"Its shapes are incredible, | Admirable: | Impossible to imagine, | Unbearable to watch. | Four are his eyes, | And his ears are four. | When he moves his lips, | The Fire blazes! | Four ears | They're ticked off, | And his eyes, in equal number, | They inspect the Universe!"

"His nature was exuberant; | His withering gaze; | He was a made man from birth, | And full of strength from the beginning.""

"Originally he was a solar god in general, in the local aspect the sun-god of Eridu, and his cult connected with the worship of the sun. Then when the concept of the sun in its entirety was concretized in Samas, then in Marduk the morning sun and at the same time the spring sun were seen. He later passed from Eridu to Babylon, rising to the honor of the local and tutelary god of the great metropolis. As the political and religious importance of this city grew, Marduk simultaneously rose higher and higher in the celestial hierarchy; until at the apogee of Babylon's power he appears as head of all the Mesopotamian gods."

"The cult of Marduk flourished again during the Persian lordship through the work of Cyrus II of Persia, who with fine political understanding was able to make the powerful priests of the deity favorable, who remained even in the period of decline of the Chaldean empire- Babylonian the chief deity of Babylon. Cambyses, following his father's example, held the ancient god in great honor, whose city continued for a long time to be the capital of the new empire founded by Cyrus. The great sanctuary of Marduk was then sacked and destroyed by Xerxes I of Persia; which marked the end of his cult."

"I want to condense some blood, | Building a framework | And thus create a human prototype, | Who will be called "Man"! | This Prototype, this Man, | I want to create it | So that the labors of the gods may be imposed on him | And let them have free time.""

"That nothing has changed | Of what I will have. | And that every order uttered by my lips | May it remain irreversible and irrevocable!"

"Marduk redeemed the gods following Tiāmat from slavery, he freed them from slavery by creating men and making them carry the burden of serving the gods. That is, Marduk, to spare the vanquished gods from serving the other victorious gods, forms humanity which is therefore destined by original and natural disposition to serve the gods, to religion. Humanity is therefore the subject of redemption, it is not to be redeemed, but a part of the gods is redeemable: men redeem the gods. (Giuseppe Furlani)"

"Above the Apsû | Dwelling place that you occupy; | As a copy of the Ešarra | Which I myself built for you, | But further down: in a place | Of which I have consolidated the base, | I want to build myself a Temple | Which will be my favorite home, | In the midst of which | I will plant my Sanctuary | And I will assign my apartments, | To establish my kingdom there. | When you leave the Apsû, | To go up to the Assembly, | That will be your stop, | To receive you all together; | When you leave Heaven | To go down to the [Assembly]; | That will be your stop, | To welcome you all together! | [I] will give it the name "Babylon: | The Temple of the Great Gods"."

"Nanabozho did not know his parentage or his origins—only that he was set down into a fully peopled world of plants and animals, winds, and water. He was an immigrant too. Before he arrived, the world was all here, in balance and harmony, each one fulfilling their purpose in the Creation. He understood, as some did not, that this was not the "," but one that was ancient before he came."

"It is said that the Creator gathered together the four sacred elements and breathed life into them to give form to Original Man before setting him upon Turtle Island. The last of all beings to be created, First Man was given the name . The Creator called out the name to the four directions so that the others would know who was coming. Nanabozho, part man, part manido—a powerful spiritbeing—is the personification of life forces, the culture hero, and our great teacher of how to be human. In Nanabozho's form as Original Man and in our own, we humans are the newest arrivals on earth, the youngsters, just learning to find our way."

"Not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life."

"The world has lost its happiness, because happiness is in the spirit. Those who have turned away from the spirit must endure unhappiness, because why else would they return to the spirit? Therein lies the meaning of great events. To seek happiness through lies and through murder! One may rejoice that degeneracy is hastening evolution. Crimes are fanning the fire of an extinct world."

"The Spirits of thy Lines infuse a Fire Like the Worlds Soul, which makes me thus aspire"

"SPIRIT. — The lack of any mutual agreement between writers in the use of this word has resulted in dire confusion. It is commonly made synonymous with soul; and the lexicographers countenance the usage. This is the natural result of our ignorance of the other word, and repudiation of the classification adopted by the ancients. Elsewhere we attempt to make clear the distinction between the terms "spirit" and "soul." There are no more important passages in this work. Meanwhile, we will only add that "spirit" is the nou'" of Plato, the immortal, immaterial, and purely divine principle in man — the crown of the human Triad; whereas, SOUL is the fuch , or the nephesh of the Bible; the vital principle, or the breath of life, which every animal, down to the infusoria, shares with man."

"...we hold beliefs beyond ourselves. When this spirit of citizenship is missing, no government program can replace it. When this spirit is present, no wrong can stand against it."

"Teach me to do your will,"

"[T]here are patient naturalists, but they freeze their subject under the wintry light of the understanding. Is not prayer also a study of truth,—a sally of the soul into the unfound infinite? No man ever prayed heartily, without learning something. But when a faithful thinker... shall... kindle science with the fire of the holiest affections, then will God go forth anew into the creation. The invariable mark of wisdom is to see the miraculous in the common. ...To the wise... a fact is true poetry and the most beautiful of fables. ...So shall we come to look at the world with new eyes. It shall answer the endless inquiry of the intellect... Then shall come to pass what my poet said; 'Nature is not fixed but fluid. Spirit alters, moulds, makes it. The immobility or bruteness of nature, is the absence of spirit; to pure spirit, it is fluid, it is volatile, it is obedient. Every spirit builds itself a house; and beyond its house a world; and beyond its world, a heaven. Know then, that the world exists for you. For you is the phenomenon perfect. What we are, that only can we see. All that Adam had all, that Caesar could, you have and can do. Adam called his house, heaven and earth; Caesar called his house, Rome; you perhaps call yours, a cobler's trade; a hundred acres of ploughed land; or a scholar's garret. Yet line for line and point for point, your dominion is as great as theirs, though without fine names. Build, therefore, your own world. As fast as you conform your life to the pure idea in your mind, that will unfold its great proportions. A correspondent revolution in things will attend the influx of the spirit. So fast will disagreeable appearances, swine, spiders, snakes, pests, madhouses, prisons, enemies, vanish; they are temporary and shall be no more seen. The sordor and filths of nature, the sun shall dry up, and the wind exhale. As when the summer comes from the south; the snow-banks melt, and the face of the earth becomes green before it, so shall the advancing spirit create its ornaments along its path, and carry with it the beauty it visits, and the song which enchants it; it shall draw beautiful faces, warm hearts, wise discourse, and heroic acts, around its way, until evil is no more seen. The kingdom of man over nature, which cometh not with observation,—a dominion such as now is beyond his dream of God,—he shall enter without more wonder than the blind man feels who is gradually restored to perfect sight.'"

"God is Spirit, certainly. It stands written in the fourth chapter of John, verse twenty-four. But let us not oversimplify! If God is spirit, then my soul must be something else; or if my soul is spirit, I must find another name for God. St. John means the same thing, for when he says "spirit," like St. Paul, he has the Holy Spirit in mind. In other words, by comparison with the Holy Spirit, body and soul, matter and spirit, person and thing are all "carnal." Between all these and the living God lies […] the distance between Creator and creature.[…] Before this bottomless ravine, the difference between earthly body and soul shrinks to insignificance."

"The purity of the spirit is dependent upon truth. A spirit is pure when it makes clear-cut distinctions between great and little, good and bad; when it refuses to bend yes into no and no into yes, but keeps them undistorted by a straight either-or. This doesn't mean that with the resultant clarity the good is also already accomplished and the bad avoided; it means something much more elementary: that virtue is never called vice, and vice virtue. Purity of spirit lies at the beginning of things, there where the first stirrings set in, where conceptions of being and doing are formed. It is that initial authenticity in which the true meaning of words is grounded and their relation to each other is corrected, their edges are trimmed. Spirit becomes impure through essential dishonesty. When it attempts to call evil good, it becomes essentially corrupt. A lie is always evil, but worse than its conscious evil is loss of the fundamental sense of truth. The spirit that errs is not yet impure—for example when it judges facts falsely, uses words incorrectly, confuses images. It is impure when it is indifferent to truth; when it no longer desires to think cleanly or to measure by the standards of eternity, when it no longer knows that that the dignity and honor of truth are its own dignity and honor; when it besmudges the sense of words—which is the sense of things and of existence itself—robbing them of their austerity and nobility."

"When your spirit no longer shines, you crave gems."

"The heart's wave would not foam up so beautifully and become spirit, if the ancient, mute rock, fate, did not stand opposed to it."

"During the prehistoric age of mankind, spirit was presumed to exist everywhere and was not held in honor as a privilege of man. Because, on the contrary, ... one saw in the spirit that which unites us with nature, not that which sunders us from it."

"We said that the perceptive-ability of the animal, when compared with what is in plants, is a more far-reaching way of relating to things. Would not, then, the peculiarly human manner of knowing — for ages past, termed a spiritual or intellective knowing — in fact be another, further mode of putting-oneself-into-relation, a mode which transcends in principle anything which can be realized in the plant and animal worlds? And further, would this fundamentally different kind of relating power go together with a different field of relations, i.e., a world of fundamentally different dimensions? The answer to such questions can be found in the Western philosophical tradition, which has understood and even defined spiritual knowing as the power to place oneself in relation to the sum-total of existing thngs. And this is not meant as only one characteristic among others, but as the very essence and definition of the power. By its nature, spirit (or intellection) is not so much distinguished by its immateriality, as by something more primary: its ability to be in relation to the totality of being."

"To label Seth as a spirit guide is to limit an understanding of what he is . . . The minute I found out after my first book was published that this automatically put me in what people called the psychic field . . . I was so humiliated I could hardly hold my head up. I'm using my writing [and] my life to transform intuitive, sometimes revelationary material into art, where it can be enjoyed, understood to varying degrees, and stand free of the stupid interpretations . . . The whole psychic bit as it is, is intellectually and morally psychologically outrageous as far as I'm concerned and I want no part of it or the vocabulary or the ideas."

"The life of the mind, although supremely excellent in itself, can not bring health into the life of instinct ...it is, as a rule, too widely separated from instinct... to afford either a vehicle for instinct, or a means of subtilizing and refining it. Thought is in its essence impersonal and detached, instinct is in its essence personal and tied to particular circumstances: between the two, unless both reach a high level, there is a war which is not easily appeased. ...Thought which does not rise above what is personal is not thought in any true sense: it is merely a more or less intelligent use of instinct. It is thought and spirit that raise man above the level of the brutes. ...Thought must achieve its full growth before a reconciliation with instinct is attempted. ... When refined thought and unrefined instinct coexist, as they do in many intellectual men, the result is a complete disbelief in any important good to be achieved by the help of instinct. According to their disposition, some such men will as far as possible discard instinct and become ascetic, while others will accept it as a necessity, leaving it degraded and separated from all that is really important in their lives. Either of these courses prevents instinct from remaining vital, or from being a bond with others; either produces a sense of physical solitude... so long as this sense of unity is absent, instinct and spirit cannot be in harmony, nor can the life of the community have vigor... The life of the mind, because of its detachment, tends to separate a man inwardly from other men, so long as it is not balanced by the life of the spirit. For this reason, mind without spirit can render instinct corrupt or atrophied... On this ground, some men are hostile to thought. But no good purpose is served by trying to prevent the growth of thought, which has its own insistence, and if checked in the directions in which it tends naturally, will turn into other directions where it is more harmful. ...But the opposition is not irreconciliable: all that is necessary is that both thought and instinct should be informed by the life of the spirit. ... In order that human life should have vigor, it is necessary for the instinctive impulses to be strong and direct; but in order that human life should be good, these impulses must be dominated and controlled by desires less personal and ruthless, less liable to lead to conflict than those that are inspired by instinct alone. Something impersonal and universal is needed over and above what springs out of the principle of individual growth. It is this that is given by the life of the spirit. ... The life of the spirit demands readiness for renunciation when the occasion arises, but is in its essence as positive and as capable of enriching individual existence as mind and instinct are. It brings with it the joy of vision, of the mystery and profundity of the world, of the contemplation of life, and above all the joy of universal love. It liberates those who have it from the prison-house of insistent personal passion and mundane cares. It gives freedom and breadth and beauty to men's thoughts and feelings, and to all their relations with others. It brings the solution of doubts, the end of the feeling that all is vanity. It restores harmony between mind and instinct, and leads the separated unit back into his place in the life of mankind. For those who have once entered the world of thought, it is only through spirit that happiness and peace can return."

"Hegel called it spirit, we call it culture. Culture is a negative definition, a jumble of things, made for the most varied purposes, not to provide us with a concept of spirit. Ernst Cassirer wrote “For a Philosophy of Culture,” but it was a masked, reduced, debased philosophy of spirit."

"Glendower: I can call spirits from the vasty deep. Hotspur: Why, so can I, or so can any man; But will they come when you do call for them?"

"Black spirits and white, Red spirits and grey, Mingle, mingle, mingle, You that mingle may."

"Spirits are not finely touched But to fine issues."

"The spirit, Sir, is one of mockery."

"There is neither spirit nor matter in the world; the stuff of the universe is spirit-matter. No other substance but this could produce the human molecule. I know very well that this idea of spirit-matter is regarded as a hybrid monster, a verbal exorcism of a duality which remains unresolved in its terms. But I remain convinced that the objections made to it arise from the mere fact that few people can make up their minds to abandon an old point of view and take the risk of a new idea... Biologists or philosophers cannot conceive a biosphere or noosphere because they are unwilling to abandon a certain narrow conception of individuality. Nevertheless, the step must be taken. For in fact, pure spirituality is as unconceivable as pure materiality. Just as, in a sense, there is no geometrical point, but as many structurally different points as there are methods of deriving them from different figures, so every spirit derives its reality and nature from a particular type of universal synthesis."

"One of the unfortunate consequences of the intellectualization of man's spiritual life was that the word "spirit" was lost and replaced by mind or intellect, and that the element of vitality which is present in “spirit” was separated and interpreted as an independent biological force. Man was divided into a bloodless intellect and a meaningless vitality. The middle ground between them, the spiritual soul, in which vitality and intentionality are united, was dropped."

"Therefore, all the spirits and demons have one half from man below, and the other half from the angels of the supernal realm."

"The sword conquered for a while, but the spirit conquers for ever!"

"Never the spirit was born; the spirit shall cease to be never; Never was time it was not; End and Beginning are dreams! Birthless and deathless and changeless remaineth the spirit for ever; Death hath not touched it at all, dead though the house of it seems! knoweth it exhaustless, self-sustained, Immortal, indestructible,—shall such Say, "I have killed a man, or caused to kill?" Nay, but as when one layeth His worn-out robes away, And, taking new ones, sayeth, "These will I wear to-day!" So putteth by the spirit Lightly its garb of flesh, And passeth to inherit A residence afresh."

"If that vital spark that we find in a grain of wheat can pass unchanged through countless deaths and resurrections, will the spirit of man be unable to pass from this body to another?"

"I am certain that after the dust of centuries has passed over our cities, we, too, will be remembered not for victories or defeats in battle or in politics, but for our contribution to the human spirit."

"Why, a spirit is such a little, little thing, that I have heard a man, who was a great scholar, say that he'll dance ye a hornpipe upon the point of a needle."

"Some who are far from atheists, may make themselves merry with that conceit of thousands of spirits dancing at once upon a needle's point."

"A Corpse or a Ghost—… I'd sooner be one or t'other, square and fair, than a Ghost in a Corpse, which is my feelins at present."

"I am the spirit of the morning sea, I am the awakening and the glad surprise."

"Ich bin der Geist stets verneint."

"Aërial spirits, by great Jove design'd To be on earth the guardians of mankind: Invisible to mortal eyes they go, And mark our actions, good or bad, below: The immortal spies with watchful care preside, And thrice ten thousand round their charges glide: They can reward with glory or with gold, A power they by Divine permission hold."

"The spirit indeed is willing, but the flesh is weak."

"Millions of spiritual creatures walk the earth Unseen, both when we wake, and when we sleep."

"Teloque animus præstantior omni."

"Ornament of a meek and quiet spirit."

"Know then, unnumber'd Spirits round thee fly, The light Militia of the lower sky."

"He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city."

"A wounded spirit who can bear?"