Inter-  Faiths  Dialogue

The Saints > Ecstasy

41 quote(s)  | Page 2 / 2




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.


quote 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.


quote 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. …


quote 3366  | 
The Catechetical Discourses XXII 




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."


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




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.


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




W hen the latent treasure of inner Shakti is released in meditation, you will soon ascend to the higher stages of meditation. You will see splendid sights and glorious forms. You will perceive internal divine lights. It is only by virtue of these lights that your body becomes beautiful and you feel love for one another. As the magnificent radiance sparkles in meditation, your craving for beautiful and loving forms will be satisfied. You will see the whole world as radiant.
Along with visions, you will hear inner sounds. Sweet, divine music will ring in your ears. As you listen to it, you will have such a sleep as is enjoyed only by heavenly beings. These melodious strains will compel you to dance in ecstasy and eradicate your indifference, distress, and ramblings of mind. Not only this, the inner music will release celestial ambrosia and you will relish its sweetness. This nectar, trickling from the palate, is the sweetest of all tastes. Each drop is worth more than millions. This elixir will expel all your diseases and fill you with gladness. Your anger will vanish. You will exude ambrosial sweetness. You will rejoice in your spouse and children. As you taste this nectar and become absorbed in it, you will be transported with inner delight.
0 my dear ones! You will also inhale divine scents. As your inner aroma is released, not only your home but your whole world will become tranquil; your body will shed its heaviness and sloth, and become lithe and vibrant.
When your inner Kundalini Shakti is stirred, She will release Her impulses of love throughout your body and its seventy-two thousand nerves. She will thrill your every blood cell with Her ecstatic joy. Only then will your craving for touch be truly gratified. You will recover the lost luster of your eyes. Your withered face will again glow with love and your lips will become rosy. Your world will quiver with beauty, joy, and love! You will become aware of the omnipresence of the Lord; you will realize that this entire world is His and that He is maintaining it.


quote 3125  | 
in Jonathan Star, the Inner Treasure, Tarcher Putnam, from an unpublished work written in 1972. 




T he state of a Siddha is beyond both knowing and not knowing. In that state, bliss is embraced by bliss. Joy is experienced through joy. Success is gained through success. Light dwells within light…. In that state, astonishment drowns in astonishment. All dos and don'ts are silenced. Rest attains total rest. Experience delights in experience. The state of a Siddha is the attainment of total perfection. Siddhas are like this. 0 friend, read this very carefully.


quote 3118  | 
a talk given in Ganeshpuri, India, 1983, and Darshan Magazine, Vol. 30131:162 (1989). 




L ast night I learned how to be a lover of God
To live in this world and call nothing my own.

I looked inward
And the beauty of my own emptiness
filled me till dawn.
It enveloped me like a mine of rubies.
Its hue clothed me in red silk.

Within the cavern of my soul
I heard the voices of lovers crying,
"Drink now! Drink now!"-

I took a sip and saw the vast ocean
Wave upon wave caressed my soul.
The lovers of God dance around
And the circle of their steps
becomes a ring of fire round my neck.

Heaven calls me with its rain and thunder
a hundred thousand cries
yet I cannot hear …

All I hear is the call of my Beloved.


quote 3054  | 
Star, Jonathan, and Shiva, Shahram, trans. A Garden Beyond Paradise. New York: Bantam Books, 1992 




T he first time I entered the Holy House,” said Bayazid, I saw the Holy House. The second time I entered it, I saw the Lord of the House. The third time I saw neither the House nor the Lord of the House.

By this Bayazid meant, I became lost in God, so that I knew nothing. Had I seen at all, I would have been God.


quote 2973  | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.245 




A nd thus at this time the soul also suffers great darkness in the understanding, many aridities and afflictions in the will, and grievous knowledge of its miseries in the memory, for the eye of its spiritual self-knowledge is very bright. And in its substance the soul suffers profoundly from its poverty and abandonment.
Now, since this is the remedy and medicine that God gives to the soul for its many infirmities, that he may bring it health, the soul must needs suffer in the purgation and remedy, according to the nature of its sickness. For here its heart is laid upon the coals, so that every kind of evil spirit is driven away from it; and here its infirmities are continually brought to light and are laid bare before its eyes that it may feel them, and then they are cured. And that which aforetime was hidden and set deep within the soul is now seen and felt by it, in the light and heat of the fire, whereas aforetime it saw nothing. Even so, in the water and smoke that the fire drives out of wood are seen the humidity and the frigidity that it had aforetime, though this was realized by none. But now, being brought near to this flame, the soul clearly sees and feels its miseries, for - oh, wonderful thing! - there arise within it contraries against contraries against contraries, some of which, as the philosophers say, bring the others to light; and they make war in the soul, striving to expel each other in order that they may reign within it.
God, who is all perfection, wars against all the imperfect habits of the soul, and, purifying the soul with the heat of his flame, he uproots its habits from it, and prepares it, so that at last he may enter it and be united with it by his sweet, peaceful, and glorious love, as is the fire when it has entered the wood.


quote 2847  | 
Saint John of the Cross, taken from Saint John of the Cross: Poems, translated by Willis Barnstone (New York: New Directions, 1972). 




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."


quote 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). 




A nd therefore, too, such enlightened men are, with a free spirit, lifted up above reason into a bare and imageless vision, wherein lives the eternal indrawing summons of the Divine Unity; and, with an imageless and bare understanding, they pass through all works, and all exercises, and all things, until they reach the summit of their spirits.


quote 2832  | 
John Ruusbroec, adapted from the translation by Evelyn Underhill in Mysticism (London: Methuen, 1911). 




W hen God is seen in darkness it does not bring a smile to the lips, nor devotion, fervor, or ardent love; neither does the body or the soul tremble or move as at other times; the soul sees nothing and everything; the body sleeps and speech is cut off. God spoke to me, all those which you ever wrote - I now understand that these were so much less than that which I see with such great darkness, that in no way do I place my hope in them, nor is there any of my hope in them. Even if it were possible that all these previous experiences were not true, nonetheless, that could in no way diminish my hope - the hope that is so secure and certain in the All Good which I see with such darkness. Christ's faithful one told me, that her soul had been elevated only three times to this most exalted and altogether ineffable way of seeing God with such darkness, a vision which was a superlative and utterly wonderful grace. For in this state it seems to me that I am standing or lying in the midst of the Trinity!'


quote 2819  | 
Angela of Foligno, from Angela of Foligno: Complete Works, translated by Paul Lachance (Mahwah, N.J.: Paulist Press, 1993). 




A fterward, I saw him in a darkness, and in a darkness precisely because the good that he is, is far too great to be conceived or understood. Indeed, anything conceivable or understandable does not attain this good or even come near it. My soul was then granted a most certain faith, a secure and most firm hope, a continual security about God that took away all my fear. In this good, which is seen in the darkness, I recollected myself totally. I was made so sure of God that in no way can I ever entertain any doubts about him or of my possession of him.


quote 2818  | 
Angela of Foligno, from Angela of Foligno: Complete Works, translated by Paul Lachance (Mahwah, N.J.: Paulist Press,1993). 




I magine if all the tumult of the body were to quiet down, along with all our busy thoughts about earth, sea, and air; if the very world should stop, and the mind cease thinking about itself, go beyond itself, and be quite still; if all the fantasies that appear in dreams and imagination should cease, and there be no speech, no sign: Imagine if all things that are perishable grew still - for if we listen they are saying, "We did not make ourselves; he made us who abides forever" - imagine, then, that they should say this and fall silent, listening to the very voice of him who made them and not to that of his creation; so that we should hear not his word through the tongues of men, nor the voice of angels, nor the clouds' thunder, nor any symbol, but the very Self which in these things we love, and go beyond ourselves to attain a flash of that eternal wisdom that abides above all things: And imagine if that moment were to go on and on, leaving behind all other sights and sounds but this one vision that ravishes and absorbs and fixes the beholder in joy; so that the rest of eternal life were like that moment of illumination that leaves us breathless:
Would this not be what is bidden in scripture, Enter thou into the joy of thy Lord?


quote 2805  | 
Saint Augustine, from Eknath Easwaran's anthology God Makes the Rivers to Flow, copyright 1991, Nilgiri Press, Tornales, CA 94971. 




E ntering upon the eighth stage, with the "turning-about" at the deepest seat of consciousness, the Bodhisattva will become conscious that he has received the second kind of Transcendental-body (Manomayakaya). The transition from mortal body to Transcendental-body has nothing to do with mortal death, for the old body continues to function and the old mind serves the needs of the old body, but now it is free from the control of mortal mind. There has been an inconceivable transformation-death by which the false imagination of his particularized individual personality has been transcended by a realization of his oneness with the universalized mind of Tathagatahood, from which realization there will be no recession.


quote 2603  |   The Lankavatara Sutra
Ch XI, p.341, in Dwight Goddard, A Buddhist bible 



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