Clergy

"They yeelde Divine honours to divers of their deceased Saints, and build Temples unto beasts. One of which (dedicated to an Ape) hath large Porches, and hath (faith e Massaus) seven hundred Marble Pillars not inferior to those of Agrippa in the Raman pantheon. It seemeth that the ground in that palace is not of so quesie watry a stomack but that it can digest deep foundations."

"The Atala Masjid was the work of Ibrahim Shiih during the early part of his reign. It was built on the site of the Hindu temple of Atala Devi, which is said to have been erected by Jayachchhandra Deva (1175 — 1193), the last Rathor prince of Kanauj. Of all the masjids remaining at Jaunpur, the Atala Masjid is the most ornate and the most beautiful. .... As is proved by nine inscriptions found in the Atala Masjid, Firuz Shah commenced the appropriation of the Ataladevi temple in A.D. 1376 and Ibrahim Shah finished the Atala Masjid in A.D. 1408."

"The old temple of Ramachandra at Janmasthanam must have been a very fine one, for many of its columns have been used by the Musalmans in the construction of Babar's masjid. These are of strong, close-grained, dark-coloured or black stone, called by the natives knsnuti, 'touch-stone slate,' and carved with different devices. They are from seven to eight feet long, square at the base, centre and capital, and round or octagonal intermediately"

"This stone was originally brought and appropriated by Aurangzeb in building his masjid known as Treta ki (sic) Thakur. ... [It was] rescued from the ruins of Aurangzeb's Masjid, known as Treta-ka-Thakur, and is now in the Faizabad Museum."

"It is locally affirmed that at the Musalman conquest there were three important Hindu temples at Ayodhya: these were the Janma-sthanam, the Svargadvaram, and the Treta-ka-Thakur. On the first of these Mir Khan built a Masjid, in A.H. 930 during the reign of Babar, which still bears his name."

"It is dated Samvat 1241 or A.D. 1184, in the time of Jaychchandra of Kanauj, whose praises it records for erecting a Vaishnava temple, from whence this stone was originally brought and appropriated by Aurangzeb in building his masjid known as Treta-ki-Thakur. The original slab was discovered in the ruins of this Masjid."

"The oldest building in Jaunpur is the masjid of Ibrahim Naih Barhak in the fort ; it is a long narrow building of the early Bengali type, that is, a simple arcade supported on carved Hindu pillars, with three low domes in the middle."

"Inscription No. XLIV is written in twenty incomplete lines on a white sandstone, broken off at either end, and split in two parts in the middle. It is dated Saṁvat 1241, or A.D. 1184, in the time of Jayachchhandra of Kanauj, whose praises it records for erecting a Vaishṇava temple, from whence this stone was originally brought and appropriated by Aurangzīb in building his masjid known as Tretā-kī-Thākur. The original slab was discovered in the ruins of this Masjid, and is now in the Faizābād Local Museum."

"Bābar‘s Masjid at Ayodhyā was built in A.H. 930, or A.D. 1523, by Mīr Khān, on the very spot where the old temple Janmāsthānam of Rāmachandra was standing."

"With the best will in the world, I could not bear a second-rate sermon. [...] Now I have found a church where I do not squirm in my seat, but listen in rapt attention from beginning to end. After having heard the first sermon by Dr. David Read, I went Sunday after Sunday, because I was richly rewarded every time. What a feeling of relief to be allowed to come near to God and worship as I always wanted to worship! [...] It therefore became a pleasure to go to church because to be in church was to be near the true spirit of Jesus Christ."

"When you pray is there anyone there listening?"

"I learned, when a university chaplain, that the student who asked where Cain got his wife could really be wanting to know whether he should sleep with his girlfriend."

"The old Cambridge, which some of us knew in our youth, with its solemn ecclesiasticism, its quaint archaisms, its fantastic anomallies, its fascinating picturesqueness, its dear old barbaric unintelligible odds and ends that met us at every turn in street and chapel and hall—that old Cambridge is as dead as the Egypt of the Pharaohs."

"If the salt was dear and scarce, sugar was unknown except to the very rich. The poor man had little to sweeten his lot. The bees gave him honey; and long after the time I am dealing with, people left not only their hives to their children by will, but actually bequeathed a summer flight of bees to their friends; while the hive was claimed by one, the next swarm would become the property of another."

"The ordinary life of the monastery began at six o'clock in the morning, and when the small bell, called the skilla, rang, all rose, washed themselves at the latrines, put on their daily habit, and then presented themselves at the matin Mass."

"It seems to me that before a man has any right to pose as a reformer he must do two things: first, he must learn the truth of things as they are, and look facts in the face; and secondly, he must learn how things were, and how they have come to be as they are."

"Even in our country villages we are losing our Individuals. The world is getting quite too much for us—withering us, in fact."

"The old men remember the roadsides, the wastes, and commons, and village greens, and patches of no man's land, which have gone from them for ever. The donkey munched the thistles or rolled in the dust, the cow, half starved perhaps in winter, yet gained a certain sort of sustenance and picked up its livelihood under the hedge or on the green. The geese hissed at strangers intruding upon this or that patch of verdure, and brought in a few shillings, if their owner were lucky with them, at Michaelmas time."

"In 1845 the Holy See appointed him Assistant General of the order... He served as Assistant General for two more terms, but refused to be appointed Abbot General."

"During the two civil wars of 1840 and 1845, he suffered greatly with his people. His brother, Fr Elisha, suggested he withdraw to a hermitage, but he replied: "Those who struggle for virtue in community life will have greater merit"."

"He observed that the ordinary, everyday life is a continuous martyrdom, since the monk must always be a model to his brother monks, guarding himself from becoming a source of scandal; instead, the hermit lives alone, away from all external temptations."

"We know that Father Nimatullah lived a holy life. He was a man of prayer, totally 'enraptured by God'. He spent days and nights in meditation, prayer and adoration of the Eucharist. The Virgin Mary was his patron and Father Nimatullah prayed Her Rosary. He was also a very humble, sensitive and patient person who lived his monastic vows of 'obedience, chastity and poverty' to perfection."

"Throughout his life he had a special devotion to the Virgin Mary, his "source of strength"... After the Angelus he would often repeat: "Blessed be the Immaculate Conception of the Blessed Virgin"."

"Fr Nimatullah was at times also reprimanded by his superiors for being too hard on himself and too merciful and indulgent towards his brothers. He understood holiness in terms of communion and fraternal charity and is said to have remarked: "A monk's first concern, night and day, should be not to hurt or trouble his brother monks"."

"A monk's first concern, night and day, should be not to hurt or trouble his brother monks."

"Better death than to be appointed Superior General."

"Blessed be the Immaculate Conception of the Blessed Virgin."

"Those who struggle for virtue in community life will have greater merit [than hermits]."

"From the very summit of his sorrows, where he had gone to die, Moses, for the first time in his life, caught a view of the land of Canaan. He did not know, as he went over the rocks, torn and weary, how lovely the prospect was from the top. In this world, it frequently happens that when man has reached the place of anguish, God rolls away the mist from his eyes, and the very spot selected as the receptacle of his tears, becomes the place of his highest rapture."

"God gave His children memory That in life's garden there might be June roses in December."

"Waste of Blood, and waste of Tears Waste of youth's most precious years, Waste of ways the saints have trod, Waste of Glory, waste of God, War!"

"A man is of no use to this world, of no use to society or the neighborhood in which he lives, who has no other object in view than making a fortune for himself and his family, little caring what becomes of those around him."

"It is not generally considered a crime among intellectual people to be a revolutionist, but it may be made a crime if the revolutionist happens to be poor."

"To promote to the world the Macedonian dialect with all its general and local idioms, as much as we can, we intend to create a Grammar for it, in parallel with the other one; but since that intention may be delayed for a while, now we are describing here in short its main characteristics compared to the other dialect."

"Our language, as it is well known, is divided into two main dialects, of which one is spoken in Bulgaria and Thrace, and the other one in Macedonia."

"Not only that the Macedonian dialect should not and cannot be excluded from the common standard language, but it would have been good if it was accepted as its main constituent; since it sounds fuller, smoother and stronger, and in many respects it is more complete and rich. The representatives of that dialect are the southwestern areas in Macedonia."

"The first and biggest difference between the two dialects is, in our opinion, is the difference in pronunciation or the stress. The Macedonian dialect usually prefers to place the stress in the beginning of the words, and the other one in the end, so in the first dialect you can’t find a word with a stress on the last syllable, while in the latter in most cases the stress is on the last syllable. Here Macedonian dialect is approaching the Serbian dialect."

"In the Macedonian dialect we find the following characteristics:"

"From these concepts of the Deity there emerges inevitably the idea of a divine purpose, a great plan. That plan is assumed throughout this book to be evolution, but not of form alone. The word “evolution” is herein used to connote a process which is dual in its operation, spiritual as well as material, and directed rather than purely natural or “blind”. This process is understood to consist of a continuous development of form accompanied by a complementary and parallel unfolding of consciousness within the form. Although man cannot completely know the evolutionary plan -from his Superiors, Sages and Spiritual Teachers throughout the ages he learns that the motive is to awaken and bring to fulfilment that which is latent, seedlike, germinal. Divine Will, divine Wisdom, divine Intellect and divine Beauty, these are latent in all seeds, Macrocosmic and microcosmic. The apparent purpose for which the universe comes into existence is to change potentialities into actively manifested powers."

"Chapter II, Science, Ancient, and Modern"

"The Immanence of God is not personal, neither is the Transcendence. Each is an expression in time, space and motion of an impersonal Principle, which of Itself is eternal, omnipresent and at rest. Finiteness is essential to the manifestation of THAT which is Infinite. Ideas, rhythms and forms are essential for the expression of THAT which is Absolute. God, then, may best be defined as Infinity and Absoluteness made manifest through finite forms. Such manifestation can never be singular or even dual alone; it must always be primarily threefold and secondarily sevenfold. Point, circumference and radii; power, receiver and conveyer; knower, known and knowledge; these must ever constitute the basic triplicity without which Absoluteness can never produce finiteness, at however lofty a level."

"The age old teachings of occult science are founded, not upon speculations but upon the continually repeated, direct observations of highly trained occult investigators. With the inner eye itself fully operative and the technique of its use fully developed as a result of training under their Adept seniors in evolution, these seers perceive direct the phenomena of Nature on all planes of existence and corroborate the findings of their brother seers who have gone before. For this reason, “to the Occultists who believe in the knowledge acquired by countless generations of Seers and Initiates, the data offered in the Secret Books are all sufficient” (The Secret Doctrine, H. P. Blavatsky, Adyar Edition, Vol. IV, p. 269)"

"The Deity, In Occult philosophy, the Deific Power of the universe is not regarded as a personal God. Although imbued with intelligence, It is not an Intellect. Although using the One Life as vehicle, It is not Itself a Life. Deity is an inherent Principle in Nature, having Its extensions beyond the realm of manifested forms, however tenuous."

"The assertions of occult science are “made on the cumulative testimony of endless series of Seers who have testified to this fact. Their spiritual visions, real explorations by, and through psychical and spiritual sense untrammelled by blind flesh, were systematically checked and compared one with the other, and their nature sifted. All that was not corroborated by unanimous and collective experience was rejected, while that only was recorded as established truth which, in various ages, under different climes, and throughout an untold series of incessant observations, was found to agree and receive constantly further corroboration."

"Since in this book certain familiar words are used in a special sense and certain ideas unfamiliar to most. Western readers are presented, this first Chapter consists of a definition of terms and a brief exposition of the philosophic basis upon which the book is founded."

"In common, I believe, with the majority of fellow Christians, in my early years I accepted the Bible as the inspired word of God, a direct message from Deity to man. Later, however, a more critical approach to the Scriptures revealed incredibilities, impossibilities, and even obscenities, which both shocked and repelled me. Finding myself unable either to ignore these barriers to belief or to adopt a tolerant, uncritical acceptance of Holy Writ, two alternatives presented themselves to me. One was to discard entirely the orthodox concept of the Bible as an error-free and infallible source of spiritual wisdom and moral counsel, and the other to undertake a detailed study of the whole text. This latter course was chosen, and in this decision I was largely influenced by the discovery that many of the difficulties arising from a literal reading disappeared if much of the Bible was regarded as allegorical. (Author's Preface)"

"The existence of the above evils, amongst many others, points to the urgent necessity for a greatly revised reading of the Bible. If, however, many of the anomalies in the Old Testament can be shown to be revelations, under the veil of symbology, of profound spiritual, metaphysical and psychological truths, then the importance of the study of the Scriptures from this point of view at once emerges."

"Certain portions of the text of the Bible, if taken literally, cannot possibly be regarded as in any way conducive to a high moral standard. In Genesis XII: 10- 20, for example, Abraham passes his wife off as his sister that Pharaoh may possess her. His motive in doing so was that his life might be spared and he be greatly rewarded. Isaac transgresses similarly and for the same reason, as stated in Genesis XXVI: 6-11. In this latter case the Lord God blessed Isaac and he becomes rich and prospers. Genesis XXVII: 1-45, recounts a most deplorable example of deliberate deceit by Jacob, who later becomes a favoured patriarch under the inspiration of the Lord."

"Ignoring impossibilities and accounts of moral delinquencies, blind faith in the Bible, together with the fear of damnation and the hope of salvation after death, bring large numbers of people to religion. Nevertheless, truly thoughtful minds cannot fail to be repelled by scriptural affronts to reason and propriety. These considerations accentuate the great need for an interpretation of the Bible as a repository of profound wisdom symbolically portrayed. Such an interpretation would meet the objections inevitably aroused by a literal reading with all its consequences, so obviously harmful to mankind."

"Messenger after messenger has come and spread the truth abroad. It is you who have locked up such truths in temple, church, and mosque, and taken refuge in the courts of law, till self-denial is unknown, and is displaced by denial of the Self. Still you laugh contemptuously, when told that love shall save the world—or purity, or truth, or law, or sacrifice. You have hardened your hearts; yet He still comes, the embodiment of love, purity and truth, of law and sacrifice, to teach you once again the ancient truths, lest war—an even greater war—should take His place as Teacher of Angels and of Men."