Mystics

"It is possible that those who are in no way pressed down with the weight of money may be condemned with the covetous in disposition and intent. For it was the opportunity of possessing which was wanting in their case, and not the will for it."

"This prayer, then, although it seems to contain the utter fullness of perfection inasmuch as it was instituted and established on the authority of the Lord himself, nonetheless raises his familiars to that condition which we characterized previously as more sublime. It leads them by a higher stage to that fiery and, indeed, more properly speaking, wordless prayer which is known and experienced by very few. This transcends all human understanding and is distinguished not, I would say, by a sound of the voice or a movement of the tongue or a pronunciation of words. Rather, the mind is aware of it when it is illuminated by an infusion of heavenly light from it, and not by narrow human words, and once the understanding has been suspended it gushes forth as from a most abundant fountain and speaks ineffably to God, producing more in that very brief moment than the self-conscious mind is able to articulate easily or to reflect upon. Our Lord himself represented this condition in similar fashion in the form of those prayers that he is described as having poured out alone on the mountain and silently, and when he prayed in his agony he even shed drops of blood as an inimitable example of his intense purpose."

"Our third conflict is against covetousness which we can describe as the love of money; a foreign warfare, and one outside of our nature. ... For the rest of the incitements to sin planted in human nature seem to have their commencement as it were congenital with us, and somehow being deeply rooted in our flesh, and almost cœval with our birth, anticipate our powers of discerning good and evil, and although in very early days they attack a man, yet they are overcome with a long struggle.But this disease coming upon us at a later period, and approaching the soul from without, as it can be the more easily guarded against and resisted, so, if it is disregarded and once allowed to gain an entrance into the heart, is the more dangerous to every one, and with the greater difficulty expelled. For it becomes "a root of all evils" [1 Timothy 6:10] and gives rise to a multiplicity of incitements to sin."

"Some faults grow up without any natural occasion giving birth to them, but simply from the free choice of a corrupt and evil will, as envy and this very sin of covetousness; which are caught (so to speak) from without, having no origination in us from natural instincts. But these, in proportion as they are easily guarded against and readily avoided, just so do they make wretched the mind that they have got hold of and seized, and hardly do they suffer it to get at the remedies which would cure it."

"Having laid the foundations badly, they [covetous souls] are unworthy to raise an edifice of virtue and reach the summit of perfection."

"With the increase of wealth the mania of covetousness increases."

"Gold and the love of gain become to him his god, as the belly does to others. Wherefore the blessed Apostle, looking out on the deadly poison of this pest, not only says that it is a root of all kinds of evil, but also calls it the worship of idols, saying "And covetousness (which in Greek is called φιλαργυρία) which is the worship of idols." [Colossians 3:5] You see then to what a downfall this madness step by step leads, so that by the voice of the Apostle it is actually declared to be the worship of idols and false gods, because passing over the image and likeness of God (which one who serves God with devotion ought to preserve undefiled in himself), it chooses to love and care for images stamped on gold instead of God."

"At the highest level of satori from which people return, the point of consciousness becomes a surface or a solid which extends throughout the whole known universe. This used to be called fusion with the Universal Mind or God. In more modern terms you have done a mathematical transformation in which your centre of consciousness has ceased to be a travelling point and has become a surface or solid of consciousness... It was in this state that I experienced "myself" as melded and intertwined with hundreds of billions of other beings in a thin sheet of consciousness that was distributed around the galaxy. A "membrain"."

"If you get into these spaces [non-ordinary states of consciousness] at all, you must forget about them when you come back. You must forget you're omnipotent and omniscient and take the game seriously so you'll engage in sex, have children, and participate in the whole human scenario. When you come back from a deep tank session — or a coma or psychosis —there's always this extraterrestrial feeling. You have to read the directions in the glove compartment so you can run the human vehicle once more."

"If a human being is isolated from other humans for a month or more, and is confined to a small area geographically and a small range of activities, his interest in his surroundings and its minutiae increase radically....Further, if a confined, isolated human is allowed brief contacts with other humans even without a shared language, he begins to find their presence comforting, and a pleasant relief from the "evenness" of his surroundings. If these humans controls his only sources of food as well as his sources of intraspecies stimulation, he may adapt to their demands in subtle and not so subtle ways. He may, given time, learn their language, take on their beliefs, etc.. When we catch a dolphin and put him alone in a small tank, we are imposing similar "solitary confinement" structures on him. Maybe we can thus capture his loyalty and his initiative."

"In the province of the mind, what one believes to be true is true or becomes true, within certain limits to be found experientially and experimentally. These limits are further beliefs to be transcended. In the mind, there are no limits... In the province of connected minds, what the network believes to be true, either is true or becomes true within certain limits to be found experientially and experimentally. These limits are further beliefs to be transcended. In the network's mind there are no limits."

"In the course of some experiments I conducted from 1954 through 1956 I was suspended in water for several hours at a time, and I noticed that my skin gradually became more and more sensitive to tactile stimuli and an intense sense of pleasure resulted. However, if the stimulation was carried too far it became intensely irritating, I reasoned that the dolphin is suspended in water all of his life, twenty four hours a day, and possibly had developed an intensely sensitive skin."

"Zeno, the disciple of Parmenides, having attempted to kill the tyrant Demylus, and failing in his design, maintained the doctrine of Parmenides, like pure and fine gold tried in the fire, that there is nothing which a magnanimous man ought to dread but dishonor, and that there are none but children and women, or effeminate and women-hearted men, who fear pain. For, having with his own teeth bitten off his tongue, he spit it in the tyrant's face."

"If I accede to Parmenides there is nothing left but the One; if I accede to Zeno, not even the One is left."

"The followers of Heraclitus insisted the Immortal Principle was change and motion. But Parmenides' disciple, Zeno, proved through a series of paradoxes that any perception of motion and change is illusory. Reality had to be motionless."

"In this capricious world nothing is more capricious than posthumous fame. One of the most notable victims of posterity's lack of judgement is the Eleatic Zeno. Having invented four arguments all immeasurably subtle and profound, the grossness of subsequent philosophers pronounced him to be a mere ingenious juggler, and his arguments to be one and all sophisms. After two thousand years of continual refutation, these sophisms were reinstated, and made the foundation of a mathematical renaissance, by a German professor, who probably never dreamed of any connexion between himself and Zeno. Weierstrass, by strictly banishing all infinitesimals, has at last shown that we live in an unchanging world, and that the arrow at every moment of its flight is truly at rest."

"Zeno's arguments about motion, which cause so much disquietude to those who try to solve the problems that they present, are four in number. The first asserts the non-existence of motion on the ground that that which is in locomotion must arrive at the half-way stage before it arrives at the goal. [...] The second is the so-called 'Achilles', and it amounts to this, that in a race the quickest runner can never overtake the slowest, since the pursuer must first reach the point whence the pursued started, so that the slower must always hold a lead."

"The truth is, that these writings of mine were meant to protect the arguments of Parmenides against those who make fun of him and seek to show the many ridiculous and contradictory results which they suppose to follow from the affirmation of the one. My answer is addressed to the partisans of the many, whose attack I return with interest by retorting upon them that their hypothesis of the being of many, if carried out, appears to be still more ridiculous than the hypothesis of the being of one. Zeal for my master led me to write the book in the days of my youth, but some one stole the copy; and therefore I had no choice whether it should be published or not; the motive, however, of writing, was not the ambition of an elder man, but the pugnacity of a young one."

"It is said that he attempted to deliver his country from the tyranny of Nearchus. His plot was discovered, and he was exposed to (he most excruciating torments to reveal the names of his accomplices; but this be bore with unparalleled fortitude, and, not to be at last conquered by tortures, he cut off his tongue with his teeth, and spit it into the face of the tyrant. Some say that he was pounded alive in a mortar, and that in the midst of his torments he called to Nearchus, as if to reveal something of importance; the tyrant approached him, and Zeno, as if willing to whisper to him, caught his ear with his teeth, and bit it off."

"All skepticism is a kind of idealism. Hence when the skeptic Zeno pursued the study of skepticism by endeavoring existentially to keep himself unaffected by whatever happened, so that when once he had gone out of his way to avoid a mad dog, he shamefacedly admitted that even a skeptical philosopher is also sometimes a man, I find nothing ridiculous in this. There is no contradiction, and the comical always lies in a contradiction. On the other hand, when one thinks of all the miserable idealistic lecture-witticisms, the jesting and coquetry in connection with playing the idealist while in the professorial chair, so that the lecturer is not really an idealist, but only plays the fashionable game of being an idealist; when one remembers the lecture-phrase about doubting everything, while occupying the lecture platform, aye, then it is impossible not to write a satire merely by recounting the facts. Through an existential attempt to be an idealist, one would learn in the course of half a year something very different from this game of hide-and-seek on the lecture platform. There is no special difficulty connected with being an idealist in the imagination; but to exist as an idealist is an extremely strenuous task, because existence itself constitutes a hindrance and an objection. To express existentially what one has understood about oneself, and in this manner to understand oneself, is in no way comical. But to understand everything except one’s own self is very comical."

"Zeno of Elea, 5th c. B.C. thinker, is known exclusively for propounding a number of ingenious paradoxes. The most famous of these purport to show that motion is impossible by bringing to light apparent or latent contradictions in ordinary assumptions regarding its occurrence. Zeno also argued against the commonsense assumption that there are many things by showing in various ways how it, too, leads to contradiction. We may never know just what led Zeno to develop his famous paradoxes. While it is typically said that he aimed to defend the paradoxical monism of his Eleatic mentor, Parmenides, the Platonic evidence on which this view has resided ultimately fails to support it. Since Zeno's arguments in fact tend to problematize the application of quantitative conceptions to physical bodies and to spatial expanses as ordinarily conceived, the paradoxes may have originated in reflection upon Pythagorean efforts to apply mathematical notions to the natural world. Zeno's paradoxes have had a lasting impact through the attempts, from Aristotle down to the present day, to respond to the problems they raise."

"Berdyaev has been categorized as a Christian existentialist and a mystical philosopher. He never avoided the label of "mystic" since he felt it was the mystics of the world who came closest to understanding the role of spirit. Many of the philosophers he quoted were mystics — Meister Eckhart, Angelus Silesius and especially Jacob Boehme. The influence of Dostoevsky was central to his thought. Nevertheless, Berdyaev is not a naively irrational thinker; he brings an enormous fund of philosophical knowledge combined with the profundity of his own thought to support his view of existence. There are no dogmas in his writings to offend one's intellectual conscience."

"He was arrested twice; he was taken in 1922 for a midnight interrogation with Dzerjinsky; Kamenev was also there. … But Berdyaev did not humiliate himself, he did not beg, he firmly professed the moral and religious principles by virtue of which he did not adhere to the party in power; and not only did they judge that there was no point in putting him on trial, but he was freed. Now there is a man who had a "point of view"!"

"It is difficult to fit the work of Nikolai Berdyaev into any neat category. The label that was used most frequently to characterize him was that of an "existential Christian philosopher" but … his voice is equally relevant to psychology and psychoanalysis and it also constitutes a uniquely original commentary on the very nature of the person in our postmodern world especially in relation to spirituality."

"The life of Berdyaev spans the momentous events of the first half of the twentieth century in Europe. He was no ivory tower philosopher but was intimately affected by these events throughout his life and drew his inspirations from them regarding the nature of the human condition. His writings bear the imprint of the catastrophic situations within which he was destined to live."

"Surprisingly, Berdyaev was able to write, lecture and publish for five years after the October Revolution of 1917. He was once detained and interviewed by the fearsome head of the Cheka, Felix Dzerzhinsky. Although he was released, the Bolsheviks gradually realized that Berdyaev was unassimilable to their cause and gave him a choice, along with a group of other intellectuals, of exile or execution. Reluctantly, Berdyaev chose exile to Berlin. He was never again to return to Russia."

"Berdyaev attempts to development of Christian symbols that is parallel to Jung's in order to give a place to human freedom and creativity in this sphere of Christian spirituality. Much of the creative self-expression, which ought to have been given a spiritual-religious meaning, had to emigrate out of the domain of ecclesiastic Christianity into the secular sphere, even though it had its origin within it. Both of these elements which Jung and Berdyaev address, that of soul and that of human freedom and creative self-expression, could not be fully accommodated within traditional Christianity and as a consequence found a home in the "pagan" rebellion since the Renaissance and its progressive push towards secularization. The spirituality that had initially been shaped by ecclesiastic Christianity has burst its container and has in turn given shape to the underlying meaning-structures of modern secular society. Jung and Berdyaev share an awareness of these underlying historical dynamics. We have learned and are still learning very bitter lessons about the link between claims of absolute truth and violence. For good reasons contemporary thinkers are more or less unanimous in their suspicion towards all "meta-narratives" which end up justifying the violation of individual freedoms. Any return to a serious consideration of spirituality will have to remain mindful of this persistent danger. Jung's psychology offers an abundant wealth of insights about the need for remaining consistently mindful of the ways in which the shadow operates most forcefully where the light shines most strongly. But a convincing argument could be made for claiming that at present we are paying the price for the repression of religion and spirituality that occurred as a reaction to their destructive sides. In the absence of a spiritual culture the return of repressed spirituality takes destructive forms. Spirituality, by being repressed, does not disappear but mutates into more atavistic forms. This shadow side of spirituality should not make us shy away from it but on the contrary motivate us to find a way to give it a new place in our contemporary culture, a way which does not jettison the liberating games of secular modernity."

"This was once revealed to me in a dream."

"There is no objective reality. But there is only an illusion of consciousness, there is only an objectivication of reality, which was created by the spirit. The origin of life is creativity, freedom; and the personality, subject, and spirit are the representatives of that origin, but not the nature, not the object."

"Fate and freedom alike play a part in history; and there are times, as in wars and revolutions, when fate is the stronger of the two. Freedom — the freedom of man and of nations — could never have been the origin of two world wars. These latter were brought about by fate, which exercises its power owing to the weakness and decline of freedom and of the creative spirit of man. Almost all contemporary political ideologies, with their characteristic tendency to state-idolatry, are likewise largely a product of two world wars, begotten as they are of the inexorability's of fate."

"A real reconciliation of East and West is impossible and inconceivable on the basis of a materialistic Communism, or of a materialistic Capitalism, or indeed of a materialistic Socialism. The third way will neither be "anti-Communist" nor "anti-Capitalist". It will recognize the truth in liberal democracy, and it will equally recognize the truth in Communism. A critique of Communism and Marxism does not entail an enmity towards Soviet Russia, just as a critique of liberal democracy is not entail enmity towards the west. … But the final and most important justification of a "third way" is that there must be a place from which we may boldly testify to, and proclaim, truth, love and justice. No one today likes truth: utility and self interest have long ago been substituted for truth."

"What one needs to do at every moment of one's life is to put an end to the old world and to begin a new world."

"I see myself immersed in the depths of human existence and standing in the face of the ineffable mystery of the world and of all that is. And in that situation, I am made poignantly and burningly aware that the world cannot be self-sufficient, that there is hidden in some still greater depth a mysterious, transcendent meaning. This meaning is called God. Men have not been able to find a loftier name, although they have abused it to the extent of making it almost unutterable. God can be denied only on the surface; but he cannot be denied where human experience reaches down beneath the surface of flat, vapid, commonplace existence."

"Spirit, like flame, like freedom, like creativeness, is opposed to any social stagnation or any lifeless tradition. In terms of Kantian philosophy — terms which I consider erroneous and confusing — spirit appears as a thing in itself and objectification as a phenomenon. Another and truer definition would be, spirit is freedom and objectification is nature (not in the romantic sense). Objectification has two aspects: on the one hand it denotes the fallen, divided and servile world, in which the existential subjects, the personalities, are materialized. On the other it comprehends the agency of the personal subject, of spirit tending to reinforce ties and communications in this fallen world. Hence objectification is related to the problem of culture, and in this consists the whole complexity of the problem. In objectification there are no primal realities, but only symbols. The objective spirit is merely a symbolism of spirit. Spirit is realistic while cultural and social life are symbolical. In the object there is never any reality, but only the symbol of reality. The subject alone always has reality. Therefore in objectification and in its product, the objective spirit, there can be no sacred reality, but only its symbolism. In the objective history of the world nothing transpires but a conventional symbolism; the idea of sacredness is peculiar to the existential world, to existential subjects. The real depths of spirit are apprehensible only existentially in the personal experience of destiny, in its suffering, nostalgia, love, creation, freedom and death."

"I do not think discursively. It is not so much that I arrive at truth as that I take my start from it."

"We live in a nightmare of falsehoods, and there are few who are sufficiently awake and aware to see things as they are. Our first duty is to clear away illusions and recover a sense of reality. If war should come, it will do so on account of our delusions, for which our hag-ridden conscience attempts to find moral excuses. To recover a sense of reality is to recover the truth about ourselves and the world in which we live, and thereby to gain the power of keeping this world from flying asunder."

"God is denied either because the world is so bad or because the world is so good. Original: Бога отрицают или потому, что мир так плох, или потому, что мир так хорош. [https://www.vehi.net/berdyaev/samopoznanie/002.html ]"

"Objectification is above all exteriorization, the alienation of spirit from itself."

"Spirit is never an object; nor a spiritual reality an objective one. In the so-called objective world there's no such nature, thing, or objective reality as spirit. Hence it is easy to deny the reality of spirit. God is spirit because he is not object, because he is subject."

"Morally, it is wrong to suppose the source of evil is outside oneself, that one is a vessel of holiness running over with virtue. Such a disposition is the best soil for a hateful and cruel fanaticism. It is as wrong to impute every wickedness to Jews, Freemasons, "intellectuals," as it is to blame all crimes on the bourgeoisie, the nobility, and the powers that were. No; the root of evil is in me as well, and I must take my share of the responsibility and the blame. That was true before the revolution and it is true still."

"Nobody is bound to have an optimistic outlook on the future: that is not a precept of the Christian religion. ... It is a matter of immense importance that illusions should be dispelled and man come face to face with positive realities."

"In order to be able to go on living it is possible that the bankrupt peoples will have to enter on a new path of self-denial, by curbing their covetousness and putting a check on the indefinite expansion of their wants, and by having smaller families."

"We used to pay too little attention to utopias, or even disregard them altogether, saying with regret they were impossible of realisation. Now indeed they seem to be able to be brought about far more easily than we supposed, and we are actually faced by an agonising problem of quite another kind: how can we prevent their final realisation? ... Utopias are more realisable than those 'realist politics' that are only the carefully calculated policies of office-holders, and towards utopias we are moving. But it is possible that a new age is already beginning, in which cultured and intelligent people will dream of ways to avoid ideal states and to get back to a society that is less 'perfect' and more free."

"Religion for [Berdyaev] is a social phenomenon and is adapted to the needs of the masses; as such, it is embodied in visible institutions and in authoritative formulas. The mystic, on the other hand, is aristocratic in temperament and never quite at home where the masses are catered for. He cannot remain in the world of form and convention and second-hand truths which is all about us and with which official religion has to come to terms; he aspires to a contact with spiritual reality as it is, a return to the ultimate sources of his being."

"The greater part of Eastern teachers of the Church, from Clement of Alexandria to Maximus the Confessor, were supporters of Apokatastasis, of universal salvation and resurrection. And this is characteristic of (contemporary) Russian religious thought. Orthodox thought has never been suppressed by the idea of Divine justice and it never forgot the idea of Divine love. Chiefly — it did not define man from the point of view of Divine justice but from the idea of transfiguration and Deification of man and cosmos."

"It must be recognized that man in his limited and relative earthly life is capable of bringing about the beautiful and the valuable only when he believes in another life, unlimited, absolute, eternal. That is a law of his being. A contact with this mortal life exclusive of any other ends in the wearing-away of effective energy and a self-satisfaction that makes one useless and superficial. Only the spiritual man, striking his roots deep in infinite and eternal life, can be a true creator. But Humanism denied the spiritual man, handed over the eternal to the temporal, and took its stand by the natural man within the limited confines of the earth."

"The Christian world doesn't know Orthodoxy too well. It only knows the external and for the most part, the negative features of the Orthodox Church and not the inner spiritual treasure. Orthodoxy was locked inside itself, it did not have the spirit of proselytism and did not reveal itself to the world. For the longest time, Orthodoxy did not have such world-wide significance as did Catholicism and Protestantism. It remained apart form passionate religious battles for hundreds of years, for centuries it lived under the protection of large empires (Byzantium and Russia), and preserved its eternal truth from the destructive processes of world history. It is characteristic of Orthodoxy's religious nature that it was not sufficiently actualized nor exposed externally, it was not militant, and precisely because of this the heavenly truth of Christian revelation was not distorted so much. Orthodoxy is that form of Christianity which suffered the least distortion in its substance as a result of human history. The Orthodox Church had its moments of historical sin, for the most part in connection with its external dependence on the State, but the Church's teaching, her inner spiritual path was not subject to distortion. The Orthodox Church is primarily the Church of tradition, in contrast to the Catholic Church, which is the Church of authority, and to the Protestant Churches which are essentially churches of individual faith. The Orthodox Church was never subject to a single externally authoritarian organization and it unshakenly was held together by the strength of internal tradition and not by any external authority. Out of all forms of Christianity it is the Orthodox Church which remained more closely tied to early Christianity."

"It appears that liberty is bound up with imperfection, with a right to imperfection. Socialism leads to the same type of authoritarian state as Theocracy. ... One must choose: either Socialism or liberty of spirit, the liberty of man's conscience. ... Socialism uses a "sacred" authority and establishes a "sacred" society in which there is no place for the "lay," for the free, for choice, for the unrestrained activity of human forces."

"The whole economic system of Capitalism is an offshoot of a devouring and overwhelming lust, of a kind that can hold sway only in a society that has deliberately renounced the Christian asceticism and turned away from Heaven to give itself over exclusively to earthly gratifications. ... It is the result of a secularization of economic life, and by it the hierarchical subordination of the material to the spiritual is inverted. The autonomy of economics has ended in their dominating the whole life of human societies: the worship of Mammon has become the determining force of the age. And the worst of it is that this undisguised “mammonism” is regarded as a very good thing, an attainment to the knowledge of truth and a release from illusions. Economic materialism formulates this to perfection when it brands the whole spiritual life of man as a deception and a dream."

"The uniting of Orthodoxy with state absolutism came about on the soil of a non-belief in the Divineness of the earth, in the earthly future of mankind; Orthodoxy gave away the earth into the hands of the state because of its own non-belief in man and mankind, because of its nihilistic attitude towards the world. Orthodoxy does not believe in the religious ordering of human life upon the earth, and it compensates for its own hopeless pessimism by a call for the forceful ordering of it by state authority."