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... God is literally in me. His ”I” makes my ”I” possible…
16.25.1.3,Jesus' use of the metaphor, the Son and the Father, was intended to point out that man, in his inner self, was born of, and is still in relation to, the Higher power, God.
16.25.1.5… Jesus gave two helps in this matter: seek the kingdom of heaven first, and seek it within. It is open to anyone to test this truth that he is related to God. But if he does not bring certain qualities into the work, such as patience and humility, the going may be too hard, the result disappointing.
16.25.1.6,Something of that Mind is in us, as a parent has left some legacy in the child, but at the same time we are also in that Mind.
16.25.1.7Gospel of John, chapter 17, verse 21: ”As thou, Father, art in me, and I in thee.”
16.25.1.8An ever-active Mind within an ever-still Mind--that is the real truth, not only about God but also about man.
16.25.1.9The World-Mind reproduces something of itself in each individual entity we call the Soul, or Overself.
16.25.1.10The soul in man, the Overself, is linked with, or rooted in, the soul in the universe, the World-Mind.
16.25.1.11The Infinite Mind is centered within its finited expression, the human ego.
16.25.1.12How can a man escape from the World-Mind since he is indissolubly united with it? Through the Overself he is a very part of it, his consciousness could not work without it.
16.25.1.14The Godlike deepest Self in us knows and feels on its own level; therefore the intellect’s reasonings and the aesthetic feelings are reflections on a lower level of spiritual activities.
16.25.1.15So many human sufferings are the consequences of human errors, and so many of these errors arise from human ignorance. The supreme ignorance of all which leads to the greatest sins and sufferings is that he does not know he is an individualized part of a greater consciousness. Although this consciousness shines through his ego it is apart from the ego, for it stands in its own right and exists as an entity by itself. It is this consciousness which enables a man to act and think in the physical body and it is his diviner part. Blinded by the error of materialism, he identifies it with the body itself.
16.25.1.16The self of every creature is divine Being, the ultimate Consciousness, but only when evolution brings it to the human level does it have the possibility of discovering this fact.
16.25.1.17The omnipresence of the Infinite Mind carries great meaning for us individually. For it signifies that this Mind is not less present and not less active in us too.
16.25.1.23It is because the World-Mind supports man, gives him consciousness and energy, that he is a sharer in divine existence.
16.25.1.25Wang Yang-ming's disciples often remarked, The streets are full of enlightened men! By this they reiterated their Master's teaching that all men have the possibility of attaining enlightenment because all have the divine self hidden under their egoism.
16.25.1.27Each of us is linked with that Being, the Mover of all this moving universe. This link must be brought into our field of awareness. There lies the highest fulfilment of our lives.
16.25.1.28… Let us not say with some foolish mystic that we are God. Let us say rather what we can truly say, which is that there is something of God in us.
16.25.1.29,The individual consciousness is not alone. It is fathered by a universal consciousness. Between the two there is this link. To awaken one day and discover (in several cases, rediscover) it will be a man’s most satisfying experience.
16.25.1.29The World-Mind is omnipresent. There is a point where every man touches it. When he attains awareness of this point, he is at last attending the true Holy Communion service.
16.25.1.30The little centre of consciousness that is myself rests in and lives by the infinite ocean of consciousness that is God …
16.25.1.31,If God is everywhere, as He must be, then He is in man too. This fact makes possible his discovery, under certain conditions, of a diviner element in his being which is ordinarily obscured.
16.25.1.32What we know through the senses as forms points to the existence of the mind. What we know through the intellect as thoughts points to the mind. What does the individual mind itself point to? We can find the answer by plunging deep into its core, deeper and ever deeper in the practice of contemplation until we come to its ultimate source. There, where the world vanishes and the ego is stilled, we become one with the infinite and eternal Mind behind the universe.
16.25.1.34The human mind, finite and limited though it be, can become an inlet to the universal Mind. Such a happening is attended by blissful yet tranquil feelings. This little being that is me merges into larger consciousness that is pure infinite Being--until the body calls me back.
16.25.1.36There is something deeper than our ordinary thoughts and feelings, something that is our inmost essential self. It is the soul. It is here, if we can reach to it, that we may meet in fellowship with the Divine. Through it the World-Mind reveals something of its own mysterious nature.
16.25.1.37He discovers that Consciousness, the very nature of mind under all its aspects, the very essence of be-ing under the personal selfhood, is where man and God finally meet. He knows that God indisputably exists, not because some religious dogma avers it but because his own experience proves it.
16.25.1.39There is a vital and definite connection between every man's mind and the Universal Mind, between his individual existence and Its existence. Because of this connection he is called upon to worship It to commune with It and to love It.
16.25.1.40Socrates got his wisdom from within himself. He had no master.
16.25.1.45The human mind is fortunate in this, that it has a connection with the Divine Mind …
16.25.1.47,God is in your very being. To know him as something apart or far-away in time and distance or as an object outside yourself, separate from you--that is not the Way--impossible. Jesus gave away the secret: he is within you.
16.25.1.50It is surprising how widely people have ignored Jesus' message (”The kingdom of heaven is within you”) when its meaning is so clear, its phrasing so strong.
16.25.1.51If a man lives in harmony with the divine World-Idea, he may also live in trust that he will receive that which belongs to him. This will be brought about either by guiding him to it or guiding it to him.
16.25.1.52We may dwell in mystical inner fellowship with God but we may not become as God…
16.25.1.55,In my alleged claim that every human being can develop the divinity within himself, I do not mean that we poor mortals can ever rise to the stature of the Almighty … I mean only that we have within us something that is linked with and related to God: it is our higher self, the discovery of and union with which represents the limit of our possible attainment.
16.25.1.58,Omar Khayyam’s agnostic position is perfectly in accord with philosophy’s position. Both his school of Sufism and our teaching declare the impossibility of man knowing God. We can discover only that God exists and that the Soul exists but not go farther.
16.25.1.79The true explanation of mystical ecstasy is not union with God but union with the Soul.
16.25.1.98When consciousness is successfully turned in on its own deepest state, which is serene, impersonal, and unchanging, it receives the experience of the divine Soul, not of the Godhead. It brings us nearer to the Godhead but does not transform us into it. We discover the divine ray within, we do not become the sun itself.
16.25.1.99The mystic attains knowledge and experience of his own soul. This is not the same as knowledge of the ultimate Reality. The two are akin, of course—much more closely than the little ego and the Real are akin. But the Godhead is the Flame of which the soul is only a spark; to claim complete union with it seems blasphemous.
16.25.1.100When a man says that he has communed with God, be he a great prophet in trance or a humble layman in prayer, the truth is that he has really communed with something within himself which is so closely related to God that he may perhaps be pardoned for his error. But still it is not God. It is his soul, the Overself.
16.25.1.101When he believes he is communing with God he is actually communing with his own inner reality. The enlightenment that seems to come from outside actually comes from inside himself.
16.25.1.102The human being cannot go farther in its pilgrimage than the discovery of his own origin, his Overself.
16.25.1.104The soul constitutes both the connection between man and God and the ultimate attainment of man.
16.25.1.105The best a man can hope for, in rising above the ego and the world, is to rise into awareness of his true soul …
16.25.1.106,His discovery of being born out of, and still remaining rooted in, the Infinite Mind of God, is a tremendous one but it does not make him identical with God.
16.25.1.108Human beings can only hope to realize the Overself which is a ray or intermediary, but not the World-Mind itself. For the latter is too vast and infinite and remote …
16.25.1.110,But although the Absolute in its passive state is unknowable, the Overself as representative of its active aspect, of the World-Mind, is knowable.
16.25.1.115This higher self is what the successful mystics of all religions have really achieved union with, despite the widely different names from “God” downwards, which they have given it.
16.25.1.119We cannot ever know the Divine which is Transcendent but we can acknowledge that it IS. We may however know the Divine which is Immanent, recognize, perceive, and feel its presence.
16.25.1.120That which he finds deep within himself is, he understands intuitively, a reflected ray from that which exists behind the whole universe but it is still only a ray.
16.25.1.129The Overself is so close to God, so akin to the World-Mind, that no man need look farther, or aspire higher.
16.25.1.133The belief among Christians and Hindus that God incarnates in human form through Christ or Krishna is not held by Muhammedans or Buddhists. That God may use a human channel at times is more rational. But this God is World-Mind, not the Unapproachable.
16.25.1.172… From time to time, someone is born predestined to give a spiritual impulse to a particular people, area, or age. He is charged with a special mission of teaching and redemption and is imbued with special power from the universal intelligence to enable him to carry it out. He must plant seeds which grow slowly into trees to carry fruit that will feed millions of unborn people …
16.25.1.184,
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