Yoga Sutras of Patanjali, Book III · 40 of 55 · tr. Charles Johnston
Sutra 40
By mastery of the binding-life comes radiance. In the Upanishads, it is said that this binding-life unites the upward-life to the downward-life, and these lives have their analogies in the 'vital breaths' in the body. The thought in the text seems to be, that, when the personality is brought thoroughly under control of the spiritual man, through the life-currents which bind them together, the personality is endowed with a new force, a strong personal magnetism, one might call it, such as is often an appanage of genius. But the text seems to mean more than this and to have in view the 'vesture of the colour of the sun' attributed by the Upanishads to the spiritual man; that vesture which a disciple has thus described: 'The Lord shall change our vile body, that it may be fashioned like unto his glorious body'; perhaps 'body of radiance' would better translate the Greek. In both these passages, the teaching seems to be, that the body of the full-grown spiritual man is radiant or luminous,—for those at least, who have anointed their eyes with eye-salve, so that they see.
§ Ask Guru about this passage →Themes
Inner Lightanthropology
The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.
The transformation of the body into a 'body of radiance' suggests an internal luminous quality awakened by spiritual practice.
All passages →Theosis Deificationsoteriology
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
The passage describes the transformation of the human body into a 'glorious body' fashioned like the Lord's.
All passages →Related passages · 7 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 2, Section 1n
“200 Redemption is a work performed by the whole Trinity through the Second Person.
(So, too, is Creation.
Cf.
p.
65, n.
2).
201 i.
e.
We strive to distinguish the two planes of Being in God.
Cf.
Athan.
Creed: “Neither confounding…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 11 (part 7)
“48.) "The soul and the Word are not one or one being.
The soul is born from the centre of nature, from the essences, and belongs to the body, for she issues from the essences of the body, and attracts to herself the body; but the Word is f…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
christian_mysticism|Meister Eckhart's Sermons (Field translation)|V-b
“It is necessary, therefore, for all the creatures which issued forth from God to co-operate earnestly with all their powers to form a Man who may again attain that union with God which Adam enjoyed before he fell, and who may again restore…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 11)
“The human will refuses to submit itself entirely to the exquisite grace which offers itself out of divine love, and seeks for its own self and for the love of that self which belongs to that which is impermanent.
It loves itself and the st…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 1, Section 1g
“But if It is greater than all Reason and all knowledge, and hath Its firm abode altogether beyond Mind and Being, and circumscribes, compacts, embraces and anticipates all things 87 87 παντῶν .
.
.
προληπτική—i.e.
contains them eternall…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XXI
“Is, therefore, what you add in the third place more true; viz. “ that there is a certain mixed form of hypostasis, consisting of our soul and divine inspiration externally derived ?” Consider this then more accurately, lest we should be dec…”
Shared concept: Inner Light — The divine spark or luminous quality residing within the human person, potentially recognisable through introspection. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter VI
“That, however, which is the greatest thing is this, that he who [appears to] draw down a certain divinity, sees a spirit descending and entering into some one, recognizes its magnitude and quality, and is also mystically persuaded and gover…”
Shared concept: Inner Light — The divine spark or luminous quality residing within the human person, potentially recognisable through introspection. (derived)