Quotes About Transcendence

Without faith that there's a world beyond the one we live in, I don't see how it's possible to get rid of angst.

People are scared to death and they're looking for something beyond themselves.

I think music should be scary. Music is an exorcism.

Love is God's secret name.

The pagan loves the earth in order to enjoy it and confine himself within it; the Christian in order to make it purer and draw from it the strength to escape from it.

I think people sleepwalk through their lives, and for me, I wanted to embrace everything. And that meant the agonizing pain and the transcendence, and you can't have one without the other.

I don't believe in heaven, and I don't believe in hell as a place with flames where people are burning and having eternal pain. I don't believe in that at all. I believe in a place I call 'beyond.'

Whatever happens "here below" is but a pale reflection of what takes place "up above.

Divinity in Its Transcendence, the Absolute before any Self-manifestation, cannot be contemplated, for contemplation implies a subject and an object, and the Absolute is beyond all duality, all "place" and all knowing. It is the Mystery, the utterly inscrutable secret in the deepest part of Being, veiled behind all the inmost veils, yet somehow luring and teasing the lover. And the lover waits outside the door, ready to surrender his life at a sign.

The sun is roaring, it fills to bursting each crystal of snow. I flush with feeling, moved beyond my comprehension, and once again, the warm tears freeze upon my face. These rocks and mountains, all this matter, the snow itself, the air- the earth is ringing. All is moving, full of power, full of light.

By employing classical concepts of idealized beauty and changes in perspective, icons speak to us of reality transformed and transfigured, both in and through God's presence. They speak of transcendence and mystery. As iconographers, we point to a reality that we have never seen with our own eyes. In fact, all our images of God, heaven, the angels, and the saints, whether in poetry, prose, ritual, music, or icons, represent our limited attempts to speak of the unspeakable.

Focus on is for a moment. The nature of is still "is" even if nothing exists. If everything is destroyed, is remains. How can is go anywhere? There is nowhere to go. The nature of is is Nothing. The nature of is is absolute. If you identify with is then nothing can come or go. There is nothing that needs to be or not be.

What if Jesus was not offering his followers an ethical system to follow, but rather was inviting them to enter into a life of love that transcends ethics, a life of liberty that dwells beyond religious laws?

Christianity is not brain surgery or rocket science, it is not quantum mechanics or nuclear physics; it is both infinitely easier and more difficult than all of these. The fragile flame of faith is fanned into life so simply: all we need do is sit still for a few moments, embrace the silence that engulfs us, and invite that flame to burn bright within us.

But for now it is simply worth noting that the multitude of descriptions detailing the nature of God, combined with the various claims that God cannot be contained by any description, presents the reader with the reality that the text affirms God as beyond all our understandings of God. In other words, the God who grasps us is never grasped (in text, thinking, or experience).

God remains transcendent amidst immanence precisely because God remains concealed amidst revelation. In this reading, Christ, as the image of the invisible God, both reveals and conceals God: rendering God known while simultaneously maintaining divine mystery. Here the God testified to in Christianity is affirmed as an un/ known God.

While he possesses all the positive attributes of the universe (being the universal Cause) yet, in a more strict sense, He does not possess them, since He transcends them all; wherefore there is no contradiction between the affirmations and the negations, insomuch as He infinitely precedes all conceptions of deprivation, being beyond all positive and negative distinctions.

Leave behind the senses and the operations of the intellect, and all things sensible and intellectual, and all things in the world of being and non-being, that thou mayest arise by unknowing towards the union, as far as it is attainable, with him who transcends all being and all knowledge.

God has revealed himself to us in his Son, Scripture, creation, and other ways, but so much of who he is remains incomprehensible.

Like the creation, man's games are an expression of freedom . . . for playing relates to the joy of the creator with his creation and the pleasure of the player with his game. Like creation, games combine sincerity and mirth, suspense and relaxation. The player is wholly absorbed in his game and takes it seriously, yet at the same time he transcends himself and his game, for it is after all only a game.22

In his critique of reason, Nietzsche accomplished nothing less than the proof that all cognition is local in character and that, in imitating the divine eye, no human observer is able to go as far as really transcending his own location.

Nietzsche's] questions - transcend, but where to; ascend, but to what height? - would have answered themselves if he had calmly kept both feet on the ascetic ground. He was too sick to follow his most important insight: that the main thing in life is to take the minor things seriously. When minor things grow stronger, the danger posed by the main thing is contained; then climbing higher in the minor things means advancing in the main thing.

The only driver for his work was desire, a kind of hunger for reality, for presence, and also for intimacy, as opposed to publicity. In a very wide sense, he was interested in transcendence.

Transcendence is transformation.