tumbling through space
through mind illumined
electrically and esoterically
i come to the
end of the road
the gig is up
i tried to run
but could never hide
i seem to just be
a 3D projection of
a 2D surface
a collapsed star
a lower dimensional
above or is it below
I stand across a sea
i can never reach
this one-sided boundary
i long to be back
in that place
where all is
where up is down
and down is up
so long ago
lost in hypersleep now
in this closed
now i’m getting it
i know this tune
do not despair
we are echoes
of something else
we can not know
i accept this now
in my hypermind
what is left
am i just
bohm’s ‘system of thought’?
an outside without an inside?
for the true Emperor
and nothing less
the holy one
you have never
dreamed to seek
he winds me up every night
for the day’s competition
like a charging tin soilder
who must follow the rules
in this funland
but we can choose
what rules we wish
for there is
no such thing
in that other
these silly words
not to forget
to turn out the
light when they
are done playing
don’t forget to
wind my spring
for i have many
battles yet to fight
I always live
me to my
I had an interesting experience with the Divine Mother and one of her aspects today. Here is the net of that experience below, an excerpt from Paramhansa Yogananda’s, The Essence of Self-Realization, Ways in Which God Can be Worshiped. There are many aspects of the Creation.
Paramhansa Yogananda visits my dreams and Kali whispers in my ear. If ever I would have followed a guru and Divine Soul like the Christ, it would have been Yogananda. I would have spent some time at his feet. I feel in his words a love for creation that swells my small human breast until it might explode. They are me and we are part of the child of Creation. Who is there to follow? Who is following? Who is writing these words? Who is reading them? – omega
Ways in Which God Can be Worshiped
“One thing I cannot appreciate in the Hindu religion,” said a Christian severely, “is its plethora of gods.”
“There are many,” agreed the Master. “Each, however, represents an attempt to remind us of God in one of His innumerable aspects. They are abstractions—a way of saying, ‘No human being can really understand what God is, but here, at least, is something that He does.’
“Take, for example, the image of the goddess Kali. This is a good case in point, because, out of all Hindu images, Kali has been the one most misunderstood by Western minds.
“Kali stands naked. Her right foot is placed on the chest of Her prostrate husband. Her hair streams out, disheveled, behind Her. A garland of human heads adorns Her neck. In one of four hands She brandishes a sword; in another, a severed head. Her tongue, usually painted a bright red, lolls out as though in blood-lust.”
At this point the Christian shuddered. Yogananda grinned roguishly.
“If we thought that this image depicted Kali as She is,” he continued, “I grant you, it might awaken devotion in very few devotees! However, the purpose of that image is to describe certain universal functions of the Divine in Nature.
“Kali represents Mother Nature. She is Aum, the cosmic vibration. In Aum everything exists—all matter, all energy, and the thoughts of all conscious beings. Hence, Her garland of heads, to show that She is invisibly present in all minds.
“The play of life and death expresses Her activity in Nature: creation, preservation, and destruction. Hence the sword, the head, and a third hand extended, bestowing life.
“Her energy is omnipresent; hence Her streaming hair, representing energy.
“Shiva, Her husband, represents God in His vibrationless state, beyond creation. Thus, He is depicted as supine.
“Kali’s tongue is protruding not in blood-lust as most people believe, but because in India, when a person makes a mistake, he sticks out his tongue. In the West, don’t you express embarrassment somewhat similarly? You put your hands to your mouth.
“Kali is depicted as dancing all over creation. This dance represents the movement of cosmic vibration, in which all things exist. When Kali’s foot touches the breast of the Infinite, however, She puts her tongue out as if to say, ‘Oh, oh, I’ve gone too far!’ For at the touch of the Infinite Spirit, all vibration ceases.
“Kali’s fourth hand is raised in blessing on those who seek, not Her gifts, but liberation from the endless play of maya, or delusion.
“Those who feel themselves attracted to Nature’s outward manifestations must continue the endless round of life and death, through incarnation after incarnation. Those devotees, however, who deeply long for freedom from the cosmic play worship God in the indwelling Self. Through meditation, they merge in the infinite Aum. And from oneness with Aum they pass beyond creation, to unite their consciousness with God—timeless, eternal Bliss.
“The statues of Kali are not intended to depict the Divine Mother as She looks, but simply to display Her functions in the aspect of Mother Nature.
“The Divine Mother is, of course, without form, though we may say also that Her body is the entire universe, with its infinity of suns and moons. She can also appear to the devotee in human form, however. When She does so, She is enshrined in supernal beauty.
“All the images of gods in India are symbolic. We must look beyond their shapes to the hidden meanings they represent.”
My Cosmic Mother’s Face
Fairy dream faces, like fresh flowers,
May bloom in the vase of my gaze for my soul to see;
But the Face that vanished behind space
Cannot be replaced by any of these.
There are faces of transcendent beauty,
Faces of exquisite charm, faces tender and true;
There are faces of sweetness and wisdom,
But there’s none like the face of You.
There are faces tainted by fires of lust,
Faces the wise cannot fathom, faces a child cannot trust.
There are faces of beauty, steeped in glory through and through;
But O Cosmic Mother, they are dim beside You.
There’s the violet, the lily, the lotus, the rose;
Fragrant flower-faces blooming under the snows;
There are faces of stars, and the moon and the sun.
But for me there’s One Face evermore, only one.
After my search through aeons unnumbered,
The never-ceasing streamlets of my dreams
Have melted in Thy silver ocean-face,
Where smiling love forever softly gleams.
Countless silver rays of living beauties
Have melted into one transcendent grace –
The beauties of a million, million ages –
To make, at last, Thine omnipresent face.
Without Thy face, there is no light for me
In all the unplumbed depths of land or seal
Thy beauty-rays are rainbowed over all
Eternity, while planets rise and fall.
On the lips of laughter, on roses in the dawn,
It is Thy smile forever glowing there-
An immortelle of glory, heavenly sweet
With fragrance of unceasing, selfless prayer.
On the calm lake of my breathless bosom,
Where ripplets of desire no more
Play little games like children,
The glimmer of Thy face is spreading o’er.
In the cleansed mirror of my memory,
In the deep crystal pool that is my heart,
I see Thine omnipresence trapped for me-
Of my own self forevermore a part.
As I, awakening, pass through gates of light,
Thy wisdom-face is all my soul can see.
Faded, the pale pleasure-stars of dream skies,
In the omniscient light enfolding Thee.
Auroras, lights squeezed from shimmering hives of atoms,
Flashing feelings, burning vitalities, worlds of flame,
Dumb stones and speaking minds – all melted together
To form Thy one face and to spell Thy one name.
My vision, withdrawn from viewing pulsating centuries,
Throws its countless eyes within to search eternity;
And all I seek, O Cosmic Mother, all I crave forever,
Is the light of one face – the face of Thee!
“Truth is a pathless land. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, nor through any philosophic knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection…” — J. Krishnamurti
“And God said, Let there be Light: and there was Light.” Gen.1:3
I wanted to share some perennial wisdom distilled from many sources by the mysterious Wei Wu Wei in the 60’s, who reminds of Magnum P.I.’s secret benefactor we never saw. It has been coming to me from several places. I have been experimenting with the Taoist idea of Wu Wei, “non-doing”, over the last year. Perhaps better understood through Wei Wu Wei, “effortless doing”, which allows one to express their being creatively in the moment with no thinking, just intuitive non-action. This way of thinking has many benefits.
For me, creating spontaneously using this Way of Non-Action ultimately helped me realize myself as a ray of Light from the Sun. If you look at the Sun too long, you can forget the trees though. I realized that I AM just Light, and all rays go back to the same Sun. Behind that Light is Love. To simply Be is evidence of it. But you suffer you say, this is no heaven. Who suffers? What is suffering? What is Heaven? Who is sacrificed? Who dies? Nothing suffers in the Light. In the Light you can only Be what you are. You only suffer when you turn your eyes from yourself. We are all reflecting the same Light back at each other. I hope you will look with new eyes upon each other in recognition of yourself.
Are you a reflection? A “conceptual effect” of the Light being processed by other’s brains? It must be a sick joke! How absurd! I was kidding, better not read any further. I warned you. And yes, you Uber smarties, I just swallowed it all hook, line and sinker. Perhaps I looked at the Sun way too long and it fried my brain. Move along. Nothing to see here but the ramblings of a Fool.
THE TENTH MAN : 14
Light on the Subject
Light shines: it does not seek to shine; it does not know that it is shining; it just appears to shine on encountering objective resistance, and shining is all that it appears to be.
Shining, therefore, is the apparent nature, the apparent being of the suchness of Light. And wherever it is shining it never finds darkness – but always itself.
Light in itself is insentient and incognisable, invisible, inaudible, intangible; light is ubiquitous in space although the sky itself appears dark. Sensorially, in manifestation, imperceptible, as light it may be said to have no conceptual existence apart from its shining, but is cognisable only by objectivereflection from sensorially perceived particles in our conceptually assumed atmosphere.
All this, however, merely happens to us, or appears to happen or not to happen, to us. We think, and say, that it ‘exists’ merely because it is among the experiences that are sensorially perceptible to sentient beings, among reactions recorded by one or more of our five rudimentary senses and interpreted by the sixth. It appears to happen to us: that is all we can know about it; the assumption that it has any other existence whatever, to suggest that it exists in any manner or degree independently of our cognising of it, is entirely gratuitous. Therefore to think or to speak of it as being this, that, the other, anything whatever or nothing, is merely absurd. All we can ever know of it is what we ourselves think about it; it exists, therefore, as an appearance in our psyche, and it has no known or knowable existence of its own.
‘Light’ is our light: and there is no reason whatever to suppose that there is any other kind of light. And so, being our light, it is an aspect of whatever-we-are; being nothing whatever but whatever-we-are, we must be what it is, and since whatever-we-are must always be reduced to the vocable ‘I’, no matter who says it, Light must be I, and I must be Light. Therefore whatever Light may be, I arise and shine. But I only manifest when I encounter the apparent resistance of objectivity, whereby I shine, for when all apparent objects are removed, objects and I remain in the potentiality of Dhyana, the static aspect of Prajna, which is the not-shining of Light and the apparent darkness of space.
In whatever direction light may be oriented, on whatever resistance it may manifest and shine, it never finds darkness, but always its own light; in whatever direction I may be oriented – all sentience being ‘I’ – never can I find other thanI, for whether or not I manifest and shine, I never encounter darkness, but only absence of my light as ‘I’. My presence and my absence, therefore, have none but an apparent difference due to the apparent existence of objects, for there is nothing but what I am as Suchness.
Every shining action which is the apparent aspect of the functioning of Light, finds only itself – for nothing can be perceived that is not illumined by Prajna which I am. Darkness is a concept which entails absence of light, which is the voidness of annihilation. Only in the eternal and ubiquitous shining of timeless and spaceless Prajna can there be sentience, and sentience can be said to be a distributed radiance of prajnaic shining, finding expression dualistically via supposedly independent entities, whose apparent independent existence is a conceptual effectof such divided reflection.
The luminosity of prajnaic functioning, which to every sentient being is ‘I’, renders every action universal – since only the luminous functioning of prajnaic ‘I’ can produce the appearance of action. The supposed individuals concerned may be regarded as phenomenal reflections in whom prajnaic shining is all that they are and all that the vocable ‘I’ can be assumed to imply. (didn’t I say that)
Therefore by ‘the seeing’ of you, you can see me; in ‘the hearing’ of the stream, you can hear the stream; in ‘the cognising’ of the sensorial universe, every sentient being can cognise the universe; and in ‘the apprehending’ of ‘the truth of Ch’an’, every sentient being can apprehend it – and so can be ‘free’.
It is what I am that is seeing,
And I have ten-thousand eyes.
God, Sant Kirpal Singh Ji, Dr. Harbhajan Singh, Biji Surinder Kaur, Kirpal Sagar, Unity of Man, Spirituality, Love, Compassion, Peace, Non-Violence, Right Understanding, Consciousness, Togetherness, Religions, Mind, Maya, Poems, Aphorism, Digital Art