies a shooting star across the sky, it's proof ~ vibrations of light have the capacity to change our world.

the truth of a life really has little to do with its quality. The quality of life is in proportion, always, to the capacity for delight. The capacity for delight is the gift of paying attention.

When God is driven to the periphery of the public square, the human spiritual capacity longs for exercise, and it often finds it in the “suspension of disbelief” and activity of the imagination that are available in novels and movies.

The quality of life is in proportion, always, to the capacity for delight. The capacity for delight is the gift of paying attention.

Progress comes through capacity to learn, and is irresistible.

I am convinced that the way forward for the human race is to recognize and protect the fundamental right of sovereignty over consciousness, to throw off the chains of our divisive religious heritage, to seek out forms of spirituality (or no spirituality at all if we so prefer) that are truly supportive of liberty and tolerance, to help the human spirit to grow rather than to wither, and to nurture our innate capacity for love and mutual respect. The old ways are broken and bankrupt and new ways are struggling to be born. Each one of us with our own talents, and by our own choices, has a part to play in that process.

This is dreadful! Not the suffering and death of the animals, but that man suppresses in himself, unnecessarily, the highest spiritual capacity—that of sympathy and pity toward living creatures like himself—and by violating his own feelings becomes cruel. And how deeply seated in the human heart is the injunction not to take life!

I asked myself what I believed. I had never prayed a lot. I hoped hard, wished hard, but I didn't pray. I had developed a certain distrust of organised religion growing up, but I felt I had the capacity to be a spiritual person, and to hold some fervent beliefs. Quite simply, I believed I had a responsibility to be a good person, and that meant fair, honest, hardworking and honorable. If I did that, if I was good to my family, true to my friends, if I gave back to my community or to some cause, if I wasn't a liar, a cheat, or a thief, then I believed that should be enough. At the end of the day, if there was indeed some Body or presence standing there to judge me, I hoped I would be judged on whether I had lived a true life, not on whether I believed in a certain book, or whether I'd been baptised.

If there were but one thing I could hope for from the reader of the remainder of this book, it would be that he or she possesses the capacity to perceive the miraculous.

Our minds have a great capacity for deception. This does not mean we are necessarily dishonest but if we are not careful, when our brains do not have answers, our minds will create them.

Public education does not serve a public. It creates a public. And in creating the right kind of public, the schools contribute toward strengthening the spiritual basis of the American Creed. That is how Jefferson understood it, how Horace Mann understood it, how John Dewey understood it, and in fact, there is no other way to understand it. The question is not, Does or doesn't public schooling create a public? The question is, What kind of public does it create? A conglomerate of self-indulgent consumers? Angry, soulless, directionless masses? Indifferent, confused citizens? Or a public imbued with confidence, a sense of purpose, a respect for learning, and tolerance? The answer to this question has nothing whatever to do with computers, with testing, with teacher accountability, with class size, and with the other details of managing schools. The right answer depends on two things, and two things alone: the existence of shared narratives and the capacity of such narratives to provide an inspired reason for schooling.

Being Mindful of our Feelings we will get Delighted. The Quality of Life is in proportion of our Capacity to Get Delighted and this is within our Capacity to Pay Attention. Be Aware of Synchronicity among All and Alert to the presence of Divine in All.

The night before brain surgery, I thought about death. I searched out my larger values, and I asked myself, if I was going to die, did I want to do it fighting and clawing or in peaceful surrender? What sort of character did I hope to show? Was I content with myself and what I had done with my life so far? I decided that I was essentially a good person, although I could have been better--but at the same time I understood that the cancer didn't care. I asked myself what I believed. I had never prayed a lot. I hoped hard, I wished hard, but I didn't pray. I had developed a certain distrust of organized religion growing up, but I felt I had the capacity to be a spiritual person, and to hold some fervent beliefs. Quite simply, I believed I had a responsibility to be a good person, and that meant fair, honest, hardworking, and honorable. If I did that, if I was good to my family, true to my friends, if I gave back to my community or to some cause, if I wasn't a liar, a cheat, or a thief, then I believed that should be enough. At the end of the day, if there was indeed some Body or presence standing there to judge me, I hoped I would be judged on whether I had lived a true life, not on whether I believed in a certain book, or whether I'd been baptized. If there was indeed a God at the end of my days, I hoped he didn't say, 'But you were never a Christian, so you're going the other way from heaven.' If so, I was going to reply, 'You know what? You're right. Fine.' I believed, too, in the doctors and the medicine and the surgeries--I believed in that. I believed in them. A person like Dr. Einhorn [his oncologist], that's someone to believe in, I thought, a person with the mind to develop an experimental treatment 20 years ago that now could save my life. I believed in the hard currency of his intelligence and his research. Beyond that, I had no idea where to draw the line between spiritual belief and science. But I knew this much: I believed in belief, for its own shining sake. To believe in the face of utter hopelessness, every article of evidence to the contrary, to ignore apparent catastrophe--what other choice was there? We do it every day, I realized. We are so much stronger than we imagine, and belief is one of the most valiant and long-lived human characteristics. To believe, when all along we humans know that nothing can cure the briefness of this life, that there is no remedy for our basic mortality, that is a form of bravery. To continue believing in yourself, believing in the doctors, believing in the treatment, believing in whatever I chose to believe in, that was the most important thing, I decided. It had to be. Without belief, we would be left with nothing but an overwhelming doom, every single day. And it will beat you. I didn't fully see, until the cancer, how we fight every day against the creeping negatives of the world, how we struggle daily against the slow lapping of cynicism. Dispiritedness and disappointment, these were the real perils of life, not some sudden illness or cataclysmic millennium doomsday. I knew now why people fear cancer: because it is a slow and inevitable death, it is the very definition of cynicism and loss of spirit. So, I believed.

There is something in the depths of our being that hungers for wholeness and finality. Because we are made for eternal life, we are made for an act that gathers up all the powers and capacities of our being and offers them simultaneously and forever to God. The blind spiritual instinct that tells us obscurely that our owns lives have a particular importance and purpose, and which urges us to find out our vocation, seeks in so doing to bring us to a decision that will dedicate our lives irrevocably to their true purpose. The man who loses this sense of his own personal destiny, and who renounces all hope of having any kind of vocation in life has either lost all hope of happiness or else has entered upon some mysterious vocation that God alone can understand.

A cosmology that admits of only one male god limits women’s capacity to envision their full potential as human beings.

All the various types of teachings and spiritual paths are related to the different capacities of understanding that different individuals have. There does not exist, from an absolute point of view, any teaching which is more perfect or effective than another. A teaching's value lies solely in the inner awakening which an individual can arrive at through it. If a person benefits from a given teaching, for that person that teaching is the supreme path, because it is suited to his or her nature and capacities. There's no sense in trying to judge it as more or less elevated in relation to other paths to realization.

Humanity has a limited biological capacity for change but an unlimited capacity for spiritual change. The only human institution incapable of evolving spiritually is a cemetery.” S.M. Tomlinson, One Fathom Above Sea Level

Harry Potter is one boy in a long line of mythical heroes who have reminded the human race that we are so much more than we think we are, so much more powerful than we seem to know. Jesus said that we would someday do even greater works than He; should we not take Him at His word? And should not 'someday' be today? It's time for us to start working miracles, if indeed we have the capacity within us to do so.

He said that knowledge was of little use without wisdom, and that there was no wisdom without spirituality, and that true spirituality always included service to others. As he explained many times, the essence of a good physician consisted of a capacity for compassion and a sense of the ethical, without which qualities the sacred art of healing degenerated into simple charlatanism.

I have come to the conclusion that human beings are born with an innate capacity to triumph over trauma. I believe not only that trauma is curable, but that the healing process can be a catalyst for profound awakening—a portal opening to emotional and genuine spiritual transformation. I have little doubt that as individuals, families, communities, and even nations, we have the capacity to learn how to heal and prevent much of the damage done by trauma. In so doing, we will significantly increase our ability to achieve both our individual and collective dreams.

I wonder if you sisters full understand the greatness of your gifts and talents and how all of you can achieve the "highest place of honor" in the Church and in the world. One of your unique, precious, and sublime gifts is your femininity, with its natural grace, goodness, and divinity. Femininity is not just lipstick, stylish hairdos, and trendy clothes. It is the divine adornment of humanity. It finds expression in your qualities of your capacity to love, your spirituality, delicacy, radiance, sensitivity, creativity, charm, graciousness, gentleness, dignity, and quiet strength. It is manifest differently in each girl or woman, but each of you possesses it. Femininity is part of your inner beauty. One of your particular gifts is your feminine intuition. Do not limit yourselves. As you seek to know the will of our Heavenly Father in your life and become more spiritual, you will be far more attractive, even irresistible. You can use your smiling loveliness to bless those you love and all you meet, and spread great joy. Femininity is part of the God-given divinity within each of you. It is your incomparable power and influence to do good. You can, through your supernal gifts, bless the lives of children, women, and men. Be proud of your womanhood. Enhance it. Use it to serve others.

There is great beauty in the notion of desire. Each of us is a child of the desire of our parents for each other. We are creatures of desire because we are creations of desire. The human heart discovers its most touching music when desire and love inform each other. When we love, we leave our separate solitudes and come toward union, where we complement each other. It is this ancient desire in every heart to discover and come home to its lost other half that awakens and activates its capacity for love and belonging. There are certain things that can happen to us only in solitude, and every life needs a rhythm of solitude in order to experience this. However, the experience of self-discovery, psychological integration, and spiritual growth can happen to us only when our desire draws us out of our shells and toward the precarious and life-giving sanctuary of another heart.

Man (and woman) has an infinite capacity for self-development. Equally, he has an infinite capacity for self-destruction.

At the end of the day, developing goodness comes down to a simple question: Will this emotion, thought or action, increase or decrease my capacity for goodness?

When we are born into God’s family through our faith in Jesus, God gives us the capacity or capability to live as his children.

Wisdom is not increased by acquiring more information, but by increasing the capacity of seeing.

The strength of a man’s virtue or spiritual capacity measured by his ordinary life.

It is honorable for a man to admit his fears, resistance, and edge of practice. It is simply true that each man has his limit, his capacity for growth, and his destiny. But it is dishonorable for him to lie to himself or others about his real place. He shouldn’t pretend he is more enlightened than he is—nor should he stop short of his actual edge. The more a man is playing his real edge, the more valuable he is as good company for other men, the more he can be trusted to be authentic and fully present. Where a man’s edge is located is less important than whether he is actually living his edge in truth, rather than being lazy or deluded.

Your desire for more of God than you have right now, your longing for love, your need for deeper levels of spiritual transformation than you have experienced so far is the truest thing about you. You might think that your woundedness or your sinfulness is the truest thing about you or that your giftedness or your personality type or your job title or your identity as husband or wife, mother or father, somehow defines you. But, in reality, it is your desire for God and your capacity to reach for more of God than you have right now that is the deepest essence of who you are.

Modern man does not understand how much his “rationalism” (which has destroyed his capacity to respond to numinous symbols and ideas) has put him at the mercy of the psychic “underworld.” He has freed himself from “superstition” (or so he believes), but in the process he has lost his spiritual values to a positively dangerous degree. His moral and spiritual tradition has disintegrated, and he is now paying the price for this break-up in worldwide disorientation and dissociation. Anthropologists

We are created in the image of our heavenly parents; we are God's spirit children. Therefore, we have a vast capacity for love—it is part of our spiritual heritage. What and how we love not only defines us as individuals; it also defines us as a church. Love is the defining characteristic of a disciple of Christ.

[S]elf-assurance, motivation, and a good method play a much more important role in language learning than the vague concept of innate ability, and that dealing with languages is not only an effective and joyful means of developing human relationships, but also of preserving one's mental capacity and spiritual balance.

The Holy Ghost causes out feelings to be more tender. We feel more charitable and compassionate. We are calmer. We have a greater capacity to love. People want to be around us because our very countenances radiate the influence of the Spirit. We are more godly in character. As a result, we are more sensitive to the promptings of the Holy Ghost and thus able to comprehend spiritual things.

The process of transforming the heart can be difficult because as we open it, we inevitably encounter our own pain and become more aware of the pain of others. In fact, much of our personality is designed to keep us from experiencing this suffering. We close down the sensitivity of our hearts so that we can block our pain and get on with things, but we are never entirely successful in avoiding it. Often, we are aware of our suffering just enough to make ourselves and everyone around us miserable. Carl Jung's famous dictum that "neurosis is a substitute for legitimate suffering" points to this truth. But if we are not willing to experience our own hurt and grief, it can never be healed. Shutting out our real pain also renders us unable to feel joy, compassion, love, or any of the other capacities of the heart.

We are not the sum of our weaknesses and failures, we are the sum of our Father’s love for us, and our real capacity to become the image of His Son Jesus.

The teaching must, of course, work with the best part of the individual, must be directed to his or her real capacity.

The more we open ourselves to love, the larger our capacity for love becomes.

Our myth-making capacity may be our key role in the dance of existence.

Empathy is really the opposite of spiritual meanness. It's the capacity to understand that every war is both won and lost. And that someone else's pain is as meaningful as your own.

One can give or withhold in a manner far more effective, sophisticated, useful, which is quite invisible to people who think that giving or withholding is done by external assessment. If you seek some mark of favour or 'promotion', know that you are not ready for it. Progress comes through capacity to learn, and is irresistible. Nobody can stand between you and knowledge if you are fit for it.

The other mind entity is what we call the impartial observer. This mind of present-moment awareness stands outside the preprogrammed physiological determinants and is alive to the present. It works through the brain but is not limited to the brain. It may be dormant in many of us, but it is never completely absent. It transcends the automatic functioning of past-conditioned brain circuits. ‘In the end,...I conclude that there is no good evidence… that the brain alone can carry out the work that the mind does.” Knowing oneself comes from attending with compassionate curiosity to what is happening within. Methods for gaining self-knowledge and self-mastery through conscious awareness strengthen the mind’s capacity to act as its own impartial observer. Among the simplest and most skilful of the meditative techniques taught in many spiritual traditions is the disciplined practice of what Buddhists call ‘bare attention’. Nietzsche called Buddha ‘that profound physiologist’ and his teachings less a religion than a ‘kind of hygiene’...’ Many of our automatic brain processes have to do with either wanting something or not wanting something else – very much the way a small child’s mental life functions. We are forever desiring or longing, or judging and rejecting. Mental hygiene consists of noticing the ebb and flow of all those automatic grasping or rejecting impulses without being hooked by then. Bare attention is directed not only toward what’s happening on the outside, but also to what’s taking place on the inside. ‘Be at least interested in your reactions as in the person or situation that triggers them.’... In a mindful state one can choose to be aware of the ebb and flow of emotions and thought patterns instead of brooding on their content. Not ‘he did this to me therefore I’m suffering’ but ‘I notice that feelings of resentment and a desire for vengeance keep flooding my mind.’... ‘Bare Attention is the clear and single-minded awareness of what actually happens to us and in us at the successive moments of perception,’... ‘It is called ‘Bare’ because it attends just to the bare facts of a perception as presented either through the five physical senses of through the mind without reacting to them.

To function successfully in our complex world it is necessary for us to possess the capacity not only to express our anger but also not to express it. Moreover, we must possess the capacity to express our anger in different ways. At times, for instance, it is necessary to express it only after much deliberation and self-evaluation. At other times it is more to our benefit to express it immediately and spontaneously. Sometimes it is best to express it coldly and calmly; at other times loudly and hotly.

What a spiritual comfort and blessing it is to know that, if we look to our Savior Jesus Christ and endure to the end, eternal life and exaltation can be ours. Our capacity to see and comprehend is increased only in proportion to our willingness to look. God becomes more approachable as we look to him.

Very often in our culture, you are treated as though you have little spiritual capacity, as though you have no inherent power, and that people ‘in the know’ have to always liquidize your food in order for you to grow. But it is important that the true seeker understands that they must be open enough to be deeply challenged to awaken the living aspiration necessary for true freedom. To be free you are going to have to break out of the mold of personal conditioning, out of your cocoon. Each sincere seeker must be willing to undergo the necessary transformation from caterpillar consciousness to the butterfly of freedom!

Avoid people who hurt from an impulse. I mean people who have this tendency to relish their capacity to hurt the good souls of this world, and who after hurting, wake up the next day without a trace of despondent brooding, and then move on with life never thinking that they should show some remorse or try to repent.

Hester," said he, "hast thou found peace?" She smiled drearily, looking down upon her bosom. "Hast thou?" she asked. "None—nothing but despair!" he answered. "What else could I look for, being what I am, and leading such a life as mine? Were I an atheist—a man devoid of conscience—a wretch with coarse and brutal instincts—I might have found peace long ere now. Nay, I never should have lost it. But, as matters stand with my soul, whatever of good capacity there originally was in me, all of God's gifts that were the choicest have become the ministers of spiritual torment. Hester, I am most miserable!" "The people reverence thee," said Hester.

Who knows what the long-term effects of saving rescue dogs are and the healing lessons and love they bring to Earth? Each one of us has the capacity to influence hundreds - even thousands of people or animals through the way we live our lives.

Intuition is a capacity of our heart. Our heart is the door to allowing Existence to guide us, instead of being directed by our ideas, desires and expectations. Since the days of Aristotle’s, we have been taught that logic is the only way to reach a solution. But while logic works in a step-by-step-process to reach a solution, intuition simply takes a quantum leap to a solution without any intermediate steps.

Charlotte Joko Beck, Zen teacher and author, teaches that the “secret” of spiritual life is the capacity to “… return to that which we have spent a lifetime hiding from, to rest in the bodily experience of the present moment—even if it is a feeling of being humiliated, of failing, of abandonment, of unfairness.” Through the sacred art of pausing, we develop the capacity to stop hiding, to stop running away from our experience. We begin to trust in our natural intelligence, in our naturally wise heart, in our capacity to open to whatever arises. Like awakening from a dream, in the moment of pausing our trance recedes and Radical Acceptance becomes possible.

Presence is the capacity to be present for another person with an open heart and to be grounded in our inner being. It is to be present for another person as a supporting light, as a supporting presence – and simply to be present with another person can help.

Our spiritual traditions have carried virtues across time. They are tools for the art of living. They are pieces of intelligence about human behavior that neuroscience is now exploring with new words and images: what we practice, we become. What’s true of playing the piano or throwing a ball also holds for our capacity to move through the world mindlessly and destructively or generously and gracefully. I’ve come to think of virtues and rituals as spiritual technologies for being our best selves in flesh and blood, time and space. There are superstar virtues that come most readily to mind and can be the work of a day or a lifetime—love, compassion, forgiveness. And there are gentle shifts of mind and habit that make those possible, working patiently through the raw materials of our lives.

Spirituality, for someone like me who doesn’t believe in God, in the existence of soul, in something after-death, is the capacity to love and to understand others – humans, and animals – is the capacity to not do to others what you don’t want other people to do to you.

That capacity of the mind to embrace infinity, that path toward an authentic spirituality, is one of the most beautiful lessons that my life on the mountain left me with.

It's time to launch yourself into that bigger life using your full capacities and with the light of our spirit shining brightly.

A vessel's beauty does not determine how much water it carries.

a mind is only as limited as it's capacity to embrace his greatest enemy

God makes us ask ourselves questions most often when He intends to resolve them. He gives us needs that He alone can satisfy, and awakens capacities that He means to fulfill. Any perplexity is liable to be a spiritual gestation, leading to a new birth and a mystical regeneration.

Why is this? Why do a majority develop a capacity to delay gratification while a substantial minority fail, often irretrievably, to develop this capacity? The answer is not absolutely, scientifically known. The role of genetic factors is unclear. The variables cannot be sufficiently controlled for scientific proof. But most of the signs rather clearly point to the quality of parenting as the determinant.

Aim at an easy life and your actual life will be marked by a gnawing angst and frustration; aim at an easy yoke and, as John Ortberg once said, “Your capacity for tackling hard assignments will actually grow.

This vision is always available to us; it doesn’t matter how long we may have been stuck in a sense of our limitations. If we go into a darkened room and turn on the light, it doesn’t matter if the room has been dark for a day, or a week, or ten thousand years—we turn on the light and it is illumined. Once we contact our capacity for love and happiness—the good—the light has been turned on. Practicing the brahma-viharas is a way of turning on the light and then tending it. It is a process of deep spiritual transformation.

success or failure, the truth of a life really has little to do with its quality. The quality of life is in proportion, always, to the capacity for delight. The capacity for delight is the gift of paying attention.

You are not the oil, you are not the air—merely the point of combustion, the flash-point where the light is born. You are merely the lens in the beam. You can only receive, give, and possess the light as the lens does. If you seek yourself, you rob the lens of its transparency. You will know life and be acknowledged by it according to your degree of transparency—your capacity, that is, to vanish as an end and remain purely as a means.

The essence of all spirituality and religion is to gaze into the endless unknown and unknowable with the capacity for awe rather than terror, for a willingness to feel connected rather than separate from the immense all.

Wonder acts upon a man like a shock, he is "moved" and "shaken", and in the dislocation that succeeds all that he had taken for granted as being natural or self-evident loses its compact solidity and obviousness; he is literally dislocated and no longer knows where he is. If this were only to involve the man of action in all of us, so that a man only lost his sense of certainty of everyday life, it would be relatively harmless; but the ground quakes beneath his feet in a far more dangerous sense, and it is his whole spiritual nature, his capacity to know, that is threatened. It is an extremely curious fact that this is the only aspect of wonder, or almost the only aspect, that comes to evidence in modern philosohpy, and the old view that wonder was the beginning of philosophy takes on a new meaning: doubt is the beginning of philosophy. . . . The innermost meaning of wonder is fulfilled in a deepened sense of mystery. It does not end in doubt, but is the awakening of the knowledge that being, qua being, is mysterious and inconceivable, and that it is a mystery in the full sense of the word: neither a dead end, nor a contradiction, nor even something impenetrable and dark. Rather, mystery means that a reality cannot be comprehended because its light is ever-flowing, unfathomable, and inexhaustible. And that is what the wonderer really experiences. . . . Since the very beginning philosophy has always been characterized by hope. Philosophy never claimed to be a superior form of knowledge but, on the contrary, a form of humility, and restrained, and conscious of this restraint and humility in relation to knowledge. The words philosopher and philosophy were coined, according to legend--and the legend is of great antiquity--by Pythagoras in explicit contrast to the words sophia and sophos: no man is wise, and no man "knows"; God alone is wise and all-knowing. At the very most a man might call himself a lover of wisdom and a seeker after knowledge--a philosopher. --from The Philosophical Act, Chapter III

Spirituality yields two fruits. The first in inspiration to know what to do. The second is power, or the capacity to do it. These two capacities come together. That's why Nephi could say, 'I will go and do the things which the Lord hath commanded' (1 Nephi 3:7). He knew the spiritual laws upon which inspiration and power are based. Yes, God answers prayer and gives us spiritual direction when we live obediently and exercise the required faith in Him.

What rules, then, can one follow if one is dedicated to the truth? First, never speak falsehood. Second, bear in mind that the act of withholding the truth is always potentially a lie, and that in each instance in which the truth is withheld a significant moral decision is required. Third, the decision to withhold the truth should never be based on personal needs, such as a need for power, a need to be liked or a need to protect one’s map from challenge. Fourth, and conversely, the decision to withhold the truth must always be based entirely upon the needs of the person or people from whom the truth is being withheld. Fifth, the assessment of another’s needs is an act of responsibility which is so complex that it can only be executed wisely when one operates with genuine love for the other. Sixth, the primary factor in the assessment of another’s needs is the assessment of that person’s capacity to utilize the truth for his or her own spiritual growth. Finally, in assessing the capacity of another to utilize the truth for personal spiritual growth, it should be borne in mind that our tendency is generally to underestimate rather than overestimate this capacity. All this might seem like an extraordinary task, impossible to ever perfectly complete, a chronic and never-ending burden, a real drag. And it is indeed a never-ending burden of self-discipline, which is why most people opt for a life of very limited honesty and openness and relative closedness, hiding themselves and their maps from the world. It is easier that way. Yet the rewards of the difficult life of honesty and dedication to the truth are more than commensurate with the demands. By virtue of the fact that their maps are continually being challenged, open people are continually growing people. Through their openness they can establish and maintain intimate relationships far more effectively than more closed people. Because they never speak falsely they can be secure and proud in the knowledge that they have done nothing to contribute to the confusion of the world, but have served as sources of

If the author did not deliberately propose to himself a suggestive indefinitiveness of meaning with the view of bringing about a definitiveness of vague and therefore of spiritual effect- this, at least, arose from the silent analytical promptings of that poetic genius which, in its supreme development, embodies all orders of intellectual capacity

A spiritual pilgrim needs to discern when his or her life is stunted in an old field and find the courage and determination to go to a "new land" that Lord will show. Surely this one of our greatest challenges & capacities - to understand and reorient our lives, aligning ourselves with the God-given rhythms of growth and awakening that vibrate within.

~Remember this always: Your body and mind can be broken, but your Spirit, is unbreakable, and unchangeable~ When we talk about people or circumstances breaking our spirit, what we mean is that a person has been affected emotionally to the point of feeling broken; however, NOTHING in this world has the capacity to break or change our Spirit! Our Spirit is what gives us the ability to overcome the misery and suffering experienced by our body and mind. Our spirit is what drives prisoners of war come out unbroken; our spirit is what drives the victims of rape and abuse to overcome the emotional burdens of their mind. Believe this! NOTHING can break or change your Spirit, because your spirit is above all things!

When she remembers to look at herself in a spiritual light, she sees the deep capacity for love this pain has brought her. The realization fills her with wonder. Now she can rise in the morning and greet the new day with eagerness and grace.

Imagine a machine that vibrates when it is on. If you have to sit on it to operate it, you will vibrate too. You will get tired way before the machine. Your body and mind are machines too. Ask any runner. They don’t run along with their body. They find a stillness inside them. They ride on that stillness while the body runs. That’s how they can run the body to its maximum capacity. Same goes for mind. You must find the stillness inside you to use body-mind to their maximum capacity.

Your minds have limits but not your hearts, for they are receptacles of endless capacity; but you must open your hearts to this knowledge, as nothing may pass through what is closed. Allah loves the brokenhearted. You are coveting a little water in a clay jug, but when you break it that water rejoins the lake from whence it came. Our egos try to prevent that reunion, and always object to any suggestion of the need to seek reunion. The main purpose of spiritual exercises in any tradition, East or West, is to enable us to overcome the objections put forward by our egos, so that we may pursue our journey to Unity Oceans.

A common misconception of education comes when the definition of education narrows to the intellectual. The child is compartmentalized. He is not seen as a whole person, fully-integrated with physical, emotional, spiritual and intellectual capacities. Thus, if an educational program attempts to address the child's intellect while ignoring his spiritual and emotional development, the approach is sadly ignoring the true reality of the child. Likewise, those who separate the spiritual and emotional part of a child from the intellectual make a big mistake. You cannot delegate only the intellectual training of your child to professionals and retain just the spiritual and emotional for yourself. Whatever class is taught, the whole child is affected.

The older Puritans had trampled down all fleshly impulses; these newer Puritans trampled no less self-righteously upon the spiritual cravings. But in the increasingly spiritistic inclination of physics itself, Behaviorism and Fundamentalism had found a meeting place. Since the ultimate stuff of the physical universe was now said to be multitudinous and arbitrary “quanta” of the activity “spirits”, how easy was it for the materialistic and the spiritistic to agree? At heart, indeed, they were never very far apart in mood, though opposed in doctrine. The real cleavage was between the truly spiritual view on the one hand, and the spiritistic and materialistic on the other. Thus the most materialistic of Christian sects and the most doctrinaire of scientific sects were not long in finding a formula to express their unity, their denial of all those finer capacities which had emerged to be the spirit of man.

To make sense of the pain of their lives, they often become spiritual seekers trying to convince themselves that someone loves them; if people do not, then God must. These individuals are often extremely sensitive in both positive and negative ways. Having never embodied, they have access to energetic levels of information to which less traumatized people are not as sensitive; they can be quite psychic and energetically attuned to people, animals, and the environment and can feel confluent and invaded by other people’s emotions.

Mentally focus your attention on the part of you that needs healing. Now slowly take a deep breath, slowly filling your lungs to capacity while you send the oxygen to the part of you that needs healing. Now slowly breathe out, visualizing the ailing part being healed.

In the Garden story, good and evil are found on the same tree, not in separate orchards. Good and evil give meaning and definition to each other. If God, like us, is susceptible to immense pain, He is, like us, the greater in His capacity for happiness. The presence of such pain serves the larger purpose of God's master plan, which is to maximize the capacity for joy, or in other words, "to bring to pass the immortality and eternal life of man." He can no more foster those ends in the absence of suffering and evil than one could find the traction to run or the breath to sing in the vacuum of space. God does not instigate pain or suffering, but He can weave it into His purposes. "God's power rests not on totalizing omnipotence, but on His ability to alchemize suffering, tragedy, and loss into wisdom, understanding, and joy.

Suppose you have 2L of nectar and you want a vessel to keep it. There is a golden vessel of 1L capacity and there is a steel vessel of 2L capacity. If your mind were free, you would choose the steel vessel and be happy. But your mind is conditioned to believe that gold is better than steel. So none of the vessels will make you happy. Steel one will make you feel inferior and gold one can't contain all of your nectar.

I am convinced that we all have the capacity to live within a narrative of great adventure, no matter our life circumstances. The courage to be brave when it matters most requires a lifetime of small decisions that set us on a path of self-awareness, attentiveness, and willingness to risk failure for what we believe is right. It is also a profoundly spiritual experience, one in which we feel a part of something larger than ourselves and guided, somehow, by a larger Spirit at work in the world and in us. Decisive moments make believers out of everyone, for no matter what name we give to it, the inexplicable, unmerited experience of a power greater than our own working through us is real. The audacious truth is that we matter in the realization of all that is good and noble and true. I want to expand our notion of what constitutes a decisive moment, for they come in many forms and require a wide range of decisions, equally decisive yet different in their energy and outcome.

Of the myriad lies that people often tell themselves, two of the most common, potent and destructive are “We really love our children” and “Our parents really loved us.” It may be that our parents did love us and we do love our children, but when it is not the case, people often go to extraordinary lengths to avoid the realization. I frequently refer to psychotherapy as the “truth game” or the “honesty game” because its business is among other things to help patients confront such lies. One of the roots of mental illness is invariably an interlocking system of lies we have been told and lies we have told ourselves. These roots can be uncovered and excised only in an atmosphere of utter honesty. To create this atmosphere it is essential for therapists to bring to their relationships with patients a total capacity for openness and truthfulness. How can a patient be expected to endure the pain of confronting reality unless we bear the same pain? We can lead only insofar as we go before.

Man is made up of opposing characteristics. History demonstrates vividly the fact that it always moves in the worst possible direction. Either man is not capable of directing history, or else he does direct it, but only by pushing it down the most terrible, wrong path there is. There is not a single example to prove the opposite. People are not capable of governing others. They are only capable of destroying. And materialism—naked and cynical—is going to complete the destruction. Despite the fact that God lives in every soul, that every soul has the capacity to accumulate what is eternal and good, as a mass people can do nothing but destroy. For they have come together not in the name of an ideal, but simply for the sake of a material notion. Mankind has hurried to protect the body (perhaps on the strength of that natural and unconscious gesture which served as the beginning of what is called progress) and has given no thought to protecting the soul. The church (as opposed to religion) has not been able to do so. In the course of the history of civilization, the spiritual half of man has been separated further and further from the animal, the material, and now in an infinite expanse of darkness we can just make out, like the lights of a departing train, the other half of our being as it rushes away, irrevocably and for ever. Spirit and flesh, feeling and reason can never again be made one. It's too late. For the moment we are crippled by the appalling disease of spiritual deficiency; and the disease is fatal. Mankind has done everything possible to annihilate itself, starting with its own moral annihilation—physical death is merely the result. Everyone can be saved only if each saves himself.

Coming back to America was, for me, much more of a cultural shock than going to India. The people in the Indian countryside don’t use their intellect like we do, they use their intuition instead, and their intuition is far more developed than in the rest of the world. Intuition is a very powerful thing, more powerful than intellect, in my opinion. That’s had a big impact on my work. Western rational thought is not an innate human characteristic; it is learned and is the great achievement of Western civilization. In the villages of India, they never learned it. They learned something else, which is in some ways just as valuable but in other ways is not. That’s the power of intuition and experiential wisdom. Coming back after seven months in Indian villages, I saw the craziness of the Western world as well as its capacity for rational thought. If you just sit and observe, you will see how restless your mind is. If you try to calm it, it only makes it worse, but over time it does calm, and when it does, there’s room to hear more subtle things—that’s when your intuition starts to blossom and you start to see things more clearly and be in the present more. Your mind just slows down, and you see a tremendous expanse in the moment. You see so much more than you could see before. It’s a discipline; you have to practice it. Zen has been a deep influence in my life ever since. At one point I was thinking about going to Japan and trying to get into the Eihei-ji monastery, but my spiritual advisor urged me to stay here. He said there is nothing over there that isn’t here, and he was correct. I learned the truth of the Zen saying that if you are willing to travel around the world to meet a teacher, one will appear next door.

Image and dust. To be made in the image of God means that we’re rife with potential. We have the Divine’s capacity in our DNA. We’re like God. We were created to “image” his behavior, to rule like he does, to gather up the raw materials of our planet and reshape them into a world for human beings to flourish and thrive. But that’s only half the story. We’re also made from the dirt, “ashes to ashes, dust to dust”: we’re the original biodegradable containers. Which means we’re born with limitations. We’re not God. We’re mortal, not immortal. Finite, not infinite. Image and dust

I eventually learned that the capacity to accept anything, especially death, was the key to my physical, mental, and spiritual growth. All three of these elements must be balanced, because sometimes you don’t break physically but emotionally. Sometimes you have the physicality and the emotional control but are spiritually unprepared. Without a spiritual connection to both life and death, you can’t reach the next level of performance.

Things whose enormity nobody could have imagined in the idyllic harmlessness of the first decade of our country have happened and have turned our world upside down. Ever since, the world has remained in a state of schizophrenia. Not only has civilized Germany disgorged its terrible primitivity, but Russia is also ruled by it, and Africa has been set on fire. No wonder that the Western world feels uneasy. Modern man does not understand how much his "rationalism" (which has destroyed his capacity to respond to numinous symbols and ideas) has put him at the mercy of the psychic "underworld." He has freed himself from "superstition" (or so he believes), but in the process he has lost his spiritual values to a positively dangerous degree. His moral and spiritual tradition has disintegrated, and he is now paying the price for this break-up in world-wide disorientation and dissociation.

...each day I sit down in purposeful concentration to write in a notebook, some sentences on a buried truth, an unnamed reality, things that happened but are denied. It is hard to describe the stillness it takes, the difficulty of this act. It requires an almost perfect concentration which I am trying to learn and there is no way to learn it that is spelled out anywhere or so I can understand it but I have a sense that it's completely simply, on the order of being able to sit still and keep your mind dead center in you without apology or fear. I squirm after some time but it ain't boredom, it's fear of what's possible, how much you can know if you can be quiet enough and simple enough. I move around, my mind wanders, I lose the ability to take words and roll them through my brain, move with them into their interiors, feel their colors, touch what's under them, where they come from long ago and way back. I get frightened seeing what's in my own mind if words get put to it. There's a light there, it's bright, it's wide, it could make you blind if you look direct into it and so I turn away, afraid; I get frightened and I run and the only way to run is to abandon the process altogether or compromise it beyond recognition. I think about Celine sitting with his shit, for instance; I don't know why he didn't run, he should've. It's a quality you have to have of being near mad and at the same time so quiet in your heart that you could pass for a spiritual warrior; you could probably break things with the power in your mind. You got to be able to stand it, because it's a powerful and disturbing light, not something easy and kind, it comes through your head to make its way onto the page and you get fucking scared so your mind runs away, it wanders, it gets distracted, it buckles, it deserts, it takes a Goddamn freight train if it can find one, it wants calming agents and sporifics, and you mask that you are betraying the brightest and the best light you will ever see, you are betraying the mind that can be host to it... ...Your mind does stupid tricks to mask that you are betraying something of grave importance. It wanders so you won't notice that you are deserting your own life, abandoning it to triviality and garbage, how you are too fucking afraid to use your own brain for what it's for, which is to be a host to the light, to use it, to focus it; let it shine and carry the burden of what is illuminated, everything buried there; the light's scarier than anything it shows, the pure, direct experience of it in you as if your mind ain't the vegetable thing it's generally conceived to be or the nightmare thing you know it to be but a capacity you barely imagined, real; overwhelming and real, pushing you out to the edge of ecstasy and knowing and then do you fall or do you jump or do you fly?

Spiritual Student! Rejoice as the outer building tumbles down, for the inner Temple is to be revealed. The mind of the individual seeking help is the Christ-mind –awaiting recognition. The man who has his being “in Christ” finds his capacities and abilities in Soul –not in the brain, body, or muscle.

Spirituality doesn’t mean a blind belief in a spiritual teaching. Spirituality is a practice that brings relief, communication, and transformation. Everyone needs a spiritual dimension in life. Without a spiritual dimension, it’s very challenging to be with the daily difficulties we all encounter. With a spiritual practice, you’re no longer afraid. Along with your physical body, you have a spiritual body. The practices of breathing, walking, concentration, and understanding can help you greatly in dealing with your emotions, in listening to and embracing your suffering, and in helping you to recognize and embrace the suffering of another person. If we have this capacity, then we can develop a real and lasting spiritual intimacy with ourselves and with others.

The average person wastes his life. He has a great deal of energy but he wastes it. The life of an average person seems at the end utterly meaningless…without significance. When he looks back…what has he done? MIND The mind creates routine for its own safety and convenience. Tradition becomes our security. But when the mind is secure it is in decay. We all want to be famous people…and the moment we want to be something…we are no longer free. Intelligence is the capacity to perceive the essential…the what is. It is only when the mind is free from the old that it meets everything new…and in that there’s joy. To awaken this capacity in oneself and in others is real education. SOCIETY It is no measure of health to be well adjusted to a profoundly sick society. Nature is busy creating absolutely unique individuals…whereas culture has invented a single mold to which we must conform. A consistent thinker is a thoughtless person because he conforms to a pattern. He repeats phrases and thinks in a groove. What happens to your heart and your mind when you are merely imitative, naturally they wither, do they not? The great enemy of mankind is superstition and belief which is the same thing. When you separate yourself by belief tradition by nationally it breeds violence. Despots are only the spokesmen for the attitude of domination and craving for power which is in the heart of almost everyone. Until the source is cleared there will be confusion and classes…hate and wars. A man who is seeking to understand violence does not belong to any country to any religion to any political party. He is concerned with the understanding of mankind. FEAR You have religion. Yet the constant assertion of belief is an indication of fear. You can only be afraid of what you think you know. One is never afraid of the unknown…one is afraid of the known coming to an end. A man who is not afraid is not aggressive. A man who has no sense of fear of any kind is really a free and peaceful mind. You want to be loved because you do not love…but the moment you really love, it is finished. You are no longer inquiring whether someone loves you or not. MEDITATION The ability to observe without evaluating is the highest form of intelligence. In meditation you will discover the whisperings of your own prejudices…your own noises…the monkey mind. You have to be your own teacher…truth is a pathless land. The beauty of meditation is that you never know where you are…where you are going…what the end is. Down deep we all understand that it is truth that liberates…not your effort to be free. The idea of ourselves…our real selves…is your escape from the fact of what you really are. Here we are talking of something entirely different….not of self improvement…but the cessation of self. ADVICE Take a break with the past and see what happens. Release attachment to outcomes…inside you will feel good no matter what. Eventually you will find that you don’t mind what happens. That is the essence of inner freedom…it is timeless spiritual truth. If you can really understand the problem the answer will come out of it. The answer is not separate from the problem. Suffer and understand…for all of that is part of life. Understanding and detachment…this is the secret. DEATH There is hope in people…not in societies not in systems but only in you and me. The man who lives without conflict…who lives with beauty and love…is not frightened by death…because to love is to die.

To have self-esteem and to function in society, ordinary people usually place their mind on something; they need to identify themselves with something. People with the least spiritual capacity identify their minds with fame, fortune, and other kinds of self-benefit. People with mediocre spiritual capacity identify their minds with their family, career, and relations with others. People with high spiritual capacity generate compassion and place their minds on the benefit of others. Only people with the most superior spiritual capacity have no mind to place anywhere. This is like the ox, whose mind, while having no fixed agenda, is free to respond to circumstances.

Many survivors of relational and other forms of early life trauma are deeply troubled and often struggle with feelings of anger, grief, alienation, distrust, confusion, low self-esteem, loneliness, shame, and self-loathing. They seem to be prisoners of their emotions, alternating between being flooded by intense emotional and physiological distress related to the trauma or its consequences and being detached and unable to express or feel any emotion at all - alternations that are the signature posttraumatic pattern. These occur alongside or in conjunction with other common reactions and symptoms (e.g., depression, anxiety, and low self-esteem) and their secondary manifestations. Those with complex trauma histories often have diffuse identity issues and feel like outsiders, different from other people, whom they somehow can't seem to get along with, fit in with, or get close to, even when they try. Moreover, they often feel a sense of personal contamination and that no one understands or can help them. Quite frequently and unfortunately, both they and other people (including the professionals they turn to for help) do misunderstand them, devalue their strengths, or view their survival adaptations through a lens of pathology (e.g., seeing them as "demanding", "overdependent and needy", "aggressive", or as having borderline personality). Yet, despite all, many individuals with these histories display a remarkable capacity for resilience, a sense of morality and empathy for others, spirituality, and perseverance that are highly admirable under the circumstances and that create a strong capacity for survival. Three broad categories of survivorship, with much overlap between them, can be discerned: 1. Those who have successfully overcome their past and whose lives are healthy and satisfying. Often, individuals in this group have had reparative experiences within relationships that helped them to cope successfully. 2. Those whose lives are interrupted by recurring posttraumatic reactions (often in response to life events and experiences) that periodically hijack them and their functioning for various periods of time. 3. Those whose lives are impaired on an ongoing basis and who live in a condition of posttraumatic decline, even to the point of death, due to compromised medical and mental health status or as victims of suicide of community violence, including homicide.

Nothing is so conducive to spiritual growth as this capacity for logical and accurate analysis of everything that happens to us.

There is no greater force of amiability, or ability, Than to have strength combined with flexibility.

We have nearly lost our capacity to think ihcologicafly about public issues and public problems.

Man's vanity may well approach the infinite in capacity but his knowledge remains imperfect and howevermuch he comes to value his judgments ultimately he must submit them before a higher court. Here there can be no special pleading. Here are considerations of equity and rectitude and moral right rendered void and without warrant and here are the views of the litigants despised. Decisions of life and death, of what shall be and what shall not, beggar all question of right. In elections of these magnitudes are all lesser ones subsumed, moral, spiritual, natural.

The inner feeling of emptiness from which passive dependent people suffer is the direct result of their parents’ failure to fulfill their needs for affection, attention and care during their childhood. It was mentioned in the first section that children who are loved and cared for with relative consistency throughout childhood enter adulthood with a deepseated feeling that they are lovable and valuable and therefore will be loved and cared for as long as they remain true to themselves. Children growing up in an atmosphere in which love and care are lacking or given with gross inconsistency enter adulthood with no such sense of inner security. Rather, they have an inner sense of insecurity, a feeling of “I don’t have enough” and a sense that the world is unpredictable and ungiving, as well as a sense of themselves as being questionably lovable and valuable. It is no wonder, then, that they feel the need to scramble for love, care and attention wherever they can find it, and once having found it, cling to it with a desperation that leads them to unloving, manipulative, Machiavellian behavior that destroys the very relationships they seek to preserve. As also indicated in the previous section, love and discipline go hand in hand, so that unloving, uncaring parents are people lacking in discipline, and when they fail to provide their children with a sense of being loved, they also fail to provide them with the capacity for self-discipline. Thus the excessive dependency of the passive dependent individuals is only the principal manifestation of their personality disorder. Passive dependent people lack self-discipline. They are unwilling or unable to delay gratification of their hunger for attention. In

We’re in the same position as any scientist. All we have to go on is experiential evidence. And sooner or later we have to trust our own experience, because that’s all we really have. Otherwise it’s a vicious circle. If I fundamentally distrust my experience, then I must distrust even my capacity to distrust, since that is also an experience. So sooner or later I have no choice but to trust, trust my experience, trust that the universe is not fundamentally and persistently going to lie to me. Of course we can be mistaken, and sometimes experiences are misleading, but on balance we have no choice but to follow them. It’s a type of phenomenological imperative. And especially mystical experiences—if anything, as you say, they are more real, not less real, than other experiences.” I

• A dynamic relationship exists between physical, emotional, mental and spiritual energy. • Changes in any one dimension of energy affect all dimensions. 22. Energy capacities follow developmental lines. • First level of development is physical. • Second level of development is emotional/social. • Third level of development is cognitive/mental. • Fourth level of development is moral/spiritual.

The capacity to be the holiest of saints and the most heartless of killers exists within each of us. You may have heard this before, but take a moment to actually feel the truth of it within yourself. Such a feeling inspires us to embrace our own greatness on the one hand, yet also gives us greater compassion for the wicked on the other hand—for we know that there, but for the grace of God, go I.

Hence, for the soul to be in its center - which is God, as we have said - it is sufficient for it to possess one degree of love, for by one degree alone it is united with him through grace. Should it have two degrees, it becomes united and concentrated in God in another, deeper center. Should it reach three, it centers itself in a third. But once it has attained the final degree, God's love has arrived at wounding the soul in its ultimate and deepest center, which is to illuminate and transform it in its whole being, power, and strength, and according to its capacity, until it appears to be God. When light shines on a clean and pure crystal, we find that the more intense the degree of light, the more light the crystal has concentrated within it and the brighter it becomes; it can become so brilliant from the abundance of light received that it seems to be all light. And then the crystal is undistinguishable from the light, since it is illumined according to its full capacity, which is to appear to be light.

Though human consciousness plays such a central part, and is the basis of all his creative and constructive activities, man is nevertheless no god: for his spiritual illumination and self-discovery only carry through and enlarge nature's creativity. Man's reason now informs him that even in his most inspired moments he is but a participating agent in a larger cosmic process he did not originate and can only in the most limited fashion control. Except through the expansion of his consciousness, his littleness and his loneliness remain real. Slowly, man has found out that, wonderful though his mind is, he must curb the egoistic elations and delusions it promotes; for his highest capacities are dependent upon the cooperation of a multitude of other forces and organisms, whose life-courses and life-needs must be respected.

Suppose your mind has 1000 files stored about supreme knowledge but your friend’s mind has capacity to store only 10 files. You can’t prove to him that you have 1000 files because you can’t transfer more than 10 files to his mind. That is the problem in interacting with people with lower awareness than you. They hit a dead end beyond which you can’t help them unless they are ready to accept and expand their limit.

I believe that spiritual resistance -- the ability to stand firm at the center of our convictions when everything around us asks us to concede, that our capacity to face the harsh measures of a life, comes from the deep quiet of listening to the land, the river the rocks. There is a resonance of humility that has evolved with the earth. It is the best retrieved in solitude amidst the stillness of days in the desert.

Quantum physics findings show that consciousness itself created order - or indeed in some way created the world - this suggested much more capacity in the human being than was currently understood. It also suggested some revolutionary notions about humans in relation to their world and the relation between all living things. What they were asking was how far our bodies extended. Did they end with what we always thought of as our own isolated persona, or ‘extend out’ so that the demarcation between us and our world was less clear-cut? Did living consciousness possess some quantum field like properties, enabling it to extend its influence out into the world? If so, was it possible to do more than simply observe? How strong was our influence? It was only a small step in logic to conclude that in our act of participation as an observer in the quantum world, we might also be an influencer, a creator. Did we not only stop the butterfly at a certain point in its flight, but also influence the path it will take - nudging it in a particular direction? This explains action at a distance, what scientists call non locality. The theory that two subatomic particles once in close proximity seemingly communicate over any distance after they are separated.

Nothing is so conducive to spiritual growth as this capacity for logical and accurate analysis of everything that happens to us. To look at it in such a way that we understand what need it fulfills, and in what kind of world.

The Risen Lord is indeed risen. Present, intimate, creative, 'closer than your own heartbeat,' accessed through your vulnerability, your capacity for intimacy. The imaginal realm is real, and through it you will never be separated from any one or anything you have ever loved, for love is the ground in which you live and move and have your being. This is the message that Mary Magdalene has perennially to bring. This is the message we most need to hear.

Money is not the only way to ‘oblige’ others with; that depends upon the capacity of the giver. You simply have to maintain in your mind the intent of ‘how can I oblige others’; that intent remains within is all you have to see.

What rules, then, can one follow if one is dedicated to the truth? First, never speak falsehood. Second, bear in mind that the act of withholding the truth is always potentially a lie, and that in each instance in which the truth is withheld a significant moral decision is required. Third, the decision to withhold the truth should never be based on personal needs, such as a need for power, a need to be liked or a need to protect one’s map from challenge. Fourth, and conversely, the decision to withhold the truth must always be based entirely upon the needs of the person or people from whom the truth is being withheld. Fifth, the assessment of another’s needs is an act of responsibility which is so complex that it can only be executed wisely when one operates with genuine love for the other. Sixth, the primary factor in the assessment of another’s needs is the assessment of that person’s capacity to utilize the truth for his or her own spiritual growth. Finally, in assessing the capacity of another to utilize the truth for personal spiritual growth, it should be borne in mind that our tendency is generally to underestimate rather than overestimate this capacity.

To take expression, to incarnate, to endow a literature with grand and archetypal models — to fill with pride and love the utmost capacity, and to achieve spiritual meanings, and suggest the future — these, and these only, satisfy the soul.

Modern man does not understand how much his “rationalism” (which has destroyed his capacity to respond to numinous symbols and ideas) has put him at the mercy of the psychic “underworld.” He has freed himself from “superstition” (or so he believes), but in the process he has lost his spiritual values to a positively dangerous degree. His moral and spiritual tradition has disintegrated, and he is now paying the price for this break-up in worldwide disorientation and dissociation.

Where are we as a modern civilization if our educational institutions conspire to train only a fraction of our capacities? and if this is all they can really do, then why not acknowledge that fact openly and give legitimacy to the other alternative forms of education that do cultivate those neglected dimensions of personality, instead of pretending that anything lying outside the standards set by the Wester analytic tradition is either inferior, anti-intellectual, or diabolic? (p. 293-294)

What if, however, humans exceed animals in their capacity for violence precisely because they speak? As Hegel was already well aware, there is something violent in the very symbolisation of a thing, which equals its mortification. This violence operates at multiple levels. Language simplifies the designated thing, reducing it to a single feature. It dismembers the thing, destroying its organic unity, treating its parts and properties as autonomous. It inserts the thing into a field of meaning which is ultimately external to it. When we name gold “gold,” we violently extract a metal from its natural texture, investing into it our dreams of wealth, power, spiritual purity, and so on, which have nothing whatsoever to do with the immediate reality of gold.

we have all, at some time or another, been guilty of mercilessness. Our own evil is a fact we often choose to ignore. Evil is not just "out there" but is the shadow Carl Jung described as lurking within every human. Whether we like it or not, it is our legacy, part and parcel of the human package. To step outside of our comfort zones and admit this takes courage, but without this sobering recognition we're more likely to lose our capacity for compassion, humility and forgiveness. If we lose our awareness of this side of our own nature, we risk becoming slaves to our own dark side. What goes unacknowledged in us has a tendency to grow larger. Tenderness and compassion are qualities we must cultivate and never take for granted. This alone would make the world a better place by far. We

The flesh resists this daily humiliation, first by a frontal attack, and later by hiding itself under the words of the spirit (i.e. in the name of 'evangelical liberty'). We claim liberty from all legal compulsion, from self-martyrdom and mortification, and play this off against the proper evangelical use of discipline and asceticism; we thus excuse our self-indulgence and irregularity in prayer, in meditation and in our bodily life. But the contrast between our behavior and the word of Jesus is all too painfully evident. We forget that discipleship means estrangement from the world, and we forget the real joy and freedom which are the outcome of a devout rule of life. As soon as a Christian recognizes that he has failed in his service, that his readiness has become feeble, and that he has sinned against another's life and become guilty of another's guilt, that all his joy in God has vanished and that his capacity for prayer has quite gone, it is high time for him to launch an assault upon the flesh, and prepare for better service by fasting and prayer (Luke 2:37; 4:2: Mark 9:29; 1 Cor. 7:5).

The more you allow your heart to yield, the humbler and more loving you become. And is there any limit to how much the heart can yield? We come from infinity, we merge into infinity, and our capacity to love is infinite. The more the heart surrenders, the more love flows through you.

My God, the soul you place within me is pure. And because it is pure I am free to live today differently than yesterday. Because it is free, I am free to live today without the burden of past habits, past fears, past mistakes, and past failures. I am free to look at my past without repeating it; to examine it for lessons to be learned and amends to be made; and to draw from it what guidance I can to live today differently. My God, may I use today’s gift of freedom to further my capacity to serve You by serving Your creation with justice, compassion, and humility.

Your desire for more of God than you have right now, your longing for love, your need for deeper levels of spiritual transformation than you have experienced so far is the truest thing about you. You might think that your woundedness or your sinfulness is the truest thing about you or that your giftedness or your personality type or your job title or your identity as husband or wife, mother or father, somehow defines you. But in reality, it is your desire for God and your capacity to reach for more of God than you have right now that is the deepest essence of who you are.

When I learned my mom was going to die of cancer at the age of forty-five, I felt the same way. I didn’t even believe in God, but I still felt that he owed me something. I had the gall to think How dare he? I couldn’t help myself. I’m a selfish brute. I wanted what I wanted and I expected it to be given to me by a God in whom I had no faith. Because mercy had always more or less been granted me, I assumed it always would be. But it wasn’t. It wasn’t granted to my friend whose eighteen-year-old daughter was killed by a drunk driver either. Nor was it granted to my other friend who learned her baby is going to die of a genetic disorder in the not-distant future. Nor was it granted to my former student whose mother was murdered by her father before he killed himself. It was not granted to all those people who were in the wrong place at the wrong time when they came up against the wrong virus or military operation or famine or carcinogenic or genetic mutation or natural disaster or maniac. Countless people have been devastated for reasons that cannot be explained or justified in spiritual terms. To do as you are doing in asking If there were a God, why would he let my little girl have to have possibly life-threatening surgery?— understandable as that question is—creates a false hierarchy of the blessed and the damned. To use our individual good or bad luck as a litmus test to determine whether or not God exists constructs an illogical dichotomy that reduces our capacity for true compassion. It implies a pious quid pro quo that defies history, reality, ethics, and reason. It fails to acknowledge that the other half of rising—the very half that makes rising necessary— is having first been nailed to the cross. That

As a matter of practice a man usually finds that he has lost nothing at all by ceasing to respond to the emotion of jealousy. Strictly from a biological point of view there is much data to prove that potential capacity for sexual indulgence is much greater in most women than it is in most men, so much so, that an average woman could be the mistress of, let us say, two or three average men without loss to the men. On the spiritual side there is enough of the ‘Mother of All Living’ principle in the nature of any woman to permit her, if she chooses, to be the source of spiritual refreshment to many men. Any man who believes the contrary is a fool who judges the soul of woman by the paucity of his own. He need only look at the mother of any large brood to know that the capacity of a woman to replenish the soul with her love is limited only by the scope of her field.

Salvation brings into the life a new capacity and with it a new ability to think right, to love God, to purpose to do the will of God, to have a changed heart. The heart of the Christian (and this means his intellectual, emotional, volitional, and spiritual life) can now be true and pure (Heb.

Capacity for keen observation • Exceptional ability to predict and foresee problems and trends • Special problem-solving resources; extraordinary tolerance for ambiguity; fascination with dichotomous puzzles • Preference for original thinking and creative solutions • Excitability, enthusiasm, expressiveness, and renewable energy • Heightened sensitivity, intense emotion, and compassion • Playful attitude and childlike sense of wonder throughout life • Extra perceptivity, powerful intuition, persistent curiosity, potential for deep insight, early spiritual experiences • Ability to learn rapidly, concentrate for long periods of time, comprehend readily, and retain what is learned; development of more than one area of expertise • Exceptional verbal ability; love of subtleties of written and spoken words, new information, theory, and discussion • Tendency to set own standards and evaluate own efforts • Unusual sense of humor, not always understood by others • Experience of feeling inherently different or odd • History of being misunderstood and undersupported • Deep concerns about universal issues and nature, and reverence for the interconnectedness of all things • Powerful sense of justice and intolerance for unfairness • Strong sense of independence and willingness to challenge authority • Awareness of an inner force that “pulls” for meaning, fulfillment, and excellence • Feelings of urgency about personal destiny and a yearning at a spiritual level for answers to existential puzzles

I believe that the Earth is the most likely place for love to flourish. We are surrounded by life and beauty, and we have the capacity to experience deep connection and intimacy. Of course, there will always be challenges and difficulties, but I believe that the rewards of love far outweigh the risks.

Those who are diagnosably narcissistic may be talented, charming, even inspiring, but they lack the capacity for self-awareness and self-evaluation, shunning humility for defensive self-protection. Christian psychologist Diane Langberg says of the narcissist, “He has many gifts but the gift of humility.”1

All spiritual schools worth their salt teach that there cannot be Light without Shadow. This means that any spiritual path is going to confront people with their own shadow and our collective shadow as much as their capacity to feel love and light. This surprises many who prefer to think that one can exist without the other. This is one of the many reasons why high quality spiritual teachings are of crucial importance right now. Spirituality is about living an authentic life, questioning every single choice we make, owning our own side of any difficult encounter, being awake to every single mirror the Universe holds up.

The realistic goal to be attained through spiritual practice is not some permanent state of enlightenment that admits of no further efforts, but a capacity to be free in this moment, in the midst of whatever is happening. If you can do that, you have already solved most of the problems you will encounter in life.

As we advance in the spiritual life and in the practice of systematic self-examination we are often surprised by the discovery of vast unknown tracts of the inner life of the soul. They seem like great plains stretching out in mystery and wrapt in mists that sometimes for a moment lift, or sweep off and leave one looking for one brief instant upon great reaches of one’s own life, unknown, unmeasured, unexplored. Men stand at such moments breathless in wonder and in awe gazing upon these great tracts upon which they have never looked before, with kindling eyes and beating hearts; and while they look the mists steal back till all is lost to sight once more and they are left wondering if what they saw was reality, or the creation of their fancy. Or sometimes they see, not far-stretching plains which fill the soul with an awestruck sense of its expansiveness and of how much has been left absolutely uncultivated, not these plains but mountain peaks climbing and reaching upwards till lost in the heavens, echoing it may be with the voice of many streams whose waters fertilize and enrich those small tracts of the soul’s life which have been reclaimed and cultivated and which many a man has thought to be his whole inner self, though he never asked himself whence those rich streams had their source. Now he sees how their source lay in unmeasured heights of his own inner being whose existence he never dreamed of before. In one brief instant they have unveiled themselves. He looks again, and they are shut out from his eyes, there is no token visible that he possesses such reaches, such heights of life. The commonplaces of his existence gather in and crowd upon him, the ordinary routine of life settles down upon him, limiting and confining him on all sides, the same unbroken line measures his horizon, such as he has always known it, the same round of interests and occupations crowd in upon his hours and fill them, the pressure of the hard facts of life upon him are as unmistakable and as leveling as ever, bidding him forget his dreams and meet and obey the requirements of the world in which he lives. And yet the man who has caught but a momentary glimpse of that vast unknown inner life can never be the same as he was before; he must be better or worse, trying to explore and possess and cultivate that unknown world within him, or trying—oh, would that he could succeed!—to forget it. He has seen that alongside of, or far out beyond the reach of, the commonplace life of routine, another life stretches away whither he knows not, he feels that he has greater capacities for good or evil than he ever imagined. He has, in a word, awakened with tremulous awe to the discovery that his life which he has hitherto believed limited and confined to what he knew, reaches infinitely beyond his knowledge and is far greater than he ever dreamed.

In my view, the realistic goal to be attained through spiritual practice is not some permanent state of enlightenment that admits of no further efforts but a capacity to be free in this moment, in the midst of whatever is happening. If you can do that, you have already solved most of the problems you will encounter in life.

The tendency to avoid challenges is so omnipresent in human beings that it can properly be considered a characteristic of human nature. But calling it natural does not mean it is essential or beneficial, or unchangeable behavior. It is also natural to defecate in our pants and never brush our teeth. Yet we teach ourselves to do the unnatural until the unnatural becomes itself second nature. Indeed, all self-discipline might be defined as teaching ourselves to do the unnatural. Another characteristic of human nature - perhaps the one that makes us most human - is our capacity to do the unnatural, to transcend and hence transform our own nature.

Although it might seem paradoxical, growing up in a family of liberal-minded atheists, committed but never militant, tends to have devastating consequences. Being raised without a rigid backdrop of religious, political, or spiritual beliefs makes it hard to have a real crises later in life. There is no way forward if your point of departure is the comfortable passivity of someone who has been a self-professed agnostic since the age of twelve, without ever having considered those important - one might say grave - matters, such as God, death, love, failure, or fear. For a precocious agnostic, the virtues offered by skepticism become terrifying hands that strangle and suffocate the already rare capacity of an individual to question things. Conversely, intelligent people who grow up thinking one thing and, on reaching a certain age, realize that everything they believe is open to doubt - stark, brutal doubt - can truly enjoy a profound crises that, in the worst cases, leads them to know themselves a little better.

According to one Islamic model, the soul has three stages. In the first seven years, it is known as the appetitive soul. The primary concerns of children in this stage are eating and wanting attention. The second stage is the next seven years, the age of anger, when kids react strongly to stimuli and are annoyed easily. The third is the rational stage, when reasoning and discernment reach their full capacity. ʿAlī ibn AbīṬālib encouraged parents to play with their children during the first stage, to indulge them, for they are discovering the world. They had been in a spiritual realm and have only recently entered the realm of the sensory. In the second stage, Imam ʿAlī counseled that parents should focus on training and discipline, for, in this stage, young people have a heightened capacity to receive and absorb information and thus learn new things. In the third stage, parents should befriend them and form a relationship that is amicable and full of kindness and companionship. After this, their children, now adults, should be set free.

Don't give people the hate that they deserve, give them the love that you have. The love of God is shared abroad in your heart by the Holy Spirit. It must not be a bible verse, it must be real in your life. The more you love, the more capacity to love you will experience. The true test of real love is loving the unlovable. Everyone deserves to be loved in a way that they don't deserve.

He who attempts to act and do things for others or for the world without deepening his own self-understanding, freedom, integrity and capacity to love, will not have anything to give others. He will communicate to them nothing but the contagion of his own obsessions, his aggressiveness, his ego-centered ambitions, his delusions about ends and means, his doctrinaire prejudices and ideas.

It is no doubt the existence of our body, similar for us to a vase in which our spirituality is enclosed, that induces us to suppose that all our inner goods, our past joys, all our sorrows, are perpetually in our possession. Perhaps this is as inaccurate as to believe that they escape or return. At all events, if they do remain inside us, it is for most of the time in an unknown domain where they are of no service to us, and where even the most ordinary of them are repressed by memories of a different order, which exclude all simultaneity with them in our consciousness. But if the framework of sensations in which they are preserved be recaptured, they have in their turn the same capacity to expel all that is incompatible with them, to install in us, on its own, the self that experienced them.

An artistic life is closely associated with a spiritual life as both represent an attempt to withdraw into enforced solitude in order to experience a person’s innermost self and to imbue the personal spirit with will and energy, virtue and purity. Both an artist and a spiritual seeker must possess an appreciation for beauty, the courage to confront personal demons, intellectual integrity to express truth, the self-discipline to labor endlessly, and the capacity to endure hardships that might break or destroy other people. Through protracted self-examination of and extensive contemplation of the gifts of nature an artistic and spiritual person overcomes their sense of desperation and feelings of isolation and aloneness, realizes oneness with the universe, becomes enlightened and free, lives humbly in a state of grace, and faces the future with curiosity and optimism.

Survival of the fittest" in the commonly used animal sense is not a theory or principle for a "time-binding" being. This theory is only for the physical bodies of animals; its effect upon humanity is sinister and degrading. We see the principle at work all about us in criminal exploitation and profiteering. As a matter of fact, the ages-long application of this animal principle to human affairs has degraded the whole human morale in an inconceivably far-reaching way. Personal greed and selfishness are brazenly owned as principles of conduct. We shrug our shoulders in acquiescence and proclaim greed and selfishness to be the very core of human nature, take it all for granted, and let it pass at that. We have gone so far in our degradation that the prophet of capitalistic principles, Adam Smith, in his famous Wealth of Nations, arrives at the laws of wealth, not from the phenomena of wealth nor from statistical statements, but from the phenomena of selfishness-a fact which shows how far-reaching in its dire influence upon all humanity is the theory that human beings are "animals." Of course the effect is very disastrous. The preceding chapters have shown that the theory is false; it is false, not only because of its unhappy effects, but it belies the characteristic nature of man. Human nature, this time-binding power, not only has the peculiar capacity for perpetual progress, but it has, over and above all animal propensities, certain qualities constituting it a distinctive dimension or type of life. Not only our whole collective life proves a love for higher ideals, but even our dead give us the rich heritage, material and spiritual, of all their toils. There is nothing mystical about it; to call SUCH a class a naturally selfish class is not only nonsensical but monstrous.

If we analyse the classes of life, we readily find that there are three cardinal classes which are radically distinct in function. A short analysis will disclose to us that, though minerals have various activities, they are not "living." The plants have a very definite and well known function-the transformation of solar energy into organic chemical energy. They are a class of life which appropriates one kind of energy, converts it into another kind and stores it up; in that sense they are a kind of storage battery for the solar energy; and so I define THE PLANTS AS THE CHEMISTRY-BINDING class of life. The animals use the highly dynamic products of the chemistry-binding class-the plants-as food, and those products-the results of plant-transformation-undergo in animals a further transformation into yet higher forms; and the animals are correspondingly a more dynamic class of life; their energy is kinetic; they have a remarkable freedom and power which the plants do not possess-I mean the freedom and faculty to move about in space; and so I define ANIMALS AS THE SPACE-BINDING CLASS OF LIFE. And now what shall we say of human beings? What is to be our definition of Man? Like the animals, human beings do indeed possess the space-binding capacity but, over and above that, human beings possess a most remarkable capacity which is entirely peculiar to them-I mean the capacity to summarise, digest and appropriate the labors and experiences of the past; I mean the capacity to use the fruits of past labors and experiences as intellectual or spiritual capital for developments in the present; I mean the capacity to employ as instruments of increasing power the accumulated achievements of the all-precious lives of the past generations spent in trial and error, trial and success; I mean the capacity of human beings to conduct their lives in the ever increasing light of inherited wisdom; I mean the capacity in virtue of which man is at once the heritor of the by-gone ages and the trustee of posterity. And because humanity is just this magnificent natural agency by which the past lives in the present and the present for the future, I define HUMANITY, in the universal tongue of mathematics and mechanics, to be the TIME-BINDING CLASS OF LIFE.

This “desire for efficacy” might be the desire to help a sick child, to solve a pressing problem, or to feel secure. One basic way to expand our efficacy is through modern science and technology. But another is through integrated (emotional, mental, physical, and spiritual) growth and enhanced wisdom. This means growing in our sense of connection with nature and with one another and learning to live in ways that naturally cultivate our capacity to be human.

Gorgons and Hydras, and Chimaeras—dire stories of Celaeno and the Harpies—may reproduce themselves in the brain of superstition—but they were there before. They are transcripts, types—the archetypes are in us, and eternal. How else should the recital of that which we know in a waking sense to be false come to affect us at all? Is it that we naturally conceive terror from such objects, considered in their capacity of being able to inflict upon us bodily injury? O, least of all! These terrors are of older standing. They date beyond body—or without the body, they would have been the same… That the kind of fear here treated is purely spiritual—that it is strong in proportion as it is objectless on earth, that it predominates in the period of our sinless infancy—are difficulties the solution of which might afford some probable insight into our ante-mundane condition, and a peep at least into the shadowland of pre-existence.

In making a path like the Buddha, we discover our own capacities for relationship. Doing this is like feeling our way in the dark. We need a healthy appreciation for what kind of obstacles we are facing within ourselves, and we need a method for working our way around those obstacles. It is in this sense that the path is the goal - opening leads to further opening. The Buddha's meditative teachings are about finding and incorporating a method around our obstacles.

This is why questions must be asked and answered truthfully and why we must train our emotions to coincide with what is actually true. Doubt is a necessary part of faith, otherwise it is a blind faith and a deaf faith that deserves to be a mute faith. For, when Helen Keller, who was deaf, blind and had to learn to speak can come closer to the truth than persons with full sensory capacity, perhaps there is something wrong with our religious and spiritual traditions.

Modern man does not understand how much his "rationalism" (which has destroyed his capacity to respond to numinous symbols and ideas) has put him at the mercy of the psychic "underworld". He has freed himself from "superstition" (or so he believes), but in the process he has lost his spiritual values to a positively dangerous degree. His moral and spiritual tradition has disintegrated, and he is now paying the price for this break-up in worldwide disorientation and dissociation.

Despite fiery disagreements about who or what God is and how to make contact, all these religions agree that patience is the essence of spirituality and thus grants great strength. Judaism says, “A patient man is better than a warrior.” In Buddhism, bodhisattvas train in this practice to become enlightened. Christianity and Islam deem it a sacred virtue. Patience endows you with faith in yourself and your destiny, an illuminated capacity to deal with frustration and disappointments.

the ultimate source of love is God, and also that we as humans have a responsibility to reflect the love of God to others. As people created in the image of God, we have a capacity for love that goes way beyond instinct, protection of family members, or even loyalty. We have the ability to love unselfishly, and even to have a compassion that would motivate us to make personal sacrifices for the sake of strangers. Unfortunately we don’t always live up to our potential, but the potential is there nevertheless.

When we survey our lives and endeavours we soon observe that almost the whole of our actions and desires are bound up with the existence of other human beings. We eat food that others have grown, wear clothes that others have made, live in houses that others have built. The greater part of our knowledge and beliefs has been communicated to us by other people through the medium of a language which others have created. Without language our mental capacities would be poor indeed, comparable to those of the higher animals; we have, therefore, to admit that we owe our principal advantage over the beasts to the fact of living in human society. The individual, if left alone from birth, would remain primitive and beast-like in his thoughts and feelings to a degree that we can hardly conceive. The individual is what he is and has the significance that he has not so much in virtue of his individuality, but rather as a member of a great human society, which directs his material and spiritual existence from the cradle to the grave.

When we survey our lives and endeavors, we soon observe that almost the whole of our actions and desires is bound up with the existence of other human beings. We notice that our whole nature resembles that of the social animals. We eat food that others have produced, wear clothes that others have made, live in houses that others have built. The greater part of our knowledge and beliefs has been communicated to us by other people through the medium of a language which others have created. Without language our mental capacities would be poor indeed, comparable to those of the higher animals; we have, therefore, to admit that we owe our principal advantage over the beasts to the fact of living in human society. The individual, if left alone from birth, would remain primitive and beastlike in his thoughts and feelings to a degree that we can hardly conceive. The individual is what he is and has the significance that he has not so much in virtue of his individuality, but rather as a member of a great human community, which directs his material and spiritual existence from the cradle to the grave.

It becomes ever increasingly clear to many students of man and of the contemporary scene that the crucial difficulty with which we are confronted lies in the fact that the development of man's intellectual capacities has far outstripped the development of his emotions. Man's brain lives in the twentieth century; the heart of most men lives still in the Stone Age. The majority of men have not yet acquired the maturity to be independent, to be rational, to be objective. They need myths and idols to endure the fact that man is all by himself, that there is no authority which gives meaning to life except man himself. Man represses the irrational passions of destructiveness, hate, envy, revenge; he worships power, money, the sovereign state, the nation; while he pays lip service to the teachings of the great spiritual leaders of the human race, those of Buddha, the prophets, Socrates, Jesus, Mohammed—he has transformed these teachings into a jungle of superstition and idol-worship. How can mankind save itself from destroying itself by this discrepancy between intellectual-technical over-maturity and emotional backwardness?

We all need love, regardless of who we are or of our condition, position, or status. Love makes our world go around. As the sage Mahatma Mohandas Gandhi wrote, “Love is the most powerful force in the world, yet it is the humblest imaginable.”39 We are love. Love is the essence of mind, body, and spirit. Superhealing is a by-product of acknowledging the spiritual aspect of being, the divine essence of us, or the force of love, which manifests and guides our health and healing. It is love that fuels the body’s capacity to heal and regenerate itself physically, emotionally, and spiritually.

As you walk your various paths, walk with faith. Speak affirmatively and cultivate an attitude of confidence. You have the capacity to do so. Your strength will give strength to others. Do not partake of the spirit so rife in our times. Rather look for good and build upon it. There is so much of the strong and the decent and the beautiful to build upon. You are partakers of the gospel of Jesus Christ. The gospel means "good news." The message of the Lord is one of hope and salvation. The voice of the Lord is a voice of glad tidings. The work of the Lord is a work of glorious accomplishment.

The modern age has carried with it a theoretical glorification of labor and has resulted in a factual transformation of the whole of society into a laboring society. The fulfilment of the wish, therefore, like the fulfilment of wishes in fairy tales, comes at a moment when it can only be self-defeating. It is a society of laborers which is about to be liberated from the fetters of labor, and this society does no longer know of those other higher and more meaningful activities for the sake of which this freedom would deserve to be won. Within this society, which is egalitarian because this is labor’s way of making men live together, there is no class left, no aristocracy of either a political or spiritual nature from which a restoration of the other capacities of man could start anew. Even presidents, kings, and prime ministers think of their offices in terms of a job necessary for the life of society, and among the intellectuals, only solitary individuals are left who consider what they are doing in terms of work and not in terms of making a living. What we are confronted with is the prospect of a society of laborers without labor, that is, without the only activity left to them. Surely, nothing could be worse.

the subject of free will another debated topic do we or don't we have the ability to pick? greatly controlled by mind at lower levels of consciousness almost non-existent, one's free will is notably less at this level one’s actions are purely reactionary lacking self-awareness, animal instincts are primary not going along with the mind, free will increases then higher up, it's surrendered until it ceases thus, there both is and is not the capacity to choose even when we do it's limited by one's views choosing alternatively, with a mind conditioned and bound free will, then, is at best constrained and drowned

A different study revealed another aspect of humanity’s unique spiritual nature—the capacity for malevolence. It appears that only humans among Earth’s creatures harm each other for harm’s sake.[64] The research team housed chimpanzees in cages that allowed them to withhold food from other chimpanzees by pulling on a rope. The researchers found that the chimpanzees would withhold food (in a statistically significant manner) only from chimpanzees that stole their food—not from others. In others words, they showed no tendency toward behavior that in humans would be defined as “spite” or displaced retaliatory anger. The research team concluded that spiteful behavior appears unique to humans. Only humans engage in malicious behavior toward fellow humans for no reason other than the impulse to hurt or harm someone. The team also commented on humanity’s flip side, “pure altruism.” Only humans, not primates, engage in self-sacrificial acts performed to assist or benefit other humans or even animals with whom no social context has ever been or likely will be established. In other words, the study confirmed what the Bible says about humanity’s spiritual nature and condition: humans are uniquely sinful and uniquely righteous among all living creatures.

A woman often seems to test her man’s capacity to remain unperturbed in his truth and purpose. She tests him to feel his freedom and depth of love, to know that he is trustable. Her tests may come in the form of complaining, challenging him, changing her mind, doubting him, distracting him, or even undermining his purpose in a subtle or not so subtle way. A man should never think his woman’s testing is going to end and his life will get easier. Rather, he should appreciate that she does these things to feel his strength, integrity, and openness. Her desire is for his deepest truth and love. As he grows, so will her testing.

Animals at the high end of heartbeat longevity, such as mice, cats, dogs, horses, elephants, and whales, have the capacity for as many as a billion heartbeats within their life spans. Human hearts, on the other hand, can sustain nearly three billion beats in a lifetime. This significant difference in humans’ capacity for longevity demands explanation. The human body’s characteristics allowing for such extended activity on all levels (physical, mental, and spiritual) suggests uniqueness of design and purpose. It argues for a qualitative rather than mere quantitative difference between humans and the rest of Earth’s creatures.

For certain, the goods of Nature are either the goods of the body or the goods of the soul. Truly, the goods of the body are health, strength, agility, beauty, noble birth, and autonomy. The goods of the soul are intelligence, deep understanding, subtle ingenuity, natural virtue, and good memory. The goods of Fortune are riches, high degree of Lordship, and the acclaim of the people. The goods of Grace are wisdom, the capacity to suffer spiritual travail, generosity, virtuous contemplation, the ability to withstand temptation, and other similar things. And, of all these aforesaid goods, it is certainly a great folly for a man to be prideful of any of them.

The kid, whose existence became a hallucination at seven, and a catastrophe at fourteen, and a disaster after that, whose vocation is to be neither a waitress nor a hooker nor a farmer nor a janitor, but forever the stepdaughter to a lascivious stepfather and the undefended offspring of a self-obsessed mother, the kid, who mistrusts everyone, sees the con in everyone and yet is protected against nothing, whose capacity to hold on unintimidated is enormous, and yet whose purchase on life is minute, misfortune's favorite embattled child, the kid to whom everything loathsome that can happen has happened and whose luck shows no sign of changing and yet who excites and arouses him like nobody since Steena, not the most but morally speaking the least repellant person he knows, the one to whom he feels drawn because of having been aimed for so long in the opposite direction, because of all he has missed by going in the opposite direction, and because the underlying feeling of rightness that controlled him formerly is exactly what is propelling him now, the unlikely intimate with whom he shares no less a spiritual than a physical union, who is anything but a plaything, upon whom he flings his body twice a week in order to sustain his animal nature, who is more to him like a comrade in arms than anyone else on earth.

Another rather humble virtue which is not likely to be produced by a wholly free education is punctuality. Punctuality is a quality the need of which is bound up with social co-operation. It has nothing to do with the relation of the soul to God, or with mystic insight, or with any of the matters with which the more elevated and spiritual moralists are concerned. One would be surprised to find a saint getting drunk, but one would not be surprised to find him late for an engagement. And yet in the ordinary business of life punctuality is absolutely necessary. It would not do for the engine-driver or the postman to wait till the spirit moved him to drive his engine or collect the letters. All economic organisations of any complexity would become unworkable if those concerned were often late. But habits of punctuality are hardly likely to be learned in a free atmosphere. They cannot exist in a man who allows his moods to dominate him. For this reason they are perhaps incompatible with the highest forms of achievement. Newton, as we know, was so unpunctual at his meals that his dog ate them without Newton’s ever finding it out. The highest achievement in most directions demands capacity for absorption in a mood, but those whose work is less skilled, from royalty downward, do much harm if they are habitually unpunctual.

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

But the question arises as to what makes the Christian framework unique. Here we see the second cardinal difference between the Judeo-Christian worldview and the others. It is simply this: no amount of moral capacity can get us back into a right relationship with God. The Christian faith, simply stated, reminds us that our fundamental problem is not moral; rather, our fundamental problem is spiritual. It is not just that we are immoral, but that a moral life alone cannot bridge what separates us from God. Herein lies the cardinal difference between the moralizing religions and Jesus’ offer to us. Jesus does not offer to make bad people good but to make dead people alive.

All of the stimuli of awe and wonder, whose capacity is invested in the human mind, have been appropriated by religious faiths across centuries, in masterpieces of literature, the visual arts, music, and architecture. Three thousand years of Yahweh have wrought an aesthetic power in these creative arts second to none. There is nothing in my own experience more moving than the Roman Catholic Lucernarium, when the lumen Christi (light of Christ) is spread by Paschal candlelight into a darkened cathedral; or the choral hymns to the standing faithful and approaching procession during an evangelical Protestant altar call. These benefits require submission to God, or his Son the Redeemer, or both, or to His final chosen spokesman Muhammad. This is too easy. It is necessary only to submit, to bow down, to repeat the sacred oaths. Yet let us ask frankly, to whom is such obeisance really directed? Is it to an entity that may have no meaning within reach of the human mind—or may not even exist? Yes, perhaps it really is to God. But perhaps it is to no more than a tribe united by a creation myth. If the latter, religious faith is better interpreted as an unseen trap unavoidable during the biological history of our species. And if this is correct, surely there exist ways to find spiritual fulfillment without surrender and enslavement. Humankind deserves better.

Many people, through diverse spiritual practices and disciplines have sought enlightenment. Various phenomena, some of them potentially quite captivating, may occur along the path of spiritual development whether it leads to true enlightenment or not. They can be helpful if used wisely, but are neighed the sign of enlightenment nor the requirements for enlightenment. These can includes extrasensory perception (sometimes called ESP), remote viewing, or "miraculous" healing. However, the essence of enlightenment, above and beyond all phenomena, is a big understanding, which gives you a deep and wide perspective to see the world as a whole, and a capacity to accept with compassion all that is.

Sacrifice is a notoriously hard concept to understand. Indeed, it is not a univocal concept, but is a name used for a variety of actions that attempt communication between the human and the divine or transcendent spheres.7 Contemplation of the abyss reveals the enormity and complexity of the evil that has been perpetrated upon a society. What would it take to overcome it? The images of cross and blood figure prominently in the Pauline language of reconciliation (cf. Rom 5:9; Col 1:20; Eph 2:13-16). Both cross and blood have paradoxical meanings that allow them to bridge the distance between the divine and human worlds, between life and death. The cross was the ultimate sign of Roman power over a conquered and colonized people. To be crucified was the most dishonorable and humiliating of ways to die. The cross stood as a sign of reassertion of Roman power and the capacity to reject and exclude utterly. Yet it was through the crucified Christ that God chose to reconcile the world. The apparent triumph of worldly power is turned against itself and becomes “Christ the power of God and the wisdom of God” (1 Cor 1:24). For John, the cross is at once instrument of humiliation and Christ's throne of glory (Jn 12:32). Similarly, blood is a sign of the divine life that God has breathed into every living being, and its shedding is a sign of death. The blood of the cross (Col 1:20) becomes the means of reconciling all things to God. In its being shed, the symbol of violence and death becomes the symbol of reconciliation and peace. To understand sacrifice, one must be prepared to inhabit the space within these paradoxes. Sacrifice understood in this way is not about the abuse of power, but about a transformation of power. A spirituality of reconciliation can be deepened by a meditation on the stories of the women and the tomb. These stories invite us to place inside them our experience of marginalization, of being incapable of imagining a way out of a traumatic past, of dealing with the kinds of absence that traumas create. They invite us to let the light of the resurrection—a light that even the abyss cannot extinguish—penetrate those absences.

A trauma is a place where it becomes impossible to remain connected in and to the present moment. Trauma is a part of the human condition! Healing is also a part of the human condition, and we have the capacity to transform difficult experiences into a wellspring of personal and spiritual power. Trauma occurs when there is a rupture in our boundary system and our capacity to metabolize an experience is compromised. Every single human being on earth has trauma. It's an interruption of our ability to stay in the present moment, anything that lags or is not harmonized on the layers of body/mind/spirit/soul/psyche. Rachael Maddox has called it an" embodied interpersonal violation hangover." Ale Duarte called it "an open loop." Lately, many people have been telling me their stories and then telling me how they are "lucky," that "it's not that bad" compared to other people's situations. All of those statements happen in the mind, and they are largely attempts to keep ourselves from feeling the depth of our pain or sorrow. We may have white privilege, we may have class privilege, we may have had homebirth privilege—the animals of our bodies don't actually understand mental and philosophical constructs like privilege. What those constructs contribute to on an individual healing level is a lot of confusion, shame and guilt, that in spite of everything we "have," we may have still experienced helplessness, hurt, anger, or outrage or collapse, or whatever it is that our system felt. We actually cannot control those responses.

This example, it seems to us, suffices to show in what way the nonreligious man of modern societies is still nourished and aided by the activity of his unconscious, yet without thereby attaining to a properly religious experience and vision of the world. The unconscious offers him solutions for the difficulties of his own life, and in this way plays the role of religion, for, before making an existence a creator of values, religion ensures its integrity, From one point of view it could almost be said that in the case of those moderns who proclaim that they are nonreligious, religion and mythology are "eclipsed" in the darkness of their unconscious—which means too that in such men the possibility of reintegrating a religious vision of life lies at a great depth. Or, from the Christian point of view, it could also be said that nonreligion is equivalent to a new "fall" of man— in other words, that nonreligious man has lost the capacity to live religion consciously, and hence to understand and assume it; but that, in his deepest being, he still retains a memory of it, as, after the first "fall," his ancestor, the primordial man, retained intelligence enough to enable him to rediscover the traces of God that are visible in the world. After the first "fall," the religious sense descended to the level of the ' 'divided" consciousness"; now, after the second, it has fallen even further, into the depths of the unconscious; it has been "forgotten," Here the considerations of the historian of religions end. Here begins the realm of problems proper to the philosopher, the psychologist, and even the theologian.

When I speak of the contemplative life [...] I am talking about a special dimension of inner discipline and experience, a certain integrity and fullness of personal development, which are not compatible with a purely external, alienated, busy-busy existence. This does not mean that they are incompatible with action, with creative work, with dedicated love. On the contrary, these all go together. A certain depth of disciplined experience is a necessary ground for fruitful action. Without a more profound human understanding derived from exploration of the inner ground of human existence, love will tend to be superficial and deceptive. Traditionally, the ideas of prayer, meditation, and contemplation have been associated with this deepening of one's personal life and this expansion of the capacity to understand and serve others.

The injured brain cannot heal itself. Now we know that the brain has amazing powers of healing, unsuspected in the past. The brain’s hardwiring cannot be changed. In fact, the line between hard and soft wiring is shifting all the time, and our ability to rewire our brains remains intact from birth to the end of life. Aging in the brain is inevitable and irreversible. To counter this outmoded belief, new techniques for keeping the brain youthful and retaining mental acuity are arising every day. The brain loses millions of cells a day, and lost brain cells cannot be replaced. In fact, the brain contains stem cells that are capable of maturing into new brain cells throughout life. How we lose or gain brain cells is a complex issue. Most of the findings are good news for everyone who is afraid of losing mental capacity as they age.

„The Prophet had a universal soul. He had an oceanic soul. One that embraced all other Souls and our masters in our tradition talk about that. They talk about the magnanimity of the Prophet. The great souledness of our Prophet. That meant that he had the ability to relate to every single human being: as they are, where they are, to feel and suffer with them if they had harm and to feel joy with them if they had good and to be intent on their well-being in all things that they did. This is an incredible capacity. And as we grow spiritually this must be one of the gauges by which growth is measured. You are able to embrace people as a whole, not just your own group, not just your own family, not just your own country, but to embrace all people. And not just the good ones but also the bad ones as well. The more that we grow spiritually, the greater this quality becomes. That‘s why the community that embodies that becomes a mercy to the worlds like the Prophet himself. Then that community is a mercy for everyone around it. For the trees, for the animals, for all the people no matter who they are. For the homeless, for the down-and-out, for the people that have nothing. This is the way the community got to be. It‘s got to be a community with open arms, a community that is here to serve and to love. That‘s the way the Prophet was, isn‘t it? The Prophet who is the greatest thing that God created in creation, the greatest of all the human beings, of all the Jin, greater than all the angels. Greater than anything that God created. And we believe also that he is the first thing that God created, the light of our Prophet. “ (From the lecture „Community and Continuity“)

Once the purging has taken place, the woman often dreams of a black goddess who becomes her bridge between spirit and body. As one aspect of Sophia, such an image can open her to the mystery of life being enacted in her own body. Her "mysterious and exotic darkness" inspires a particular depth of wonderment and love. For a woman without a positive mother, this "dark" side of the Virgin can bring freedom, the security of freedom, because she is a natural home for the rejected child. The child born from the rejected side of the mother can bring her own rebel to rest in the outcast state of Mary. In loving the abandoned child within herself, a woman becomes pregnant with herself. The child her mother did not nourish, she will now nourish, not as the pure white biblical Virgin who knew no Joseph, but as the dark Montserrat Virgin who presides over "marriage and sex, pregnancy and childbirth." The Black Madonna is nature impregnated by spirit, accepting the human body as the chalice of the spirit. She is the redemption of matter, the intersection of sexuality and spirituality. Connecting to this archetypal image may result in dreams of a huge serpent, mysterious, cold­blooded, inaccessible to human feeling. Seen as an appendage of the negative mother, it is the phallus stolen from the father and used to guard inviolate purity. Yet this same snake, when seen in relation to the moon, symbolizes the dark, impersonal side of femininity and at the same time its capacity to renew itself. The daughter who can come out from under the skin of the negative mother will not perpetuate her but redeem her. The Black Madonna is the patron saint of abandoned daughters who rejoice in their outcast state and can use it to renew the world.

If there are always forces around which are concerned to depress and discourage, there are always forces above and around us which we can draw upon, - draw into ourselves to restore, to fill up again with strength and faith and joy and the power that perseveres and conquers. It is really a habit that one has to get of opening to these helpful forces and either passively receiving them or actively drawing upon them - for one can do either. It is easier if you have the conception of them above and around you and the faith and the will to receive them - for that brings the experience and concrete sense of them and the capacity to receive at need or at will. It is a question of habituating your consciousness to get into touch and keep in touch with these helpful forces - and for that you must accustom yourself to reject the impressions forced on you by the others, depression, self-distrust, repining and all similar disturbances. ... it is part of the experience of those who have advanced far in Yoga that besides the ordinary forces and activities of the mind and life and body in Matter, there are other forces and powers that can act and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in the spiritual consciousness, though all do not care to possess or, possessing, to use it, and this power is greater than any other and more effective. The invisible Force producing tangible results both inward and outward is the whole meaning of the Yogic consciousness. Your question about Yoga bringing merely a feeling of Power without any result was really very strange. Who would be satisfied with such a meaningless hallucination and call it Power? If we had not had thousands of experiences showing that the Power within could alter the mind, develop its powers, add new ones, bring in new ranges of knowledge, master the vital movements, change the character, influence men and things, control

Authentic awakening has nothing to do with the accumulation of good feelings or with identification with a role, albeit a spiritual one. It’s not about being happy when things are going your way; it’s about being anchored in the light of awareness, come what may. It’s in the darkest moments that we get pulled by the archaic patterns of dysfunctional thinking. Authentic awakening says yes even to the darkness and has the compassion to meet what is truly here without denial or escapism or the attempt to fix it. The light within you, when resolutely recognized in all circumstances, has the capacity to embrace everything. This uncompromising acceptance is, in fact, your true nature. It is nothing less than the unbounded space of consciousness that is here, beneath and beyond the story of who you think you are. To deeply rest here is a new way of being. Whether the river flows gently or turbulently, to rest here means that something obsolete will die and a radically new way of living will be born.

Sadhana The body responds the moment it is in touch with the earth. That is why spiritual people in India walked barefoot and always sat on the ground in a posture that allowed for maximum area of contact with the earth. In this way, the body is given a strong experiential reminder that it is just a part of this earth. Never is the body allowed to forget its origins. When it is allowed to forget, it often starts making fanciful demands; when it is constantly reminded, it knows its place. This contact with the earth is a vital reconnection of the body with its physical source. This restores stability to the system and enhances the human capacity for rejuvenation greatly. This explains why there are so many people who claim that their lives have been magically transformed just by taking up a simple outdoor activity like gardening. Today, the many artificial ways in which we distance ourselves from the earth—in the form of pavements and multi-storied structures, or even the widespread trend of wearing high heels—involves an alienation of the part from the whole and suffocates the fundamental life process. This alienation manifests in large-scale autoimmune disorders and chronic allergic conditions. If you tend to fall sick very easily, you could just try sleeping on the floor (or with minimal organic separation between yourself and the floor). You will see it will make a big difference. Also, try sitting closer to the ground. Additionally, if you can find a tree that looks lively to you, in terms of an abundance of fresh leaves or flowers, go spend some time around it. If possible, have your breakfast or lunch under that tree. As you sit under the tree, remind yourself: “This very earth is my body. I take this body from the earth and give it back to the earth. I consciously ask Mother Earth now to sustain me, hold me, keep me well.” You will find your body’s ability to recover is greatly enhanced. Or if you have turned all your trees into furniture, collect some fresh soil and cover your feet and hands with it. Stay that way for twenty to thirty minutes. This could help your recovery significantly.

Many of us have the false idea that a relationship’s purpose is to somehow fulfill our needs and desires. We look to see what we can get out of the relationship instead of what we can put in. Looked at like this, relationships are often little more than a needs exchange. We need this (safety, love, intimacy); a man needs that (security, companionship, sex). When we come across a good fit, both parties tacitly agree to do a trade and call it love. This transaction-based relationship model is why so many relationships feel empty and dead. They are completely devoid of anything real and intimate. After the initial rush of excitement is over, they’re more like business contracts than sacred unions. Let’s face it. We’ve all been conditioned to use relationships for the wrong reasons: to end loneliness, relieve depression, recover from a previous breakup, or find security. The problem is that this is not what relationships are for. Relationships are a spiritual opportunity for personal evolution. There is no greater arena for discovering your capacity for love, forgiveness, compassion, personal greatness, and full self-expression. Nowhere else will you meet the grandest and smallest parts of yourself. Nowhere else will you confront your self-imposed limits to intimacy. Nowhere else can you forgive so deeply or love so purely. This is relationship’s real purpose: to serve the mutual growth and soulful expression of each individual. It’s a chance to share your enthusiasm for being alive and give of yourself to another. Relationships provide the opportunity to shed light on any area within you that remains cloaked in fear and uncertainty, to hold a vision of another’s greatness so that he may step into the magnificence his soul is yearning to express. In this way, relationship becomes the ultimate tool for personal discovery and spiritual growth. When we engage in relationship to see what we can put into it rather than what we can get out of it, our whole lives transform. We no longer see our partners as antagonists. We see them as teachers and allies who are here to help us discover and experience our glory.

In his discussion of Trika Yoga Abhinavagupta begins with the most advanced approach, and then presents successively easier methods one by one in descending order. This is another example of his particular approach to yoga. His intention is to make the best and the quickest method of yoga immediately available to all aspirants. If they succeed at the highest level, they need not go through the long chain of lower stages. However, if certain aspirants feel that they cannot handle the most advanced path successfully, then they are free to move along a more structured path and to choose any of the methods that accommodate their psychophysical capacity. The important point is that spiritual students should not assume that they are not fit for the most advanced method. Why should people resort to riding on a bullock cart when an airplane is at their disposal? If, however, they are unable to handle the superior vehicle successfully, they can choose some other more appropriate form of transportation. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 94–95.

Working with people is basically not a question of formal education; working with people is a question of energy and awareness. Everyone can basically work with people. It is a question of developing a presence and a quality to work from. It is also about discovering our own unique way to be and work with people from our authentic inner being. The most important healing- and therapeutic ability is the capacity to be present. To be present means to develop a presence and a quality to work from. It means to be present with an open and relaxed heart, and to be grounded in our inner being, in the meditative quality within. Presence means to work from a meditative quality, from an inner "yes"-quality, from a state of non-doing. It is to be present for another person as a supporting light, as a supporting presence. Meditation is the way to deepen our capacity to be present, and explore how to bring the meditative presence into the healing- and therapeutic process. It is about developing a meditative presence and quality, to develop the inner "yes"-quality, the silence and emptiness within ourselves, the inner source of healing and wholeness, the capacity to surrender to life.

There can be no fear of this infinite, universal God. When you study scripture and see how the Hebrews lived their lives in fear of God’s punishment, and then turn to the New Testament and realize that the Master gave as one of his reasons for being on earth, the forgiveness of sin and sinners, you know there is no reason under the sun for continuing to fear punishment for your sins of omission or commission. As a matter of fact, even if some of those sins should be continuing into our present experience, even if we have not reached the spiritual elevation in which all sin has departed from us–and who has?–even then we are to know we are not under the law of punishment but under the law of grace, under forgiveness, under God’s grace, which not only wipes out the penalty for sin but wipes out the capacity for sin. Sometimes sin lingers on even after the penalty has been wiped out, but it isn’t any different from the chicken that runs around after its head is cut off. It’s just fooling us for a little while; it’s dead but it doesn’t know it. So, too, our past is dead, even if some sins are temporarily being continued in the present. Why is our past dead? Because we acknowledge there are not two powers operating. There is only one.

His message delivered, Gabriel departed, leaving the chosen Virgin of Nazareth to ponder over her wondrous experience. Mary's promised Son was to be "The Only Begotten" of the Father in the flesh; so it had been both positively and abundantly predicted. True, the event was unprecedented; true also it has never been paralleled; but that the virgin birth would be unique was as truly essential to the fulfilment of prophecy as that it should occur at all. That Child to be born of Mary was begotten of Elohim, the Eternal Father, not in violation of natural law but in accordance with a higher manifestation thereof; and, the offspring from that association of supreme sanctity, celestial Sireship, and pure though mortal maternity, was of right to be called the "Son of the Highest." In His nature would be combined the powers of Godhood with the capacity and possibilities of mortality; and this through the ordinary operation of the fundamental law of heredity, declared of God, demonstrated by science, and admitted by philosophy, that living beings shall propagate—after their kind. The Child Jesus was to inherit the physical, mental, and spiritual traits, tendencies, and powers that characterized His parents—one immortal and glorified—God, the other human—woman.

Healing is the way of the heart. This book is an invitation to open our heart. Healing is a love affair with life. Healing is pure love. Love is what creates healing. Spiritual healing is to be one with ourselves. And to be one with ourselves is to be in joy. Healing is to develop our inner being. Healing is to discover that which is already perfect within ourselves. It is to rediscover our inner life source. Spiritual healing is to be one with life. We are never really alone, it is our idea of a separate "I" that creates the feeling of being separate from life, from the Whole. In reality there is only one heart, a pulsating Existential heart. Our own heart pulsates in unity with the Existential heartbeats. We are all notes in the Existential music, and without our unique note the music would not be complete. We are all needed in the Whole; we all have our unique fragrance, quality and gifts to contribute to the Whole. More than 30 years ago, I had an individual consultation with a spiritual teacher. I did not have time to sit down before I got the question: "You are interested in healing, are you not?" It was the first time that I encountered the topic that would become my way and deep source of joy in life. This spiritual teacher finished the consultation saying: "You will be a fine healer." The art of healing is the psychology of being, the science of inner transformation. The psychology of being begins where Western psychology ends. It goes beyond Skinner, Freud, Jung, Rogers, Maslow and humanistic psychology. The psychology of being is the psychology of consciousness, a psychology for inner transformation. It is not basically a question of psychology, it is a question of being. The psychology of being begins where we are, and take us to everything that we can be. The underlying theme the psychology of being is meditation - but not meditation as a static technique - but as the capacity to BE with ourselves and others in a quality of watchful awareness, acceptance and realization. The art of being is a search beyond the personality. It a search beyond the thoughts, the emotions and the learned attitudes of the personality, to the inner being, to the depth within, which is hidden in ourselves. The inner being is a deep acceptance of ourselves as we are; the inner being is to be available to life. The inner being is to be in unity with life. This book is an invitation to meet the inner being, our inner source of love, joy, acceptance, humor, intuition, understanding, wisdom, truth, silence and creativity.

Weakness Our strength will continue if we allow ourselves the courage to feel scared, weak, and vulnerable. —MELODY BEATTIE This is a prayer for the ages. In fact, it helps to define weakness, in spiritual terms, as any habit of mind or heart that prevents us from seeing things exactly as they are, or in their entirety, or with our entire capacity to feel. These are the blindnesses that continually keep us from Truth, Oneness, and Compassion. We are all frail. We all make mistakes. We all fall prey to a thousand emotions and exaggerations. But these things make us rich, not weak—if we are willing to face them squarely. In truth, it is not the tissue of our humanity that defeats us, but rather our refusal to accept who we are and to live accordingly, limitations included. Underneath it all, this blindness, in its many recurring forms, is the cause of most cruelty. For it is during those moments when we think we see so clearly that we break things that are irreplaceable, not even realizing they were precious. After breaking many things in my life—hearts, heirlooms, robins' eggs—I am humbled to admit that the only difference I see on Earth between being strong or weak is the honesty with which we face ourselves, accept ourselves, and share ourselves, blemishes and all.

Viewed in this light, life itself appears as a dynamics of integration that is equipped with auto-therapeutic or 'endo-clinical' competencies and refers to a species-specific space of surprise. It has an equally innate and - in higher organisms - adaptively acquired responsibility for the injuries and invasions it regularly encounters in its permanently allocated environment or conquered surroundings. Such immune systems could equally be described as organismic early forms of a feeling for transcendence: thanks to the efficiency of these devices, which are constantly at the ready, the organism actively confronts the potential bringers of its death, opposing them with its endogenous capacity to overcome the lethal. Such functions have earned immune systems of this type comparisons to a 'body police' or border patrol. But as the concern, already at this level, is to work out a modus vivendi with foreign and invisible powers - and, in so far as these can bring death, 'higher' and 'supernatural' ones - this is a preliminary stage to the behaviour one is accustomed to terming religious or spiritual in human contexts. For every organism, its environment is its transcendence, and the more abstract and unknown the danger from that environment, the more transcendent it appears.

We have traded our intimacy for social media, our romantic bonds for dating matches on apps, our societal truth for the propaganda of corporate interests, our spiritual questioning for dogmatism, our intellectual curiosity for standardized tests and grading, our inner voices for the opinions of celebrities and hustler gurus and politicians, our mindfulness for algorithmic distractions and outrage, our inborn need to belong to communities for ideological bubbles, our trust in scientific evidence for the attractive lies of false leaders, our solitude for public exhibitionism. We have ignored the hunter-gatherer wisdom of our past, obedient now to the myth of progress. But we must remember who we are and where we came from. We are animals born into mystery, looking up at the stars. Uncertain in ourselves, not knowing where we are heading. We exist with the same bodies, the same brains, as Homo sapiens from thousands of years past, roaming on the plains, hunting in forests and by the sea, foraging together in small bands. Except now, our technology is exponentially increasing at a scale that we cannot predict. We are overwhelmed with information; lost in a matrix that we do not understand. Our civilizational “progress” is built on the bones of the indigenous and the poor and the powerless. Our “progress” comes at the expense of our land, and oceans, and air. We are reaching beyond what we can globally sustain. Former empires have perished from their unrestrained greed for more resources. They were limited in past ages by geography and capacity, collapsing in regions, and not over the entire planet. What will be the cost of our progress? We have grown arrogant in our comfort, hardened away from our compassion, believing that our reality is the only reality. Yet even at our most uncertain, there are still those saints who are unknown and nameless, who help even when they do not need to help. They often are not rich, don’t have their profiles written up in magazines, and will never win any prestigious awards. They may have shared their last bit of food while already surviving on so little. They may have cherished the disheartened, shown warmth to the neglected, tended to the diseased and dying, spoken kindly to the hopeless. They do not tremble in silence while the wheels of prejudice crush over their land. Withering what was once fertile into pale death and smoke. They tend to what they love, to what they serve. They help, even when they could fall back into ignorance, even when they could prosper through easy greed, even when they could compromise their values, conforming into groupthink for the illusion of security. They help.

When I pursued an education in healing in the USA in 1984, I was told that I had the capacity to become a crownchakrahealer, a spiritual healer, to act as a channel and catalyst for spiritual energy from the 7th chakra through the heart. At that time I had no idea what a crownchakrahealer really was and since than it has been a continuous process during the last 17 years to deepen and develop my understanding about what a crownchakrahealer is. This process has resulted in a way of working I call "Synchronicity – Transmission of the Light", which uses healing and energy work from the Source on a formless level. With this way of working I have worked with groups up to 80 people. It is really a way of working, which goes around the ego and speaks directly to the heart. It allows a person to come in direct contact with his own inner being, with his own life source. With my intellect I still do not understand how this way of working functions. It is not a way of working, which can be understood on a method plane. It is a way of working, which relates directly to the heart and which can only be understood through insight and experience. One participant in Gothenburg in Sweden described his experience of Synchronicity as being like a thousand suns suddenly had been lit in his own consciousness. He says: "It was like an inner explosion, an expansion of my own consciousness – and I felt only love for the other people in the room".

Comparison between the Mithraic and the Christian sacrifice should show just where the superiority of the Christian symbol lies: it lies in the frank admission that not only has man’s animal instinctuality (symbolized by the bull) to be sacrificed, but the entire natural man, who is more than can be expressed by his theriomorphic symbol. Whereas the latter represents animal instinctuality and utter subjection to the law of the species, the natural man means something more than that, something specifically human, namely the ability to deviate from the law, or what in theological language is known as the capacity for “sin.” It is only because this variability in his nature has continually kept other ways open that spiritual development has been possible for Homo sapiens at all. The disadvantage, however, is that the absolute and apparently reliable guidance furnished by the instincts is displaced by an abnormal learning capacity which we also find in the anthropoid apes. Instead of instinctive certainty there is uncertainty and consequently the need for a discerning, evaluating, selecting, discriminating consciousness. If the latter succeeds in compensating the instinctive certainty, it will increasingly substitute reliable rules and modes of behaviour for instinctive action and intuition. There then arises the opposite danger of consciousness being separated from its instinctual foundations and of setting up the conscious will in the place of natural impulse.

There are different styles and levels of pleasure. Of course there is the pleasure of the separate self, with its need for recognition. This ego thrives on seduction, but its type of pleasure is constantly under threat. There will always be people who are not attracted to you, and there is bound to come a time—whether from fatigue, illness, or age—when your power of seduction fades. For those who know only this level of pleasure, growing old is a dreadful drama. They stand to lose their power of seduction, upon which their entire sense of identity is built. Only then do they begin to see that their narcissistic image is an illusion. But we have the capacity to awaken to a state of consciousness and being where pleasure is no longer dependent on this ego. I would not describe it as any sort of nonpleasure but a different pleasure, a different quality of relationship. The old “I” has tremendous difficulty in accepting and understanding this pleasure. Nevertheless, there are certain privileged moments in our existence when we are given a taste of this other pleasure, and the ability to appreciate it, and to understand that the old pleasures, the ones to which we are often most attached, are not the only ones. Sometimes we must undergo hardships, breakups, and narcissistic wounds, which shatter the flattering image that we had of ourselves, in order to discover two truths: that we are not who we thought we were; and that the loss of a cherished pleasure is not necessarily the loss of true happiness and well-being.

January 31 The Holy Spirit – Our Helper “And I will ask the Father, and He will give you another Counselor to be with you forever—the Spirit of truth. The world cannot accept Him, because it neither sees Him nor knows Him. But you know Him, for He lives with you and will be in you.”—John 14:16-17 My son played basketball in high school. I enjoyed watching, and could understand the game fairly well. But when my husband said, “He’s got to pick and roll”, I couldn’t understand. I was not fitted with the innate capacity to see it. In decorating, using color I say, “That red is not right. It has yellow in it. We need one with more blue.” My husband stares and says, “What do you mean? Red is red.” Of course, that’s not true! He is not fitted to see it. When Jesus left the earth, God the Father sent His Holy Spirit to be our Counselor. He was the One designated to walk along beside us to help us, show us the way, and reveal truth. As we study scripture, the Holy Spirit is the One who makes us fitted to understand it. He opens our spiritual eyes to see the truth. Jesus said the world (those without Christ) would not see or know Him. They are not able to understand spiritual truths—they are not fitted to see. That’s why they often don’t understand Christians. What a wonderful gift the Holy Spirit is. He is our helper. We don’t have to make it on our own. We have His presence to help us, enable us, and work through us. If you are a believer, you have the Holy Spirit living in you. Thank God today for His fitting you with this blessed gift.

Freedom from labor itself is not new; it once belonged among the most firmly established privileges of the few. In this instance, it seems as though scientific progress and technical developments had been only taken advantage of to achieve something about which all former ages dreamed but which none had been able to realize. However, this is so only in appearance. The modern age has carried with it a theoretical glorification of labor and has resulted in a factual transformation of the whole of society into a laboring society. The fulfilment of the wish, therefore, like the fulfilment of wishes in fairy tales, comes at a moment when it can only be self-defeating. It is a society of laborers which is about to be liberated from the fetters of labor, and this society does no longer know of those other higher and more meaningful activities for the sake of which this freedom would deserve to be won. Within this society, which is egalitarian because this is labor’s way of making men live together, there is no class left, no aristocracy of either a political or spiritual nature from which a restoration of the other capacities of man could start anew. Even presidents, kings, and prime ministers think of their offices in terms of a job necessary for the life of society, and among the intellectuals, only solitary individuals are left who consider what they are doing in terms of work and not in terms of making a living. What we are confronted with is the prospect of a society of laborers without labor, that is, without the only activity left to them. Surely, nothing could be worse. To

Doctrinal formulae are neither a set of neat definitions nor some sort of affront to the free-thinking soul; they are words that tell us enough truth to bring us to the edge of speech, and words that sustain enough common life to hold us there together in worship and mutual love... I learned to rethink Hegel and to grasp that what he was concerned with was not a system that could be projected on to some detached reality 'out there', but a habit of thinking that always sought to understand itself as a process of self-questioning and self-dissolution in the process of discovering *real* language - and thus real thinking. It is the energy of surpassing the settled individual self in the journey to truth... The Hegelian point (as I understand it) is that meaning does not come in the gaps between words or things, but in the way in which the structure and the surface of the world and speech can be so read and heard as to lead us into new and strange configurations of understanding - how words and things always deliver more than themselves, more than a series of objects and labels, and so both undermine and re-establish appearances. Hans Urs von Balthasar... developed an aesthetic of extraordinary depth in which some of the same themes may be discerned. His 'dramatic' construal of the world is meant to remind us that we do not start from intuitions of spiritual truth and then embody them in some way in practices and words. First we are addressed and engaged by what is utterly outside our capacity; we are forced towards new horizons. For Balthasar, this is how we establish on the firmest basis the recognition of the gap between what we can achieve or understand and what God makes known to us... God is free from obligation to our good deeds, free from confinement in our categories; God defines who he is by what he says and does, in revelation.

In my generation we did a lot of pleasure chasing—we, the generation responsible for today’s twenty-year-olds and thirty-year-olds and forty-year-olds. Before they came into our lives, we were on a pleasure binge, and the need for immediate gratification passed through us to our children. When I got out of the Army in 1944, the guys who were being discharged with me were mostly between the ages of eighteen and thirty. We came home to a country that was in great shape in terms of industrial capacity. As the victors, we decided to spread the good fortune around, and we did all kinds of wonderful things—but it wasn’t out of selfless idealism, let me assure you. Take the Marshall Plan, which we implemented at that time. It rebuilt Europe, yes, but it also enabled those war ruined countries to buy from us. The incredible, explosive economic prosperity that resulted just went wild. It was during that period that the pleasure principle started feeding on itself. One generation later it was the sixties, and those twenty-eight-year-old guys from World War II were forty-eight. They had kids twenty years old, kids who had been so indulged for two decades that it caused a huge, first-time-in-history distortion in the curve of values. And, boy, did that curve bend and bend and bend. These postwar parents thought they were in nirvana if they had a color TV and two cars and could buy a Winnebago and a house on the lake. But the children they had raised on that pleasure principle of material goods were by then bored to death. They had overdosed on all that stuff. So that was the generation who decided, “Hey, guess where the real action is? Forget the Winnebago. Give me sex, drugs, and rock ‘n’ roll.” Incredible mind-blowing experiences, head-banging, screw-your-brains-out experiences in service to immediate and transitory pleasures. But the one kind of gratification is simply an outgrowth of the other, a more extreme form of the same hedonism, the same need to indulge and consume. Some of those same sixties kids are now themselves forty-eight. Whatever genuine idealism they carried through those love-in days got swept up in the great yuppie gold rush of the eighties and the stock market nirvana of the nineties—and I’m afraid we are still miles away from the higher ground we seek.

Enjoy Your Friends’ Criticism A man’s capacity to receive another man’s direct criticism is a measure of his capacity to receive masculine energy. If he doesn’t have a good relationship to masculine energy (e.g., his father), then he will act like a woman and be hurt or defensive rather than make use of other men’s criticism. About once a week, you should sit down with your closest men friends and discuss what you are doing in your life and what you are afraid of doing. The conversation should be short and simple. You should state where you are at. Then, your friends should give you a behavioral experiment, something you can do that will reveal something to you, or grant more freedom in your life. “I want to have an affair with Denise, but I don’t want to hurt my wife. I’m afraid of her finding out,” you might say. “You’ve been talking about Denise now for six months. You are wasting your life energy on this fantasy. You should either have sex with her by tomorrow night, or drop the whole thing and never talk about it again,” your friends might say, challenging your hesitation and mediocrity. “OK. I know I’m not going to do it. I see now that I am too afraid of ruining my marriage to have an affair with Denise. My marriage is more important than my desire for Denise. I’ll drop it and refocus on the priorities in my life. Thanks.” Your close men friends should be willing to challenge your mediocrity by suggesting a concrete action you can perform that will pop you out of your rut, one way or the other. And you must be willing to offer them your brutal honesty, in the same way, if you are all to grow. Good friends should not tolerate mediocrity in one another. If you are at your edge, your men friends should respect that, but not let you off the hook. They should honor your fears, and, in love, continue to goad you beyond them, without pushing you. If you merely want support from your men friends without challenge, it bespeaks an unresolved issue you may have with your father, whether he is alive or dead. The father force is the force of loving challenge and guidance. Without this masculine force in your life, your direction becomes unchecked, and you are liable to meander in the mush of your own ambiguity and indecision. Your close men friends can provide the stark light of love—uncompromised by a fearful Mr. Nice act—by which you can see the direction you really want to go. Choose men friends who themselves are living at their edge, facing their fears and living just beyond them. Men of this kind can love you without protecting you from the necessary confrontation with reality that your life involves. You should be able to trust that these friends will tell you about your life as they see it, offer you a specific action which will shed light on your own position, and give you the support necessary to live in the freedom just beyond your edge, which is not always, or even usually, comfortable.