"Vaiśvānara the God, at the sun's setting, hath taken to himself deep-hidden treasures: Agni hath taken them from earth and heaven, from the sea under and the sea above us."

"Agni, you move to the ocean of Heaven...to the waters which are beyond the luminous heaven of the Sun and to those which stand below it."

"From Heaven, Agni first was born; second on Earth from us as the knower of all births; third, in the Waters as the God-mind, enkindled perpetually, those of wisdom laud him. In the ocean, in the Waters, as the God-mind, you are enkindled as the Divine vision, oh Agni, in the udder of Heaven. Standing in the third region, in the lap of the Waters, the bull has grown (X.45.1, 3)."

"Far far away hath Agni chased those Dasyus, and, in the east, hath turned the godless westward."

""Our God is a consuming Fire" refers primarily to Agni, the controlling factor in this age. The devas of the fire will play an increasingly important part in all earth processes. To them is given the work of inaugurating the New Age, the new world and civilisation and the new continent … Agni controls not only the fires of the earth and rules the mental plane, but He is definitely associated with the work of arousing the sacred fire, the kundalini . . . The Lord of Fire will achieve his peculiar work for this cycle by arousing the fire of kundalini in the large numbers of those who are ready. This will be begun in this century, and carried forward actively for the next one thousand years. (p. 390/1)"

"Agni – (Sk.). The God of Fire in the Veda; the oldest and the most revered of Gods in India."

"I praise Agni, the priest who is the light and the invoker of the sacrifice, whose chants bestow treasure."

"Agni, the sum-total of the Gods. He is Vishnu and the Sun in His glory; He is the fire of matter and the fire of mind blended and fused; He is the intelligence which throbs in every atom; He is the Mind that actuates the system; He is the fire of substance and the substance of fire; He is the Flame and that which the Flame destroys. (p. 602) All potentiality lies in the vitalising, energising power of Agni, and in His ability to stimulate. He is life itself, and the driving force of evolution, of psychic development and of consciousness. (p. 606)."

"The translations by Grassmann and Ludwig show once again quite strikingly the errors that an exegesis that wants to see in the Veda something other than a purely Indian monument and that does not take Indian views into account must lead to. ... Here, verse 1 says that the gods determined that the place where a man who makes a sacrifice is to be found is the east. Such a man, the text says directly, is the east, but verse 4 says that in the west is a miser who lets nothing come of it and a rich man who gives no gifts. ... "In the west are the ill-wishers whose horses are badly harnessed; in the east are those who are here for giving, who give a variety of gifts," i.e. the misers who have given bad horses are to be in the extreme west, the region of the sunset, thus of darkness and therefore of raksas, while the generous are to be in the east, the region of the sunrise, thus in the eternal light, which is what 10, 107,2 says. So 7,6,3 is to be translated quite literally: "He (Agni), the Eastern One, has made those who do not make sacrifices into Westerners," i.e. he, the bright one, has plunged them into deep darkness."

"It is astonishing to what a degree some remember instances from their past lives, whereas others have completely lost all memories of their former accumulations. A karmic cause does not completely explain such a marked difference in the understanding of life. Truly, the deciding factor in such understanding lies not in the circumstances of former lives, but in the acceptance of Agni. People call such wisdom a talent, but it is no special talent to keep Agni alight. Only the kindling of the centers produces uninterrupted vigilance of consciousness. Even a partial manifestation of Agni already preserves the accumulations inviolate. Agni is no violator, but our friend. It must be explained that the ascent of the spirit is indeed a manifestation of Agni."

"Who shake the mountains across the wavy ocean. May Agni come with the Maruts."

"Agni, the Lord of Fire, rules over all the fire elementals and devas on the three planes of human evolution, the physical, the astral, and the mental, and rules over them not only on this planet, called the Earth, but on the three planes in all parts of the system. (p. 65)"

"All delights converge in Agni, as seven mighty streams the ocean."

"[T]he great lady of heaven delivered those words to An. Having heard those words, An slapped his thighs in [annoyance], his voice filled with sighs of grief: "What has my child done? She has become greater than me! What has Inana done? She has become greater than me! From now on, the normal length of daylight becomes shorter, and daylight converts to night-time. From today, when the day's watch is three units long, daylight is equal to night-time." And now, when day began, it was indeed so."

"Father, let me have the Bull of Heaven To kill Gilgamesh and his city. For if you do not grant me the Bull of Heaven, I will pull down the Gates of Hell itself, Crush the doorposts and flatten the door, And I will let the dead leave And let the dead roam the earth And they shall eat the living. The dead will overwhelm all the living!"

"My brother, I want to tell you something -- pay attention to my speech. [...] Utu, my twin, I want to tell you something -- pay attention to my speech. [...] My spouse, has made love to me, has kissed me. I wanted [the E-ana] for him. [...] But majestic An would not give him E-ana. The heavens are ours, the earth is ours: E-ana should be captured from An."

"Even the gods took fright at the Deluge, they left and went up to the heaven of Anu, lying like dogs curled up in the open."

"Váruṇa is clearly comparable to the Sumerian deity An. Just as Váruṇa is often styled a king in the Ṛgveda, and is king of both gods and men, or all that exists, so An is associated with the highest authority on earth, that kingship."

"An lifted his head in pride and brought forth a good day."

"Upon the hill of heaven and earth, An spawned the Anuna gods."

""Yah", an abbreviated form of the Tetragrammaton, occurs 23 times: 18 times in the Psalms, twice in Exodus, and three times in Isaiah. This form is identical with the final syllable in the word "Hallelujah", which occurs 24 times in the last book of the Psalms (comp. also "be-Yah", Isa. xxvi. 4 and Ps. lxviii. 5). It is transcribed by the Greek "Ia", as "Ehyeh" is represented by "Aia", thus showing that "Yah" was the first syllable of ."

"The Yod () must be attached to the Heh () to make YH (). This is the Inner Chamber [since these are the first two letters of the Tetragrammaton, YHVH ()]. This is the place that conceals the highest point, which is the Yod ()."

"Because God is infinite and we are finite or limited, we can never fully understand God. In this sense God is said to be incomprehensible where the term incomprehensible is used with an older and less common sense, “unable to be fully understood.” This sense must be clearly distinguished from the more common meaning, “unable to be understood.” It is not true to say that God is unable to be understood, but it is true to say that he cannot be understood fully or exhaustively."

"O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!"

"Great is the Lord, and greatly to be praised; his greatness is unsearchable."

"The Christian Church confesses on the one hand that God is the Incomprehensible One, but also on the other hand, that He can be known and that knowledge of Him is an absolute requisite unto salvation. It recognizes the force of Zophar’s question, “Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?” Job 11:7. And it feels that it has no answer to the question of Isaiah, “To whom then will ye liken God? or what likeness will ye compare unto Him?” Isa. 40:18. But at the same time it is also mindful of Jesus’ statement, “And this is life eternal, that they should know Thee, the only true God, and Him whom thou didst send, even Jesus Christ,” John 17:3."

"If you comprehend, it is not God."

"Deus scitur melius nesciendo."

"The possibility of the knowledge of God springs from God, in that He is Himself the truth and He gives Himself to man in His Word by the Holy Spirit to be known as the truth. It springs from man, in that, in the Son of God by the Holy Spirit, he becomes an object of the divine good-pleasure and therefore participates in the truth of God."

"This possession is a simple and abysmal tasting of all good and of eternal life; and in this tasting we are swallowed up above reason and without reason, in the deep Quiet of the Godhead, which is never moved...And therefrom follows the last point that can be put into words, that is, when the spirit beholds a Darkness into which it cannot enter with the reason. And there it feels itself dead and lost to itself, and one with God without difference and without distinction."

"Here comes Jesus, and sees the man, and shows to him, in the light of faith, that He is according to His Godhead immeasurable and incomprehensible and inaccessible and abysmal, transcending every created light and every finite conception. And this is the highest knowledge of God which any man may have in the active life: that he should confess in this light of faith that God is incomprehensible and unknowable. And in this light Christ says to man’s desire: Make haste and come down, for to-day I must abide at thy house. This hasty descent, to which he is summoned by God, is nothing else than a descent through desire and through love into the abyss of the Godhead, which no intelligence can reach in the created light. But where intelligence remains without, desire and love go in. When the soul is thus stretched towards God, by intention and by love, above everything that it can understand, then it rests and dwells in God, and God in it. When the soul climbs with desire above the multiplicity of creatures, and above the works of the senses, and above the light of nature, then it meets Christ in the light of faith, and becomes enlightened, and confesses that God is unknowable and incomprehensible. When it stretches itself with longing towards this incomprehensible God, then it meets Christ, and is filled with His gifts. And when it loves and rests above all gifts, and above itself, and above all creatures, then it dwells in God, and God dwells in it."

"There is a distinction and differentiation, According to our reason, Between God and the Godhead, Between action and rest. The fruitful nature of the Persons (Trinity) Ever worketh in a living differentiation. But the simple Being of God, According to the nature thereof, Is an eternal Rest of God And of all created things."

"Strange as it may seem to our Western egoism, the prospect of sharing in the general, impersonal immortality of the human soul kindles in the Sufi an enthusiasm as deep and triumphant as that of the most ardent believer in a personal life continuing beyond the grave. Jalaluddin, after describing the evolution of man in the material world and anticipating his further growth in the spiritual universe, utters a heartfelt prayer — for what? — for self-annihilation in the ocean of the Godhead."

"Admittedly, I do have several bones... whole war fields full of bones, in fact... to pick with organised religion of whatever stripe. This should be seen as a critique of purely temporal agencies who have, to my mind, erected more obstacles between whatever notion of spirituality and Godhead one subscribes to than they have opened doors. To me, the difference between Godhead and the Church is the difference between Elvis and Colonel Parker... although that conjures images of God dying on the toilet, which is not what I meant at all."

"We worship unity in trinity, and trinity in unity; neither confounding the person nor dividing the substance. There is one person of the Father, another of the Son, and another of the Holy Ghost; but the Godhead of the Father, and of the Son, and of the Holy Ghost, is all one; the glory equal, the majesty co-eternal."

"Come cling round about me, ye faithful who sicken Of the weary unrest and the world's passing fashions! As the rain in mid-morning your troubles shall thicken, But surely within you some Godhead doth quicken, As ye cry to me heeding, and leading you home.""

"The Godhead, according to Eckhart, is the universal and eternal Unity comprehending and transcending all diversity. "The Divine nature is Rest," he says in one of the German discourses; and in the Latin fragments we find: "God rests in Himself, and makes all things rest in Him." The three Persons of the Trinity, however, are not mere modes or accidents, but represent a real distinction within the Godhead. God is unchangeable, and at the same time an "everlasting process." The creatures are "absolutely nothing"; but at the same time "God without them would not be God," for God is love, and must objectify Himself; He is goodness, and must impart Himself. As the picture in the mind of the painter, as the poem in the mind of the poet, so was all creation in the mind of God from all eternity, in uncreated simplicity. The ideal world was not created in time; "the Father spake Himself and all the creatures in His Son"; "they exist in the eternal Now" —"a becoming without a becoming, change without change." "The Word of God the Father it the substance of all that exists, the life of all that lives, the principle and cause of life." Of creation he says : "We must not falsely imagine that God stood waiting for something to happen, that He might create the world. For so soon as He was God, so soon as He begat His coeternal and coequal Son, He created the world.""

"To philosophise is to learn to die — philosophising is a soaring up to the Godhead — the knowledge of Being as Being."

"Whence came you, Hawthorne? By what right do you drink from my flagon of life? And when I put it to my lips — lo, they are yours and not mine. I feel that the Godhead is broken up like the bread at the Supper, and that we are the pieces. Hence this infinite fraternity of feeling."

"The Beatific Vision, Sat Chit Ananda, Being-Awareness-Bliss-for the first time I understood, not on the verbal level, not by inchoate hints or at a distance, but precisely and completely what those prodigious syllables referred to. And then I remembered a passage I had read in one of D. T. Suzuki's essays. “What is the Dharma-Body of the Buddha?” ('“the Dharma-Body of the Buddha” is another way of saying Mind, Suchness, the Void, the Godhead.) The question is asked in a Zen monastery by an earnest and bewildered novice. And with the prompt irrelevance of one of the Marx Brothers, the Master answers, “The hedge at the bottom of the garden.” “And the man who realizes this truth,” the novice dubiously inquires, “what, may I ask, is he?” Groucho gives him a whack over the shoulders with his staff and answers, “A golden-haired lion.” It had been, when I read it, only a vaguely pregnant piece of nonsense. Now it was all as clear as day, as evident as Euclid. Of course the Dharma-Body of the Buddha was the hedge at the bottom of the garden. At the same time, and no less obviously, it was these flowers, it was anything that I—or rather the blessed Not-I, released for a moment from my throttling embrace—cared to look at."

"Whatever Jesus is, the glorious Godhead is; and to have fellowship with the Son is to have fellowship with the Father. To know the love of Christ is to be filled with all the fullness of God."

"Suso has even left a diagrammatic picture of the relations subsisting between Godhead, triune God and creatures. In this very curious and interesting drawing a chain of manifestation connects the mysterious symbol of the Divine Ground with the three Persons of the Trinity, and the Trinity in turn is connected in a descending scale with angels and human beings. These last, as the drawing vividly shows, may make one of two choices. They can either live the life of the outer man, the life of the separative selfhood; in which case they are lost (for, in the words of the Theologia Germanica, “nothing burns in hell but the self”). Or else they can identify themselves with the inner man, in which case it becomes possible for them, as Suso shows, to ascend again, through unitive knowledge, to the Trinity and even, beyond the Trinity, to the ultimate Unity of the Divine Ground."

"The character and conquest of the invincible champion are ever the same. A Lacedaemonian died while writing with his own blood on a rock — "Sparta has conquered!" But, O, there is an illustration higher and better than any derived from mere earthly annals. Jesus veiled His glory in the skies; shrouded divinity in mortality, and with godhead and humanity coalesced in His person, entered the lists with more than mortal strife against the powers of hell."

"In regard to man’s final end, all the higher religions are in complete agreement. The purpose of human life is the discovery of Truth, the unitive knowledge of the Godhead. The degree to which this unitive knowledge is achieved here on earth determines the degree to which it will be enjoyed in the posthumous state. Contemplation of truth is the end, action the means."

"We read in the Gospels that Our Lord fed many people with five loaves and two fishes. Speaking parabolically, we may say that the first loaf was — that we should know ourselves, what we have been everlastingly to God, and what we now are to Him. The second — that we should pity our fellow Christian who is blinded; his loss should grieve us as much as our own. The third — that we should know our Lord Jesus Christ's life, and follow it to the utmost of our capacity. The fourth — that we should know the judgments of God. … The fifth is — that we should know the Godhead which has flowed into the Father and filled Him with joy, and which has flowed into the Son and filled Him with wisdom, and the Two are essentially one."

"Concerning the Gods, there are who deny the very existence of the Godhead; others say that it exists, but neither bestirs nor concerns itself nor has forethought for anything. A third party attribute to it existence and forethought, but only for great and heavenly matters, not for anything that is on earth. A fourth party admit things on earth as well as in heaven, but only in general, and not with respect to each individual. A fifth, of whom were Ulysses and Socrates, are those that cry:— I move not without Thy knowledge!"

"Give thyself more diligently to reflection: know thyself: take counsel with the Godhead; without God put thine hand into nothing."