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“The divine life does indeed grow in us even on earth, but we never reach full maturity; we never dispense with faith until we actually see God face to face. Now the question is: what is the relation between this divine life (and divine knowledge that we call faith) and human life (and human knowledge)? Some people have held that they are actually opposed to each other. You know that kind of person who thinks that you can't be a saint unless you're very slightly ill; this sort of person tends also to think that you can't have faith unless what you believe is humanly incredible. They think of faith not as a matter of knowing or of learning, but rather as a matter of courage, a leap into the unknown, a quixotic championing of the absurd. Now faith is certainly a leap into the unknown in the sense that what you believe is something that cannot be known by ordinary human power. But it is a leap which precisely tries to make this known. It is not a rejection of knowledge, it is an effort to know more - to get to know more by trusting in a teacher.”

“The divine life is the spirit in everything that exists, from the atom to the archangel; the grain of dust could not be were God absent from it; the loftiest seraph is but a spark from the eternal fire, which is God. Sharers in one life all form one brotherhood. The immanence of God, the solidarity of man, such are the basic truths of theosophy.”

“The divine order of human society from primeval days was based upon certain rights conveyed by the Creator. The right of position, next to God; the right to procreate, in order to be in charge; the right to procure, in order to survive. These rights of necessity required man to maintain a meaningful and submissive relation to God who bestowed them.”

“The divine persons do not assert themselves, but one bears witness to another. It is for this reason that St. John of Damascus said that 'the Son is the image of the Father, and the Spirit the image of the Son.' It follows that the third person of the Trinity is the only one not having his image in another person. The Holy Spirit, as person, remains unmanifested, hidden, concealing himself in his very appearing... The Holy Spirit is the sovereign unction upon the Christ and upon all the Christians called to reign with him in the Age to come. It is then that this divine person, now unknown, not having his image in another member of the Trinity, will manifest himself in deified persons: for the multitude of the saints will be his image.”

“The "Divine Thought" does not imply the idea of a Divine thinker. The Universe, not only past, present, and future--which is a human and finite idea expressed by finite though--but in its totality, the Sat (an untranslatable term), the absolute being, with the Past and Future crystallized in an eternal Present, is that Thought itself reflected in a secondary or manifest cause.”

“The Divine was beyond description, beyond knowing, beyond comprehension. To say that the Divine was Creation divided by Destruction was as close as one could come to definition. But the puny of soul, the dull of wit, weren't content with that. They wanted to hang a face on the Divine. They went so far as to attribute petty human emotions - anger, jealousy, etc - to it, not stopping to realize that if God were a being, even a supreme being, our prayers would have bored him to death long ago.”

“The Divine was expansive, but religion was reductive. Religion attempted to reduce the Divine to a knowable quantity with which mortals might efficiently deal, to pigeonhole it once and for all so that we never had to reevaluate it. With hammers of cant and spikes of dogma, we crucified and crucified again, trying to nail to our stationary altars the migratory light of the world.”