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Interreligious dialogue : Others > Light

Onelittleangel > Others > Light
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T heir light is merged into the light of the infinite.




Sikhism 4300 | 
Maru Ashtpadi, M.1, p. 1009 







T he world of Brahman is light itself




Hinduism 4297 | 
Chandogya Upanishad 4.1-2 







G od is the Light of the heavens and the earth.
The parable of His Light
is as if there were a Niche,
and within it a Lamp;
the Lamp enclosed in Glass:
The Glass as it were a brilliant star:
Lit from a blessed Tree,
an olive neither of the East nor of the West,
Whose oil is well-nigh luminous,
though fire scarce touched it.
Light upon Light!
God guides whom He will to His Light:
God sets forth parables for men, and God knows all things.





Islam 4295 | 
Qur'an 24.35 







Y our eye is the lamp of your body; when your eye is sound, your whole body
is full of light; but when it is not sound, your body is full of darkness.
Therefore be careful lest the light in you be darkness. If then your
whole body is full of light, having no part dark, it will be wholly
bright, as when a lamp with its rays gives you light.





Christianity 4294 | 
Luke 11.34-36 







H im the sun does not illumine, nor the moon, nor the stars, nor the
lightning--nor, verily, fires kindled upon the earth. He is the one light
that gives light to all. He shines; everything shines.





Hinduism 4292 | 
Katha Upanishad 5.15; Mundaka Upanishad 2.2.10; Svetavatara Upanishad 6.14 







T hose who believe will stand alongside [the Prophet], their light
streaming on ahead of them and to their right. They will say, "Our Lord,
perfect our light for us, and forgive us!"





Islam 4291 | 
Qur'an 66.8 







J esus spoke to them, saying "I am the light of the world; he who follows
me will not walk in darkness, but will have the light of life."





Christianity 4290 | 
John 8.12 







Y our eye is the lamp of your body; when your eye is sound, your whole body is full of light; but when it is not sound, your body is full of darkness. Therefore be careful lest the light in you be darkness. If then your whole body is full of light, having no part dark, it will be wholly bright, as when a lamp with its rays gives you light.




Christianity 4192 | 
Luke 11.34-36 







W e did not create the heavens and the earth and everything between them as a game. We did not create them except with truth but most of them do not know it. (Surat ad-Dukhan: 38-39)

Did you suppose that We created you for amusement and that you would not return to Us? (Surat al-Muminun: 115)

They know an outward aspect of the life of this world but are heedless of the hereafter. Have they not reflected within themselves? Allah did not create the heavens and the earth and everything between them except with truth and for a fixed term. Yet many people reject the meeting with their Lord. (Surat ar-Rum: 7-8)

That day Hell is produced, that day man will remember; but how will the remembrance help him?
He will say, "Oh! If only I had prepared in advance for this life of mine!" (Surat al-Fajr: 23-24)

Those are the people who have lost their own selves. What they invented has abandoned them. Without question they will be the greatest losers in the hereafter. As for those who believe and do right actions and humble themselves before their Lord, they are the Companions of the Garden, remaining in it timelessly, forever. The likeness of the two groups is that of the blind and deaf and the seeing and hearing. Are they the same as one another? So will you not pay heed? (Surah Hud: 21-24)

The stupor of death will come in truth. (And it is said unto him): "That is what you were trying to evade! The trumpet is blown. That is the day of the threat." (Surah Qaf: 19-20)

Like those before you who had greater strength than you and more wealth and children. They enjoyed their portion; so enjoy your portion as those before you enjoyed theirs. You have plunged into defamation as they plunged into it. The actions of such people come to nothing in this world or the hereafter. They are the lost. (Surat at-Tawba: 69).

Alif Lam Mim Ra. Those are the signs of the Book. And what has been sent down to you from your Lord is the truth. But most people do not believe. (Surat ar-Ra'd: 1)

They swear by Allah with their most earnest oaths that Allah will not raise up those who die, when, on the contrary, it is a binding promise on Him; but most people do not know it. (Surat an-Nahl: 38)

We have variegated it for them so they might pay heed but most people begrudge aught save ingratitude. (Surat al-Furqan: 50)






Islam 3986 | 







I t is the peculiar characteristic of this birth that it always brings new light. It constantly introduces a strong light into the soul since it is the nature of goodness to pour itself forth wherever it may be. In this birth God pours himself into the soul with light so much that the light gathers in the being and ground of the soul and spills over into the faculties and the outer self. This happened to Paul too when God bathed him in his light as he journeyed, and spoke to him. A likeness of the light in the ground of the soul flows over into the body, which is then filled with radiance. But sinners can receive nothing of this, nor are they worthy to do so, since they are filled with sin and evil, which are called "darkness". Therefore it is said: "The darkness shall neither receive nor comprehend the light" (cf. John 1:5). The problem is that the paths which this light should take are blocked with falsehood and darkness. After all, light and darkness cannot coexist any more than God and creatures can. If God is to enter, then the creatures must leave.




Christianity 3534 | 
Selected Writings. Trans. Oliver Davies. New York: Penguin Books USA, Inc., 1994, p. 216 







O everlasting Light, far surpassing all created things, send down the beams of Your brightness from above, and purify, gladden, and illuminate in me all the inward corners of my heart.




Christianity 3511 | 
The Imitation of Christ. Trans. Richard Whitford, moderenized by Harold C. Gardiner. New York: Doubleday, 1955, pp. 155-156 







I n the Seventh Mansion} everything is different. Our good God now desires to remove the scales form the eyes of the soul, so that it may see and understand something of the favour which He is granting it, although He is doing this in a strange manner. It is brought into this Mansion by means of an intellectual vision, in which, by a representation of the truth in a particular way, the Most Holy Trinity reveals Itself, in all three Persons. …The spirit becomes enkindled and is illumined, as it were, by a cloud of the greatest brightness.




Christianity / Catholicism 3481 | 
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 209, Seventh Mansions, Chapter 1, Paragraph 6 







L ater, this same companion {I.e. Masazuola} told me, brother scribe, that on one occasion when Christ's faithful one {I.e. Angela} was lying on her side in a state of ecstasy, she saw something like a splendid, magnificent star shining with a wonderful and countless variety of colors. Rays of astonishing beauty, some thick, others slender, radiated from Christ's faithful one. Emanating from her breast while she was lying on her side, the rays unfolded or coiled as they ascended upward toward heaven. She saw this with her bodily eyes while she was wide awake, near the third hour. The star was not very big.




Christianity / Catholicism 3454 | 
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, p. 144 







N o one can be saved without divine light. Divine light causes us to begin and to make progress, and it leads us to the summit of perfection. Therefore if you want to begin and to receive this divine light, pray. If you have begun to make progress and want this light to be intensified within you, pray. And if you have reached the summit of perfection, and want to be superillumined so as to remain in that state, pray.




Christianity / Catholicism 3453 | 
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, p. 234 







T his embrace of God sets ablaze a fire within the soul with which the whole soul burns for Christ. It also produces a light so great that the soul understands the fullness of God's goodness, which it experiences in itself, and which is, moreover, much greater than the soul's experience of it. The effect then of this fire within the soul is to render it certain and secure that Christ is within it. And yet, what we have said is nothing in comparison to what this experience really is.




Christianity / Catholicism 3452 | 
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, p. 190 







I saw a fullness, a brightness with which I felt myself so filled that words fail me, nor can I find anything to compare it with. I cannot tell you that I saw something with a bodily form, but he was as he is in heaven, namely, of such an indescribable beauty that I do not know how to describe it to you except as the Beauty and the All Good.




Christianity / Catholicism 3451 | 
Complete Works. Mahwah, New Jersey: Paulist Press, 1993, pp. 151-152 







A s we ascend to that which is more perfect, He who is without form or shape comes no longer without form or without shape. Nor does He cause His light to come to us and be present with us in silence. But how? He comes in a definite form indeed, though it is a divine one. Yet God does not show Himself in a particular pattern or likeness, but in simplicity, and takes the form of an incomprehensible, inaccessible, and formless light. We cannot possibly say or express more than this; still He appears clearly and is consciously known and clearly seen, though He is invisible. He sees and hears invisibly and, just as friend speaks to friend face to face (cf. Ex. 33:11), so He who by nature is God speaks to those whom by grace He has begotten as gods. He loves like a father, and in turn He is fervently loved by His sons.




Christianity / Orthodoxy 3433 | 
The Discourses, p. 365, Trans. C.J. de Catanzaro. Ramsey, N.J.: Paulist Press, 1980. 







G od} is called light, Who transcends all light, because He illumines us; and life, Who is beyond all life, because He vivifies us. Shining around us all, and encircling and cherishing us with the glory of His divinity, He is called raiment, and so we saw that we clothe ourselves with Him Who is intangible in every way and Who cannot be grasped. Uniting Himself without mingling with our soul, and making it all as light, He is said to indwell us and, uncircumscribed, become circumscribed.




Christianity / Orthodoxy 3432 | 
On the Mystical Life : The Ethical Discourses. Trans. Alexander Golitzin. Crestwood, NY: St. Vladimir's Seminary Press, 1996, (Vol. 2)", pp. 93-94 







H itherto I had frequently seen a light, at times within, when my soul had enjoyed calmness and peace. At times it appeared to me externally, from afar, or even it was completely hidden, and by its hiddenness caused me the unbearable pain of thinking I would not see it again. But when I lamented and wept and displayed complete solitude and obedience and humility it appeared to me again. It was like the sun as it penetrates through the thickness of mist and gradually shows itself a gently glowing sphere. Thus Thou, the ineffable, the invisible, the impalpable, the immovable, who always are everywhere present in all things and fillest everything, at all times, or if I may say so, by day and by night, art seen and art hidden. Thou goest away and Thou comest, Thou dost vanish from sight and Thou suddenly appearest. So bit by bit Thou didst scatter the darkness that was within me; Thou didst dispel the mist and dissolve the thickness; Thou didst clean the dim eyes of my intellect. Thou didst remove the barriers of my eyes and didst open them; Thou tookest away the veil of insensitivity. At the same time Thou didst put to sleep all passion and every fleshly pleasure and totally expel them from me. Having thus brought me to this state Thou didst clear the heaven of every mist. By "the heaven" I mean the soul Thou hast cleansed in which Thou comest invisibly (how or from whence I know not). Thou who art everywhere present art suddenly found and manifested like another sun. O ineffable condescension!




Christianity / Orthodoxy 3431 | 
The Discourses, pp. 364-365, Trans. C.J. de Catanzaro. Ramsey, N.J.: Paulist Press, 1980. 







W hile many have seen {the light of God}, they have not all acquired it, just like many have seen the great treasure in the royal vaults and have gone away empty. While a divine light and illumination often comes in the beginning to those who are fervently repenting, it passes away immediately. If they give themselves up even to death itself and seek it with hard labor, presenting themselves to the Lord as worthy and blameless in every way, then at last they receive it again come back to them. If however, they become a little lazy and take leave from throwing themselves into greater labors by loving their own souls, they become unworthy of so great a gift and do not enter, while still living in the body, into everlasting life.




Christianity / Orthodoxy 3430 | 
On the Mystical Life : The Ethical Discourses. Trans. Alexander Golitzin. Crestwood, NY: St. Vladimir's Seminary Press, 1996, (Vol. 1), p. 159 







B lessed are they… who have received Christ coming as light in the darkness {Jn 1:5,12}, for they are become sons of light and of day {1 Thes 5:5}.

Blessed are they who even now have put on His light, for they are clothed already with the wedding garment. They will not be bound hand and foot, nor will they be cast into the everlasting fire… {cf Mt 22:11-13}

Blessed are they who hourly taste of the ineffable light with the mouth of their intellect, for they shall walk "becomingly as in the day" [Rom 13:13], and spend all their time in rejoicing…

Blessed are they who have kindled the light in their hearts even now and have kept it unquenched, for on their departing this life they shall go radiant to meet the Bridegroom, and go in with Him to the bridal chamber bearing their lamps… {cf Mt 25:1-13}

Blessed are they who ever weep bitterly for their sins, for the light shall seize them and change the bitter into sweet {cf Mt 5:4}.

Blessed are they who shine with the divine light and who see their own infirmity and understand the deformity of their soul's vesture, for they shall weep without failing and, but by the channels of their tears, be washed clean.

Blessed are they who have drawn near the divine light and entered within it and become wholly light, having been mingled with it, for they have completely taken off their soiled vesture and shall weep bitter tears no more {cf Rom 13:12-14}.

Blessed are they who see their own clothing shining as Christ, for they shall be filled hourly with joy inexpressible and shall weep tears of astounding sweetness, perceiving that they have become themselves already sons and co-participants of the resurrection.

Blessed are they who have the eye of their intellect ever open and with prayer see the light and converse with it mouth to mouth, for they are of equal honor with the angels and, dare I say it, have and shall become higher than the angels, for the latter sing praises while the former intercede. And, if they have become and are ever becoming such while still living in the body and impeded by the corruption of the flesh, what shall they be after the Resurrection and after they have received that spiritual and incorruptible body? Certainly, they shall not be merely the equals of angels, but indeed like the angels' Master, as it is written: "But we know," he says, "that when He appears we shall be like Him" [1 Jn 3:2].

Blessed is that monk who is present before God in prayer and who sees Him and is seen by Him {cf Jn 14:21, Mt 5:8}, and perceives himself as having gone beyond the world and as being in God alone, and is unable to know whether he happens to be in the body or outside the body {2 Cor 12:2-3}, for he will hear "ineffable speech which it is not lawful for a man to utter" [2 Cor 12:4], and shall see "what no eye has seen, nor ear heard, nor the heart of man conceived" [1 Cor 2:9].

Blessed is he who has seen the light of the world take form within himself, for he, having Christ as an embryo within {cf Gal 4:19}, shall be reckoned His mother, as He Himself Who does not lie has promised, saying: "Here are my mother and brothers and friends." Who? "Those who hear the word of God and do it" [Lk 8:2]. So those who do not keep His commandments deprive themselves voluntarily of so great a grace, because the thing was and is and will be possible, and has happened and happens and will happen for all who fulfill His ordinances.





Christianity / Orthodoxy 3429 | 
On the Mystical Life : The Ethical Discourses. Trans. Alexander Golitzin. Crestwood, NY: St. Vladimir's Seminary Press, 1996, (Vol. 1), pp. 166-169 







W hen the intellect has been perfected, it unites wholly with God and is illumined by divine light, and the most hidden mysteries are revealed to it. Then it truly learns where wisdom and power lie… While it is still fighting against the passions it cannot as yet enjoy these things… But once the battle is over and it is found worthy of spiritual gifts, then it becomes wholly luminous, powerfully energized by grace and rooted in the contemplation of spiritual realities. A person in whom this happens is not attached to the things of this world but has passed from death to life.




Christianity / Orthodoxy 3409 | 
Philokalia (Vol. 2), p. 355 







T he person who listens to Christ fills himself with light; and if he imitates Christ, he reclaims himself.




Christianity / Orthodoxy 3408 | 
St. Thalassios, in On Love, Self-control and Life in accordance with the Intellect: ("Philokalia (Vol. 2)", p. 321) 







Y ou should not doubt that the intellect, when it begins to be strongly energized by the divine light, becomes so completely translucent that it sees its own light vividly. This takes place when the power of the soul gains control over the passions. But when St. Paul says that "Satan himself is transformed into an angel of light" (2 Cor. 11:14), he definitely teaches us that everything which appears to the intellect, whether as light or as fire, if it has a shape, is the product of the evil artifice of the enemy. So we should not embark on the ascetic life in the hope of seeing visions clothed with form or shape; for if we do, Satan will find it easy to lead our soul astray. Our one purpose must be to reach the point when we perceive the love of God fully and consciously in our heart …




Christianity / Orthodoxy 3407 | 
On Spiritual Knowledge: ("Philokalia (Vol. 1)", p. 265, text 40) 







W hen in fear, trembling and unworthiness we are yet permited to receive the divine, undefiled Mysteries of Christ, our King and Lord, we should then display even greater watchfulness, strictness and guard over our hearts, so that the divine fire, the body of our Lord Jesus Christ, may consume our sins and stains, great and small. For when that fire enters into us, it at once drives the evil spirits from our heart and remits the sins we have previously committed, leaving the intellect free from the turbulence of wicked thoughts. And if after this, standing at the entrance to our heart, we keep strict watch over the intellect, when we are again permitted to receive those Mysteries the divine body will illumine our intellect still more and make it shine like a star.




Christianity / Orthodoxy 3406 | 
On Watchfulness and Holiness: ("Philokalia (Vol. 1)", p. 179, text 101) 







T he sun rising over the earth creates the daylight; and the venerable and holy name of the Lord Jesus, shining continually in the mind, gives birth to countless intellections radiant as the sun.




Christianity / Orthodoxy 3405 | 
On Watchfulness and Holiness: ("Philokalia (Vol. 1)", p. 197, text 196) 







T he guarding of the intellect may appropriately be called light-producing, lightning-producing, light-giving and fire-bearing, for truly it surpasses endless virtues, bodily and other. Because of this, and because of the glorious light to which it gives birth, one must honour this virtue with worthy epithets… {Those who have become contemplatives} bathe in a sea of pure and infinite light, touching it ineffably and living and dwelling in it. They have tasted that the Lord is good (cf. Ps. 34:8)…




Christianity / Orthodoxy 3404 | 
On Watchfulness and Holiness: ("Philokalia (Vol. 1)", p 192, text 171) 







W hile we are being strengthened in Christ Jesus and beginning to move forward in steadfast watchfulness, He at first appears in our intellect like a torch which, carried in the hand of the intellect, guides us along the tracks of the mind; then He appears like a full moon, circling the heart's firmament; then He appears to us like the sun, radiating justice, clearly revealing Himself in the full light of spiritual vision.




Christianity / Orthodoxy 3403 | 
On Watchfulness and Holiness: ("Philokalia (Vol. 1)", p. 191, text 166) 







S o I entered the place where I usually prayed and mindful of the words of the holy man I began to say, "Holy God". At once I was so greatly moved to tears and loving desire for God that I would be unable to describe in words the joy and the delight I then felt. I fell prostrate on the ground, and at once I saw, and behold, a great light was immaterially shining on me and seized hold of my whole mind and soul, so that I was struck with amazement at the unexpected marvel and I was, as it were, in ecstasy. Moreover I forgot the place where I stood, who I was, and where and could only cry out, 'Lord, have mercy,' so that when I came to myself I discovered I was reciting this. But who it was that was speaking, and who moved my tongue, I do not know - only God knows.




Christianity / Orthodoxy 3368 | 
Cathecetical Discourse XVI 







D uring the day he managed a patrician's household and daily went to the palace, engaged in worldly affairs, so that no one was aware of his pursuits. …One day, as he stood and recited, "God, have mercy upon me, a sinner" Lk. 18:13), uttering it with his mind rather than his mouth, suddenly a flood of divine radiance appeared from above and filled all the room. As this happened the young man lost all awareness [of his surroundings] and forgot that he was in a house or that he was under a roof. He saw nothing but light all around him and did not know if he was standing on the ground. He was not afraid of falling: he was not concerned with the world nor did anything pertaining to men and corporeal beings enter his mind. Instead, he seemed to himself to have turned into light. Oblivious of all the world he was filled with tears and with ineffable joy and gladness. His mind then ascended to heaven and beheld yet another light, which was clearer than that which was close at hand. In a wonderful manner there appeared to him standing close to that light, the saint of whom we have spoken, the old man equal to angels, who had given him the commandment and the book. …




Christianity / Orthodoxy 3366 | 
The Catechetical Discourses XXII 







I t was said of Abba Sisoes that when he was at the point of death, while the Fathers were sitting beside him, his face shone like the sun. He said to them, "Look, Abba Anthony is coming." A little later he said, "Look, the choir of prophets is coming." Again his countenance shone with brightness and he said, "Look, the choir of apostles is coming." His countenance increased in brightness and lo, he spoke with someone. Then the old men asked him, "With whom are you speaking, Father?" He said, "Look, the angels are coming to fetch me, and I am begging them to let me do a little penance." The old man said to him, "You have no need to do penance, Father." But the old man said to them, "Truly, I do not think I have even made a beginning yet." Now they all knew that he was perfect. Once more his countenance suddenly became like the sun and they were all filled with fear. He said to them, "Look, the Lord is coming and he's saying, 'Bring me the vessel from the desert'" (cf. 2 Cor. 4:7). Then there was as a flash of lightening and all the house was filled with a sweet odour.




Christianity 3353 | 
Abba Sisoes: The sayings of the Desert Fathers : the alphabetical collection. Trans. Benedicta Ward, SLG. Kalamazoo, Michigan: Cistercian Publications Inc., 1984, 1975, pp. 214-215, Sisoes 14 







H ow could the rays of God's light fit into the heart? Yet when you search you will find it there, not from the point of view of containment such that it could be said that the light is in that place. You will find it through that place …




Islam / Sufism 3333 | 
Signs of the Unseen: The Discourses of Jalaluddin Rumi, p. 173, Trans. W.M. Thackston, Jr. Putney, Vermont: Threshold Books, 1994 







W hen certitude about God Most High does occur in the heart…the heart becomes tranquil through the Majesty of God; then it abstains from what is other-than-God. So, it stands weak and is compelled to cry out to God for help. Then He who responds to the necessitous when they cry out to Him, responds to it. That radiant light settles into the heart and the darkness of preoccupation with what is other-than-God is extinguished therewith. Then the reality of the Realm (al-Malakut) becomes visible to it, and that is what Harithah meant when he said to the Messenger of God: "It is as if I see the Throne of my Lord distinctly." And the Messenger of God said, "The Light of God Most High is faith in one's heart."




Islam / Sufism 3290 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 150 







W hosoever perseveres in the invocation will find that lights come to him constantly and that the veils of invisible things are lifted from him.




Islam / Sufism 3289 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 94 







W hen the invocation descends into the heart, if there is darkenss within, it illuminates it; and if there is already light, the invocation increases the light and intensifies it.




Islam / Sufism 3288 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 69 







I nvoking removes darkness and brings forth radiant lights.




Islam / Sufism 3287 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 77 







H is light spreads out and this operation expresses nothing other than the ordered unfolding of His attributes over the non-being. What is called "the possibles" are those things which show themselves capable of receiving that light and those which are called "the impossibles" are those which are unable to receive the light. It is to just this that the Prophet -- upon Him be Grace and Peace! -- alluded when He said, "Allah created the creatures in the darkness, then He sprinkled them with His light. Those who were touched by some of this light are on the good way; and those who failed to be touched by it are astray."




Islam / Sufism 3269 | 
Kitab al-Mawaqif 287, p. 86,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







I f, as in a dream, you see a light brighter than the sun, your remaining attachments will suddenly come to an end and the nature of reality will be revealed. Such an occurrence serves as the basis for enlightenment. But this is something only you know. You can't explain it to others.

Or if, while you're walking, standing, sitting, or lying in a quiet grove, you see a light, regardless of whether it's bright or dim, don't tell others and don't focus on it. It's the light of your own nature.

Of if, while you're walking, standing, sitting, or lying in the stillness and darkness of night, everything appears as though in daylight, don't be startled. It's your own mind about to reveal itself.

Or if, while you're dreaming at night, you see the moon and stars in all their clarity, it means the workings of your mind are about to end. But don't tell others.





Buddhism / Mahayana / Zen (Chan) 3254 | 
The Zen Teaching of Bodhidharma. Trans. Red Pine. New York: North Point Press, 1987. The Zen Teaching of Bodhidharma. Trans. Red Pine. New York: North Point Press, 1987, p. 33 







I saw the visions described in the scriptures. Sometimes I saw the universe filled with sparks of fire. Sometimes I saw all the quarters glittering with light, as if the world were a lake of mercury. Sometimes I saw the world as if made of liquid silver. Sometimes again, I saw all the quarters illumined as if with the light of Roman candles.




Hinduism 3198 | 
Mahendranath Gupta. The Gospel of Sri Ramakrishna. Trans. Swami Nikhilananda. New York: Ramakrishna-Vivekananda Center, 1942, 1948, 1958, p. 333 







W hen I was ten or eleven years old … I first experienced samadhi. There are certain characteristics of God-vision. One sees light, feels joy, and experiences the upsurge of a great current in one's chest, like the bursting of a rocket.




Hinduism 3197 | 
Mahendranath Gupta. The Gospel of Sri Ramakrishna. Trans. Swami Nikhilananda. New York: Ramakrishna-Vivekananda Center, 1942, 1948, 1958, p. 218 







A s I gazed at the tiny Blue Pearl, I saw it expand, spreading its radiance in all directions so that the whole sky and earth were illuminated by it. It was now no longer a Pearl but had become shining, blazing, infinite Light. The Light which the writers of the scriptures and those who have realized the Truth have called the divine light of Chiti. The Light pervaded everywhere in the form of the universe. I saw the earth being born and expanding from the Light of Consciousness, just as one can see smoke rising from a fire. I could actually see the world within this conscious Light, and the Light within the world, like threads in a piece of cloth, and cloth in the threads. Just as a seed becomes a tree, with branches, leaves, flowers, and fruit, so within Her own being Chiti becomes animals, birds, germs, insects, gods, demons, men, and women. I could see this radiance of Consciousness, resplendent and utterly beautiful, silently pulsating as supreme ecstasy within me, outside me, above me, below me.




Hinduism 3123 | 
Muktananda, Swami. Play of Consciousness. South Fallsburg, NY. SYDA Foundation, 1978, p. 183. 







C ome now, noble souls, and take a look at the splendor you are carrying within yourselves! But if you do not let go of yourself completely, if you do not drown yourself in this bottomless sea of the Godhead, you cannot get to know this divine light.




Christianity 3082 | 
Pfeiffer, Frantz, and Evans, C de B., trans. Meister Eckhart. London: John M. Watkins, 1924, 193 1, Vol. 1: 118, 157, 221-222, 287, 338, 348, 363, 429, and Vol. 2: 41, 114. 







T he eye is not strong enough to look at the brilliant sun,
But you can watch its light reflected in water.
Pure Being is too bright to behold, yet it can be seen reflected in the mirror of this world …
Every particle of the world is a mirror.
In each atom lies the light of a thousand suns.





Islam / Sufism 3066 | 
The Secret Rose Garden 







W hat are "I" and "You"?
Just lattices
In the niches of a lamp
Through which the One Light radiates.

"I" and "You" are the veil
Between heaven and earth;
Lift this veil and you will see
How all sects and religions are one.

Lift this veil and you will ask---
When "I" and "You" do not exist
What is mosque?
What is synagogue?
What is fire temple?





Islam / Sufism 3065 | 
translation by Andrew Harvey and Eryk Hanut - 'Perfume of the Desert' 







H is Light rose,
I found it in my own heart-
It is now my Light you see shining!





Islam / Sufism 3061 | 
Shahram Shiva and Jonathan Star from: La' amat (Divine Flashes), flashes 7, 14, 25, 27. 







T rue knowledge comes through the light of certainty, by which God enlightens the heart. Then, you will behold the things of the spiritual world, and by the power of that light all the veils between you and that world will be removed.




Islam / Sufism 2901 | 
al-Antaki, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.80 







F our thousand years before God created these bodies, he created the souls and kept them beside himself and shed a light upon them. He knew what quantity each soul received and he showed favor to each in proportion to its illumination. The souls remained all that time in light, until they became fully nourished. Those who in this world live in joy and agreement with one another must have been akin to one another in that place. Here they love one another and are called the friends of God, and they are brothers who love one another for God’s sake. These souls know one another by smell, like horses.











I " and "you' are but the lattices,

In the niches of a lamp
Through which the One Light shines.
"I" and "you' are the veil
Between heaven and earth;

Lift this veil and you will see
No longer the bonds of sects and creeds.





Islam / Sufism 2866 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.39 







O abyss! 0 eternal Godhead! 0 deep sea! What more could you have given me than the gift of your very self?
You are a fire always burning but never consuming; you are a fire consuming in your heat all the soul's selfish love; you are a fire lifting all chill and giving light. In your
light you have made me know your truth: You are that light beyond all light who gives the mind's eye supernatural light in such fullness and perfection that you bring clarity even to the light of faith. In that faith I see that my soul has life, and in that light receives you who are Light…

Truly this light is a sea, for it nourishes the soul in you, peaceful sea, eternal Trinity. Its water is not sluggish; so the soul is not afraid because she knows the truth. It distills, revealing hidden things, so that here, where the most abundant light of your faith abounds, the soul has, as it were, a guarantee of what she believes. This water is a mirror in which you, eternal Trinity, grant me knowledge; for when I look into this mirror, holding it in the hand of love, it shows me myself, as your creation, in you, and you in me through the union you have brought about of the Godhead with our humanity.





Christianity 2842 | 
Saint Catherine of Siena, adapted from the translation by Suzanne Noffke in Catherine of Siena: The Dialogue (Mahwah, N.J.: Paulist Press, 1980). 







H ow, I asked Father Seraphim, "can I know that I am in the grace of the Holy Spirit? I do not understand how I can be certain that I am in the Spirit of God. How can I discern for myself his true manifestation in me?"
Father Seraphim replied: "I have already told you, Your Godliness, that it is very simple and I have related in detail how people come to be in the Spirit of God and how we can recognize his presence in us. So what do you want, my son?" I want to understand it well" I said. Then Father Seraphim took me very firmly by the shoulders and said: 'We are both in the Spirit of God now, my son. Why don't you look at me?" I replied: I cannot look, Batiushka, because your eyes are flashing like lightning. Your face has become brighter than the sun, and my eyes ache with pain."
Father Seraphim said: "Don't be alarmed, Your Godliness! Now you yourself have become as bright as I am. You are now in the fullness of the Spirit of God yourself, otherwise you would not be able to see me as I am." Then bending his head toward me, he whispered softly in my ear: "Thank the Lord God for his unutterable mercy to us! You saw that I did not even cross myself; and only in my heart I prayed mentally to the Lord and said within myself. 'Lord, grant him to see clearly with his bodily eyes that descent of thy Spirit which thou grantest to thy servants when thou art pleased to appear in the light of thy magnificent glory.' And you see my son, the Lord instantly fulfilled the humble prayer of poor Seraphim. How then shall we not thank him for this unspeakable gift to us both? Even to the greatest hermits, my son, the Lord God does not always show his mercy in this way. This grace of God, like a loving mother, has been pleased to comfort your contrite heart at the intercession of the Mother of God herself. But why, my son, do you not look me in the eyes? Just look, and don't be afraid! The Lord is with us!"
After these words I glanced at his face and there came over me an even greater reverent awe. Imagine in the center of the sun, in the dazzling light of its midday rays, the face of a man talking to you. You see the movement of his lips and the changing expression of his eyes, you hear his voice, you feel someone holding your shoulders; yet you do not see his hands, you do not even see yourself or his figure, but only a blinding light spreading far around for several yards and illumining with its brilliance both the snow-blanket that covered the forest glade and the snowflakes which besprinkled me and the great elder. You can imagine the state I was in!
"How do you feel now?" Father Seraphim asked me.
"Extraordinarily well;' I said.
"But in what way? How exactly do you feel well?"
I answered: "I feel such calmness and peace in my soul that no words can express it."
"This, Your Godliness," said Father Seraphim, "is that peace of which the Lord said to his disciples; 'My peace I give unto you: not as the world giveth, give I unto you' (John I4:27). What else do you feel?" Father Seraphim asked me. 'An extraordinary sweetness" I replied.
And he continued: "This is that sweetness of which it is said in Holy Scripture: 'They shall be drunken with the fatness of thy house, and of the torrent of thy delight shalt thou make them to drink' (Psalm 36:8). And now this sweetness is flooding our hearts…. Mat else do you feel?" An extraordinary joy in all my heart."
And Father Seraphim continued: 'When the Spirit of God comes down to man and overshadows him with the fullness of his inspiration, then the human soul overflows with unspeakable joy, for the Spirit of God fills with joy whatever he touches. You my son, have wept enough in your life on earth; yet see with what joy the Lord consoles you even in this life! What else do you feel, Your Godliness?"
I answered: 'An extraordinary warmth.'
"How can you feel warmth, my son? Look, we are sitting in the forest. It is winter out-of-doors, and snow is underfoot. There is more than an inch of snow on us, and the snowflakes are still falling. What warmth can there be?"
I answered: "Such as there is in a bathhouse when the water is poured on the stone and the steam rises in clouds.' 'And the smell he asked me, "is it like the smell of a bathhouse?"
"No," I replied. "There is nothing on earth like this fragrance. When in my dear mother's lifetime I was fond of dancing and used to go to balls and parties, my mother would sprinkle me with the scent that she bought at the best shops in Kazan. But those scents did not exhale such fragrance.'
And Father Seraphim, smiling pleasantly, said: I know it myself lust as well as you do, my son, but I am asking you on purpose to see whether you feel it in the same way. It is absolutely true, Your Godliness! The sweetest earthly fragrance cannot be compared with the fragrance that we now feel, for we are now enveloped in the fragrance of the Holy Spirit of God.
Our present state is that of which the Apostle says, The Kingdom of God is not meat and drink; but righteousness, and peace in the Holy Spirit' (Romans I4:I7). Our faith consists not in the plausible words of earthly wisdom but in the demonstration of the Spirit and power (see I Corinthians 2A). That is just the state we are in now. Of this state the Lord said, There are some of them that stand here, which shall not taste of death, till they have seen the Kingdom of God come with power' (Mark 9: I). See, my son, what unspeakable joy the Lord God has now granted us!"
I don't know Batiuslika,' I said, "whether the Lord will grant me to remember this mercy of God always as vividly and clearly as I feel it now. 'I think,' Father Seraphim answered me, 'that the Lord will help you to retain it in your memory forever, or his goodness would never have instantly bowed in this way to my humble prayer and so quickly anticipated the request of poor Seraphim; all the more so, because it is not given to you alone to understand it, but through you it is for the whole world, in order that you yourself may be confirmed in God's work and may be useful to others. The fact that I am a monk and you are a layman is utterly beside the point. What God requires is true faith in himself and his only-begotten Son. In return for that the grace of the Holy Spirit is granted abundantly from on high. The Lord seeks a heart filled to overflowing with love for God and our neighbor; this is the throne on which he loves to sit and on which he appears in the fullness of his heavenly glory. Son, give me thine heart (Proverbs 23:26; see Matthew 6:33), for in the human heart the Kingdom of God can be contained."





Christianity / Orthodoxy 2840 | 
SAINT SERAPHIM OF SAROV, adapted from A Wonderful Revelation to the World by Saint Seraphim, translated by Archimandrite Lazarus Moore from Orthodox Life, vol. 4 (1953). 





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