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Wisdom and teachings of
christian religion

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I n the same way, no one can hinder this man, for he intends and seeks and takes delight in nothing but God, for God has become one with the man in all his intention. And so, just as no multiplicity can disturb God, nothing can disturb or fragment this man, for he is one in that One where all multiplicity is one and is one multiplicity.

Meister Eckhart quote, Christianity
Treatise A. 1, Colledge & McGinn, 1982, p. 211

I n God, there is no sorrow or suffering or affliction. If you want to be free of all affliction and suffering, hold fast to God, and turn wholly to Him, and to no one else. Indeed, all your suffering comes from this: that you do not turn toward God and no one else.

Meister Eckhart quote, Christianity
Treatise A. 1, Colledge & McGinn, 1982, p. 211

I n that breaking-through, when I come to be free of my own will and of God's will and of all His works and of God Himself, then I am above all created things, and I am neither God nor creature, but I am what I was and what I shall remain, now and eternally.

... When I stood in my first cause, I 'then had no 'God,' and then I was my own cause. I wanted nothing, I longed for nothing, for I was empty Being and the only truth in which I rejoiced was in the knowledge of my Self. Then it was my Self I wanted and nothing else. What I wanted I was, and what I was I wanted and so I stood empty of God and every thing.

Meister Eckhart quote, Christianity
Sermon 52, Colledge & McGinn, 1982, pp. 200-2003

G od and the Godhead are as different from each other as heaven and earth... If-creatures speak of God -- but why do they not mention the Godhead? Because there is only unity in the Godhead and there is nothing to talk about. God acts. The Godhead does not. ... The difference between God and the Godhead is the difference between action and non-action.

Meister Eckhart quote, Christianity
Sermon 27, Blackney, 1941; p. 225-226

T he eye by which I see God is the same as the eye by which God sees me. My eye and God's eye are one and the same-one in seeing, one in knowing, and one in loving.

Meister Eckhart quote, Christianity
Sermon 23, Blackney, 1941; p. 206

S ome simple people think that they will see God as if He were standing there and they here. It is not so. God and I, we are one. (1)

I am converted into Him in such a way that He makes me one Being with Himself-not a similar being. By the living God, it is true that there is no distinction ! (2)

Meister Eckhart quote, Christianity
(1) Sermon 6, Colledge & McGinn, 1982.; p. 188 ; (2) Sermon 18, Blackney, 1941; p. 181

A s the soul becomes more pure and bare and poor, and possesses less of created things, and is emptied of all things that are not God, it receives God more purely, and is more completely in Him; and it truly becomes one with God, and it looks into God and God into it, face to face as it were; two images transformed into one.

Meister Eckhart quote, Christianity
Treatise A.2, Colledge & McGinn, 1982; p. 222

F inal and perfect happiness can consist in nothing else than the vision of the Divine Essence. ... For perfect happiness the intellect needs to reach the very Essence of the First Cause. And thus it will have its perfection through union with God ... in which alone man's happiness consists, as stated above.

Saint Thomas Aquinas quote, Christianity, Catholicism
Summa Theologia, II.1.8

E ven those who seem to be "devils," derive their existence from the Good, and are naturally good], and desire the Beautiful and Good in desiring existence, life, and consciousness, ... And they are called evil through the deprivation and the loss whereby they have lapsed from their proper virtues. Hence they are evil only insofar as they lack [true] existence; and in desiring evil, they desire non-existence. (1)

... Even so, we say that the air is darkened around us by a deficiency and absence of the light; while yet the light is itself always light and illumines the darkness. Therefore, evil inheres not in the devils or in us, as evil, but only as a deficiency and lack of the perfection of our proper virtues. (2)

Thus evil has no being, nor any inherence in things that have being. Evil is nowhere qua evil; and it arises not through any power but through weakness.(3) ... in a word, evil is weakness, impotence, and deficiency of knowledge... (4)

Dionysius the Areopagite quote, Christianity
(1) The Divine Names, IV.23; Rolt, 1920 ; (2) The Divine Names, IV.24; Rolt, 1920 ; (3) The Divine Names, IV.34; Rolt, 1920 ; (4) The Divine Names, IV.35; Rolt, 1920

H e is neither number nor order; nor greatness nor smallness; nor equality nor inequality; nor similarity nor dissimilarity; neither is He still, nor moving, nor at rest; neither has He power nor is power, nor is light; neither does He live nor is He life; neither is He essence, nor eternity nor time; nor is He subject to intelligible contact; nor is He science nor truth, nor a king, nor wisdom; neither one nor oneness, nor godhead nor goodness; nor is He spirit according to our understanding, nor a son, nor a father; nor anything else known to us or to any other of the beings or creatures that are or are not; ... (1)

... He suffers no change, corruption, division, privation or flux; none of these things can either be identified with or attributed to Him. (2)

Dionysius the Areopagite quote, Christianity
(1) Mystical Theology, V.; Editors of The Shrine Of Wisdom, 1965; P. 16 ; (2) Mystical Theology, IV.; Editors of The Shrine Of Wisdom, 1965; P. 15

D o thou, dear Timothy, in the diligent exercise of mystical contemplation, leave behind the senses and the operations of the intellect, and all things sensible and intellectual, and all things in the world of being and non-being, that thou mayest arise by unknowing towards the union, as far as is attainable, with Him who transcends all being and all knowledge. For by the unceasing and absolute renunciation of thyself and of all things, thou mayest be borne on high, through pure and entire self-abnegation, into the superessential radiance of the divine Darkness.

Dionysius the Areopagite quote, Christianity
Mystical Theology, I.; Editors of The Shrine Of Wisdom, 1965; P. 10

T he higher we soar in contemplation, the more limited become our expressions of that which is purely intelligible; even as now, when plunging into the Darkness which is above the intellect, we pass not merely into brevity of speech, but even into absolute silence, of thoughts as well as of words ... and, according to the degree of transcendence, so our speech is restrained until, the entire ascent being accomplished, we become wholly voiceless, inasmuch as we are absorbed in Him who is totally ineffable.

Dionysius the Areopagite quote, Christianity
Mystical Theology, III.; Editors of The Shrine Of Wisdom, 1965; P. 14

H e is super-essentially exalted above created things, and reveals Himself in His naked Truth to those alone who pass beyond all that is pure or impure, and ascend above the topmost altitudes of holy things, and who, leaving behind them all divine light and sound and heavenly utterances, plunge into the Darkness where truly dwells, as the Oracles declare, that ONE who is beyond all. (1)

That divine Darkness is the unapproachable light in which God dwells. Into this Darkness, rendered invisible by its own excessive brilliance and unapproachable by the intensity of its transcendent flood of light, come to be all those who are worthy to know and to see God. (2)

We pray that we may come unto this Darkness which is beyond light, and without seeing and without knowing, to see and to know That which is above vision and above knowledge. (3)

Dionysius the Areopagite quote, Christianity
(1) Mystical Theology, I.; Editors of The Shrine Of Wisdom, 1965; P. 10 ; (2) Letter To Dorotheus, a Minister; Hathaway, 1969; p. 134 ; (3) Mystical Theology, II.; Editors of The Shrine Of Wisdom, 1965; P. 12

T AT: Is God then in matter, 0 father?

HERMES: Where could matter be placed if it existed apart from God [who is infinite]? Would it not be but a confused mass, unless it were ordered? And if it is ordered, by whom is it ordered? The energies which operate in it are parts of God. Whether you speak of matter or bodies or substance, know that all these are the energy of God, of the God who is all. In the All there is nothing which is not God. Adore this teaching, my child, and hold it sacred.

The Corpus Hermetica quote, Christianity / Gnostics
Poimander, 1.12, based on translation by Yates, F., 1964, pp. 33-34

T AT: Do not the living beings in the world die, 0 father, although they are parts of the world?

HERMES: Hush, my child, for you are led into error by the appearance of the phenomenon. Living beings do not die, but, being composite bodies, they are dissolved; this is not death but the dissolution of a mixture. If they are dissolved, it is not to be destroyed but to be renewed... Contemplate then the beautiful arrangement of the world and see that it is alive, and that all matter is full of life.

The Corpus Hermetica quote, Christianity / Gnostics
Poimander, 1.12, based on translation by Yates, F., 1964, pp. 33-34

T he world, too, is a god, image of a greater God. United to Him and performing the order and will of the Father, it is the totality of life. There is nothing in it, through all the duration of the cyclic return willed by the Father, which is not alive. The Father has willed that the world should be living so long as it keeps its cohesion; hence the world is necessarily God.

The Corpus Hermetica quote, Christianity / Gnostics
Poimander, 1.12, based on translation by Yates, F., 1964, pp. 33-34

H ERMES: The intellect, 0 Tat, is drawn from the very substance of God. In men, this intellect is God; and so some men are gods and their humanity is near to the Divine. When man is not guided by intellect, he falls below himself into an animal state. All men are subject to Destiny, but those in possession of the Logos, which commands the intellect from within, are not under it in the same manner as others. God's two gifts to man of intellect and the Logos have the same value as immortality. If man makes right use of these, he differs in no way from the immortals.

The Corpus Hermetica quote, Christianity / Gnostics
Poimander, 1.12, based on translation by Yates, F., 1964, pp. 33-34

S ay no longer that God is invisible. Do not speak thus, for what is more manifest than God? He has created all only that you may see it through the beings. For that is the miraculous power of God, to show Himself through all beings. For nothing is invisible, not even the incorporeal. The intellect makes itself visible in the act of thinking; God makes Himself visible in the act of creating.

The Corpus Hermetica quote, Christianity / Gnostics
Poimander, 1.11, based on translation by Yates, F., 1964, pp. 31-32

A ll that is, He contains within Himself like thoughts: the world, Himself, the All. Therefore, unless you make yourself equal to God, you cannot understand God; for like is not intelligible save to the like. Make yourself grow to a greatness beyond measure; by a leap [of intellect], free yourself from the body; raise yourself above all time, become Eternity; then you will understand God.

Believe that nothing is impossible for you; think yourself immortal and capable of understanding all, all arts, all sciences, the nature of every living being. Mount higher than the highest height; descend lower than the lowest depth. Draw into yourself all sensations of everything created, fire and water, the dry and the moist, imagining that you are everywhere, on earth, in the sea, in the sky; that you are not yet born, in the maternal womb, adolescent, old, dead, beyond death. If you embrace in your thought all things at once-all times, places, substances, qualities, quantities-you may understand God.

The Corpus Hermetica quote, Christianity / Gnostics
Poimander, 1.11, based on translation by Yates, F., 1964, pp. 31-32

T he eternal [Logos] is the Power of God, and the work, of the -eternal [Logos] is the world, which has no beginning, but is continually becoming by the activity of the eternal [Logos]. Therefore, nothing that constitutes the world will ever perish or be destroyed, for the eternal [Logos] is imperishable. All this great body of the world is a Soul, full of intellect and of God, who fills it within and without and vivifies everything.

Contemplate through Me [the Divine Mind], the world and consider its beauty. ... See that all things are full of light. See the earth, settled in the midst of all, the great nurse who nourishes all earthly creatures, All is full of Soul, and all beings are in movement. Who has created these things? The one God, for God is one. You see that the world is always one, the Sun, one; the moon, one; the divine activity, one; God, too, is one. And since all is living, and Life is also one, God is certainly one. It is by the action of God that all things come into being…

The Corpus Hermetica quote, Christianity / Gnostics
Poimander, 1.11, based on translation by Yates, F., 1964, pp. 31-32

T he Father existed alone, unbegotten,without place, without time, without counsellor, and without any conceivable qualities ..., solitary and reposing alone in Himself. But as He possessed a generative Power [Logos], it pleased Him to generate and produce the most beautiful and perfect that He had in Himself, for He did not love solitude. He was all love, but love is not love if there is no object of love. So the Father, alone as He was, projected and generated [the world].

Hippolytus quote, Christianity / Gnostics
Refutatio Omnium Heresium , VI.29.5ff. Roberts & Donaldson, 1892, Vol. VI, pp.208-210

T here are two aspects of the One. The first of these is the Higher, the Divine Mind of the universe, which governs all things, and is masculine. The other is the lower, the Thought (epinoia) which produces all things, and is feminine. As a pair united, they comprise all that exists.

The Divine Mind is the Father who sustains all things, and nourishes all that begins and ends. He is the One who eternally stands, without beginning or end. He exists entirely alone; for, while the Thought arising from Unity, and coming forth from the divine Mind, creates [the appearance of] duality, the Father remains a Unity. The Thought is in Himself, and so He is alone. Made manifest to Himself from Himself, He appears to be two. He becomes "Father" by virtue of being called so by His own Thought.

Since He, Himself, brought forward Himself, by means of Himself, manifesting to Himself His own Thought, it is not correct to attribute creation to the Thought alone. For She (the Thought) conceals the Father within Herself; the Divine Mind and the Thought are intertwined. Thus, though [they appear] to be a pair, one opposite the other, the Divine Mind is in no way different from the Thought, inasmuch as they are one.

Though there appears to be a Higher, the Mind, and a lower, the Thought, truly, It is a Unity, just as what is manifested from these two [the world] is a unity, while appearing to be a duality. The Divine Mind and the Thought are discernible, one from the other, but they are one, though they appear to be two.

[Thus] ... there is one Divine Reality, [conceptually] divided as Higher and lower; generating Itself, nourishing It self, seeking Itself, finding Itself, being mother of Itself, father of Itself, sister of Itself, spouse of Itself, daughter of Itself, son of Itself. It is both Mother and Father, a Unity, being the Root of the entire circle of existence.

Simon Magus quote, Christianity / Gnostics
Apophasis Megale ("The Great Exposition"), quoted by Hippolytus of Rome, Refutatio Omnium Heresium, VI.8; adapted from Robert& Donaldson, 1892, Vol. VI, pp.208-210

I f ... you ask what is meant by the Son, I will state briefly that he is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal Mind has the Logos in Himself, being from eternity instinct with Logos); but inasmuch as the Logos came forth to be the Idea and energizing power of all material things.

Athenagoras quote, Christianity, Orthodoxy
in Wilson, 1959; pp. 385-386

A nd the Logos became flesh and lived among us ... as the only-begotten son of his father.

Jesus Christ quote, Christianity
John: 1:2

I n the beginning was the Logos; the Logos was with God, and the Logos was God.
... All things were made by the Logos; without him nothing was made. It was by him that all things came into existence.
... What came about in him [the Logos] was life, and the life was the light [of God] in man. The life shines in the darkness [of world-manifestation], but the darkness did not understand it.

Jesus Christ quote, Christianity
John: 1:1

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On other page(s): History and dogmas of the christian religion

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Wisdom and teachings of christian religion

Wisdom and teachings of
christian religion