How stands it between God and your soul now?

John Bunyan, The Pilgrims Progress

To the Etruscan all was alive; the whole universe lived; and the business of man was himself to live amid it all. He had to draw life into himself, out of the wandering huge vitalities of the world. The cosmos was alive, like a vast creature. The whole thing breathed and stirred…. The whole thing was alive, and had a great soul, or anima: and in spite of one great soul, there were myriad roving, lesser souls: every man, every creature and tree and lake and mountain and stream, was animate, had its own peculiar consciousness. And has it today…. The cosmos was one, and its anima was one; but it was made up of creatures….

The old idea of the vitality of the universe was evolved long before history begins, and elaborated into a vast religion before we get a glimpse of it. When history does begin, in China or India, Egypt, Babylonia, even in the Pacific and in aboriginal America, we see evidence of one underlying religious idea: the conception of the vitality of the cosmos, the myriad vitalities in wild confusion, which still is held in some sort of array: and man, amid all the glowing welter, adventuring, struggling, striving for one thing, life, vitality, more vitality: to get into himself more and more of the gleaming vitality of the cosmos…. This was the idea at the back of all the great old civilizations. It was even, half-transmuted, at the back of [King] David's mind, and voiced in the Psalms. But with David the living cosmos became merely a personal god. With the Egyptians and Babylonians and Etruscans, strictly there were no personal gods. There were only idols or symbols. It was the living cosmos itself, dazzlingly and gaspingly complex, which was divine, and which could be contemplated only by the strongest soul, and only at moments. 

D. H. Lawrence, Etruscan Places
 

Jesus said:  If you bring forth what is within you, what you bring forth will save you.  If you do not bring forth what is within you, what you do not bring forth will destroy you. 

The Gospel of Thomas, as noted by Elaine Pagels

To see into thy nature, O Zeus, is baffling to the mind. I have been praying to thee without knowing whether thou art necessity or nature or simply the intelligence of mortals. 

Euripides, The Trojan Women (per Philip Wheelwright, The PreSocratics

For the ancient Greeks and Romans, history revealed no pattern other than the regular growth and decline of civilization—a rhythm not essentially different from those found in the natural world. There was no prospect of indefinite improvement. Judged by the standards of the time, civilization might improve for a while. But eventually the process would stall, then go into reverse. Rooted in the innate defects of the human animal, cycles of this kind could not be overcome. If the gods intervened, the result was only to make the human world even more unpredictable and treacherous.

 Christopher Beha, The Myth of Progress, in the February 21, 2019 New York Review of Books.

The cumulative increase of knowledge in science has no parallel in ethics or politics. 

John Grey, as quoted by Casey Cep in "Why Are Americans Still Uncomfortable with Atheism" in the New Yorker.

 

Non coerceri a maximo, sed contineri a minimo divinum est

(“not to be limited by the greatest and yet to be contained in the tiniest—this is the divine”).

Quoted by Pope Francis on the vision of St. Ignatius

"Creation" in [the] Hindu view of things is designated by the word srishthi, literally the "pouring forth" of the universe from the source.  As a complex plant or tree grows, bursting forth and developing from the simple unitary seed, or as a complex creature emerges and grows from an embryo, so is this whole and diverse universe poured forth from the ... very body of the divine.  There is no God who stands apart from it and creates it.... everything is a manifestation that has poured forth from the living body of the Whole, what some would call God.... Within this systemic whole, everything is alive and interrelated. 

Diana L. Eck, India: A Sacred Geography

Where were you when I laid the foundation of the earth?
Tell me, if you have understanding.
Who determined its measurements--surely you know!
Or who stretched the line upon it?
On what were its bases sunk,
or who laid its cornerstone,
when the morning stars sang together
and all the sons of God shouted for joy?

Job 38:4-7

Sin, be it in thought or deed, is a transgression of His law and God would not be God if He did not punish the transgressor.

James Joyce, A Portrait of the Artist as a Young Man

Joyce on Hell

—Now let us try for a moment to realize, as far as we can, the nature of that abode of the damned which the justice of an offended God has called into existence for the eternal punishment of sinners. Hell is a strait and dark and foul-smelling prison, an abode of demons and lost souls, filled with fire and smoke. The straitness of this prison house is expressly designed by God to punish those who refused to be bound by His laws. In earthly prisons the poor captive has at least some liberty of movement, were it only within the four walls of his cell or in the gloomy yard of his prison. Not so in hell. There, by reason of the great number of the damned, the prisoners are heaped together in their awful prison, the walls of which are said to be four thousand miles thick: and the damned are so utterly bound and helpless that, as a blessed saint, saint Anselm, writes in his book on similitudes, they are not even able to remove from the eye a worm that gnaws it.
—They lie in exterior darkness. For, remember, the fire of hell gives forth no light. As, at the command of God, the fire of the Babylonian furnace lost its heat but not its light, so, at the command of God, the fire of hell, while retaining the intensity of its heat, burns eternally in darkness. It is a never ending storm of darkness, dark flames and dark smoke of burning brimstone, amid which the bodies are heaped one upon another without even a glimpse of air. Of all the plagues with which the land of the Pharaohs were smitten one plague alone, that of darkness, was called horrible. What name, then, shall we give to the darkness of hell which is to last not for three days alone but for all eternity?
—The horror of this strait and dark prison is increased by its awful stench. All the filth of the world, all the offal and scum of the world, we are told, shall run there as to a vast reeking sewer when the terrible conflagration of the last day has purged the world. The brimstone, too, which burns there in such prodigious quantity fills all hell with its intolerable stench; and the bodies of the damned themselves exhale such a pestilential odour that, as saint Bonaventure says, one of them alone would suffice to infect the whole world. The very air of this world, that pure element, becomes foul and unbreathable when it has been long enclosed. Consider then what must be the foulness of the air of hell. Imagine some foul and putrid corpse that has lain rotting and decomposing in the grave, a jelly-like mass of liquid corruption. Imagine such a corpse a prey to flames, devoured by the fire of burning brimstone and giving off dense choking fumes of nauseous loathsome decomposition. And then imagine this sickening stench, multiplied a millionfold and a millionfold again from the millions upon millions of fetid carcasses massed together in the reeking darkness, a huge and rotting human fungus. Imagine all this, and you will have some idea of the horror of the stench of hell.
—But this stench is not, horrible though it is, the greatest physical torment to which the damned are subjected. The torment of fire is the greatest torment to which the tyrant has ever subjected his fellow creatures. Place your finger for a moment in the flame of a candle and you will feel the pain of fire. But our earthly fire was created by God for the benefit of man, to maintain in him the spark of life and to help him in the useful arts, whereas the fire of hell is of another quality and was created by God to torture and punish the unrepentant sinner. Our earthly fire also consumes more or less rapidly according as the object which it attacks is more or less combustible, so that human ingenuity has even succeeded in inventing chemical preparations to check or frustrate its action. But the sulphurous brimstone which burns in hell is a substance which is specially designed to burn for ever and for ever with unspeakable fury. Moreover, our earthly fire destroys at the same time as it burns, so that the more intense it is the shorter is its duration; but the fire of hell has this property, that it preserves that which it burns, and, though it rages with incredible intensity, it rages for ever.
—Our earthly fire again, no matter how fierce or widespread it may be, is always of a limited extent; but the lake of fire in hell is boundless, shoreless and bottomless. It is on record that the devil himself, when asked the question by a certain soldier, was obliged to confess that if a whole mountain were thrown into the burning ocean of hell it would be burned up In an instant like a piece of wax. And this terrible fire will not afflict the bodies of the damned only from without, but each lost soul will be a hell unto itself, the boundless fire raging in its very vitals. O, how terrible is the lot of those wretched beings! The blood seethes and boils in the veins, the brains are boiling in the skull, the heart in the breast glowing and bursting, the bowels a red-hot mass of burning pulp, the tender eyes flaming like molten balls.
—And yet what I have said as to the strength and quality and boundlessness of this fire is as nothing when compared to its intensity, an intensity which it has as being the instrument chosen by divine design for the punishment of soul and body alike. It is a fire which proceeds directly from the ire of God, working not of its own activity but as an instrument of Divine vengeance. As the waters of baptism cleanse the soul with the body, so do the fires of punishment torture the spirit with the flesh. Every sense of the flesh is tortured and every faculty of the soul therewith: the eyes with impenetrable utter darkness, the nose with noisome odours, the ears with yells and howls and execrations, the taste with foul matter, leprous corruption, nameless suffocating filth, the touch with redhot goads and spikes, with cruel tongues of flame. And through the several torments of the senses the immortal soul is tortured eternally in its very essence amid the leagues upon leagues of glowing fires kindled in the abyss by the offended majesty of the Omnipotent God and fanned into everlasting and ever-increasing fury by the breath of the anger of the God-head.
—Consider finally that the torment of this infernal prison is increased by the company of the damned themselves. Evil company on earth is so noxious that the plants, as if by instinct, withdraw from the company of whatsoever is deadly or hurtful to them. In hell all laws are overturned—there is no thought of family or country, of ties, of relationships. The damned howl and scream at one another, their torture and rage intensified by the presence of beings tortured and raging like themselves. All sense of humanity is forgotten. The yells of the suffering sinners fill the remotest corners of the vast abyss. The mouths of the damned are full of blasphemies against God and of hatred for their fellow sufferers and of curses against those souls which were their accomplices in sin. In olden times it was the custom to punish the parricide, the man who had raised his murderous hand against his father, by casting him into the depths of the sea in a sack in which were placed a cock, a monkey, and a serpent. The intention of those law-givers who framed such a law, which seems cruel in our times, was to punish the criminal by the company of hurtful and hateful beasts. But what is the fury of those dumb beasts compared with the fury of execration which bursts from the parched lips and aching throats of the damned in hell when they behold in their companions in misery those who aided and abetted them in sin, those whose words sowed the first seeds of evil thinking and evil living in their minds, those whose immodest suggestions led them on to sin, those whose eyes tempted and allured them from the path of virtue. They turn upon those accomplices and upbraid them and curse them. But they are helpless and hopeless: it is too late now for repentance.
—Last of all consider the frightful torment to those damned souls, tempters and tempted alike, of the company of the devils. These devils will afflict the damned in two ways, by their presence and by their reproaches. We can have no idea of how horrible these devils are. Saint Catherine of Siena once saw a devil and she has written that, rather than look again for one single instant on such a frightful monster, she would prefer to walk until the end of her life along a track of red coals. These devils, who were once beautiful angels, have become as hideous and ugly as they once were beautiful. They mock and jeer at the lost souls whom they dragged down to ruin. It is they, the foul demons, who are made in hell the voices of conscience. Why did you sin? Why did you lend an ear to the temptings of friends? Why did you turn aside from your pious practices and good works? Why did you not shun the occasions of sin? Why did you not leave that evil companion? Why did you not give up that lewd habit, that impure habit? Why did you not listen to the counsels of your confessor? Why did you not, even after you had fallen the first or the second or the third or the fourth or the hundredth time, repent of your evil ways and turn to God who only waited for your repentance to absolve you of your sins? Now the time for repentance has gone by. Time is, time was, but time shall be no more! Time was to sin in secrecy, to indulge in that sloth and pride, to covet the unlawful, to yield to the promptings of your lower nature, to live like the beasts of the field, nay worse than the beasts of the field, for they, at least, are but brutes and have no reason to guide them: time was, but time shall be no more. God spoke to you by so many voices, but you would not hear. You would not crush out that pride and anger in your heart, you would not restore those ill-gotten goods, you would not obey the precepts of your holy church nor attend to your religious duties, you would not abandon those wicked companions, you would not avoid those dangerous temptations. Such is the language of those fiendish tormentors, words of taunting and of reproach, of hatred and of disgust. Of disgust, yes! For even they, the very devils, when they sinned, sinned by such a sin as alone was compatible with such angelical natures, a rebellion of the intellect: and they, even they, the foul devils must turn away, revolted and disgusted, from the contemplation of those unspeakable sins by which degraded man outrages and defiles the temple of the Holy Ghost, defiles and pollutes himself.

James Joyce, A Portrait of the Artist as a Young Man

Ingrate, he had of me all he could have;
I made him just and right,
Sufficient to have stood,
Though free to fall.

Milton, Paradise Lost, Book III.

God in the most deeply hidden of His manifestations...is called 'He.' God in the complete unfolding of his Being, Grace and Love, in which He becomes capable of being perceived by the 'reason of the heart'...is called 'You.' But God in His supreme manifestation, where the fullness of His Being finds its final expression in the last and all-embracing of His attributes, is called 'I.'

The Zohar