Chapter IX, Section 1b

Ritual maintenance of relationship with the dead as ongoing presences whose favour is cultivated and whose offence is propitiated. Shinto uji-gami and obon, Norse disir and the alfablot, Celtic samhain and the feast for the deceased, Roman lares and parentalia, Chinese ancestor rites, Vedic śrāddha. Practice-coded rather than belief-coded: distinct from soul_migration (cosmological doctrine of soul-transmigration) and theosis_deification (deification trajectory); ancestor_veneration centres the living's ongoing ritual obligation to the dead.

The passage mentions those who make vows to the 'manes' (ancestors) and go to them, acknowledging the practice of ancestor worship.

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The divine is described with human-like attributes such as being an 'enjoyer,' having preferences for devotees, and accepting physical gifts like leaves and flowers.

Eckhart's Abgeschiedenheit/Gelassenheit — radical letting-go of will, image, and grasping that opens the soul to God; distinct from inner_silence (quietness) and from material renunciation, and adjacent to Sufi tark and Buddhist non-grasping as a practice rather than a metaphysical claim.

The instruction to perform all actions as offerings to the divine to be 'released from the bonds of action' reflects a radical letting-go of attachment to the fruits of one's deeds.

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The divine claims to be the 'lord of all sacrifices' and actively preserves what devotees acquire, indicating an active ordering of human affairs.

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The divine is portrayed as a personal, active agent who accepts offerings, preserves acquisitions, judges worship, and reciprocates devotion.

Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.

The text explicitly instructs devotees to meditate on the divine and place their mind solely on him as a path to liberation.

The merging of the individual soul or self with the divine, transcending personal identity.

The text repeatedly emphasizes the devotee dwelling in the divine and the divine dwelling in them, culminating in the promise that the devotee will 'come to me' and be united with the supreme goal.

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The passage describes worship, reverence, and the offering of simple items (leaf, flower) as forms of direct address and communion with the divine.

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The central soteriological promise is that through devotion and renunciation, the soul will be released from the bonds of action and 'come to me,' returning to its divine origin.

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The text states that offerings are accepted from one 'whose self is pure,' linking spiritual acceptance to an internal state of purity.

The transmigration of the soul across lives.

The passage explicitly describes the cycle of 'going and coming' for those who seek material desires, indicating a belief in the transmigration of souls based on their actions.

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

The declaration that the divine is 'alike to all beings' and the instruction to offer all actions to the one supreme source point toward a non-dualistic underlying reality.