THE LOVE-WITHIN RELIGION
God is Love.
Love must be reinvented.
Seek thou within: seek not for God above!
The proper name for God in man is Love.
Some day, after we have mastered the winds, the waves, the tides and
gravity, we shall harness...the energies of love. Then for the second time
in the history of the world, man will have discovered fire.
- Pierre Teilhard De Chardin
Religion is the manifestation of the Divinity already in man.
The following quotations from the foremost Catholic theologian-philosopher, Thomas Aquinas, give credibility to my thesis that our God within, as set forth in book One, by Jesus and others, can surely be transposed to our "Love within"; and accordingly, can be conceived, and formulated, as a religion in its own right, and as complementary to established world religions.
1. Love is called the unitive force, even in God, yet without implying composition; … the divine love is a binding force, inasmuch as God wills good to others; yet it implies no composition in God.
2. Since the love of God will be that which arranges all external acts. This is then the second mode of perfect divine love, which belongs to the blessed.
3. Although creatures have not existed from eternity, except in God, yet because they have been in Him from eternity, God has known them eternally in their proper natures; and for that reason has loved them, even as we, by the images of things within us, know things existing in themselves.
4. This law of divine love accomplishes in a person four things that are much to be desired. First, it is the cause of one's spiritual life. For it is evident that by the very nature of the action what is loved is in the one who loves. Therefore whoever loves God possesses God in himself; for scripture says, Whoever remains in love remains in God and God in him. It is the nature of love to transform the lover into the object loved. And so if we love God, we ourselves become divinized; for again, Whoever is joined to God becomes one spirit with him. Augustine adds, "As the soul is the life of the body, so God is the life of the soul." Thus the soul acts virtuously and perfectly when she acts through charity, and through charity God lives in her; indeed, without charity she cannot act; for scripture says, Whoever does not love, remains in death. If a person possesses all the gifts of the Holy Spirit, but lacks charity, that person has no life. For it matters not whether one has the grace of tongues, or the gift of faith, or any other gift such as prophecy; these do not bring life without charity. Even if a dead body should be adorned with gold and precious jewels, it nevertheless remains dead.
5. We must needs assert that in God there is love: because love is the first movement of the will and of every appetitive faculty. For since the acts of the will and of every appetitive faculty tend towards good and evil, as to their proper objects: and since good is essentially and especially the object of the will and the appetite, whereas evil is only the object secondarily and indirectly, as opposed to good; it follows that the acts of the will and appetite that regard good must naturally be prior to those that regard evil; thus, for instance, joy is prior to sorrow, love to hate: because what exists of itself is always prior to that which exists through another. Again, the more universal is naturally prior to what is less so. Hence the intellect is first directed to universal truth; and in the second place to particular and special truths. Now there are certain acts of the will and appetite that regard good under some special condition, as joy and delight regard good present and possessed; whereas desire and hope regard good not as yet possessed. Love, however, regards good universally, whether possessed or not. Hence love is naturally the first act of the will and appetite; for which reason all the other appetite movements presuppose love, as their root and origin. For nobody desires anything nor rejoices in anything, except as a good that is loved: nor is anything an object of hate except as opposed to the object of love. Similarly, it is clear that sorrow, and other things like to it, must be referred to love as to their first principle. Hence, in whomsoever there is will and appetite, there must also be love: since if the first is wanting, all that follows is also wanting. Now it has been shown that will is in God (19, 1), and hence we must attribute love to Him.
6. An act of love always tends towards two things; to the good that one wills, and to the person for whom one wills it: since to love a person is to wish that person good. Hence, inasmuch as we love ourselves, we wish ourselves good; and, so far as possible, union with that good. So love is called the unitive force, even in God, yet without implying composition; for the good that He wills for Himself, is no other than Himself, Who is good by His essence, as above shown (6, 1, 3). And by the fact that anyone loves another, he wills good to that other. Thus he puts the other, as it were, in the place of himself; and regards the good done to him as done to himself. So far love is a binding force, since it aggregates another to ourselves, and refers his good to our own. And then again the divine love is a binding force, inasmuch as God wills good to others; yet it implies no composition in God.
Upon reading the following lines from the masterful biography on Lincoln, "Team of Rivals, " but the 'night of horrors' (Abraham Lincoln's assassination and attack on her husband and child) took its ultimate toll on Francis Seward. Six weeks afterward, convinced that she had taken on the afflictions of her loved ones through 'vicarious suffering,' she collapsed and died" -- I gasped in tears: "I must make it into a religion !' "I must make it into a religion"! -- referring to my seemingly never-ending indecision to declare my love-wisdom: Human-Transcendence, a 'Love-within' religion
And why this "gasp"? From these two words: "vicarious suffering" which in no meaning for me as Love as the perfect 'bond of unity' -- this bond so tight with our loved ones, that their pains, their suffering, become our own vicariously; but vicariously enough so that our physical and mental states endanger our well being, health; even our life.
This is the power, the force, of human love transposed transcendentally at its peak.
Consequently, it must be harnessed, consolidated, into a system, a doctrine, a gospel; and ultimately a religion of its own kind, its own essentiality, however it may be related to other basic religions.
I am to make this love-within religion a universal religion, you might say, complementarily favorable to individual, standardized, religions.
It is now finalized once and for all, without looking back, without apprehension of reprisal from others, or from myself.
For all of this said, I myself am not about to formulate this love-within doctrine as a religion; one might consider this doctrine as a religious perspective buttressed by the love wisdom, human- transcendence. One might even consider it as a religious philosophy, or a philosophical psychology; or whatever else, so long as it follows the following dictums from myself and others considered as religious in the sense of its semantic origin meaning of love.
LOVE AS THE ESSENCE OF RELIGION
I:1 Imagine there were a religion based solely on Love as the bond of unity within us and within all else, and that can be experienced transconsciously – a love-within religion.
I:2 imagine further that this love-within religion were based on the root meaning of the word "religion" which has its French derivation religare, meaning 'to tie back, tie up, tie fast; fasten. . .(re-RE + lig + bind, tie),' and understood to mean the linking of the human and the Divine.
I:3 And relatedly, that the word 'dharma' in Hindu and Buddhist tradition derives from the Sanskrit word "dharan", meaning 'something that holds together'; and that this Latin root 'religio,' meaning "to link-back" to the spirit is the identical meaning of the word "yoga" which comes from the Sanskrit "Yuj;" i.e., "to yoke" to the spirit – In other words: "to bind or unite; or that which binds one back to one's origin. Thus religion means 're-union with God'."
I:4 To consider further the Latin root of the word religio, "to link back" – that is, to link the human back to its spiritual root – we find that wisdom is the guide through which we are able to link back to our essential,spiritual, root: Love.
I:5 Accordingly, It is through the way of religion, then, that connects, binds, us to our spirituality, our divinity: Love; and it is through wisdom that guides us to and through, this binding.
I:6 Regarding Love's spiritual significance, we can transfer the philosophical, or meta- metaphysical, meaning of love into a religiously spiritual context; in which case, we have the familiar statement "God is love." If love is the bond of all unity, and God is love, then, of course, God is the bond of all unity. The essential word here is "bond".
I:7 Considering that God is spiritual in the religious sense of the word "spiritual," then, Love, is spiritual; and accordingly, I will continue to capitalize the word as such when used in this spiritual context.
II:1 Given all these conditions, we would then have an all-encompassing religion that would be both realistic and ideal, thus satisfying the two sides of our human nature: our humanness and our transcendence.
II:2 We must keep in mind the human part of us regarding this love-within religion; in which case, Love diversifies into human love, transcendent love, and human-transcendent love -- the balance between the two.
II:3 Would not this be a religion that would satisfy the receptive humanist, if not the open-minded agnostic, and even the soft-core atheist; especially if we added further that this religion is individualistic and companionable, not organizational; is exclusive of ritual, dogma, catechism, dignitaries, myth, miracles, theology; has psychology, philosophy, and science on its side. Accordingly, this Love-within religion more precisely, would be considered a personal, or self, religion rather than a collaborative institutional religion.
II:4 And would not this religion restore the good name to religion, which has lost its role and meaning to so many people.
II:5 For consider: as Love is the essence of all religions -- whether it is called God or Allah, or Brahma, or whatever else -- our Love-within religion would not conflict in any way with other religions; it would only amplify, clarify, essentialize, them. In this sense, then, religion is – or should be – spiritually, essentially, expressed.
II:6..Love is so essential, so crucial, to our lives, and to life itself, that, if for no other reason, it is incumbent upon us to make a religion of it in order to keep in touch with its essence, its divinity; and this 'in-touch-with' is the mystic aspect of this religion.
II:5 Jesus taught, lived, and experienced, Love in both its human and transcendent embraces, and died for it; and so, he belongs to all mankind as an avatar -- the avatar to Christians – of Love. Buddha, the same, in his way, and all the other avatars down through the ages in their ways. His humanistic love wisdom all Christians are familiar with through the Christian religion; his transcendent Love mysticism -- that the kingdom of God is within us -- however, they are not so familiar with, for reasons I need not explain here. This transcendent Love-within Christ expounds indirectly in his parables, and directly in his overt statements, however sparse they were. They establish the basis of the Love-within statements of which I expound. These statements, in Christ's own words, are as follows [NOTE: See the PDFbook: The Christ: Our Kingdom-Within on this site]
III:1 This Love-within religion, as said, has a psychology, a philosophy, and a wisdom, as its underpinnings. As such, psychology is concerned with our humanness; philosophy with our transcendence, and wisdom with our human-transcendence.
III:2 Here is our humanness in its broadest aspects: our pleasures and pains, our wants and needs, our self. Here is our transcendence in its broadest aspects: truth, right, under- standing, grace, and being.
III:3..Our humanness keeps us grounded to life; our transcendence inspires us beyond life, and our human-transcendence guides us through life.
III:4..As we are both humanly bound and transcendently free, the best we can do in our human state is to strike a balance between our humanness and our transcendence through a human-transcendent wisdom; or simply, human-transcendence.
III:5 Human-transcendence, then, is the wisdom aspect of this love-within relgion. The Love aspect of it is the source of this wisdom: that which makes us wise both humanly and transcendently.
III:6 In sum, then, The mystic experience is the foundation of this love-within religion; Love, its source; and wisdom its guide through both our humanness and our transcend- ence, and the balance between the two in respect to our individual adaptability.
V:1 To take the basis of this love-within religion conceptually one step further into the un- known, into the void, so to speak, we have to ask the ultimate question as to its source:-- "What is the meaning of it all'?" And to avoid traversing in circles, the answer is simply: Meaning.
V:2 If it is the case that everything has meaning, then the meaning of everything -- from part to the whole -- is Meaning.
V:3 If then Love is the bond of unity – from part to the whole – then Meaning is what necessitates this bond of unity.
V:4 And further, if it is the case that God is Love, then the Godhead, in the words of the mystics, is Meaning.
V:5 Accordingly, our Love-within religion, Transconsciousness, is underpinned by the oneness of Love as the bond of unity; the wisdom of human-transcendence as the syn- apse, as it were, between our humanness and our transcendence (Love); and Meaning
as the source of both Love and wisdom.
V:6 As regards our human relationship between these three ultimates of reality, we might say that wisdom is our humanity, Love is our divinity, and Meaning is our sanctity.
VI:1 The individual concepts of this love-within religion; that is, Love, wisdom, Meaning, the mystic experience, and religion, are written and quoted separately in the following notes and verse-couplets by myself and by others. These, in turn are related to our conscious transformation informing the ideas and ideals of which can be assimilated in each sincere, sensitive individul by living them in relation to this love-within religion; i.e. Transconsciousness.
VI:2 Love in its creative human meaning is an affectionate bond of compassionate unity; In its destructive human meaning is a bond without affection nor compassion.
VI:3 Love in its universal, oneness, meaning, is the bond of unity.
VI:4 Whatever exists, from an atom to a star, from an amoeba to a human, from what to what, we know not, is bound, bonded, by love into a unitive whole. Hence, Love, as the essence of our being, of all being, is a metaphysical God and not an anthropomorphic God, except as it exist essentially in man.
VI:5 Love is in the space right in front of you, though you don't see it, holding everything diverse together in unity!
VI:6 The trees, the flowers, the mountains, the waters, the atmosphere, the earth, all that is man-made, are being held together, somehow, each into its own unique unity.
VI:7 Some call it gravity, others energy, still others force or power, others electromagnet- ic force, others glue; I call it Love. Whatever the "name," it is nonetheless the same phenomenon that attracts and binds all things in unity.
VI:8 Everything essentially is love, however diverse all things are in our phenomenal reality.
VI:9 This bond, this love, we can categorize into three main branches: transcendent love, human love, and human-transcendent love.
Human love can be subdivided into self-love, erotic love, vital love, and nihilistic love -- summed up as our humanness.
Transcendent love can be subdivided into love-as-essential being, love-as-God,
and love-as-divine -- summed up as our transcendence.
Human-transcendent love can be subdivided into humanistic love, ideal love, and selfless love -- summed up as our human-transcendence.
VI:10 Love, then, in these three senses is not only the meaning of our life, but the mean- ing of the world; in which case, it can be called Love-Oneness in the abstract, and our Love-Divinity in the personal.
VI:11 To view love in this threefold sense as Love-Oneness is the source of our con- scious transformation.
VI:12 This conscious transformation in us, and in others, takes place by being aware of love in all senses of the word: human, transcendent, and human-transcendent, and acting accordingly -- wisdom.
VI:13 Wisdom is the median, the synapse, as it were, between our humanness (the human-in-us) and our transcendence (the divine-in-us).
VI:14 The psychological sciences -- psychology, psychiatry, psychoanalysis, psycho- therapy, et al -- attempt to lead us to an understanding of our humanness. wisdom takes us to the next level by bridging our humanness to our transcendence. It attempts to answer not only the "why" but the "wherefore."
VI:15 Religion makes that bridge between our humanness and transcendence primarily through faith. Wisdom, on the other hand, appeals to reason -- or more to our point, understanding: understanding of both our humanness and transcendence -- for that bridging.
VI:16 Where the psychological sciences are concerned mainly with human matters, and religion, primarily with transcendent, or spiritual matters; wisdom, on the other hand, concerns itself with both sides of our nature-compare Aristotle's analysis of practical and contemplative wisdom.
VI:17 Now as the psychological studies of man have been systemized into sciences, and religions systemized into theologies and rituals and devotion; wisdom requires the services of philosophy to systemize it into a coherent integral whole. Philosophy is the ideal medium for this task, since its etymological meaning is "love of wisdom." Philos- ophy, we might say, figuratively, is the sister of wisdom.
VI:18 Wisdom, through philosophy, makes good use of the psychological sciences for its human insights and judgments, and of religion for its transcendent insights and coun- cils.
VI:19 Now the first task of philosophy, in this realm of wisdom, is to order the overall randomness of wisdom's truths, or eternal verities, into a semantics of contemporary meaning; first, into its practical meaning, then into its transcendent meaning, however sketchy and vague these meaning are -- wisdom, by its very nature is really, in the end, most elusive to us; and we can only do our best with what we have, which is not very much other than images.
VI:20 Practically, wisdom means the "quality of being wise; knowledge of what is true and right coupled with just judgment as to action; it means sagacity, discernment, or insight."
VI:21 Meaning inheres in, manifests itself through, Love.
VI:22 Love imparts unity, and Meaning imparts Love.
VI:23 Love binds the world as it is according to its ultimate Meaning.
VI:24 Though Love keeps the world as it is, Meaning keeps Love as it is.
VI:25 Love is that everything is as it is; Meaning is why everything is as it is.
VI:26 Meaning:-- the Meaning of everything.
VI:27 Meaning is/is-not everything.
VI:28 The meaning of Meaning in a word:-- Meaning.
VI:29 Meaning -: the ultimate mysterium of everything.
VI:30 Were we to ask, "What is the meaning of Meaning," we would find ourselves moving in a circle going quite nowhere. We could only keep answering: meaning.
VI:31 The "scheme of things," The "nature of reality," and all such phrases, are familiar substitutes for "the "meaning of ..."
VI:32 That our life has meaning:-- our dread and anguish if it doesn't.
VI:33 Self-love:-- so that our life is to mean something.
VI:34 All that we do or think has meaning -- whether we know it or not.
VI:35 As life has its meaning, however unfathomable that meaning is to us, so our life has meaning.
VI:36 That we mean something is our share in Meaning itself - however insignificant our share may seem to us.
VI:37 We strive and struggle to put meaning into our life so to be in touch with the meaning of life itself; though we have no idea that that is our passion. Perhaps one day we will have that idea.
VI:38 My meaning is Meaning; is essentially Meaning, to be more precise.
VI:39 Though I may be of little consequence in life, I am of all consequence in meaning.
VI:40 My "lowly" meaning in relationship to all meaning is that I fit into the total existential mosaic. I play my part in the scheme of things, however insignificantly to my perspective.
VI:41 From good to evil, from love to hate, from the sublime to the ridiculous, from the ordinary to the bizarre, all that we do and think in our interest and concern is that our life be meaningful, that we matter in some way - and so, that we are loved; or at least needed.
VI:42 A person will kill for love; and that is the evil (destruction) inherent in love.
VI:43 Our pursuit of God is no less nor more than, is ultimately, our pursuit of Meaning.
VI:44 If God is Love, then the Godhead, of which the mystics speak, is Meaning.
VI:45 Though I may conceive Meaning, though I may intuit It, even experience It, I nevertheless can never understand Its eternal infinitude.
VI:46 We can know of Meaning; but can never know It -- at least in our present form of consciousness.
VI:43 Meaning is "behind the scenes," so to speak of the modes of Love that we conceive, such as, order, essence, being, substance, and the like.
VI:48 Love is my divinity, whereas Meaning is my sanctity. And why "my divinity"? Because of its pure oneness of everything. And why "my sanctity"? Because it is the that love is pure oneness -- Remember "I am that I am."
[By the Author]
VI:49 Religion proper consolidates transcendent, or spiritual, matters.
VI:50 Pay no attention to religion as this or that, as harmful or beneficial; it is the spiritu- ality of religion with which we are conscerned; the spirituality that abides in us and in ev- erything.
VI:51 Religion, we might say, is the home of Love.
VI:52 Religion is the human structure of Love.
VI:53 Without religion as the ballast of our life, we flounder about ever seeking answers and stability and peace of mind -- to little or no avail.
VI:54 Don't expect to be a free lancer against that which tempts you relentlessly. Only religion will do that for you.
VI:55 Religion is the armor against our frailties.
VI:56 When fear grips us on the sudden, religion's undercurrents take over for us.
VI:57 How many vows and resolves on our own have we made to little or no avail, until finally we give up! Yet the great poet-playwright, Shakespeare, says it best in response: "religion doth make us keep vows."
VI:58 Religion in its essentiality faces change that we would rather not face.
VI:59 Religion fortifies us against the storm, the wilderness, of our passions.
VI:60 Yes, we have to die and leave life behind; but religion promises Life within death; or otherwise stated, death preceeds life.
VI:61 We live between good and evil; but religion sets us within and beyond good and evil.
VI:62 Institutional religions centers God beyond us; our Love-Within religion centers God within us.
VI:63 Institutional religions expounds the name "God" as the spirit of the World; our Love-Within religion names this spirit "Meaning."
VI:64 Religion joins us, the best it can in life, with others of similar beliefs and values.
[By Eminent and Perceptive Persons]
VI:45 Sir Arthur Eddington
1. Religion first became possible for a reasonable scientific man about the year 1927.
2. A point that must be insisted on is that religion or contact with spiritual power if it has any general importance at all must be a commonplace matter of ordinary life, and it hould be treated as such in any discussion.
1. That primitive religions are based entirely on fear and the religions of civilized peoples purely on morality is a prejudice against which we must be on our guard. The truth is that all religions are a varying blend of both types, with this differentiation: that on the higher levels of social life the religion of morality predominates. Common to all these types is the anthropomorphic character of their conception of God. In general, only individuals of exceptional endowments, and exceptionally high- minded communities, rise to any considerable extent above this level. But there is a third stage of religious experience which belongs to all of them, even though it is rarely found in a pure form: I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it. The individual feels the futility of human desires and aims and the sublimity and marvelous order which reveal themselves both in nature and in the world of thought.
2. The most beautiful experience we can have is mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. Whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. It was the experience of mystery-even if mixed with fear-that engendered religion. A knowledge of the existence of something we cannot penetrate, our perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds-it is this knowledge and this emotion that constitute true religiosity; in this sense, and in this sense alone, I am a deeply religious man. I cannot conceive of a God who rewards and punishes his creatures, or has a will of the kind that we experience in ourselves. Neither can I nor would I want to conceive of an individual that survives his physical death; let feeble souls, from fear or absurd egoism, cherish such thoughts. I am satisfied with the mystery of the eternity of life and with the awareness and a glimpse of the marvelous structure of the existing world, together with the devoted striving to comprehend a portion, be it ever so tiny, of the Reason that manifests itself in nature.
3. True religion is real living; living with all one's soul, with all one's goodness and righteousness. All religions, arts and sciences are branches of the same tree. All these aspirations are directed toward ennobling man's life, lifting it from the sphere of mere physical existence and leading the individual towards freedom.
4. What is the meaning of human life, or of organic life altogether? To answer this question at all implies a religion.
5. The most important function of art and science is to awaken the cosmic religious feeling and keep alive.
6. Man becomes aware of the sacred because it manifests itself, shows itself as some- thing wholly different from the profane ...the history of religions...is constituted by a great number of manifestations of sacred realities. ...in each case we are confronted by the same mysterious act-the manifestation of something of a wholly different order, a reality that does not belong to our world, in objects that are an integral part of our natural "profane" world.
7. My religiosity consists in a humble admiration of the infinitely superior spirit that reveals itself in the little that we, with our weak and transitory understanding, can comprehend of reality. Morality is of the highest importance - but for us, not for God.
VI:47 Alfred North Whitehead
Religion will not gain its old power until it can face change in the same spirit as does science.
VI:48 Carl Jung
1. Science without religion is lame. Religion without science is blind.
2. Among all my patients in the second half of life ... there has not been one whose problem in the last resort was not that of finding a religious outlook on life.
VI:49 Karl Menninger
It is doubtless true that religion has been the world's psychiatrist throughout the centuries.
VI:50 George Santayana
Each religion, by the help of more or less myth which it takes more or less seriously, proposes some method of fortifying the human soul and enabling it to make its peace with its destiny.
He who has science and art has religion too.
VI:53 Albert Schweitzer
We have just enough religion to make us hate, but not enough to make us love one another.
VI:54 Madame de Staæl
A religious life is a struggle and not a hymn.
VI:55 F. Forrester Church
Religion is the human response to being alive and having to die.
VI:56 Paul Tillich
Being religious means asking passionately the question of the meaning of our existence and being willing to receive answers, even if the answers hurt.
VI:57 W.E. Channing
The true office of religion is to bring out the whole nature of man in harmonious activity.
1.Religion is the definition of man's relation to the Source of all things and of man's purpose in life which follows from that relation, and it supplies rules of conduct resulting from that purpose. And the universal religion, whose first principles are alike in all the faiths, fully meets the demands of this understanding of religion. It defines the relation of man to God as being that of a part to the whole; from this relation it deduces man's purpose, which is to increase the divine element in himself; and this purpose demands practical demands on man in accord with the rule, Do to others as you wish them to do to you.
2. Religion is not a belief, settled once for all, in certain supernatural occurrences supposed to have taken place once upon a time, nor in the necessity for certain prayers and ceremonies; nor is it, as the scientists suppose, a survival of the superstitions of ancient ignorance which in our time has no meaning or applica- tion to life; but religion is a certain relation of man to eternal life and to God, a relation accordant with reason and contemporary knowledge, and it is the one thing that alone moves humanity forward towards its destined aim. A wise He- brew proverb says, 'The soul of man is the lamp of God.' Man is a weak and miserable animal until the light of God burns in his soul. But when that light burns (and it burns only in souls enlightened by religion) man becomes the most powerful being in the world. Nor can this be otherwise for what then acts in him is no longer his strength but the strength of God.
VI::59 Edwin Lewis
A religion without the element of mystery would not be a religion at all.
VI:60 James Martineau
Religion is the belief in an ever-living God, that is, in a Divine Mind and Will ruling the Universe and holding moral relations with mankind.
VI:61 W.R. Inge
The strongest wish of a vast number of earnest men and women to-day is for a basis of religious belief which shall rest, not upon tradition or external authority or historical evidence, but upon the ascertainable facts of human experience. The craving for immediacy, which we have seen to be characteristic of all mysticism, now takes the form of a desire to establish the validity of the God-consciousness as a normal part of the healthy inner life.
VI:62 Thomas Paine
1. The world is my country, all mankind are my brethren, and to do good is my religion.
2. My mind is my own church.
VI:63 Mircea Eliade
Good work and religion are one.
VI:64 George Meredith
It is in the giving up of self that human beings can find the most ecstatic and lasting, solid, durable joy of life. And it is death that provides life with all its meaning. This "secret" is the central wisdom of religion.
VI:65 Mohammed Neguib
Religion is a candle inside a multicolored lantern. Everyone looks through a particular color, but the candle is always there.
1. Religion is to do right. It is to love, it is to serve, it is to think, it is to be humble.
2. The progress of religion is steadily to its identity with morals. Strength enters just as much as the moral element prevails.
3. Make your own Bible. Select and collect all the words and sentences that in your reading have been like the blast of triumph out of Shakespeare, Seneca, Moses, John and Paul.
4. The moral sense reappears today with the same morning newness that has been from of old the fountain of beauty and strength. You say there is no religion now. 'Tis like saying in rainy weather, There is no sun, when at that moment we are witnessing one of its superlative effects.
5. The religion that is afraid of science dishonors God and commits suicide.
6. The religions of the world are the ejaculations of a few imaginative men.
7. The first and last lesson of religion is, "The things that are seen are temporal; the things that are unseen are eternal." It puts an affront upon nature.
VI:67 GB Shaw
There is only one religion, though there are a hundred versions of it.
VI:68 Mme. de Girardin
The best religion is the most tolerant.
Religion without joy. is no religion.
All natural results are spontaneous. The diamond sparkles without effort, and the flowers open impulsively beneath the summer rain. And true religion is a spontaneous thing, as natural as it is to weep, to love, or to rejoice.
1. Human things must be known to be loved, but Divine things must be loved to be known.
2. If we subject everything to reason our religion will have nothing mysterious or supernatural. If we violate the principles of reason, our religion will be absurd and ridiculous.
VI:72 Henry Ward Beecher
Of all joyful, smiling, ever-laughing experiences, there are none like those which spring from true religion.
VI:73 Hosea Ballou
A true religious instinct never deprived man of one single joy; mournful faces and a somber aspect are the conventional affectations of the weakminded.
VI:74 Dalai Lama
This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.
VI:75 G.K. Chesterton
Let your religion be less of a theory and more of a love affair.
Mankind have banned the Divinity from their presence; they have relegated him to a sanctuary; the walls of the temple restrict his view; he does not exist outside of it.
VI:87 C.C. Colton
Men will wrangle for religion; write for it; fight for it; die for it; anything but live for it.
VI:88 Victor Hugo
1. To crush out fanaticism and revere the infinite, such is the law. Let us not confine ourselves to falling prostrate beneath the tree of creation and contem-
plating its vast ramifications full of stars. We have a duty to perform, to cultivate the human soul, to defend mystery against miracle, to adore the incomprehen- sible and to reject the absurd; to admit nothing that is inexplicable excepting what is necessary, to purify faith and obliterate superstition from the face of religion, to remove the vermin from the garden of God.
2. I do not believe in the creed professed by the Jewish Church, by the Roman Church, by the Greek Church, by the Turkish Church, by the Protestant Church, nor by any Church that I know of. My own mind is my own Church.
VI:89 Thomas Jefferson
The day will come when the mystical generation of Jesus, by the Supreme Being as his Father, in the womb of a virgin will be classified with the fable of the generation of Minerva in the brain of Jupiter. But we may hope that the dawn of reason and freedom of thought in these United States will do away with this artificial scaffolding and restore to us the primitive and genuine doctrines of this most venerated Reformer of human errors.
VI:90 Norman Cousins
We may not be able to persuade Hindus that Jesus and not Vishnu should govern their spiritual horizon, nor Moslems that Lord Buddha is at the center of their spiritual universe, nor Hebrews that Mohammed is a major prophet, nor Christ- ians that Shinto best expresses their spiritual concerns, to say nothing of the fact that we may not be able to get Christians to agree among themselves about their relationship to God. But all will agree on a proposition that they possess pro- found spiritual resources. If, in addition, we can get them to accept the further proposition that whatever form the Deity may have in their own theology, the Deity is not only external, but internal and acts through them, and they them- selves give proof or disproof of the Deity in what they do and think; if this further proposition can be accepted, then we come that much closer to a truly religious situation on earth.
VI:91 Algernon Black
1. Why not let people differ about their answers to the great mysteries of the Universe? Let each seek one's own way to the highest, to one's own sense of supreme loyalty in life, one's ideal of life. Let each philosophy, each world-view bring forth its truth and beauty to a larger perspective, that people may grow in vision, stature and dedication.
2. The religions of humanity should be a unifying force, for all the great religions reveal a basic unity in ethics. Whether it be Judaism, Catholicism, Protestantism, Buddhism or Confucianism, all grow out of a sense of the sacredness of human life. This moral sensitivity to the sacredness of human personality-the Command- ments not to kill, not to hurt, not to put a stumbling block in the path of the blind, not to neglect the widow or the fatherless, not to exploit the servant or the worker-all this can be found in the Bibles of humanity, in all the sacred books. All teach in substance: "Do unto others as you would that others should do unto you." There is, then, a basic unity among the great religions in the matter of ethics. True, there are religious philosophies which turn people away from the world, from the here and now, concentrating life-purposes on salvation for one's self or a mystic union with some supernatural reality. But most of the great religions agree on mercy, justice, love-here on earth. And they agree that the great task is to move people from apathy, from an acceptance of the evils in life, to face the possibilities of the world, to make life sweet for one another instead of bitter. This is the unifying ethical task of all the religions-yes, of all the phil- osophies of humankind. There is no need to force our own theological points of view upon one another or to insist that the moral life grows out of final, absolute authority.
VI:92 D.H Lawrence
1. A person has no religion who has not slowly and painfully gathered one togeth- er, adding to it, shaping it, and one's religion is never complete and final, it seems, but must always be undergoing modification.
2. It is a fine thing to establish one's own religion in one's heart, not to be dependent on tradition and second-hand ideals. Life will seem to you, later, not a lesser, but a greater thing.
VI:94 Author unknown
Religion is also about organization. In reality when as few as two get together and begin discussing "things spiritual," we have the beginning of a religious organization. As the number of spiritual friends increases, so do the rules - no smoking, please take your shoes off, lets meet at 8:00, for example. This is not only inevitable but also practical and makes perfect sense. Naturally, the oppo- site of organization is chaos which is no way to live and certainly no way to effectively attain to Spiritual-Realization.
With these thoughts in mind, it should help one to clarify much of the general confusion over these sometimes very emotional topics. The modern cliche "I am spiritual but not religious" then becomes an oxymoron. The tendency to try and create a so-called "universal spirituality" while paradoxically using specific term- inology becomes naive, at best. The many great religions of the world are made up of individuals who have similar likes and desires on their journey to the spirit. Naturally, the teachers come from among those whose interest and experience is keen and matured.
1. By religion, I do not mean formal religion, or customary religion, but that religion which underlies all religions, which brings us face to face with our Maker.
2. I believe in the fundamental truth of all great religions of the world. I believe that they are all God-given, and I believe that they were necessary for the people to whom these religions were revealed. And I believe that, if only we could all of us read the scriptures of the different faiths from the standpoint of the followers of those faiths, we should find that they were at the bottom all one and were helpful to one another.
3. Religion is one tree with many branches. As branches, you may say religions are many, but as tree, religion is only one.
4. Belief in one God is the corner-stone of all religions. But I do not forsee a time where there would be only one religion on earth in practice. In theory, since there is one God, there can be only one religion. But in practice, no two persons I have known have had the same identical conception of God. Therefore, there will, perhaps, always be different religions answering to different temperaments and climactic conditions.
5. Temples or mosques or churches…I make no distinction between these different abodes of God.They are what faith has made them. They are an answer to man's craving somehow to reach the Unseen.
6. I consider myself a Hindu, Christian, Moslem, Jew, Buddhist, and Confucian.
7. A religion that takes no account of practical affairs and does not help to solve them is no religion.
8. Those who say religion has nothing to do with politics do not know what religion is.
9. I reject any religious doctrine that does not appeal to reason and is in conflict with morality. I tolerate unreasonable religious sentiment when it is not immoral.
10. Scriptures cannot transcend reason and truth. They are intended to purify reason and illuminate truth.
11. I do not disbelieve in idol worship. An idol does not excite any feeling of veneration for me. But I think that idol worship is part of human nature. We hanker after symbolism.
12. Mine is not a religion of the prison-house. It has room for the least among God's creation. But it is proof against intolerance, pride of race, religion or colour.
13. I believe in the absolute oneness of God, and therefore, of humanity. What though we have many bodies? We have but one soul. The rays of the sun are many through refraction. But they have the same source. I cannot, therefore, detach myself from the wickedest soul nor may I be denied identity with the most virtuous.
14. It is easy enough to be friendly to one's friends. But to befriend the one who regards himself as your enemy is the quintessence of true religion. The other is mere business.
15. There are people in the world so hungry that God cannot appear to them except in the form of bread.
16. God has no religion.
17. If you don't find God in the next person you meet, it is a waste of time looking for him further.
1 Religion is the manifestation of the Divinity already in man.
2. Religion is not in books, nor in theories, nor in dogmas, nor in talking, not even in reasoning. It is being and becoming.
3. The first sign that you are becoming religious is that you are becoming cheerful. When a man is gloomy, that may be dyspepsia, but it is not religion.
4. The greatest religion is to be true to your own nature. Have faith in yourselves!
5. To devote your life to the good of all and to the happiness of all is religion. Whatever you do for your own sake is not religion.
6. He is an atheist who does not believe in himself. The old religions said that he was an atheist who did not believe in God. The new religion says that he is an atheist who does not believe in himself.
7. Man must realize God, feel God, talk to God. That is religion.
8. The idea that I learned from my Master [Ramakrishna] is the wonderful truth that the religions of the world are not contradictory nor antagonistic; they are but various phases of One Eternal Religion. One Infinite religion existed all through eternity and will ever exist, and this Religion is expressing itself in various countries, in various ways. Therefore we must respect all religions and we must try to accept them all as far as we can."
9. At the core, all sects and all religions have the same aim.
10. By the study of different religions we find that in essence they are one.
11. If there is ever to be a universal religion, it must be one which will have no location in place or time; which will be infinite like the God it will preach, and whose sun will shine upon the followers of Krishna and of Christ, on saints and sinners alike; which will not be Brahminical or Buddhist, Christian or Mohammedan, but the sum total of all these, and still have infinite space for development; which in its catholicity will embrace in its infinite arms, and find a place for, every human being, from the lowest groveling savage, not far removed from the brute, to the highest man, towering by virtue of his head and heart almost above humanity, making society stand in awe of him and doubt his nature. It will be a religion which will have no place for persecution or intolerance in its polity, which will recognize divinity in every man and woman, and whose whole scope, whose whole force, will be centred in aiding humanity to realize its own true, divine nature.
12 The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth.
1. One can ascend to the top of a house by means of a ladder or a bamboo or a staircase or a rope; so too, diverse are the ways of approaching God, and each religion in the world shows one of the ways. . . A truly religious man should think that other religions are also so many paths leading to the Truth. One should always maintain an attitude of respect towards other religions."
2. You may say there are many errors and superstitions in another religion. I should reply: Suppose there are. Every religion has errors. Everyone thinks that his watch alone gives the correct time. It is enough to have yearning for God. It is enough to love Him and feel attracted to Him. Don't you know that God is the Inner Guide? He sees the longing of our heart and the yearning of our soul. Suppose a man has several sons. The older boys address him distinctly as 'Baba' or 'Papa,' but babies can at best call him 'Ba' or 'Pa.' Now, will the father be angry with those who address him in this indistinct way? The father knows that they too are calling him, only they cannot pronounce his name well. All children are the same to the father. Likewise, the devotees call on God alone, though by many different names. They call on one Person only. God is one, but His names are many.
VI:98 Anthony Padovana / Catholic theologian
The religious response that has occurred in the Western world - a revolution that has made us more sensitive to the religions of the Orient - is an understanding that whatever answers there are must come from ourselves. The great turmoil in the religions is caused by the spirit demanding interiority. Faith is not dying in the West. It is merely moving inside.
VI:99 Statement from a convocation of spiritual leaders read to the United Nation in October 1975
The crisis of our times are challenging the world religions to release a new spiritual force transcending religious, cultural, and national boundaries into a new consciousness of the oneness of the human community and so putting into effect a spiritual dynamic toward the solutions of the world's problems…We affirm a new spirituality divested of insularity and directed toward planetary consciousness.
VI:100 The Berkeley Christian Coalition
At this point in Western cultural history  it is an understatement to say that Eastern metaphysics and the New Consciousness have gained a significant following in our society. Just ten years ago the funky drug-based spirituality of the hippie and the mysticism of the Western yogi were restricted to the counterculture.Today. both have found their way into the mainstream of our cultural mentality. Science, the health professions, and the arts, not to mention psychology and religion, are all engaged in a fundamental reconstruction of their basic premises.
Even in religious fervor there is a touch of animal heat.
THE MYSTIC EXPERIENCE
There happens to many of us on rare occasions a suffusing sensation of such pure, beauteous, glowing elation that we seem transported into a world of radiant conscious-bliss. It generally is of only short duration; seconds, minutes perhaps; and then is gone in its intensity. It is the type of experience one never forgets, and one which we long to experience again. It instills in us a new understanding of ourselves in relation to the world. There are lesser experiences of the same, but none ever quite reach the intensity, the purity, the divinity, of that one "big" experience. Some people consider it a spiritual or mystic vision; but whatever it may be, it generally manifests itself as a oneness with the totality of the world; a sublimity surpassing all sensuous and natural beauty; a benign resignation to one's mortal fate. It is an experience that makes one gasp with its ineffa- bility; an experience that moistens, if not floods the eyes with emotion; an experience that etherializes us for the moment; one that makes us shake our head in sheer wonderment. The cause of it may be a delicate fragrant breeze that wafts through the nostrils, a glorious sunset, the vast sea or sky, or the presence of a saintly personage, or a sudden illumination of understand- ing, or of any of the myriad natural phenomena.
Whatever the source, or the meaning, or the significance of this supra-phenomenal experience, it nonetheless transcends the dualities (time-space, good-evil, life-death, etc.) of the earthly human condition. It is a real experience of a higher reality here on earth in the human consciousness, and not exclusive to the very few. It is this perception that will not permit us to remain only earthbound, only concerned with and for man. This experience suggests the core of our spiritual yearnings and strivings for a higher, deeper feel beyond our mere humanity - which is recognized of extremely small significance compared to our universal self; compared to the infinite, eternal possibilities inherent to the world. With such a vast spectrum, how could the sensitive individual be content to live only for man who, taken all in all in his lower extremities and leanings, is of not much worth: we all know how insignificant and indispensable mere life is, whether insect, animal, or human.
Many men and women gradually come to the realization that they aspire to more than what humanity has to offer; and it is a sense of a higher reality that they want. And because of their periodic sublime and purifying sensations, and for other reasons, they know that somehow this higher sense of reality is attainable; not because religion or philosophy or poetry, or spiritual master has declared it so, but because they themselves, in their own small way, too, have had their spiritual, or mystic, or aesthetic, vision of a kind. They sense that there exists something beyond, transcendent of their self-consciousness; and they desire to eventually come to live in and for it primarily. But they also realize that this experience cannot be had for the asking, and so they seek various means to attain it once again, for longer periods of time. And so they turn to intoxicants, meditation, and the like without realizing that just as their vision sprung from within themselves, and not through the teachings or sermonizing of others, so it can be attained through themselves again; as a matter of fact, can be a way of life for them. If they only knew how! This heart-cry resounds through them. It is as though their one or two peak experiences were a bait "to make the taker mad"; being never attainable again.
No, I don't think so. The vision, or spiritual experience, they had, though it did not occur through their own willing of it, was nonetheless a cumulative, syn- chronized total convergence of all that the individual is in the eternal evolution of his human self. All psychic variants gelled evolution of his into that one momen- tary vision of the eternity of his existence, of existence itself. There are fainter experiences of the same, but rarely do they ever reach the intensity of that one, rare, sublime, divine moment. These are the moments that the mystics and sages strive and aspire to all their lives. They live in and for this Higher of Eternal Reality, waiting for those rare illuminations of what they deem to be the final Truth. In the meantime, they live a relatively tranquil, serene self-transcendence.
Their experiences and lives of this of this Inward-Eternity are not illusions, then; not wasted; but living in the highest, deepest, fullest sense of the word. This transcendent consciousness is no chimera, no figment of the imagination. It is an actual experience, and we have all experienced it in one manner and degree, or another. This is what the old sage, Koheleth, meant when he wrote that God put Eternity into the minds of men. It is this visionary, or spiritual, sense of so many of us that has engendered the notion of God in our breasts; not nec- essarily only the fear of self-annihilation.
We are not able to capture this divine sense of our inner eternity in any lasting; fruitful degree except through our own efforts, our own self-refinement, our own growing understanding. The example of others, the majestic beauty of temples and churches, the rituals and dogmas of religion, the teachings and sanctification of sages and saints, can only verify, clarify, guide, inspire us; but cannot instill in us on any permanent basis the divine influence of this inner sense of eternity. We have no other recourse but to come to it ourselves by putting into practice the necessary requirements for this attainment; which briefly, is a self-refining, self-transcending process. Not an easy road, by any means, and not particularly attractive for the average aspirant but one which is fraught with all manner of high and rich inner adventure. Only the brave and daring spirit could embark on such a venture. Any other might carry within himself the faith in such a divine reality beyond his self-consciousness that is eternally himself, and let that be a source of strength, adoration and salvation for him; but that he does not, cannot, live this faith, keeps him ever vulnerable to the contingencies and relations of his life, which he may very well prefer; and which is fine so long as his life takes on a higher meaning in his faith that supports him in his daily life and in his relations with others.
Marilyn Ferguson / science writer and journalist (selections from The Aquarian Conspiracy)
1. The dictionary's first definition of mystical is "direct communion with ultimate reality." The second meaning: "vague or incomprehensible." Here is a central problem: Direct communication with ultimate reality is vague and incomprehensible to those who have not experienced it.!
The word mystical derives from the Greek mystos, "keeping silence." Mystical experience reveals phenomena that are usually silent and inexplicable. This expanded consciousness, this whole-knowing, transcends our limited powers of description. Sensation, perception, and intuition seem to merge to create something that is none of these.
2. Although there is reason to believe that we all have an innate capacity for mystical experience - direct connection - and although about half the population reports having had at least one spontaneous experience, never before has this capacity been explored by people in great numbers. Historically, even those parts of the world where the most sophisticated techniques were available - India, Tibet, China, Japan -- only a tiny majority undertook the systematic search for spiritual understanding.
3. Ironically, every organized religion has been based on the claims of direct experience of one or more persons, whose relations are then handed down as articles of faith. Those who want direct knowledge, the mystics, have always been treated more or less as heretics, whether they were the medieval mystics within Christianity, the Sufis within the borders of Islam, or the Kabbalists within Judaism. Now the heretics are gaining ground, doctrine is losing its authority, and knowing is superseding belief.
4. [in the mystical state] God is experienced as flow, wholeness, the infinite Kaleidoscope of life and death. Ultimate Cause, the ground of being, what Alan Watts called "the silence out of which all sounds comes." God is the consciousness that manifests as lila, the play of the universe. God is the organizing matrix we can experience, but not tell, that which enlivens matter.
5 In J.D. Salinger's short story, "Teddy," a spiritually precocious youngster recalls his experience of immanent God while watching his little sister drink her milk. "…all of a sudden I saw that she was God and the milk was God. I mean, all she was doing was pouring God into God,,,,"
Once you have achieved the essence of religious experience, asked Meister Eckhart, what do you need with the form? "No one can know God who has not first known himself," he told his medieval followers. "Go to the depths of the soul, the secret place…to the roots, to the heights; for all that God can do is focused there."
6 We need not postulate a purpose for the Ultimate Cause nor wonder who or what caused whatever Big Bang launched the visible universe. There is only the experience. To Kazantzakis, God was the sum total of consciousness in the universe, expanding through human evolution. In the mystical experience there is the felt presence of an all-encompasing love, compassion, power. Individuals revived after clinical death sometimes describe passage down a dark tunnel to an unearthly light that seems to emit love and understanding. It is as if the light itself is a manifestation of universal mind.
Mystical experience nearly always lead one to a belief that some aspect of consciousness of the individual is like a flame that burns through the night. It is not the same flame over time, yet neither is it another flame.
7 Contemporay mystical experiences from many individuals and many parts of the world have centered in recent years on a collective and intensifying vision, the sense of an impending transition in the human story: an evolution in consciousness as significant as any step in the long chain of our biological evolution. The consensual vision, whatever its variations, sees this transformation of consciousness as the moment anticipated by older prophecies in all the traditions of direct knowing - the death of one world and the birth of a new, an apocalypse, the "end of days" period in the Kabbalah, the awakening of increasing numbers of human beings to their godlike potentials. "The seed of God is in us," Meister Eckhart said. "Pear seeds grow into pear trees, nut seeds into nut trees, and God seed into God."
William James / psychologist-philosopher
Mystical states seem to those who experience them to be states of knowledge. They are insights into depths of truth unplumbed by the discursive intellect. . . .The further limits of our being plunge, it seems to me, into an altogether other dimension of existence from the sensible and merely "understandable" world….We belong to it in a more intimate sense than that in which we belong to the visible world, for we belong in the most intimate sense wherever our ideals belong.…I will call this higher part of the universe by the name of God.
William Blake / poet
Awake! Awake o sleeper of the land of shadows, wake!
I am in you and you in me, mutual in love…
Fibers of love from man to man…
LO! We are One.
The following few personal accounts of the mystic experience
followed by the one I experienced give an idea of its divine
I can remember how I was astonished. I said to myself - I said to others, "There comes into my mind such an indescribable, infinite, all-absorbing, divine, heav- enly pleasure, a sense of elevation and expansion, and I have had nought to do with it. I perceive that I am dealt with by superior powers. This is a pleasure, a joy, an existence which I have not procured myself. I speak as a witness on the stand, and tell what I have perceived. I looked in books for some recognition of a kindred experience, but, strange to say, I found none. Indeed I was slow to dis- cover that other men had this experience…For years I marched as to a music in comparison with which the military music of the streets is noise and discord. I was daily intoxicated, and yet no man could call me intemperate. With all your science can you tell how it is, and whence it is, that light comes into the soul?
I see myself in time and space as a unified part of some infinite whole in which I see like pans unified by something and similar to me; I call them people or live beings or even plants. This [mode of] existence which is unified by love and which I am conscious of in myself and see in other beings I call life. Love gives this life; i.e., it unifies everything that constitutes one in time and space. I see the same son of unifying principle of love in all particular beings. In this life, the more I live, I begin more and more to love something which is outside of me and does not constitute me: I love things and people and most of all something abstract-the good as I understand it and less and less do I love what...had and- does constitute me, my life in this world. From this. .I conclude that my ever-decreasing love for this life and ever increasing love for something outside this life is the movement of transition from this life to another not avail able to me until I have entered it. I assume that what really is appears to me as the All, God, and that in this All there are manifested various units of unification, various levels of love which make beings what they are. I am one of those unified beings.
I have seen the truth. It is not as though I had invented it with my mind. I have seen it, seen it, and the living image of it has filled my soul forever. . . . In one day, one hour, everything could be arranged at once! The chief thing is to love.
I was sitting in one of the deserted mosques near Cairo when suddenly I felt myself rapt as Ignatius of Loyola was rapt when he sat be the river at Manresa. I had an overwhelming sense of power and import of the universe, and an intimate, a shattering sense of communion with it. I could almost bring myself to say that I felt the presence of God.
I was sitting on the seashore, half listening to a friend arguing violently about something which merely bored me. Unconsciously to myself, I looked at a film of sand I had picked up on my hand, when I suddenly saw the exquisite beauty of every little grain of it; instead of being dull, I saw that each particle was made up on a perfect geometrical pattern, with sharp angles, from each of which a bril- liant shaft of light was reflected, while each tiny crystal shone like a rainbow. . . .The rays crossed and recrossed, making exquisite patterns of such beauty that they left me breathless. . . Then, suddenly, my consciousness was lighted up from within and I saw in a vivid way how the whole way how the whole universe was made up of material which, no matter how dull and lifeless they might seem, were nevertheless filled with this intense and vital beauty. For a second or two the whole world appeared as a blaze of glory. When it died down, it left me with something I have never forgotten and which constantly reminds me of the beauty locked up in every minute speck of material around us.
1 ...And I have felt
A presence that disturbs me with the joy
Of elevated thoughts; a sense sublime
Of something far more deeply interfused,
Whose dwelling is the light of setting suns,
Whose dwelling is the light of setting suns,
And the round ocean and the living air,
And the blue sky, and the mind of man:
And the blue sky, and in the mind of man:
A motion and a spirit, that impels
All thinking things, all objects of all thought,
And rolls through all things.
2. With bliss ineffable,
I felt the sentiment of Being spread
O'er all that moves and all that seemeth still,
O'er all that, lost beyond the reach of thought
And human knowledge, to the human eye Invisible,
yet liveth to the heart,"
. . . till all at once, as it were, out of the intensity of the consciousness of indivi- duality, the individuality itself seemed to fade away into boundless being, and this not a confused state, but the clearest of the clearest, the surest of the sur- est, utterly beyond words, where death was almost a laughable impossibility, the loss of personality (if so it were) seeming no extinction but the only true life. . . . I am ashamed of my feeble description. Have I not said that the state is beyond words?
Heisenberg / physicist
The talk was still going on when, quite suddenly, a young violinist appeared on a balcony above the courtyard. There was a hush as, high above us, he struck up the first great D minor chord of Bach's Chaconne. All at once, and with utter certainty, I had found my link with the center, ...The clear phrases of the Cha- conne touched me like a cool wind, breaking through the mist and revealing the towering structures beyond. There has always been a path to the central order in the language of music, in philosophy and in religion, today no less than in Plato's day and in Bach's. That I now knew from my own experience.
It was as if I were in an ecstasy. I felt as though I were floating in space, as though I were safe in the womb of the universe - in a tremendous void, but filled with the highest possible feeling of happiness. Everything around me seemed enchanted...Night after night I floated in a state of purest bliss, thronged round with images of all creation.
Many years ago, in the spring of 1974, I visited the cathedral of Notre Dame in Paris. There were not many people around, and it was quiet and still inside. I gazed in silent awe at the great Rose Window, glowing in the morning sun. All at once the cathedral was filled with a huge volume of sound: an organ playing magnificently for a wedding taking place in a distant corner. Bach's Tocata and Fugue in D Minor. I had always loved the opening theme; but in the cathedral, filling the entire vastness, it seemed to enter and possess my whole self. It was at though the music itself was alive. That moment, a suddenly captured moment of eternity, was perhaps the closest I have ever come to experiencing ecstasy, the ecstasy of the mystic.
I became aware that I was losing contact with myself. At each step of the descent a new person was disclosed within me of whose name I was no longer sure and who no longer obeyed me. And when I had to stop my exploration because the path faded beneath my steps, I found a bottomless abyss at my feet, and out of it comes - arising I know not from where - the current which I dare to call my life. The fourth dimension is not another place; it is this place, and it is immanent in us, a process.
The gate was opened to me that in one quarter of an hour I saw and knew more than if I had been many years together at a university...For I saw and knew the being of all beings...I saw in myself all the three worlds, namely the divine...the dark...and the external and visible world.. And I saw and knew the whole working essence, in the evil and the good and the original and the existence of each of them.
As I was considering the high and weighty work to which we were called, my spirit was immediately caught up into a high region that was all calm and still, where I saw no figures or images, but there was a wonderful light which flowed into me like a river. Then it was opened to me that this was the creating light from which all being did proceed and that what was now expected as a new creation must be brought forth from the stillness of the light.
June 18th, 1961
In the evening it was there; suddenly it was there, filling the room, a great sense of beauty, power and gentleness.
In the car on the way to Ojai (California) again it began, the pressure and the feeling of immense vastness. One [Krishnamurti] was not experiencing this vastness; it was simply there; there was no centre from which or in which the experience was taking place.
It's as though everything stood still. There's no movement, no stirring, complete emptiness of all thought, of all seeing. There's no interpreter to translate, to observe, to censor. An immeasurable vastness that is utterly still and silent. There is no space, nor time to cover that space. The beginning and the ending are here, of all things. There is really nothing that can be said about it.
Woke up in the middle of the night, with a sense of immense and measureless strength. It was not the strength that will or desire has put together but the strength that is there in a river, in a mountain, in a tree. It is in man when every form of desire and will have completely ceased.
Woke up early with that strong feeling of otherness, of another world that is beyond all thought.
The fleeting glimpses that I have been able to have of truth can hardly convey an idea of the indescribable luster of truth, a million times more intense than that Of the Sun we daily see with our eyes. In fact, what I have caught is only the faintest glimmer of that mighty effulgence. I feel the warmth and sunshine of his presence.
There came a night when I passed beyond Ideas, beyond melody, beyond beauty, into vast lost spaces, depths of untellable bliss, into a Light. And the Light is an ecstasy of delight, and the Light is an ocean of bliss, and the Light is Life and Love, and the Light is the too deep contact with God, and the Light is unbearable Joy; and in unendurable bliss my soul beseeches God that He will cover her from this most terrible rapture, this felicity which exceeds all measure. And she is not covered; and being in the last extremity from this most terrible joy, she beseeches Him again: and is immediately covered from it.
The eyes of my soul were opened, and I discerned the fullness of God, in which I understood the whole world, here and beyond the sea, the abyss, the ocean, everything. In all these things I could see nothing except the divine power, in a way that was utterly indescribable. My soul was brimming over with wonder and cried out in a loud voice "The whole world is full of God."
Sometimes it is necessary to drop work and leave my busy job as chair of a busy academic department to drive across town and sit for awhile nursing a cup of mocha java, decaf of course, at a shady table on the porch of one of my favorite bookstores! This day was no different from others spent blissfully reading and sipping in the filtered sunlight then as on so many other occasions, the time came to return to work a good twenty minutes' drive across town.
I sometimes wonder whether the event I am about to describe would have happened had I tarried just seconds longer at my coffee, or if I had gone back inside to purchase an-other book or magazine. Perhaps it would have or perhaps not, who's to know. Any-way, I pulled into traffic, a major six-lane highway that passes through a semi-residential area. Several blocks later, with lovely music coming from the car's stereo system, I pulled into the long right hand turn lane to head back to work. The traffic in both directions in all six lanes was at a standstill in obedience to a red light as I slowly glided along to the right in preparation for my turn.
Suddenly, with absolutely no warning whatsoever, the red car's passenger door was directly in front of me just inches from the front bumper of my car, having come from the left between the three lanes of parked cars...a place where if I had had any time at all to think about it, it would have been impossible for a car to be! Direct impact, no time for any reaction with brake or horn!
Then...a dark place filled with Light, seemingly pure energy beyond interpreta- tion or solidification (by my mind) into gross matter! Nothing and totally empty, yet every-thing was in that "place" which was dimensionless in both time and space. Then, a tiny niggling little thought intruded into the space and began to grow and proliferate as my intellect reasserted itself... "is this all there is? "where is this?" "do I like this or not?" and I became aware of my car quietly rolling to a stop onto the grass at the edge of the road. (Perhaps I should interject here that there was no evidence of any physical trauma to my person nor did I experience any stiffness or pain as a result of the "accident.") As I climbed out and surveyed the damage, I was in a state of total peace and calm that I can only call Bliss. This unworldly Bliss persisted through the arrival of the police and the ticketing of the young lady whose car was demolished (fortunately neither she nor her passenger were injured), then for several weeks afterwards before it gradually faded. Although the full Blissfulness has abated, I have noticed that deep within a place that had previously felt empty, there is now a center of Peace and Calm, which never seems to waver.
As I look back on my experience, it seems to me that my mind stopped, perhaps due to the sudden shock of sensing (no time for thoughts to be generated!) imminent impact and possible physical annihilation. "Stopping the mind" to allow perception of the real Self, which lies obscured by the intellect with its layers of thoughts, is a common theme underlying most Eastern and Western meditation practices. And although I have regularly and joyfully practiced an Eastern form of meditation for years, I had never before personally experienced not just cessation of thought, but the total stopping of the constant mind-activity that lies beneath the conscious thought process. Having "seen and experienced" for myself the reality of Total Consciousness (for want of a better word), I seem to have relaxed and much existential anxiety has simply melted away as I remain very open to the transcendental in my life.
This and other experiences have had a major impact upon my views and practice of science. The scientific method is extremely useful as far as it goes, but at this time in history it stops short of being able to expand human knowledge of "non-empirical" events, states, and conditions that occur far too frequently to be dismissed as just products of the human imagination. Thus, I firmly believe that a "new science," yet to be envisioned, must eventually take over where the old one leaves off. On a more personal note, my own practice of science has taken on a tone of compassion and while I am quite capable of arguing for the many benefits of animal experimentation, I can no longer "sacrifice" experimental animals. Perhaps most importantly, I have become fully aware that there is really no such thing as "scientific objectivity" when a human being is involved as the scientist. At this point in my career I am stepping back to re-examine my role as a scientist
I have on a number of occasions felt that I had enjoyed a period of intimate communion with the divine. These meetings came unasked and unexpected, and seemed to consist merely in the temporary obliteration of the conventionalities which usually surround and cover my life. . .Once it was when from the summit of a high mountain I looked over a gashed and corrugated landscape extending to a long convex of ocean that ascended to the horizon, and again from the same point when I could see nothing beneath me but a boundless expanse of white cloud, on the blown surface of which a few high peaks, including the one I was on, seemed plunging about as if they were dragging their anchors. What I felt on these occasions was a temporary loss of my own identity, accompanied by an illumination which revealed to me a deeper significance than I had been wont attach to life. It is in this that I find my justification for saying that I have enjoyed communication with God. Of course the absence of such a being as this would be chaos. I cannot conceive of life without its presence.
It was a morning in early summer. A silver haze shimmered and trembled over the lime trees. The air was laden with their fragrance. The temperature was like a caress. I remember - I need not recall - that I climbed up a tree stump and felt suddenly immersed in Itness. I did not call it by that name. I had no need for words. It and I were one.
I cannot report such a timeliness of visitation…but only unpredictable arrivals and fadings-out… Then is the soul swept into a Loving Center of ineffable sweetness, where calm and unspeakable peace and ravishing joy steal over one. And one knows now why Pascal wrote, in the center of his greatest moment, the single word, 'Fire.' …One may have said all one's life, God is Love. But there is an exper- ience of the love of God which, when it comes upon us, and enfolds us, and bathes us, and warms us, is so utterly new that we can hardly identify it with the old phrase, God is love. Can this be the love of God, this burning, tender, wooing, wounding pain of love that pierces the marrow of my bones and burns out old loves and ambitions? God experienced is a vast surprise.
Something has happened to me today
I'm glowing beyond my feet of clay.
This epiphany I'm to always remember
and its ensuing religious stir.
That God I found in my mind's own soul
as one transconscious loving whole.
This Experience I've had long ago
not realizing what now I know:--
That my pure conscious bliss Immersion
Is my God/Love-within's unison.
I gloried in the realization
that there was I as personal Son.
And all that I write here in scriptural style
Bears witness to what I need to reconcile;
and that is: what I was before this day
is that I've become worthy, I can say.
Especially that I can now be alone
not having tensions that keep me blown.
Though I may not feel my soul's presence
I'll want to be with my spiritual essence.
In which case, joy will be equanimity,
calm, quiet, enduring staunchly.
Now I know things will fall into place
with my insight that Consciousness is in space.
Though self-consciousness will return its rule,
I no longer will be its impulsive fool;
for another dimension I have found
inward to me with no limited bound
where I'll be amidst life's "sound and fury"
with hardly a self-interest worry.
All is not yet said in my quest for Me
beyond my living self where I just Be.
My self all entangled in ego and id
can hardly hope from them to be outbid
whether by Christ, Krishna, Buddha or Zen;
prayer, meditation, Om, or amen.
So, it seems I'm back where there I sought
the connection of my mind without thought.
Its whereabouts, yes, I know It's There;
my connection to It, though, seems Elsewhere.
Experience of It, I know is rare:
does not happen through forms of prayer,
on our knees, or cross-legged in meditation,
or yoga, fasting, or otherwise hard-won;
but It comes through Grace when sparked to give
Itself to anyone who is "positive".
By "positive" I know for this sure:
that we must be clean-mindedly pure;
not the monkish virtues meant to pain
us for heavenly rewards to gain;
but to live the love of goodness as best
we can, and to lessen all the self's rest.
And by "love of Goodness" I mean not only
moral and spiritual, but of glee,
with natures' ways of not only good
but of evil's intentions understood.
So I want my love of goodness to be
both human and transcendent for me;
yet with my transcendence as ascendant,
as I know it can be -- for me to be blunt;
but inconsistently, I must admit;
which forms the patterns in my mind to fit.
I need something to remind me of its Source,
and to stay true to its Meaning's course:
a word, a phrase, something that unifies
my conscious self to my transconscious rise.
My conscious self is psychological;
my transconscious self sets beyond my skull.
This much I've shown in verses above:
that transconsciousness is none other than Love.
and so must consciousness and its other forms
be all akin as Transconscious norms.
Now I may have my quest at its end
in formulating my transconscious Friend.
and here it is as I assert humbly:
Self-love defines us psychologically,
and just as humbly this too I assert:
it is our Love-self -- self-love as obvert --
that surely defines us transconsciously --
Self-love as I'm bound; Love-self: as I'm free.
Self-love, I'll leave as it is for now
and concern myself with the Love-self vow
to keep my self-love in check and intact,
under their understood balanced pact,
which is: both have their natural share
in giving to each other with good to spare:
to balance fairly our humanity
its weaknesses and strengths ordinarily.
The balance of which I speak is a new
form of wisdom, effective and true
that balances our humanness and
transcendence as both ordinary and grand.
For those, however, myself as one,
who aspire to shine or burn like a sun,
their transcendence must outshine their humanness;
their far reach cannot, nor never, be less.
For those, and myself do I appeal
to offer this wisdom to guide what they feel:
to do right for their individuality
that keeps them closely to their true Me.
Assuming then that we need to transcend
our self-concerns for our higher end,
that is our Love-self to take precedence
over self-love where mostly it makes sense.
And this is where wisdom's judgment takes place
in matters where reason wins the case;
but where the emotions take on fire
reason's wisdom and care weakly retire.
My everlasting need is to know
why all that IS, above and below.
Love from Meaning is my God of all
my comfort I know will never pall.
But what is missing I have to say
perplexes me always from day to day;
And that is the link from God to me --
Is that an actual reality?
And though Love and Unity are said to be
the oneness that God is linked to me;
Whether either link is true or not
no feeling moved me even a jot.
And feelings have this much to mean:
without them, mind is as grass ungreen.
So how do I palpitate my mind to feel
God "out there" is God "in here" with zeal?
Years had gone by with this quest in mind:
how to discover this golden find.
And then in an unexpected flash
it struck me; and all doubts left at a dash:
That God within our mind's abyss
is no other than pure-conscious-bliss.
Then I knew I found the key once and for all
why our God-within is what others extol.
And those others who "Experienced" It
attest to even less than they could admit.
And this Kingdom is Conscioussness-Itself
in our own mind's effulgent Lit-Self.
Then there's the golden chamber of Gita's Place
that lies behind the eyes of our face.
And Rumi's glorious poems of Love
inspire us from below to above.
And Moses' Decalogue from God
enlightens the Way where we must trod.
And Buddha's compassion and eight-fold ways
are pure Conscious's enlightened rays.
And Zen's no-thought, keys us into our Light:
imperceptible to outward sight.
And LaoTzu's enigmatic Nameless-None
is the Light of our own inward Sun.
With God in my mind in faith and belief,
old habits dispel much to my relief.
And pleasures that pained me habitually
are now easier to bear courageously.
And what I've feared to do or not
with my God-within I care hardly a jot.
The person I've always wanted to be
Seems now a gathering possibility.
And now to keep my eyes disciplined:
not to be blown by each tempting wind.
To do what's right is easier now
to act by Aristotle's moral how.
To be free from others' dislike of me
is heavenly sent especially.
A habit unwanted deep in its cell
can by another one now dispel;
though not erased but left behind
now that God is set firmly in mind.
Why always do we need to be right
when all is right in our limitless Light.
Doing-without for my mind's well-being
is now a welcome, pleasant feeling.
To be our God-within's limitless abysm
is known as mankind's sacred mysticism.
Personal interests take second place
once All-Consciousness showers its grace.
Resentments, frustrations, there'll always be,
but much less they become when once we see
something more important, more essential
that blesses our life like a miracle
Look in front of you to see empty space
and know All-Consciousness is in its place.
All-Consciousness remains ever intact
while all that lives dies always in fact.
Die as we must though reluctantly,
know death is what we always will BE.
Think this: Death is prior to life! -- Ask why:
For it determines what lives must surely die.
And that determination is BE-ing everything
and everyone that ever was, is, or will BE-ing
What I feel today I know won't stay;
no matter. To All-Consciousness I pray.
Human consciousness flits here and there;
Consciousness-Itself is ever everywhere.
Our thoughts, images, feelings, in our minds
are flickers that All-Consciousness binds.
That-which binds each thing in purposed form
resides within as its eternal norm;
and that eternal norm makes itself known
as instinct, reason, and configured bone.
Human beings deeply know to be true
that they are of conscious Oneness too.
With this knowledge, we need give It a name
that reminds us ever that we're all the same.
A word that touch and embrace makes us feel
that beyond our shadow, Some-non-thing is real.
And that word which is perfectly right
is" Love" that binds everything sealed tight.
So the space we perceive everywhere
is in it where our minds must stare.
All else particular, objects are placed,
as meaningfully so interfaced.
So inward space where Consciousness is pure
is what we name "Love" and that's for sure.
Since Love in this sense we think as divine,
It must be That which will ever Shine
Yet some have said that this divine Light
is just as dark as the blackest night.
Which goes to say that what we know
can BE the same as yes is no;
and this to be preserved as culture
for us as an historic treasure.
This treasure's to be placed in a locket
of endearing love in its pure Love set.
And further placed in a treasure chest
inscribed "religion" at its very best.
To justify Love as a religion
is firstly its need for enculturation.
This religion of Love's especial culture
brings those of like mind all together.
And its name is "Ascendancy Culture"
meant to foster man's transforming nature.
Secondly, and most importantly,
is Love as religion's identity.
The root meaning of "religion" is this:
"to bind together" in synthesis.
"To bind together again" is its complete
translation; which means we're meant to meet
together soul to Soul as wave to sea;
and wisdom is the guide for us to Be.
And since Love binds all things in unity
"religion" and "love" accord perfectly
as inward space determines reality;
and what is real is bound relationally -
Love takes the principal role in the world
as It has creatively, with strife, unfurled.
Strife being Love's destructive force
meant to create as well from Meaning's source
And so it can now be easily understood
why religion holds Love as its perfect good.
Love being Consciousness as only It,
Its religion's name must sound like holy writ.
"Transconsciousness" is its aesthetic name --
"trans" meaning beyond the worlds' structured frame
The kind of religion transconsciousness
is, is our Love-Within one, I profess.
Having established the religion to be
for all times from here to eternity,
the kind it is will be universal:
personal and not institutional,
will be based psychologically
as well as philosophically be.
Ritual and ceremony will do too
even priest, minister, or guru.
All other religions can keep their flock
as their life's traditional religious rock.
All that is required absolutely
is that our Source is loved primarily;
and faithfully can be reached
whatever else is taught or preached.
Does this mean that I can have two religions?
It's like having two good daughters or sons:
each one pleases in his or her own tone
but both are loved for themselves alone
And this religion that welcomes us all
is the kind that transformed Saul to Paul :--
Sudden Vision! our mind overtaken:
It can happen to us; we're not forsaken.
And this all happens with Love in the mind
wherein reason and will both go blind;
and ineffable Meaning binds all through Love
in which we BE with nothing to think of.
At least I know this Known to be true
From my own Immersion: believe me -- do!
I've been inwardly consciously There --
that "trans-place" known as One-Star-Nowhere:
that pure-bliss-consciousness and nothing more
emanating from my transconscious core.
Into It and back, again and again;
I was awe-struck in wonderment then.
For more than a day It came and went
until It left to where It was sent.
I recorded It in all Its array
for perfect proof and not to forget Its way.
And there it is my mystic contact
As real as any other known fact:
our mortal immortality
that gives meaning to our reality.
And from this Immersion what I surmise
Is this awaits each mortal when she dies. --
I know this to be in a dream that took place:
In which, shot dead, I burst into pure Space.
The same dream happened right after the first:
shot dead; again into purity I burst.
I leapt out of bed to research such a dream;
And sure enough, dreams convey such a theme;
and if not with our soul consciously,
Then certainly Soul transconsciously.
And so our religion is of a kind
Expressible of our transconscious mind.
Transconsciousness: our love-within religion
that has now reformingly begun.
Con, sub, un, collective, consciousness forms;
Now add "transconsciousness" as one of its norms.
Transconsciousness has its own nature;
upon consciousness it does confer.
Transconsciousness is this religion's name;
the kind it is is our Love-Within's claim.
Eminent and Perceptive Persons