Monists

"If the only prayer you said in your whole life was, "Thank You," that would suffice."

"I think of the marvellous history of Rheno-Flemish mysticism of the thirteenth and especially of the fourteenth centuries... Did not Eckhart teach his disciples: “All that God asks you most pressingly is to go out of yourself … and let God be God in you” [cf Walshe Sermon 13b]? One could think that in separating himself from creatures the mystic leaves his brother humanity behind. The same Eckhart affirms that on the contrary the mystic is marvelously present to them on the only level where he can truly reach them, that is, in God."

"The influence of Meister Eckhart is stronger today than it has been in hundreds of years. Eckhart met the problems of contingency and omnipotence, creator-and-creature-from-nothing by making God the only reality and the presence or imprint of God upon nothing, the source of reality in the creature. Reality in other words was a hierarchically structured participation of the creature in the creator. From the point of view of the creature this process could be reversed. If creatureliness is real, God becomes the Divine Nothing. God is not, as in scholasticism, the final subject of all predicates. He is being as unpredicable. The existence of the creature, in so far as it exists, is the existence of God, and the creature's experience of God is therefore in the final analysis equally unpredicable. Neither can even be described; both can only be indicated. We can only point at reality, our own or God's. The soul comes to the realization of God by knowledge, not as in the older Christian mysticism by love. Love is the garment of knowledge. The soul first trains itself by systematic unknowing until at last it confronts the only reality, the only knowledge, God manifest in itself. The soul can say nothing about this experience in the sense of defining it. It can only reveal it to others."

"Eckhart recognises that it is a harder and a nobler task to preserve detachment in a crowd than in a cell; the little daily sacrifices of family life are often a greater trial than selfimposed mortifications. "We need not destroy any little good in ourselves for the sake of a better, but we should strive to grasp every truth in its highest meaning, for no one good contradicts another." "Love God, and do as you like, say the Free Spirits. Yes; but as long as you like anything contrary to God's will, you do not love Him." There is much more of the same kind in Eckhart's sermons — as good and sensible doctrine as one could find anywhere."

"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.""

"The attempt to prove Eckhart a mere scholastic is a failure; the audacities of his German discourses cannot be explained as an accommodation to the tastes of a peculiar audience. For good or evil Eckhart is an original and independent thinker, whose theology is confined by no trammels of authority."

"Meister Eckhart, who has been called the “Father of German thought”, was a Dominican monk, and one of the most profound thinkers of the Middle Ages. ... The importance of Eckhart in the history of scholastic philosophy is considerable. At that period all the efforts of religious philosophy were directed to widen theology, and to effect a reconciliation between reason and faith. The fundamental idea of Eckhart's philosophy is that of the Absolute or Abstract Unity conceived as the sole real existence. His God is the θεο αγνωστο [Theo Agnosto (Unknown God)] of the neoplatonists: He is absolutely devoid of attributes which would be a limitation of His Infinity. God is incomprehensible; in fact, with regard to our limited intelligence, God is the origin and final end of every being."

"The knower and the known are one. Simple people imagine that they should see God as if he stood there and they here. This is not so. God and I, we are one in knowledge."

"The knower and the known are one."

"And suddenly you know: It's time to start something new and trust the magic of beginnings."

"However a quote very similar to this one can actually be found in his works. In Sermon XXVII (Walshe translation/in Quint Sermon XXXIV) we can read:"

"Variant: If "thank you" is the only prayer you can utter in your lifetime, that would be enough."

"Through the higher love the whole life of man is to be elevated from temporal selfishness to the spring of all love, to God: man will again be master over nature by abiding in God and lifting her up to God."

"This passage from nothingness to real being, this quitting of oneself is a birth accompanied by pain, for by it natural love is excluded. All grief except grief for sin comes from love of the world. In God is neither sorrow, nor grief, nor trouble. Wouldst thou be free from all grief and trouble, abide and walk in God, and to God alone. As long as love of the creature is in us, pain cannot cease."

"O Mother of gods and men, assister and colleague of mighty Jove! O source of the Intelligible Powers! Thou that keepest thy course in unison with the simple essences of things intelligible; thou that hast received out of all the universal Cause, and impartest it to the Intelligible world! Goddess, giver of life, Mother, Providence, and Maker of our souls! Thou that lovest the mighty Bacchus; who didst preserve Attis when he was cast forth, and didst recall him to thyself after he had sunk down into the cave of the earth; thou that art the beginning of all Good unto the Intelligible Powers, and that fillest the world with all the objects of Sense, and grantest all good things, in all places, unto mankind! Grant unto all men happiness, of which the sum and substance is the knowledge of the gods; and to the Roman people universally, first and foremost to wash away from themselves the stain of atheism, and in addition to this, grant them propitious Fortune, that shall assist them in governing the empire for many thousands of years to come! To myself grant for the fruit of my devotion to thee — Truth in belief concerning the gods, the attainment of perfection in religious rites, and in all the undertakings which we attempt as regards warlike or military measures, valour coupled with good luck, and the termination of my life to be without pain, and happy in the good hope of a departure for your abodes!"

"Erring soul of man — if thou wast indeed forced to err, it shall surely be accounted to thee for good on that great day when the Mighty One shall descend in the clouds to judge the living dead and the dead who are yet alive!"

"That power which circumstances placed in my hands, and which is an emanation of divinity, I am conscious of having used to the best of my skill. I have never wittingly wronged any one. For this campaign there were good and sufficient reasons; and if some should think that I have not fulfilled all expectations, they ought in justice to reflect that there is a mysterious power without us, which in a great measure governs the issue of human undertakings."

"To moderate the zeal of his party, to protect the persons of his enemies, to defeat and to despise the secret enterprises which were formed against his life and dignity, were the cares which employed the first days of the reign of the new emperor. Although he was firmly resolved to maintain the station which he had assumed, he was still desirous of saving his country from the calamities of civil war, of declining a contest with the superior forces of Constantius, and of preserving his own character from the reproach of perfidy and ingratitude. Adorned with the ensigns of military and imperial pomp, Julian showed himself in the field of Mars to the soldiers, who glowed with ardent enthusiasm in the cause of their pupil, their leader, and their friend. He recapitulated their victories, lamented their sufferings, applauded their resolution, animated their hopes, and checked their impetuosity; nor did he dismiss the assembly, till he had obtained a solemn promise from the troops, that if the emperor of the East would subscribe an equitable treaty, they would renounce any views of conquest, and satisfy themselves with the tranquil possession of the Gallic provinces."

"At the dawn of day, the soldiers, whose zeal was irritated by opposition, forcibly entered the palace, seized, with respectful violence, the object of their choice, guarded Julian with drawn swords through the streets of Paris, placed him on the tribunal, and with repeated shouts saluted him as their emperor. Prudence, as well as loyalty, inculcated the propriety of resisting their treasonable designs; and of preparing, for his oppressed virtue, the excuse of violence. Addressing himself by turns to the multitude and to individuals, he sometimes implored their mercy, and sometimes expressed his indignation; conjured them not to sully the fame of their immortal victories; and ventured to promise, that if they would immediately return to their allegiance, he would undertake to obtain from the emperor not only a free and gracious pardon, but even the revocation of the orders which had excited their resentment. But the soldiers, who were conscious of their guilt, chose rather to depend on the gratitude of Julian, than on the clemency of the emperor. Their zeal was insensibly turned into impatience, and their impatience into rage. The inflexible Caesar sustained, till the third hour of the day, their prayers, their reproaches, and their menaces; nor did he yield, till he had been repeatedly assured, that if he wished to live, he must consent to reign. He was exalted on a shield in the presence, and amidst the unanimous acclamations, of the troops; a rich military collar, which was offered by chance, supplied the want of a diadem; the ceremony was concluded by the promise of a moderate donative; and the new emperor, overwhelmed with real or affected grief retired into the most secret recesses of his apartment."

"While the Romans languished under the ignominious tyranny of eunuchs and bishops, the praises of Julian were repeated with transport in every part of the empire, except in the palace of Constantius. The barbarians of Germany had felt, and still dreaded, the arms of the young Caesar; his soldiers were the companions of his victory; the grateful provincials enjoyed the blessings of his reign; but the favorites, who had opposed his elevation, were offended by his virtues; and they justly considered the friend of the people as the enemy of the court. As long as the fame of Julian was doubtful, the buffoons of the palace, who were skilled in the language of satire, tried the efficacy of those arts which they had so often practised with success."

"Hating pomp and show, impatient of the petty, hampering rules of Court etiquette, constantly dwelling in thought on the ancient glories of democratic Athens and senatorial Rome, he could hardly view the orientalising and inordinate exaltation of the Imperial dignity in the light of a reform. Yet his almost single-handed efforts to revive the great days of the Roman Senate and of Greek municipal freedom were not productive of very great results, either for good or for evil. … As to the change in spiritual conditions, this was to him not merely an adverse element of the environment in which he had to work; it was the destruction of all that he held dear and believed to be most necessary for the common good. He felt bound to prevent such a destruction at any cost, or to perish in the attempt."

"The Emperor Julian, who restored to the Empire its old religion, which had been abolished by Constantine the Apostate, is justly regarded as an opponent of the Galilean. And, when perusing the petty treatises of Julian, one is struck with the number of ideas this enemy of the Christians held in common with them. He, like them, is a monotheist; with them, he believes in the merits of abstinence, fasting, and mortification of the flesh; with them, he despises carnal pleasures, and considers he will rise in favour with the gods by avoiding women; finally, he pushes Christian sentiment to the degree of rejoicing over his dirty beard and his black finger-nails. The Emperor Julian's morals were almost those of St. Gregory Nazianzen. There is nothing in this but what is natural and usual. The transformations undergone by morals and ideas are never sudden. The greatest changes in social life are wrought imperceptibly, and are only seen from afar. Christianity did not secure a foothold until such time as the condition of morals accommodated itself to it, and as Christianity itself had become adjusted to the condition of morals. It was unable to substitute itself for paganism until such time as paganism came to resemble it, and itself came to resemble paganism."

"The empire is delivered at last. The vile, the appalling Julian reigns no longer."

"His friends weren’t Christians; that much was certain. But even so they couldn’t play as he could (brought up a Christian) with a new religious system, ludicrous in both theory and application. They were, after all, Greeks. Nothing in excess, Augustus."

"The matter, says Mardonios, has gone too far, the talk it has aroused must be stopped at all cost. — So Julian goes to the church at Nicomedia, a lector again, and there with deep reverence he reads out loud passages from the Holy Scriptures, and everyone marvels at his Christian piety."

"Things impolitic and dangerous: praise for Greek ideals, supernatural magic, visits to pagan temples. Enthusiasm for the ancient gods"

"Immoral to a degree — and probably more than a degree — they certainly were. But they had the satisfaction that their life was the notorious life of Antioch, delectably sensual, in absolute good taste. To give up all this, indeed, for what? His hot air about the false gods, his boring self-advertisement, his childish fear of the theatre, his graceless prudery, his ridiculous beard."

"He was a tragic figure, a man of infinite promise, cut off before his prime. An American student once compared him to John F. Kennedy. The comparison will not bear close analysis. But the feeling behind it suggests why Julian became the subject of legend within a few years of his death."

"Julian clearly believed in his own destiny. His courage and his fortitude were not illusory. His nearness to his gods strengthened his conviction; and his austere style of life, with its isolation from normal human contacts, equipped him for the single-minded pursuit of his goals."

"Dreams and visions were important to Julian, and he experienced them at decisive moments of his life. He was more rather than less typical of ancient men in his predisposition to such psychic phenomena and in his credulity. While in Gaul and still at the rank of Caesar, Julian wrote in a letter that he had had a prophetic dream in which he saw a very tall tree bending over to the ground from its own weight and height, and beside the small shoot in flower growing out of the roots of the great tree. He feared for the safety of the young plant and when he drew nearer he saw the great tree falling to the ground. The small tree was still standing; its roots remained in the earth, and an unknown person advised the dreamer not to fear for its safety. "God knows what this means," wrote Julian."

"When the people of Antioch taunted the emperor toward the end of his life with attacks on his beard, he replied in a work full of sarcasm and ironic self-disparagement. The Misopogon (Beard-Hater) … as Julian warmed to his bitter irony, he declared that he seldom cut his hair or nails, "and if you would like to learn anything that is usually a secret, my shaggy chest is covered with hair, like the breasts of lions who are kings among beasts". Julian's unsettling laughter can be heard throughout the Misopogon. … He was a man of ostentatious simplicity. Julian boasted of his ascetism in response to the Antiochenes' charges of boorish and uncivilized behavior: "Sleepless nights on straw and a diet that is anything but filling make my character austere and an enemy to a luxurious city." As a philosopher transformed in Gaul into a soldier, Julian repudiated luxury and disciplined himself beyond the capabilities of most men. … The abstinence of Julian was universally acknowledged by friend and foe alike, and it is an important feature of the austerity of Julian's life."

"Julian is without question one of antiquity's most enigmatic and compelling figures. He attempted the impossible by restoring for a moment the pagan gods to their former primacy, a feat which horrified the Christians and probably perplexed rather than inspired the majority of surviving pagans. Julian was a man of action and at the same time a man whose spiritual life brought him close to many of the most extreme wonder-workers of his age. … Anyone who believes that he can write an authoritative biography of Julian, with everything tidily in place from beginning to end, is deluding himself. The historian can only grope toward the facts about the man and his reign, but the groping is its own reward."

"Vicisti, Galilaee or "νενίκηκας Γαλιλαῖε""

"I consider myself especially indebted to all the gods together, and more than all to the Great Mother in this particular instance (as in all others) that she did not suffer me to wander about, as it were in the dark, but firstly commanded me to cut away, not as regards my body, but as regards the irrational appetites and motions of the soul, all that was superfluous and empty, by the aid of the Cause, the object of intellect, and which presides over souls, whilst she herself enabled me to conceive certain notions perhaps not discordant with a true, and at the same time, reverential understanding of divine matters."

"Let nobody suppose me to say that all these things were done and happened formerly without the gods themselves knowing what they meant to do; or as though they were chastising their own faults. The causes of things that be, the ancients (whether with the gods to guide them, or discovering them by their unassisted efforts, but better to say seeking them out under the guidance of the gods), when they had discovered them, wrapped up the same in strange fables, in order that the fiction, being detected through its own extravagance and obscurity, might draw us on to the investigation of the Truth. For the vulgar, incapable of reasoning, derive sufficient benefit from what is conveyed by means of symbols; whilst to those of superior intellect, the truth respecting the gods will then only be serviceable, when they through diligent research shall find it out and lay hold thereof: whilst they are reminded by means of dark legends that it is their duty to inquire; and that they may advance to the end, as to the summit of the thing, after they have discerned it by means of such research; not so much out of respect and confidence in the judgment of others, as in the exertion of one's own understanding upon other objects."

"When the Sun touches the equinoctial circle, where that which is most definite is placed (for equality is definite, but inequality indefinite and inexplicable); at that very moment (according to the report), the Sacred Tree is cut down; then come the other rites in their order; whereof some are done in compliance with rules that be holy and not to be divulged; others for reasons allowable to be discussed. The "Cutting of the Tree;" this part refers to the legend about the Gallos, and has nothing to do with the rites which it accompanies; for the gods have thereby, I fancy, taught us symbolically that we ought to pluck what is most beautiful on earth, namely virtue joined with piety, and offer the same unto the goddess, for a token of good government here below. For the Tree springs up out of the earth and aspires upwards into the air; it is likewise beautiful to see and be seen, and to afford us shade in hot weather; and furthermore to produce, and regale us with its fruit; thus a large share of a generous nature resides in it. The rite, therefore, enjoins upon us who are celestial by our nature, but who have been carried down to earth, to reap virtue joined with piety from our conduct upon earth, and to aspire upwards unto the deity, the primal source of being and the fount of life."

"Who then is the Mother of the Gods? She is the Source of the Intelligible and Creative Powers, which direct the visible ones; she that gave birth to and copulated with the mighty Jupiter: she that exists as a great goddess next to the Great One, and in union with the Great Creator; she that is dispenser of all life; cause of all birth; most easily accomplishing all that is made; generating without passion; creating all that exists in concert with the Father; herself a virgin, without mother, sharing the throne of Jupiter, the mother in very truth of all the gods; for by receiving within herself the causes of all the intelligible deities that be above the world, she became the source to things the objects of intellect."

"It is not Matter itself that is here meant, but the ultimate Cause of things incorporeal, which also existed before Matter. Moreover, it is asserted by Heraclitus: "Death unto souls is but a change to liquid." This Attis, therefore, the intelligible Power, the holder together of things material below the Moon, having intercourse with the pre-ordained Cause of Matter, holds intercourse therewith, not as a male with a female, but as though flowing into it, since he is the same with it."

"To what purpose, pray, exist all these things that be born? Whence come male and female? Whence the difference in kind of all things that be, amongst visible species, unless there be certain pre-existing and previously established Reasons and Causes subsisting beforehand, in the nature of a pattern? With regard to which, though we are dull of sight, yet let us strive to clear away the mist from the eyes of the soul."

"I lay it down that there is Matter, and also there are Material Species, but unless a Final Cause for them be previously assumed, we shall be, without perceiving it, introducing the doctrine of Epicurus: since if nothing be anterior to two efficient causes, a spontaneous flux and chance must have united the two together."

"I am not indeed ignorant that certain over-wise people will call these legends "old wives' fables," and not worth listening to; but I think, for my part, that in such matters it is better to believe the testimony of nations than of those witty individuals, whose little soul is acute indeed, but has a clear insight into no one thing."

"Must we then speak of this subject also: and shall we write concerning things that are not to be told, and shall we publish things not to be divulged, and secrets not to be spoken aloud? Who indeed is Attis or Gallos; who the Mother of the Gods; what is the reason of this rule of Chastity; moreover for what cause has such an institution been established among us from remote antiquity; handed down to us indeed from the most ancient of the Phrygians, but accepted in the first place by the Greeks — and those not the vulgar herd, but the Athenians — taught by the event that they had not done well in ridiculing him that was performing the rites of the Great Mother. For they are said to have insulted and driven off the Gallos, as one who was making innovations in religion: because they did not understand the character of the goddess, or how that she was the very "Deo", "Rhea," and " "Demeter" so much honoured amongst them themselves."

"Inasmuch as it is my wish only to compose a hymn of thanksgiving in honour of the god, I have deemed it quite sufficient to discourse to the best of my ability concerning his nature. I do not think I have wasted words to no purpose: the maxim, "Sacrifice to the immortal gods according to thy means," I accept as applying not merely to burnt-offerings, but also to our praises addressed unto the gods. I pray for the third time, in return for this my good intention, the Sun lord of the universe to be propitious to me, and to bestow on me a virtuous life, a more perfect understanding, and a superhuman intellect, and a very easy release from the trammels of life at the time appointed: and after that release, an ascension up to himself, and an abiding place with him, if possible, for all time to come; or if that be too great a recompense for my past life, many and long-continued revolutions around his presence!"

"On the same subject you will obtain more complete and more abstruse information by consulting the works upon it composed by the divine Iamblichus: you will find there the extreme limit of human wisdom attained. May the mighty Sun grant me to attain to no less knowledge of himself, and to teach it publicly to all, and privately to such as are worthy to receive it: and as long as the god grants this to us, let us consult in common his well-beloved Iamblichus; out of whose abundance a few things, that have come into my mind, I have here set down. That no other person will treat of this subject more perfectly than he has done, I am well aware; not even though he should expend much additional labour in making new discoveries in the research; for in all probability he will go astray from the most correct conception of the nature of the god."

"We celebrate the most solemn of our Games, dedicating it to the honour of the "Invincible Sun," during which it is not lawful for anything cruel (although necessary), which the previous month presented in its Shows, should be perpetrated on this occasion. The Saturnalia, being the concluding festival, are closely followed in cyclic order by the Festival of the Sun; the which I hope that the Powers above will grant me frequently to chaunt, and to celebrate; and above all others may the Sovereign Sun, lord of the universe! He who proceeding from all eternity in the generative being of the Good, stationed as the central one amidst the central intelligible deities, and replenishing them all with concord, infinite beauty, generative superabundance, and perfect intelligence, and with all blessings collectively without limit of time; and in time present illuminating his station which moves as the centre of all the heavens, his own possession from all eternity!"

"I make known unto thee how He hath provided for the bodily health of us all, by having produced Æsculapius, the Preserver of the universe; and how he hath communicated to us virtue of every kind, by sending down Aphrodite in company with Athene for our guardian; having made it all but a law that no one should use copulation except for the end of generating his like. For this reason truly, according to his revolutions and seasons, do the various vegetable and animal races feel themselves stirred towards the generation of their kind. What need is there to magnify the glory of his rays, and of his light? A night without moon, and without stars, how terrible is it! Let anyone reflect on this, in order that he may estimate how great a blessing is the light we derive from the Sun!"

"In the same manner therefore as we have laid it down that the Sun holds the supremacy in the Intelligible world, having round about his own being, in one species, a vast multitude of gods (supposing him to have the same in the Sensible world), all of which move along their everlasting and most felicitous course in a circle, so do we prove him to be Leader and Lord, imparting to and filling the whole heaven, as he does, with his own splendour, likewise with infinite other blessings that be invisible to us: whilst the benefits commenced by the other deities are brought to perfection by him; nay, more, before this, these gods themselves were rendered perfect through his spontaneous and divine operation."

"Unto men Athene gives good things — namely, wisdom, understanding, and the creative arts; and she dwells in their citadels, I suppose, as being the founder of civil government through the communication of her own wisdom. Now for a few words about Aphrodite, whom the Phoenician theologians agree in making co-operate in the work of creation with the last-mentioned goddess — and I believe they are right. She, then, is the mingling together of the celestial deities, and of the harmony of the same, for the purposes of love and unification. For she being near to the Sun, and running her course together with him, and approaching close to him, she fills the heavens with a good temperament, she imparts to the earth the generative power, whilst she herself provides for the perpetuity of generation of animals, of which generation the Sovereign Sun contains the final efficient cause. She, however, is joint cause with him, enthralling our souls by the aid of pleasure, whilst she sheds down from the aether upon the earth her rays so delightful and pure, more lustrous than gold itself."

"Wherefore should I mention to you Horus, and the other names of gods, all of them belonging in reality to the Sun? For we men have gained our notion of the god from the works which the same god actually works — he that hath made the universal heaven perfect through his Intelligible blessings, and given to the same a share of his Intelligible beauty. And beginning from that point, himself wholly and partially by the giving of good men … for they superintend every motion as far as the extremest limits of the universe. And Nature and Soul, and all that at any time exists, all these, and in all places, does he bring to perfection; and after having marshalled so vast a host of deities into one governing unity, he has given to them Athene, or Providence; who, mythology says, sprung forth out of the head of Jupiter; but whom we assert to have been projected entire out of the entire Sovereign Sun, for she was contained within him, in this particular dissenting from the legend, in that we do not hold her to have sprung out of the topmost part, but all entire, and out of the entire god."

"Of all things nothing exists that is not by its substance the offspring of ocean. But why will you have me tell this to the vulgar? Although better to have been shrouded in silence, it nevertheless has been spoken; at all events I declare it, although all men will not readily receive the same."