The Living Universe - Duane Elgin [85]
10. A living-universe perspective brings new insight into the Last Supper where, in a sacred ritual of remembrance, Jesus proclaimed that bread and wine were his body and blood. This makes literal sense when the universe is viewed as a living and continuously recreated entity: all things are the literal body of God—manifestations of a divine life force. Jesus could be providing a ritual for remembering that bread and wine are, both symbolically and literally, tangible expressions of a living universe and are infused with the sacred life force that sustains the entire universe.
11. See, for example, D. B. Macdonald, “Continuous recreation and atomic time in Muslim scholastic theology,” Isis 9 (1927): 326–44; also, Majid Fakhry, Islamic Occasionalism and Its Critique by Averroes and Aquinas, London (1958). The Islamic view of occasionalism is more inclusive than the Western philosophy by the same name that was developed by the Cartesian school (which saw mind and body as absolutely separate; therefore, bodily motion was dependent on the co-operation of God).
12. Samuel Umen, The World of the Mystic, New York: Philosophical Library, 1988, p. 178.
13. See, for example, Coleman Barks, The Essential Rumi, San Francisco: Harper San Francisco, 1995.
14. A. H. Almaas, The Inner Journey Home, Boston: Shambhala, 2004.
15. Huston Smith, The Religions of Mankind, New York: Harper and Row, 1958, p. 73.
16. Sri Nisargadatta Majaraj, I Am That, Part I (trans. Maurice Frydman), Bombay, India: Chetana, 1973, p. 289.
17. Heinrich Zimmer, Myths and Symbols in Indian Art and Civilization, Joseph Campbell (ed.), Princeton, N.J: Princeton University Press, Bollingen Series, 1972, p. 152.
18. Zimmer, ibid., p. 131.
19. Satprem, Sri Aurobindo or the Adventure of Consciousness, Pondicherry, India, 1970.
20. Swami Prabhavanada and Frederick Manchester, The Upanishads: Breath of the Eternal, New York: New American Library, 2002.
21. Ibid., p. 131.
22. Huston Smith, The Religions of Man, New York: Harper and Row, 1958.
23. The Universe in a Single Atom: The Convergence of Science and Spirituality, New York: Morgan Road Books, 2005, p. 81.
24. Govinda, Creative Meditation and Multi-dimensional Consciousness, Wheaton, IL: Theosophical Publishing House, 1976, p. 207.
25. Govinda, ibid., p. 9.
26. Namkhai Norbu, The Crystal and the Way of Light: Sutra, Tantra, and Dzogchen (compiled and edited by John Shane), New York: Routledge and Kegan Paul, 1986, p. 64.
27. D. T. Suzuki, Zen and Japanese Culture, Princeton, NJ: Princeton University Press, 1970, p. 364.
28. Ibid., p. 257.
29. Alan Watts, The Middle Way: Journal of the Buddhist Society, February 1973, London, p. 156.
30. Robert Linssen, Living Zen, New York: Grove Press, 1958.
31. Lao Tsu, Tao Te Ching (trans. Gia-Fu Feng and Jane English), New York: Vintage Books, 1972.
32. Mary Evelyn Tucker referenced in Samuel Snyder, “Chinese Traditions and Ecology,” Worldviews, 2006.
33. Luther Standing Bear, quoted in Joseph Epes Brown, “Modes of Contemplation Through Actions: North American Indians,” Main Currents in Modern Thought, New York: Center for Integrative Studies, November December 1973, p. 194.
34. Malcolm Margolin, The Ohlone Way: Indian Life in the San Francisco-Monterey Bay Area, Berkeley: Heyday Books, 1978.
35. Ibid., pp. 142-43.
36. David Maybury-Lewis, Millennium: Tribal Wisdom and the Modern World, New York: Viking, 1992, pp. 197-202.
37. David Abram, The Spell of the Sensuous, New York: Vintage Books, 1996, p. 169.
38. Sam Keen, Your Mythic Journey, New York: Tarcher/Putnam Books, 1989, p. 90.
39. Richard Nelson, Make Prayers to the Raven, Chicago: University of Chicago Press, 1983, p. 14.
40. Plotinus, quoted in: John Gregory, The Neo-Platonists, Kyle Cathie, 1991, selected passages from the Enneads, 4.4.32.
41. Evelyn Underhill, Mysticism, New York: Meridian Books, 1955, p. 28.
42. Heraclitus, quoted in Timothy Ferris, Galaxies, New York: Stewart, Tabori and