“He unveils Himself as the One He is by veiling Himself in a form which He Himself is not. He uses this form distinct from Himself, He uses its work and sign, in order to be objective in, with and under this form, and therefore to give Himself to us to be known. Revelation means the giving of signs. We can say quite simply that revelation means sacrament, i. e., the self-witness of God, the representation of His truth, and therefore of the truth in which He knows Himself, in the form of creaturely objectivity and therefore in a form which is adapted to our creaturely knowledge.”

Source: Silence Speaks, from the chalkboard of Baba Hari Dass, 1977, p.9

Telling the Truth (1977)
Source: Telling the Truth: The Gospel as Tragedy, Comedy, and Fairy Tale

Novalis (1829)
Context: Man consists in Truth. If he exposes Truth, he exposes himself. If he betrays Truth, he betrays himself. We speak not here of lies, but of acting against Conviction.

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 565.

Theatrum Chemicum Volume 1 phil. med.

Gail Hightower's thoughts in Chapter 20
Light in August (1932)

Hegel, Georg Wilhelm Friedrich, Lectures on the philosophy of religion, together with a work on the proofs of the existence of God. Vol 2 Translated from the 2d German ed. 1895 Ebenezer Brown Speirs 1854-1900, and J Burdon Sanderson p. 118
Lectures on Philosophy of Religion, Volume 2
Context: In the religion of absolute Spirit the outward form of God is not made by the human spirit. God Himself is, in accordance with the true Idea, self-consciousness which exists in and for itself, Spirit. He produces Himself of His own act, appears as Being for “Other”; He is, by His own act, the Son; in the assumption of a definite form as the Son, the other part of the process is present, namely, that God loves the Son, posits Himself as identical with Him, yet also as distinct from Him. The assumption of form makes its appearance in the aspect of determinate Being as independent totality, but as a totality which is retained within love; here, for the first time, we have Spirit in and for itself. The self-consciousness of the Son regarding Himself is at the same time His knowledge of the Father; in the Father the Son has knowledge of His own self, of Himself. At our present stage, on the contrary, the determinate existence of God as God is not existence posited by Himself, but by what is Other. Here Spirit has stopped short half way.

Visions
Context: Then he came from the altar, showing himself as a child. And that child had the very same appearance that he had in his first three years. And he turned to me and from the ciborium he took his body in his right hand and in his left hand he took a chalice that seemed to come from the altar, but I know not where it came from. Thereupon he came in the appearance and the clothing of the man he was on that day when he first gave us his body, that appearance of a human being and a man, showing his sweet and beautiful and sorrowful face, and approaching me with the humility of the one who belongs entirely to another. Then he gave himself to me in the form of the sacrament, in the manner to which people are accustomed. Then he gave me to drink from the chalice in the manner and taste to which people are accustomed. Then he came to me himself and took me completely in his arms and pressed me to him. And all my limbs felt his limbs in the full satisfaction that my heart and my humanity desired. Then I was externally completely satisfied to the utmost satiation.