a new relationship

In extroversive mysticism one perceives a new relationship–one of unity, blessedness, and reality– between the external world and oneself. This [is distinguished] from introversive mysticism, the nonspatial experience of a void awareness or “pure consciousness.”

Forman, Robert K.C. Mysticism, Mind, Consciousness. Albany: State University of New York Press, 1999. 6.

the concealed flower

Know the concealed flower. “What is concealed is the flower. What is not concealed cannot be the flower.” To know this distinction is the flower, and among all flowers this flower is the most important.

Zeami
Dos, Takeo. The Anatomy of Self: The Individual Versus Society. Tokyo: Kodansha International, 1988; 110-111.

unity-mergence

Unity-mergence has two effects: first what Buckminster Fuller and others have referred to as synergy—the power of the whole which exceeds the summated power of the parts (as the strength of an alloy exceeds the strength of component metals); and second what might be called potentiation or empowering—the power of each individual component is augmented by the power of the unified whole….

or subtle mind is sometimes called Clear Light

You see, within—now I don’t know what to say, mind or consciousness—in any case, I think the knower…We say: “I know this,” “I do not know this.” When we say: “I know” and “How do I know,” then there is some special, whether you call it energy, or mind, or consciousness, there is something which actually grasps the thing. Through that we say: “I know.” For example when I feel pain. I physically feel pain actually, but we say: “I have pain.” Like that there is some special energy through which we say “I know.” Now that is the knower; the ultimate knower is the “I.” Of course that also is imputed. It is not existing independently. The energy we call in Sanskrit the “chitta.” In Tibetan we have a different word that I think is a more correct word. Because in Tibetan the detailed explanation is that the mind, or consciousness is one, is then divided into six or two, then further divided into six and sometimes eight, and further divided. Like that. There are so many different words, different terms. So it is much easier to explain. Now within mind, there are many different levels of subtlety. The innermost subtle consciousness, or subtle mind is sometimes called “Clear Light.” Now that, from the Buddhist viewpoint, is the ultimate creator, or origin.

Dalai Lama
Wijers, Louwrien. Writing As Sculpture: 1978-1987. New York: Wiley, 1996.

but works an effect

For in accord with the Eastern conception, the mandala symbol is not only a means of expression, but works an effect. it reacts upon its maker. Very ancient magical effects lie hidden in this symbol for it derives originally from the “enclosing circle,” the “charmed circle,” the magic of which has been preserved in countless folk customs. The image has the obvious purpose of drawing a sulcus primigenius, a magical furrow around the center, the templum, or temenos (sacred precinct), of the innermost personality, in order to prevent “flowing out,” or to guard by apotropaeic means against deflections through external influencs. The magical practices are nothing but the projections of psychic events, which are here applied in reverse to the psyche, like a kind of spell on one’s own personality. That is to say, by means of these concrete performances, the attention, or better said, the interest, is brought back to an inner sacred domain, which is the source and goal of the soul. This inner domain contains the unity of life and consciousness, which, though once possessed, has been lost, and must now be found again.

Jung, C. G. Psyche & Symbol. Ed, Violet S. de Laszlo. New York, NY: Anchor Books, 1958. 321-2

the unity of all

…overcome now by rapture, now by terror, at he mysteries which are opening before me. All round me walls are crumbling, and horizons infinitely remote and incredibly beautiful stand revealed. It is as though threads, previously unknown and unsuspected, begin to reach out and bind things together. For the first time in my life my world emerges from chaos. Everything becomes connected, forming an orderly and harmonious whole. I understand, I link together, a series of phenomena which were disconnected and appeared to have nothing in common. …
I am reading the chapter on levers. And all at once a multitude of simple things, which I knew as independent and having nothing in common, become connected and united into a great whole. A stick pushed under a stone, a penknife, a shovel, a see-saw, all these things are one and the same, they are all “levers.” In this idea there is something both terrifying and alluring. … It it as thought I already feel the unity of all and am overcome with awe at the sensation.

Ouspensky, P. D. A New Model of the Universe

is already happening

Whatever is going to happen is already happening.

Berrigan, Ted. “Sonnet L” from The Sonnets. New York: Viking Penguin, 2000.

in turn explains

‎First of all, everything is unified, everything is linked together, everything is explained by something else and in turn explains another thing. There is nothing separate, that is, nothing that can be named or described separately. In order to describe the first impressions, the first sensations, it is necessary to describe all at once. The new world with which one comes into contact has no sides, so that it is impossible to describe first one side and then the other. All of it is visible at every point.

P. D. Ouspensky. A New Model of the Universe. New York: Knopf, 1931.

in the company of

We have lived illustrious, friend Ermolao, and to posterity shall live, not in the schools of the grammarians and teaching-places of young minds, but in the company of the philosophers, conclaves of sages, where the questions of debate are not concerning the mother of Andromache or the sons of Niobe and suck light trifles, but of things human and divine.

Giovanni Pico della Mirandola

English translation from Symonds, J.A. Renaissance in Italy, 1897, II, pp. 241-2. in Yates, Frances. Giordano Bruno and the Hermetic Tradition. Chicago: The University of Chicago Press, 1964. 162.

the opportunities he needs and the means

The siddhi [supernormal power] of the vijnana [gnostic faculty] and the siddhi of the body belong…to that range of experience and of divine fulfillment which are abnormal to the present state of humanity…they are denied by [the reason of] the sceptic and discouraged by [the faith of] the saint…[But there is no] great man with the divine powers at all manifest in him who does not use them continually in an imperfect form without knowing clearly what are these supreme faculties that he is employing. If nothing else, he uses the powers of intuition & inspiration, the power of ishita [synchronistic desire] which brings him the opportunities he needs and the means which make these opportunities fruitful and the power of vyapti [psychic permeation, likened to telepathy] by which his thoughts go darting & flashing through the world & creating unexpected waves of tendency both around him and at a distance. We need no more avoid the use of these things than a poet should avoid the use of his poetical genius which is also a siddhi unattainable by ordinary men or an artist renounce the use of his pencil.

Sri Aurobindo in his private diaries, Record of Yoga.

Kripal, Jeffrey, J. Esalen: America and the Religion of No Religion. Chicago: The University of Chicago Press, 2007. epigraph.