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Paths to Transcendence: According to Shankara, Ibn Arabi, and Meister Eckhart
David Bentley Hart • The Experience of God
moksha, bodhi, kaivalya, or satori in the Asian religions, which is the wisdom of a transformed consciousness, of liberation from that exclusive identification of oneself with personality which overlays and conceals the basic sensation in the very back of the mind: the sensation of being identical with the universe, which is said to be the “oceanic
... See moreAlan Watts • In My Own Way: An Autobiography
The Harmony of the Spheres This journey then, is nothing more, yet nothing less than a period of acclimating to a new way of seeing, a time of transition and revelation as it gradually comes upon “that” which remains when there is no self. This is not a journey for those who expect love and bliss, rather, it is for the hardy who have been tried by
... See moreJed McKenna • Spiritual Enlightenment: The Damnedest Thing (The Enlightenment Trilogy Book 1)
Teosofia (Traduzido): Introdução ao conhecimento supersensível do mundo e do destino humano (Portuguese Edition)
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to enter negation is to be a minister who seeks not death but union. The transcendent mystery is that when negation—elimination of being by some force—is shared by both human and divine persons, it creates the deepest of unions. It creates a space where the Spirit moves, turning death into life, joining what is not God with God.
Andrew Root • Faith Formation in a Secular Age : Volume 1 (Ministry in a Secular Age): Responding to the Church's Obsession with Youthfulness
I have not met one dedicated person of prayer who walks a very dry, dark path who does not embody many of the cardinal and theological virtues, as well as many of the gifts of the Holy Spirit.13 By contrast I know many who have had quite explicit contemplative experiences yet have not integrated these experiences into a life of living faith and lov
... See moreMartin Laird • A Sunlit Absence: Silence, Awareness, and Contemplation
The reason why the world lacks unity, and lies broken and in heaps, is, because man is disunited with himself. He cannot be a naturalist, until he satisfies all the demands of the spirit. Love is as much its demand, as perception. Indeed, neither can be perfect without the other. In the uttermost meaning of the words, thought is devout, and devotio
... See moreRalph Waldo Emerson • Nature
John disagrees with the Aristotelians in refusing substantiality to particular things. He calls Plato the summit of philosophers. But the first three of his kinds of being are derived indirectly from Aristotle’s moving-not-moved, moving-and-moved, moved-but-not-moving. The fourth kind of being in John’s system, that which neither creates nor is cre
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