"Divinity is that which was there before the appearance of heaven and earth, and which gives form to them; that which surpasses the yin and the yang, yet has the quality of them. This Divinity is thus the absolute existence, governing the entire universe of heaven and earth, yet at the same time, it dwells within all things, where it is called spirit; omnipresent within
human beings, it is called mind.
mind and Divinity are one and the same. Divinity is the root origin of heaven and earth, the spiritual nature of all things, and the source of human destiny. Itself without form, it is Divinity which nurtures things with form.‖
Kanetomo Yoshida, An Outline of Shinto
"First of all, whatever Truth is, it is" by its very nature, independently of my being able to grasp it or not. Truth is Truth, "in se et per se," perfectly self-sustained and complete: if there is somewhere in the country a piece of landscape with say, a river and a tree, it exists whether I see it or not . . . The discriminating intelligence says: "O.K., I do not see the river and the tree but it does not mean that they do not exist, it just means I do not know whether they exist or not." This was the stage reached by Emmanuel Kant in The Critique of Pure Reason and the stance advocated by Socrates, Buddha and Lao-Tsu: "know what you know and know what you do not know and know that you know what you know and that you do not know what you do not know." This has always sounded good to me and I suppose the reader can go along these lines and agree with me, After all, this is conventional wisdom. The logic and immediate implications of this position appear in the following statement: Truly I am to tell you about the River of the Water of Life and about the Tree of Life which is the path of the sacred Kundalini. But, most probably, you never walked into the inner landscape where they are able to be found and thus you cannot believe me; nor should you! However, you should not reject my saying either; how could you? You have not gone into this secret place, you have not looked for yourself, have you? And even if you have, can you say that you reached your destination? Can you confidently say that you have found it and it is the same as what has been described in the Scriptures?‖
Grégoire de Kalbermatten, The Advent
" ―There are many teachers, like lamps in house after house, but hard to find. O Devi, is the teacher who lights up all like the sun. (vs. 104)
There are many teachers who are proficient in the Vedas [revealed sacred lore] and the Shastras [textbooks], but hard to find, O Devi, is the teacher who has attained to the supreme truth. (vs. 10
There are many teachers on earth who give what is other than the [transcendental] Self, but hard to find in all the world, O Devi, is the teacher who reveals the Self (vs. 106)
Many are the teachers who rob the disciple of his wealth, but rare is the teacher who removes the disciples affliction. (vs. 108)
He is the [true] teacher by whose very contact there flows the supreme bliss (ananda). The intelligent man should choose such a one as his teacher and none other. (vs. 110)
These stanzas are found in the Kula-Arnava-Tantra (Chapter 13), a Sanskrit work on Hindu esotericism dating from the eleventh century C.E. They are spoken by God Shiva, the Lord of yogins, to his divine spouse, Devi. But his words were intended for human ears, and they are as relevant today as they were a millennium ago, if not more so.‖
"In the name of Allah, Most Gracious, Most Merciful.
Praise be to Allah, the Cherisher and Sustainer [20] of the worlds; Most Gracious, Most Merciful; Master of the Day of Judgment.
Thee do we worship, and Thine aid we seek. Show us the straight way, The way of those on whom Thou hast bestowed Thy Grace,
Those whose (portion) is not wrath, and who go not astray. surah 1: 1-7 Al Fatihah (The Opening)
"20. The Arabic word Raab, usually translated Lord, has also the meaning of cherishing, sustaining, bringing to maturity. Allah cares for all the worlds He has created.
There are many worlds — astronomical and physical worlds, worlds of thought, spiritual world, and so on. In every one of them, Allah is all in all. We express only one aspect of it when we say: "In Him we live, and move, and have our being." The mystical division between (1) Nasut, the human world knowable by the senses, (2) Malakut, the invisible world of
angels, and (3) Lahut, the divine world of Reality, requires a whole volume to explain it.‖ Abdullah Yusuf Ali, The Holy Qur'an
―This preface (above) is meant to create a strong desire in the heart of the reader to seek guidance from the Lord of the Universe, Who alone can grant it. Thus AL-FATIHAH indirectly teaches that the best thing for a man is to pray for guidance to the straight path, to study the Quran with the mental attitude of a seeker — after-truth and to recognize the fact that the Lord of the Universe is the source of all knowledge. He should, therefore, begin the study of the Quran with a prayer to him for guidance.‖
Syed Abu-Ala‘ Maududi, The Meaning of the Qur‟an
―To "emancipate" oneself from suffering -- such is the goal of all Indian philosophies and all Indian mysticisms. Whether this deliverance is obtained directly through "knowledge"
(according to the teaching of Vedanta and Samkhya, for example ) or by means of techniques ( as Yoga and the majority of Buddhist schools hold), the fact remains that no knowledge has any value if it does not seek the "salvation" of man.‖
Eliade, M. Yoga, Immortality and Freedom
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