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Tom Allen

  • 2021-12-19 3:01 PM | Thomas

    Listen to God in silence when we have spoken to him, for he speaks in his turn during prayer.
      --Jean Pierre de Caussade (1675-1751)

    (146:2.17)  Jesus taught his followers that, when they had made their prayers to the Father, they should remain for a time in silent receptivity to afford the indwelling spirit the better opportunity to speak to the listening soul. The spirit of the Father speaks best to man when the human mind is in an attitude of true worship. We worship God by the aid of the Father's indwelling spirit and by the illumination of the human mind through the ministry of truth. Worship, taught Jesus, makes one increasingly like the being who is worshiped. Worship is a transforming experience whereby the finite gradually approaches and ultimately attains the presence of the Infinite.

        Jean Pierre de Caussade (7 March 1675 – 8 December 1751) was a French Jesuit priest and writer. He is especially known for the work ascribed to him, Abandonment to Divine Providence, and also his work with the Nuns of the Visitation in Nancy, France.

  • 2021-12-15 4:32 PM | Thomas

    This is the very thing which makes up the virtue of a happy person and a well flowing life—when the affairs of life are in every way tuned to the harmony between the individual divine spirit and the will of the Director of the universe.
      —Chrysippus, quoted in Diogenes Laertius
          Lives of the Eminent Philosophers, 7.1.88

    (110:6.4) When the development of the intellectual nature proceeds faster than that of the spiritual, such a situation renders communication with the Thought Adjuster both difficult and dangerous. Likewise, overspiritual development tends to produce a fanatical and perverted interpretation of the spirit leadings of the divine indweller. Lack of spiritual capacity makes it very difficult to transmit to such a material intellect the spiritual truths resident in the higher superconsciousness. It is to the mind of perfect poise, housed in a body of clean habits, stabilized neural energies, and balanced chemical function—when the physical, mental, and spiritual powers are in triune harmony of development—that a maximum of light and truth can be imparted with a minimum of temporal danger or risk to the real welfare of such a being. By such a balanced growth does man ascend the circles of planetary progression one by one, from the seventh to the first.

        Chrysippus of Soli c. 279 – c. 206 BC was a Greek Stoic philosopher. He was a native of Soli, Cilicia, but moved to Athens as a young man, where he became a pupil of Cleanthes in the Stoic school. When Cleanthes died, around 230 BC, Chrysippus became the third head of the school. A prolific writer, Chrysippus expanded the fundamental doctrines of Zeno of Citium, the founder of the school, which earned him the title of Second Founder of Stoicism.
        Chrysippus excelled in logic, the theory of knowledge, ethics, and physics. He created an original system of propositional logic in order to better understand the workings of the universe and role of humanity within it. He adhered to a deterministic view of fate, but nevertheless sought a role for personal freedom in thought and action. Ethics, he thought, depended on understanding the nature of the universe, and he taught a therapy of extirpating the unruly passions which depress and crush the soul. He initiated the success of Stoicism as one of the most influential philosophical movements for centuries in the Greek and Roman world.
        Of his written works, none have survived except as fragments. Recently, segments of some of his works were discovered among the Herculaneum papyri.

  • 2021-12-11 12:59 PM | Thomas

    Come, and bring your thoughts where they can be held true, so that you can realize how you are held, supported, sustained and protected. This is your safety-your thought, and that thought is the realization of the presence of God here and now, within you, in the life you are living.
      --Letters of the Scattered Brotherhood   pages 60, 61

    (32:5.6)  I am endeavoring to aid you in the crystallization of your thoughts about these values which are of infinite nature and eternal import.

      --[Paper 32 was presented by a Mighty Messenger temporarily attached to the Supreme Council of Nebadon and assigned to this mission by Gabriel of Salvington.]

    (101:1.3) The divine spirit makes contact with mortal man, not by feelings or emotions, but in the realm of the highest and most spiritualized thinking. It is your thoughts, not your feelings, that lead you Godward. The divine nature may be perceived only with the eyes of the mind. But the mind that really discerns God, hears the indwelling Adjuster, is the pure mind. "Without holiness no man may see the Lord." All such inner and spiritual communion is termed spiritual insight. Such religious experiences result from the impress made upon the mind of man by the combined operations of the Adjuster and the Spirit of Truth as they function amid and upon the ideas, ideals, insights, and spirit strivings of the evolving sons of God.

        “Letters of the Scattered Brotherhood” is collection of 104 letters about the spiritually-uplifting experience of everyday life that can, with the gentlest of instruction and encouragement, become a dependable part of religion. The instructional letters in the LSB were written by many different authors and originally published in The Churchman Magazine (Anglican Church publication in the UK) from the mid-1930s to the end of WWII. In 1946-47, Mary Strong edited letters taken from the Churchman to an anthology. First published in 1948, the LSB have been reprinted countless times.
        The letters in this anthology were contributed by leaders of the Church of England during the pre-war period and WWII (approx. 1933 to 1945). This period included the 6-year buildup to the WWII, and 7 years of actual armed combat between the Allied and Axis powers. The German Luftwaffe made repeated day and night bombings raids on the big cities (London Blitz) and the English countryside. Except for Switzerland, Ireland, Sweden and Spain, Britain was the only western European country that had not been invaded and occupied by the Nazis by May 1940.
  • 2021-12-07 11:34 AM | Thomas

    Heavy hearts, like heavy clouds in the sky, are best relieved by the letting of a little water.
      --Christopher Morley, writer (1890-1957)

    (113:5.2) Angels are so near you and care so feelingly for you that they figuratively "weep because of your willful intolerance and stubbornness." Seraphim do not shed physical tears; they do not have physical bodies; neither do they possess wings. But they do have spiritual emotions, and they do experience feelings and sentiments of a spiritual nature which are in certain ways comparable to human emotions.

    (125:4.2) Early next day Jesus was up and on his way to the temple. On the brow of Olivet he paused and wept over the sight his eyes beheld—a spiritually impoverished people, tradition bound and living under the surveillance of the Roman legions.

    (140:3.8) "Happy are they who mourn, for they shall be comforted. Happy are they who weep, for they shall receive the spirit of rejoicing.

    (141:0.2) Just before leaving, the apostles missed the Master, and Andrew went out to find him. After a brief search he found Jesus sitting in a boat down the beach, and he was weeping. The twelve had often seen their Master when he seemed to grieve, and they had beheld his brief seasons of serious preoccupation of mind, but none of them had ever seen him weep. Andrew was somewhat startled to see the Master thus affected on the eve of their departure for Jerusalem, and he ventured to approach Jesus and ask: "On this great day, Master, when we are to depart for Jerusalem to proclaim the Father's kingdom, why is it that you weep? Which of us has offended you?" And Jesus, going back with Andrew to join the twelve, answered him: "No one of you has grieved me. I am saddened only because none of my father Joseph's family have remembered to come over to bid us Godspeed."

    (168:1.1) After Jesus had spent a few moments in comforting Martha and Mary, apart from the mourners, he asked them, "Where have you laid him?" Then Martha said, "Come and see." And as the Master followed on in silence with the two sorrowing sisters, he wept. When the friendly Jews who followed after them saw his tears, one of them said: "Behold how he loved him. Could not he who opened the eyes of the blind have kept this man from dying?" By this time they were standing before the family tomb, a small natural cave, or declivity, in the ledge of rock which rose up some thirty feet at the far end of the garden plot.

    (184:2.9) After Jesus and the guards passed out of the palace gates, Peter followed them, but only for a short distance. He could not go farther. He sat down by the side of the road and wept bitterly. And when he had shed these tears of agony, he turned his steps back toward the camp, hoping to find his brother, Andrew.

    (187:1.6) As the death procession passed along the narrow streets of Jerusalem, many of the tenderhearted Jewish women who had heard Jesus' words of good cheer and compassion, and who knew of his life of loving ministry, could not refrain from weeping when they saw him being led forth to such an ignoble death. As he passed by, many of these women bewailed and lamented. And when some of them even dared to follow along by his side, the Master turned his head toward them and said: "Daughters of Jerusalem, weep not for me, but rather weep for yourselves and for your children. My work is about done—soon I go to my Father—but the times of terrible trouble for Jerusalem are just beginning.

    Christopher Morley (May 5, 1890 – March 28, 1957) was an American journalist, novelist, essayist and poet. He also produced stage productions for a few years and gave college lectures.

  • 2021-11-28 6:06 PM | Thomas
    Man was born free, and everywhere he is in chains.

      --Jean-Jacques Rousseau, philosopher and author (1712-1778)

    (81:5.3-5)  But cultural society is no great and beneficent club of inherited privilege into which all men are born with free membership and entire equality. Rather is it an exalted and ever-advancing guild of earth workers, admitting to its ranks only the nobility of those toilers who strive to make the world a better place in which their children and their children's children may live and advance in subsequent ages. And this guild of civilization exacts costly admission fees, imposes strict and rigorous disciplines, visits heavy penalties on all dissenters and nonconformists, while it confers few personal licenses or privileges except those of enhanced security against common dangers and racial perils.

        Social association is a form of survival insurance which human beings have learned is profitable; therefore are most individuals willing to pay those premiums of self-sacrifice and personal-liberty curtailment which society exacts from its members in return for this enhanced group protection. In short, the present-day social mechanism is a trial-and-error insurance plan designed to afford some degree of assurance and protection against a return to the terrible and antisocial conditions which characterized the early experiences of the human race.
        Society thus becomes a co-operative scheme for securing civil freedom through institutions, economic freedom through capital and invention, social liberty through culture, and freedom from violence through police regulation.

        Jean-Jacques Rousseau was a Genevan philosopher, writer, and composer. His political philosophy influenced the progress of the Enlightenment throughout Europe, as well as aspects of the French Revolution and the development of modern political, economic and educational thought.
        His Discourse on Inequality and The Social Contract are cornerstones in modern political and social thought. Rousseau's sentimental novel Julie, or the New Heloise (1761) was important to the development of preromanticism and romanticism in fiction. His Emile, or On Education (1762) is an educational treatise on the place of the individual in society. Rousseau's autobiographical writings—the posthumously published Confessions (composed in 1769), which initiated the modern autobiography, and the unfinished Reveries of the Solitary Walker (composed 1776–1778)—exemplified the late-18th-century "Age of Sensibility", and featured an increased focus on subjectivity and introspection that later characterized modern writing.
        Rousseau befriended fellow philosophy writer Denis Diderot in 1742, and would later write about Diderot's romantic troubles in his Confessions. During the period of the French Revolution, Rousseau was the most popular of the philosophers among members of the Jacobin Club. He was interred as a national hero in the Panthéon in Paris, in 1794, 16 years after his death.

  • 2021-11-22 4:29 PM | Thomas
    How we spend our days is, of course, how we spend our lives.

      --Annie Dillard, author (b. 30 Apr 1945)

    (48:7.26)  The destiny of eternity is determined moment by moment by the achievements of the day by day living. The acts of today are the destiny of tomorrow.

    (111:1.5) What you are today is not so important as what you are becoming day by day and in eternity.

    (147:5.7) What you are becoming day by day is of infinitely more importance than what you are today.

        Annie Dillard is an American author, best known for her narrative prose in both fiction and non-fiction. She has published works of poetry, essays, prose, and literary criticism, as well as two novels and one memoir. Her 1974 work Pilgrim at Tinker Creek won the 1975 Pulitzer Prize for General Nonfiction. From 1980, Dillard taught for 21 years in the English department of Wesleyan University, in Middletown, Connecticut.

  • 2021-11-16 1:26 PM | Thomas
    When the mind has not been brought down at the outset, and has a few wicked habits of straying and wasting time, these habits are difficult to conquer. They usually draw us, in spite of ourselves, back to the things of earth. I believe that a remedy for this is to admit our faults and humble ourselves before God.

      --Brother Lawrence of the Resurrection (1614–1691)

    (100:1.5) Growth is also predicated on the discovery of selfhood accompanied by self-criticism—conscience, for conscience is really the criticism of oneself by one's own value-habits, personal ideals.

    (100:1.8) Religious habits of thinking and acting are contributory to the economy of spiritual growth. One can develop religious predispositions toward favorable reaction to spiritual stimuli, a sort of conditioned spiritual reflex. Habits which favor religious growth embrace cultivated sensitivity to divine values, recognition of religious living in others, reflective meditation on cosmic meanings, worshipful problem solving, sharing one's spiritual life with one's fellows, avoidance of selfishness, refusal to presume on divine mercy, living as in the presence of God.

    (156:5.5) "But let me warn you against the folly of undertaking to surmount temptation by the effort of supplanting one desire by another and supposedly superior desire through the mere force of the human will. If you would be truly triumphant over the temptations of the lesser and lower nature, you must come to that place of spiritual advantage where you have really and truly developed an actual interest in, and love for, those higher and more idealistic forms of conduct which your mind is desirous of substituting for these lower and less idealistic habits of behavior that you recognize as temptation. You will in this way be delivered through spiritual transformation rather than be increasingly overburdened with the deceptive suppression of mortal desires. The old and the inferior will be forgotten in the love for the new and the superior. Beauty is always triumphant over ugliness in the hearts of all who are illuminated by the love of truth. There is mighty power in the expulsive energy of a new and sincere spiritual affection. And again I say to you, be not overcome by evil but rather overcome evil with good."

    (163:2.7) Almost every human being has some one thing which is held on to as a pet evil, and which the entrance into the kingdom of heaven requires as a part of the price of admission.

        Brother Lawrence of the Resurrection served as a lay brother in a Carmelite monastery in Paris. Christians commonly remember him for the intimacy he expressed concerning his relationship to God as recorded in a book compiled after his death, the classic Christian text, The Practice of the Presence of God.

  • 2021-11-10 12:03 PM | Thomas
    Clear thinking requires courage rather than intelligence.

      --Thomas Szasz, author, professor of psychiatry (1920-2012)

    (16:6.9) These scientific, moral, and spiritual insights, these cosmic responses, are innate in the cosmic mind, which endows all will creatures. The experience of living never fails to develop these three cosmic intuitions; they are constitutive in the self-consciousness of reflective thinking. But it is sad to record that so few persons on Urantia take delight in cultivating these qualities of courageous and independent cosmic thinking.

    (101:7.2) A philosophy of religion evolves out of a basic growth of ideas plus experimental living as both are modified by the tendency to imitate associates. The soundness of philosophic conclusions depends on keen, honest, and discriminating thinking in connection with sensitivity to meanings and accuracy of evaluation. Moral cowards never achieve high planes of philosophic thinking; it requires courage to invade new levels of experience and to attempt the exploration of unknown realms of intellectual living.

        Thomas Stephen Szasz was a Hungarian-American academic, psychiatrist and psychoanalyst. He served for most of his career as professor of psychiatry at the State University of New York Upstate Medical University in Syracuse, New York. A distinguished lifetime fellow of the American Psychiatric Association and a life member of the American Psychoanalytic Association, he was best known as a social critic of the moral and scientific foundations of psychiatry, as what he saw as the social control aims of medicine in modern society, as well as scientism. His books The Myth of Mental Illness (1961) and The Manufacture of Madness (1970) set out some of the arguments most associated with him.
        Szasz argued throughout his career that mental illness is a metaphor for human problems in living, and that mental illnesses are not "illnesses" in the sense that physical illnesses are; and that except for a few identifiable brain diseases, there are "neither biological or chemical tests nor biopsy or necropsy findings for verifying DSM diagnoses."
        Szasz maintained throughout his career that he was not anti-psychiatry but rather that he opposed coercive psychiatry. He was a staunch opponent of civil commitment and involuntary psychiatric treatment, but he believed in and practiced psychiatry and psychotherapy between consenting adults.
        His views on special treatment followed from libertarian roots, based on the principles that each person has the right to bodily and mental self-ownership and the right to be free from violence from others, and he criticized the use of psychiatry in the Western world as well as communist states.

  • 2021-11-03 11:48 AM | Thomas
    My words fly up, my thoughts remain below.
    Words without thoughts never to heaven go. 

      --Shakespeare, (1564-1616) (HAMLET (III, III, 100-103)

    (7:3.7) It is the motivating thought, the spiritual content, that validates the mortal supplication. Words are valueless.

    (8:0.1) BACK in eternity, when the Universal Father's "first" infinite and absolute thought finds in the Eternal Son such a perfect and adequate word for its divine expression, there ensues the supreme desire of both the Thought-God and the Word-God for a universal and infinite agent of mutual expression and combined action.

    (28:6.19) The real nature of any service, be it rendered by man or angel, is fully revealed in the faces of these secoraphic service indicators, the Sanctities of Service. The full analysis of the true and of the hidden motives is clearly shown. These angels are indeed the mind readers, heart searchers, and soul revealers of the universe. Mortals may employ words to conceal their thoughts, but these high seconaphim lay bare the deep motives of the human heart and of the angelic mind.

    (195:7.21) In language, an alphabet represents the mechanism of materialism, while the words expressive of the meaning of a thousand thoughts, grand ideas, and noble ideals—of love and hate, of cowardice and courage—represent the performances of mind within the scope defined by both material and spiritual law, directed by the assertion of the will of personality, and limited by the inherent situational endowment.

        William Shakespeare was an English playwright, poet, and actor, widely regarded as the greatest writer in the English language and the world's greatest dramatist. He is often called England's national poet and the "Bard of Avon" (or simply "the Bard"). His extant works, including collaborations, consist of some 39 plays, 154 sonnets, three long narrative poems, and a few other verses, some of uncertain authorship. His plays have been translated into every major living language and are performed more often than those of any other playwright. They also continue to be studied and reinterpreted.
        Shakespeare was born and raised in Stratford-upon-Avon, Warwickshire. At the age of 18, he married Anne Hathaway, with whom he had three children: Susanna and twins Hamnet and Judith. Sometime between 1585 and 1592, he began a successful career in London as an actor, writer, and part-owner of a playing company called the Lord Chamberlain's Men, later known as the King's Men. At age 49 (around 1613), he appears to have retired to Stratford, where he died three years later. Few records of Shakespeare's private life survive; this has stimulated considerable speculation about such matters as his physical appearance, his sexuality, his religious beliefs, and whether the works attributed to him were written by others.[8][9][10]
        Shakespeare produced most of his known works between 1589 and 1613.His early plays were primarily comedies and histories and are regarded as some of the best work produced in these genres. He then wrote mainly tragedies until 1608, among them Hamlet, Romeo and Juliet, Othello, King Lear, and Macbeth, all considered to be among the finest works in the English language. In the last phase of his life, he wrote tragicomedies (also known as romances) and collaborated with other playwrights.
        Many of Shakespeare's plays were published in editions of varying quality and accuracy in his lifetime. However, in 1623, two fellow actors and friends of Shakespeare's, John Heminges and Henry Condell, published a more definitive text known as the First Folio, a posthumous collected edition of Shakespeare's dramatic works that included all but two of his plays. Its Preface was a prescient poem by Ben Jonson that hailed Shakespeare with the now famous epithet: "not of an age, but for all time".

  • 2021-10-31 11:13 AM | Thomas
    The supreme accomplishment is to blur the line between work and play.

      --Arnold J. Toynbee, historian (1889-1975)

    (28:6.17) During the play of time you should envision the work of eternity, even as you will, during the service of eternity, reminisce the play of time.

    (46:5.29) The activities of such a world are of three distinct varieties: work, progress, and play. Stated otherwise, they are: service, study, and relaxation.

    (48:4.1) The ascendant life is about equally divided between work and play—freedom from assignment.

    (143:7.3) Worship—contemplation of the spiritual—must alternate with service, contact with material reality. Work should alternate with play; religion should be balanced by humor. Profound philosophy should be relieved by rhythmic poetry. The strain of living—the time tension of personality—should be relaxed by the restfulness of worship. The feelings of insecurity arising from the fear of personality isolation in the universe should be antidoted by the faith contemplation of the Father and by the attempted realization of the Supreme.

        Arnold Joseph Toynbee was an English historian, a philosopher of history, an author of numerous books and a research professor of international history at the London School of Economics and King's College London. From 1918 to 1950, Toynbee was considered a leading specialist on international affairs.
        He is best known for his 12-volume A Study of History (1934–1961). With his prodigious output of papers, articles, speeches and presentations, and numerous books translated into many languages, Toynbee was a widely read and discussed scholar in the 1940s and 1950s. By the 1960s his magnum opus had fallen out of favour among mainstream historians, due to recognition that Toynbee favoured myths, allegories and religion over factual data.

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