Within the mountain lives another generation, called Jexaquinnera and Quendra, who are free from all trouble, spend their days in continual contemplations, praises, and prayers to God. Round about the mountain stand seven ladders, by which you ascend to a spacious plain, in the middle whereof is a bell of silver, and a square table, surrounded with nine precious stones, of divers colours. Upon this table lies a silver rose, called Tamora Pua, which contains two women as bright and fair as a pearl: one is called Brigasiri, i. e. the Lady of the Mouth; the other Tarasiri, i.e. the Lady of the Tongue,—because they praise God with the mouth and tongue. In the centre of this rose is the triangle of Quivelinga, which they say is the permanent residence of God.—Baldæus.
O All-containing Mind,
Thou who art every where!—XIX. p. 80.
“Even I was even at first, not any other thing; that which exists, unperceived, supreme: afterwards I am that which is; and he who must remain, am I.
“Except the First Cause, whatever may appear, and may not appear, in the mind, know that to be the mind’s Máyá, or delusion, as light, as darkness.
“As the great elements are in various beings, entering, yet not entering, (that is, pervading, not destroying,) thus am I in them, yet not in them.
“Even thus far may inquiry be made by him who seeks to know the principle of mind in union and separation, which must be everywhere, always.”—Asiatic Researches. Sir W. Jones, from the Bhagavat.
I am the creation and the dissolution of the whole universe. There is not any thing greater than I, and all things hang on me, even as precious gems upon a string. I am moisture in the water, light in the sun and moon, invocation in the Veds, sound in the firmament, human nature in mankind, sweet-smelling savour in the earth, glory in the source of light: In all things I am life; and I am zeal in the zealous: and know, O Arjoon! that I am the eternal seed of all nature. I am the understanding of the wise, the glory of the proud, the strength of the strong, free from lust and anger; and in animals I am desire regulated by moral fitness.—Kreeshna, in the Bhagavat-Geeta.
Heart cannot think, nor tongue declare,
Nor eyes of angel bear
That Glory, unimaginably bright.—XIX. p. 81.
Being now in the splendorous lustre of the divine bliss and glory, I there saw in spirit the choir of the holy angels, the choir of the prophets and apostles, who, with heavenly tongues and music, sing and play around the throne of God; yet not in just such corporeal forms or shapes as are those we now bear and walk about in; no, but in shapes all spiritual: the holy angels in the shape of a multitude of flames of fire, the souls of believers in the shape of a multitude of glittering or luminous sparkles; God’s throne in the shape, or under the appearance of a great splendour.—Hans Engelbrecht.
Something analogous to this unendurable presence of Seeva is found amid the nonsense of Joanna Southcott. Apollyon is there made to say of the Lord, “thou knowest it is written, he is a consuming fire, and who can dwell in everlasting burnings? who could abide in devouring flames? Our backs are not brass, nor our sinews iron, to dwell with God in heaven.”—Dispute between the Woman and the Powers of Darkness.