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When a Zen Monk writes the word "dew," it is not to the natural phenomenon that he refers, but to direct revelation. Nothing concealed anywhere. Truth, revealed in all things. Buddha revealed in all things. Dharma revealed in all things. If you all just let the scales drop from your eyes, you realize that everything everywhere is filled with truth; everything is filled with Buddha; everything everywhere is to be appreciated! That is what the scroll of "dew" is hanging there to say.
--
Novice to Master : An Ongoing Lesson in the Extent of My Own Stupidity (2002), p. 34

 

Soko Morinaga

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Early in my public labors I was bidden by the Lord, "Write, write the things that are revealed to you." At the time this message came to me, I could not hold my hand steady. My physical condition made it impossible for me to write. But again came the word, "Write the things that are revealed to you." I obeyed; and as the result it was not long before I could write page after page with comparative ease. Who told me what to write? Who steadied my right hand, and made it possible for me to use a pen? — It was the Lord.

 

Ellen G. White

 

That religion in which I must know in advance that something is a divine command in order to recognize it as my duty, is the revealed religion (or the one standing in need of a revelation); in contrast, that religion in which I must first know that something is my duty before I can accept it as a divine injunction is the natural religion. … When religion is classified not with reference to its first origin and its inner possibility (here it is divided into natural and revealed religion) but with respect to its characteristics which make it capable of being shared widely with others, it can be of two kinds: either the natural religion, of which (once it has arisen) everyone can be convinced through his own reason, or a learned religion, of which one can convince others only through the agency of learning (in and through which they must be guided). … A religion, accordingly, can be natural, and at the same time revealed, when it is so constituted that men could and ought to have discovered it of themselves merely through the use of their reason, although they would not have come upon it so early, or over so wide an area, as is required. Hence a revelation thereof at a given time and in a given place might well be wise and very advantageous to the human race, in that, when once the religion thus introduced is here, and has been made known publicly, everyone can henceforth by himself and with his own reason convince himself of its truth. In this event the religion is objectively a natural religion, though subjectively one that has been revealed.

 

Immanuel Kant

 

The second message came and it said, "Something has been shown to you in this year of seclusion, something about which you had your doubts and it is the truth of the Hindu religion. It is this religion that I am raising up before the world, it is this that I have perfected and developed through the Rishis, saints and Avatars, and now it is going forth to do my work among the nations. I am raising up this nation to send forth my word. This is the Sanatan Dharma, this is the eternal religion which you did not really know before, but which I have now revealed to you. The agnostic and the sceptic in you have been answered, for I have given you proofs within and without you, physical and subjective, which have satisfied you. When you go forth, speak to your nation always this word, that it is for the Sanatan Dharma that they arise, it is for the world and not for themselves that they arise. I am giving them freedom for the service of the world. When therefore it is said that India shall rise, it is the Sanatan Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists. To magnify the religion means to magnify the country. I have shown you that I am everywhere and in all men and in all things, that I am in this movement and I am not only working in those who are striving for the country but I am working also in those who oppose them and stand in their path. I am working in everybody and whatever men may think or do, they can do nothing but help in my purpose. They also are doing my work, they are not my enemies but my instruments. In all your actions you are moving forward without knowing which way you move. You mean to do one thing and you do another. You aim at a result and your efforts subserve one that is different or contrary. It is Shakti that has gone forth and entered into the people. Since long ago I have been preparing this uprising and now the time has come and it is I who will lead it to its fulfilment."

 

Sri Aurobindo

 

It is one thing, then, to say, "The Bible contains the religion revealed by God," and quite another to say, "Whatever is contained in the Bible is religion, and was revealed by God." If the latter be accepted, metaphor and allegory become literal statements and the errors and absurdities of bibliolatry follow.

 

Lionel Trilling

 

Since He is the Mediator of God and men, the man Christ Jesus has been made Head of the Church, and the faithful are His members. Wherefore He says: "For them I hallow Myself" (John 17:19). But when He says, "For them I hallow Myself," what else can He mean but this: "I sanctify them in Myself, since truly they are Myself"? For, as I have remarked, they of whom He speaks are His members, and the Head of the body are one Christ. ... That He signifies this unity is certain from the remainder of the same verse. For having said, "For them I hallow Myself," He immediately adds, "in order that they too may be hallowed in truth," to show that He refers to the holiness that we are to receive in Him. Now the words "in truth" can only mean "in Me," since Truth is the Word who in the beginning was God.
The Son of man was Himself sanctified in the Word as the moment of His creation, when the Word was made flesh, for Word and man became one Person. It was therefore in that instant that He hallowed Himself in Himself; that is, He hallowed Himself as man, in Himself as the Word. For there is but one Christ, Word and man, sanctifying the man in the Word.
But now it is on behalf of His members that He adds: "and for them I hallow Myself." That is to say, that since they too are Myself, so they too may profit by this sanctification just as I profited by it as man without them. "And for them I hallow Myself"; that is, I sanctify them in Myself as Myself, since in Me they too are Myself. "In order that they too may be hallowed in truth." What do the words "they too" mean, if not that thy may be sanctified as I am sanctified; that is to say, "in truth," which is I Myself? [Quia et ipsi sunt ego. "Since they too are myself"] (pp. 431-432).

 

Augustine of Hippo