So, even I, athirst for His inspiring, I, who have talked with Him, forget again; Yes, many days with sobs and with desiring, Offer to God a patience and a pain.
Then through the mid complaint of my confession, Then through the pang and passion of my prayer, Leaps with a start the shock of His possession, Thrills me and touches, and the Lord is there.
Lo, if some pen should write upon your rafter Mene and Mene in the folds of flame, Think ye could any memories thereafter Wholly retrace the couplet as it came?
Lo, if some strange intelligible thunder Sang to the earth the secret of a star, Scarce should ye catch, for terror and for wonder, Shreds of the story that was pealed so far! Scarcely I catch the words of His revealing, Hardly I hear Him, dimly understand.
Only the power that is within me pealing Lives on my lips, and beckons to my hand. Whoso hath felt the Spirit of the Highest Cannot confound, nor doubt Him, nor deny; Yea, with one voice, O world, though thou deniest, Stand thou on that side, for on this am I.
Rather the world shall doubt when her retrieving Pours in the rain and rushes from the sod; Rather than he in whom the great conceiving Stirs in his soul to quicken into God.
Nay, though thou then shouldst strike him from his glory, Blind and tormented, maddened and alone, E’en on the cross would he maintain his story, Yes, and in Hell would whisper, “I have known.”
– Frederick Myers
I am wrecked by Tagore who translated The Songs of Kabir, here is a taste. Kabir sought to find common ground between Hinduism and Islam. I can’t read much at one time. I think he found common ground for All of Humanity. What are my silly scribblings beside such beautiful expressions of the soul for the Beloved from One who was so close. I am speechless for now.
I want to visit and live in this place. I could almost touch it reading his words.
II. 61. grah candra tapan jot varat hai
THE light of the sun, the moon, and the stars shines bright:
The melody of love swells forth, and the rhythm of love’s detachment beats the time.
Day and night, the chorus of music fills the heavens; and Kabîr says
“My Beloved One gleams like the lightning flash in the sky.”
Do you know how the moments perform their adoration?
Waving its row of lamps, the universe sings in worship day and night,
There are the hidden banner and the secret canopy:
There the sound of the unseen bells is heard.
Kabîr says: “There adoration never ceases; there the Lord of the Universe sitteth on His throne.” p. 61
The whole world does its works and commits its errors: but few are the lovers who know the Beloved.
The devout seeker is he who mingles in his heart the double currents of love and detachment, like the mingling of the streams of Ganges and Jumna;
In his heart the sacred water flows day and night; and thus the round of births and deaths is brought to an end.
Behold what wonderful rest is in the Supreme Spirit! and he enjoys it, who makes himself meet for it.
Held by the cords of love, the swing of the Ocean of Joy sways to and fro; and a mighty sound breaks forth in song.
See what a lotus blooms there without water! and Kabîr says
“My heart’s bee drinks its nectar.” p. 62
What a wonderful lotus it is, that blooms at the heart of the spinning wheel of the universe! Only a few pure souls know of its true delight.
Music is all around it, and there the heart partakes of the joy of the Infinite Sea.
Kabîr says: “Dive thou into that Ocean of sweetness: thus let all errors of life and of death flee away.”
Behold how the thirst of the five senses is quenched there! and the three forms of misery are no more!
Kabîr says: “It is the sport of the Unattainable One: look within, and behold how the moon-beams of that Hidden One shine in you.”
There falls the rhythmic beat of life and death: p. 63
Rapture wells forth, and all space is radiant with light.
There the Unstruck Music is sounded; it is the music of the love of the three worlds.
There millions of lamps of sun and of moon are burning;
There the drum beats, and the lover swings in play.
There love-songs resound, and light rains in showers; and the worshipper is entranced in the taste of the heavenly nectar.
Look upon life and death; there is no separation between them,
The right hand and the left hand are one and the same.
Kabîr says: “There the wise man is speechless; for this truth may never be found in Vadas or in books.”
I have had my Seat on the Self-poised One, p. 64
I have drunk of the Cup of the Ineffable,
I have found the Key of the Mystery,
I have reached the Root of Union.
Travelling by no track, I have come to the Sorrowless Land: very easily has the mercy of the great Lord come upon me.
They have sung of Him as infinite and unattainable: but I in my meditations have seen Him without sight.
That is indeed the sorrowless land, and none know the path that leads there:
Only he who is on that path has surely transcended all sorrow.
Wonderful is that land of rest, to which no merit can win;
It is the wise who has seen it, it is the wise who has sung of it.
This is the Ultimate Word: but can any express its marvellous savour? p. 65
He who has savoured it once, he knows what joy it can give.
Kabîr says: “Knowing it, the ignorant man becomes wise, and the wise man becomes speechless and silent,
The worshipper is utterly inebriated,
His wisdom and his detachment are made perfect;
He drinks from the cup of the inbreathings and the outbreathings of love.”
There the whole sky is filled with sound, and there that music is made without fingers and without strings;
There the game of pleasure and pain does not cease.
Kabîr says: “If you merge your life in the Ocean of Life, you will find your life in the Supreme Land of Bliss.”
What a frenzy of ecstasy there is in p. 66 every hour! and the worshipper is pressing out and drinking the essence of the hours: he lives in the life of Brahma.
I speak truth, for I have accepted truth in life; I am now attached to truth, I have swept all tinsel away.
Kabîr says: “Thus is the worshipper set free from fear; thus have all errors of life and of death left him.”
There the sky is filled with music:
There it rains nectar:
There the harp-strings jingle, and there the drums beat.
What a secret splendour is there, in the mansion of the sky!
There no mention is made of the rising and the setting of the sun;
In the ocean of manifestation, which is the light of love, day and night are felt to be one. p. 67
Joy for ever, no sorrow,–no struggle!
There have I seen joy filled to the brim, perfection of joy;
No place for error is there.
Kabîr says: “There have I witnessed the sport of One Bliss!”
I have known in my body the sport of the universe: I have escaped from the error of this world..
The inward and the outward are become as one sky, the Infinite and the finite are united: I am drunken with the sight of this All!
This Light of Thine fulfils the universe: the lamp of love that burns on the salver of knowledge.
Kabîr says: “There error cannot enter, and the conflict of life and death is felt no more.p. 68
release your grasp
on worldly entanglements,
and realization is right
– Wei Wu Wei
What stuff are you
Dirt and spittle
And to dirt
Part of you
You will go
With the power
Of a billion
Into a Light
It takes all
To take my
Next step now
My feet feel like
The heaviest stuff in
Raise a toe now
I’m sleepy now
I’m just going
To take a nap
We are dirt
We are stardust
But we are
Not burned out
We have the Light
Of a billion suns
Know thy Self
I present a selection from Manly P. Hall’s ‘The Secret Teachings of All Ages‘, p. 406-408. In my commitment to listen to all during my comparative studies, I have opened my mind and heart to the Ancient Mysteries. I had guides and protection at every step. There is much we are never told, we must seek it out ourselves or respond to what seeks us.
My intuition and spiritually enhanced mind and heart leads me as needed. It will and does take a lifetime to climb the ladder to awareness if you so choose once you are done playing and living just for your self and your avatar in this material world. You can not come seeking profit or reward. You can’t come to save the world. You must approach as a wondering child seeking to connect to your Self in Love.
The enlightened can only plant the seed or point the way, because have no doubt, it is your great work to do. No one can impart their spirit to you. But they can be living proof of it if they are sincere in developing themselves to their highest intellectual and spiritual destiny. Through knowledge, intuition and experience I know things are not as they seem and I know what I need to know now about that and what I AM. Much peace comes with this awareness.
The four elements of our bodies combine around the invisible, which is the only real part of us, but through wisdom and expanded awareness the invisible emptiness can be replaced with a knowing. You can only find your Self in the moment in every thing around you. Beyond one’s visions, poems, words, thoughts and knowledge is the simple action of loving a stranger as your Self. To learn to love is the way to your true Self. That is the thread I have found everywhere I looked. On with the story.
From The Secret Teachings of All Ages…
According to the other school, the so-called division of the sexes resulted from suppression of one pole of the androgynous being in order that the vital energies manifesting through it might be diverted to development of the rational faculties. From this point of view man is still actually androgynous and spiritually complete, but in the material world the feminine part of man’s nature and the masculine part of woman’s nature are quiescent. Through spiritual unfoldment and knowledge imparted by the Mysteries, however, the latent element in each nature is gradually brought into activity and ultimately the human being thus regains sexual equilibrium. By this theory woman is elevated from the position of being man’s errant part to one of complete equality. From this point of view, marriage is regarded as a companionship in which two complete individualities manifesting opposite polarities are brought into association that each may thereby awaken the qualities latent in the other and thus assist in the attainment of individual completeness. The first theory may be said to regard marriage as an end; the second as a means to an end. The deeper schools of philosophy have leaned toward the latter as more adequately acknowledging the infinite potentialities of divine completeness in both aspects of creation.
The Christian Church is fundamentally opposed to the theory of marriage, claiming that the highest degree of spirituality is achievable only by those preserving the virginal state. This concept seemingly originated among certain sects of the early Gnostic Christians, who taught that to propagate the human species was to increase and perpetuate the power of the Demiurgus; for the lower world was looked upon as an evil fabrication created to ensnare the souls of all born into it–hence it was a crime to assist in bringing souls to earth. When, therefore, the unfortunate father or mother shall stand before the Final Tribunal, all their offspring will also appear and accuse them of being the cause of those miseries attendant upon physical existence. This view is strengthened by the allegory of Adam and Eve, whose sin through which humanity has been brought low is universally admitted to have been concerned with the mystery of generation. Mankind, owing to Father Adam its physical existence, regards its progenitor as the primary cause of its misery; and in the judgment Day, rising up as a mighty progeny, will accuse its common paternal ancestor.
Those Gnostic sects maintaining a more rational attitude on the subject declared the very existence of the lower worlds to signify that the Supreme Creator had a definite purpose in their creation; to doubt his judgment was, therefore, a grievous error. The church, however, seemingly arrogated to itself the astonishing prerogative of correcting God in this respect, for wherever possible it continued to impose celibacy, a practice resulting in an alarming number of neurotics. In the Mysteries, celibacy is reserved for those who have reached a certain degree of spiritual unfoldment. When advocated for the mass of unenlightened humanity, however, it becomes a dangerous heresy, fatal alike to both religion and philosophy. As Christendom in its fanaticism has blamed every individual Jew for the crucifixion of Jesus, so with equal consistency it has maligned every member of the feminine sex. In vindication of Eve philosophy claims that the allegory signifies merely that man is tempted by his emotions to depart from the sure path of reason.
Many of the early Church Fathers sought to establish a direct relationship between Adam and Christ, thereby obviously discounting the extremely sinful nature of man’s common ancestor, since it is quite certain that when St. Augustine likens Adam to Christ and Eve to the church he does not intend to brand the latter institution as the direct cause of the fall of man. For some inexplicable reason, however, religion has ever regarded intellectualism–in fact every form of knowledge–as fatal to man’s spiritual growth. The Ignaratitine Friars are an outstanding example of this attitude.
In this ritualistic drama–possibly derived from the Egyptians–Adam, banished from the Garden of Eden, represents man philosophically exiled from the sphere of Truth. Through ignorance man falls; through wisdom he redeems himself. The Garden of Eden represents the House of the Mysteries (see The Vision of Enoch) in the midst of which grew both the Tree of Life and the Tree of the Knowledge of Good and Evil.
Man, the banished Adam, seeks to pass from the outer court of the Sanctuary (the exterior universe) into the sanctum sanctorum, but before him rises a vast creature armed with a flashing sword that, moving slowly but continually, sweeps clear a wide circle, and through this “Ring Pass Not” the Adamic man cannot break.
The cherubim address the seeker thus: “Man, thou art dust and to dust thou shalt return. Thou wert fashioned by the Builder of Forms; thou belongest to the sphere of form, and the breath that was breathed into thy soul was the breath of form and like a flame it shall flicker out. More than thou art thou canst not be. Thou art a denizen of the outer world and it is forbidden thee to enter this inner place.”
And the Adam replies: “Many times have I stood within this courtyard and begged admission to my Father’s house and thou hast refused it me and sent me back to wander in darkness. True it is that I was fashioned out of the dirt and that my Maker could not confer upon me the boon of immortality. But no more shalt thou send me away; for, wandering in the darkness, I have discovered that the Almighty hath decreed my salvation because He hath sent out of the most hidden Mystery His Only Begotten who didst take upon Himself the world fashioned by the Demiurgus. Upon the elements of that world was He crucified and from Him hath poured forth the blood of my salvation. And God, entering into His creation, hath quickened it and established therein a road that leadeth to Himself. While my Maker could not give me immortality, immortality was inherent in the very dust of which I was composed, for before the world was fabricated and before the Demiurgus became the Regent of Nature the Eternal Life had impressed itself upon the face of Cosmos. This is its sign–the Cross. Do you now deny me entrance, I who have at last learned the mystery of myself?”
And the voice replies: “He who is aware, IS! Behold!”
Gazing about him, Adam finds himself in a radiant place, in the midst of which stands a tree with flashing jewels for fruit and entwined about its trunk a flaming, winged serpent crowned with a diadem of stars. It was the voice of the serpent that had spoken.
“Who art thou?” demands the Adam.
“I,” the serpent answers, “am Satan who was stoned; I am the Adversary–the Lord who is against you, the one who pleads for your destruction before the Eternal Tribunal. I was your enemy upon the day that you were formed; I have led you into temptation; I have delivered you into the hands of evil; I have maligned you; I have striven ever to achieve your undoing. I am the guardian of the Tree of Knowledge and I have sworn that none whom I can lead astray shall partake of its fruits.”
The Adam replies: “For uncounted ages have I been thy servant. In my ignorance I listened to thy words and they led me into paths of sorrow. Thou hast placed in my mind dreams of power, and when I struggled to realize those dreams they brought me naught but pain. Thou hast sowed in me the seeds of desire, and when I lusted after the things of the flesh agony was my only recompense. Thou hast sent me false prophets and false reasoning, and when I strove to grasp the magnitude of Truth I found thy laws were false and only dismay rewarded my strivings. I am done with thee forever, O artful Spirit! I have tired of thy world of illusions. No longer will I labor in thy vineyards of iniquity. Get thee behind me, rempter, and the host of thy temptations. There is no happiness, no peace, no good, no future in the doctrines of selfishness, hate, and passion preached by thee. All these things do I cast aside. Renounced is thy rule forever!”
And the serpent makes answer: “Behold, O Adam, the nature of thy Adversary!” The serpent disappears in a blinding sunburst of radiance and in its place stands an angel resplendent in shining, golden garments with great scarlet wings that spread from one corner of the heavens to the other. Dismayed and awestruck, the Adam falls before the divine creature.
“I am the Lord who is against thee and thus accomplishes thy salvation, ” continues the voice. “Thou hast hated me, but through the ages yet to be thou shalt bless me, for I have led thee our of the sphere of the Demiurgus; I have turned thee against the illusion of worldliness; I have weaned thee of desire; I have awakened in thy soul the immortality of which I myself partake. Follow me, O Adam, for I am the Way, the Life, and the Truth!”
Over spilled milk
Don’t be the Fool
Accept the gifts
You are home
You are loved
Take your rest
And be content
You earned it
Take that in to yourself. Think about it often. Believe that to be true about yourself. I don’t know if you know this, but you are limitless. I am not selling a “Program”, nor am I listening to too much Oprah. I have been meditating on and experimenting with that idea. That idea draws a lot out of me. Part of me immediately says, “No you’re not!”. I begin to realize there are several “I”s in me fighting to come to the fore. It takes a focus of will to keep the reality of my limitlessness in my mind. Nothing will show you more all the things trying to distract you, than when you to try to focus on ONE thing. If you are limitless, what limits you, the world or yourself?
There is a purity in letting things present themselves in response to our actions, for it does take action to make change, can’t escape cause and effect. Part of the secret is to embrace that things are always changing. You do not need to think to decide a course of action. Try that. Thinking is useful in understanding what has just occurred though or to communicate awareness to others. Thinking helps you adapt to your environment, for we were designed for adaptation. It’s very freeing to experiment with action with no thought. Where does that intuitive impulse come from? Have you ever wondered? Some people naturally live by intuition, while others must unlearn a lot to learn to live this way.
Intuition is guided by intent. If you live for your own needs only, you will eat everything and ultimately yourself. Everything exists to serve you and your needs. If you live your life in balance, considering other Things’ needs in balance with your own, you find “steady breath” in living. There is no planning, no desire, there are needs, but choosing things with balance, things kind of take care of themselves. Living life can become as un-conscious as breathing. This is what I am learning, how to live as naturally as breathing.
With this knowledge and learned skill you will find that you quickly can exceed previous limits, naturally. The things you are will begin to express themselves purely in the moment when needed. Every moment presents a new opportunity to grow and tweak the program, push the stick. I have learned living this way can fuel explosive creativity. Expressing yourself creatively helps to increase your ability to live intuitively. Most discoveries were moments of inspiration, no thought involved. If you are limitless, then so is everyone else. You should listen to All of them. If nothing else, you can see the valleys and heights you can aspire to, but go further. Always push further.
When you are done comparing yourself to everything else, then your true life can start. If you see things in others you admire, then take those traits in, if you see things ugly in you in others, let them go. Don’t filter the action through the conditioned mind. Just act with creative and compassionate intention and you will be guided to your best self. See everything around you as a mirror, showing you your strengths and weaknesses in the moment. Let things be settled in the moment. The choice you make now creates the future. Live every moment with no limits and you will be limitless. You still live in a material Universe though, right, so maybe there are limits, but maybe not if there is an infinite field of probability that is the real reality underneath the projection around you.
It will all work itself out if you live in the moment limitless, you will be your future, no fortune tellers needed. If you bring the limitlessness that is you into the world, you can make it what you want and wisdom begins when you want nothing. Could your consciousness be the key?
i will say again
i don’t believe anything
Belief and faith must evolve into knowing and wisdom
i know what i experience
i know the intuition that guides my steps
i know that my true heart loves all things
i know the Light and Love that fills my eyes and heart
i know i Love to express
In my poems
i know as i let that Love consume me
My hands and eyes and lips serve only that Love
i know that i want to be in the Source
i know i want All to know peace
i know that i am awakening to the reality of this illusion
i know i would give everything for the world to Awaken
To the beauty that is them
No More Thinking
No more Fear
No More Seeking
Shine where you are
No where to go but within
My poems, this blog, anything I ever say or have to give and my life for strangers, family, old and new friends. My life is for you, because we are The One.
For your consideration…
Give yourself a few moments and make some hot tea, relax and be still. Ask yourself what you believe in. Now suspend that. Yes, open yourself to the possibility, just this moment, that there is nothing else in the Universe but the thing looking out of your eyes at what is around you. Nothing else matters but this moment.
What is this place you see around you?
“The Tao that can be spoken is not the eternal Tao.”
When one begins The Quest for inner awareness, he (or she) is about to experience what to him is a search for “illumination or “awareness.” He views this experience as a self-initiated search and feels that if he is successful, he will become a true “knower” — a sage, as it were. This attitude is rooted in the notion maintained in the logical mind that all problems must be solved by the intellect. Behind this notion lies the effort to objectify everything, including oneself, and to carefully assemble these objectified bits into a whole and complete truth.
However, the objective world is merely a mind creation. And the logical mind is very illogical about its own constitution. It sees itself as an object, a conceptualization of itself as provided by the bits and pieces of its own conceptualization. So he is an illusion living the illusion of an objective reality. He is the “Great Pretender”, the self-notion that feels that he can modify this life-dream according to his own designs. All of this is part of the fantasy. Therefore, he has to awaken from the notion of being him (his physical self).
The truth is that he is not a “thing”. There is nothing (no thing) to be found nor anyone to find it. The unfindable is what he is because the unfindable is the found. So no matter how perseveringly he looks within, he can never see the seer. The truth is that he wants to live for his own pleasures and gain. His seeking only strengthens his conviction that he is a distinct and separate being moving toward goals objectified in his mind as being “out there”. Yet, the burden and the binding that are constantly present when this objectified pseudo-self predominates can never produce freedom. So for him to seek inner consciousness through conceptualization is an exercise in futility. It is merely another form of objectification. Many have been entertained by the antics of puppets. If man could realize that he is being “lived”, as are puppets, then perhaps he would stop trying to write the script for the great appearance, and his true nature would stand unimpeded.
The goal is not a goal, nor is it not a goal. Knowing is the key, and all logical or conceptual efforts are ego manifestations. The unattainable must be attained — the unknowable must be known — but not by anyone. Effort must be effortless — a simple fulfilling of that which is. Not a description, just a fulfilling. Wherever anyone goes, awareness will be hidden. In simple terms, awareness indicates the absence of the illusion of self and other. When anyone is an object, this of course implies a subject. Subject and object is the illusion that obscures awareness. So wherever anyone goes, awareness will be hidden because there must be a wholeness and not the persistence of the distinction of object and subject.
Awareness is something that must be realized, it can not be taught per se. If one merely “believes” in awareness, one has missed it. One must understand that awareness is direct and meaningful and is attention to life right where it is, in the present. This is the very source of inner awareness (or actually the source of life). Awareness is not a “thing” that can be found — one becomes aware by being aware. There are many philosophies yet the confusion continues, because explanations may be clever and convincing and still be lacking wisdom. One thinks of himself as an objective entity and completely functioning in an attitude of duality. The person who people thinks of as themselves is part of the collection of ideas and concepts that fill their ordinary minds. This is the pseudo-self. However, the true-self, the observing awareness that makes consciousness possible, is not an object. Yet all objects appear within it.
The mind of man is without sound and without odor and he who answers when called is nothing but a thief. One must remember that the seeker is what is to be sought — when one seeks awareness, one seeks himself. One can not assume that there is a questioner and an answer. Consciousness indicates the force that causes all the images in life to appear. The seeker can no more find the seeker than the eye can see itself. To find reality, the mind must escape the imprisoning circle of conditioned thinking that it has built.
There is no goal, there is no practicing, there is nothing to get and no one to get it — there is just life in its immediacy. The immediacy of life is ever present but seldom recognized for what it is. ‘Now’ is what we are and it can not be a goal or state to attain, but rather is the activity of the moment before the thoughts mislabel it. Try as it may, the logical mind can find no answer in awareness. The struggle goes on and on until the intellect freezes in its tracks and provides the intuitive aspect of mind a moment of quiet opportunity. Now a fuller knowing is present without the hampering limitations of the objectifying mind warping the results. Western minds generally have a preference for seeking the infinite with finite methods. This logical approach is one of dissection and assembling so that the pieces are arranged (in mind) in seemingly sensible sequences in order to provide an answer. The problem is that even the most brilliant minds have a distinct and limited supply of “mind material” from which to draw. Perfection can not be devised by rational and scientific methods and is not apart from the appearances (object/subject) arising in the conditioned mind.
One must take warning about the exploiters who prey on people who are earnestly seeking the truth. If one is to listen to wisdom then one must follow the wisdom, and not follow the exploiters. The logical mind can measure, but not perfectly. If one lives in the center of his concepts and convictions that surround him, he can not know inner perfection. One is whatever distortions ones mind-circle is, and it never really hangs perfectly in every direction. Awareness is not rising above worldly things, so it is not found by denying necessary worldly activities. One can not separate the inner world from the outer world, yet must be united in the activities of normal daily living. The way of awareness is self-nature — which can not be seen or discerned by the thinking mind. It is not void of the body or mind or of the things known by them, but rather is the source of the appearances of all things including body and mind. It is direct experiences of events that are openings to the truth and is therefore a full experiential knowing of the infinite source, the “search” would be over.
The “one” can not be seen while a seer is present — it is not one and it is not a duality, so it forever escapes definition. Though the world appears divided, it is the “one” –which is indeterminate and undifferentiated. But human thinking can not function in a condition of one-ness, it requires a duality in order to be present. Mind, or the absolute, should neither be considered as one or any other number because consciousness functions in duality while supported by the one-ness. Mankind is generally looking for a purpose in life, and this purpose is generally of a selfish or egotistic nature. In addition, the search for purpose implies that there is individual freedom of choice. Freedom of choice, however, is truly non- freedom because the choices are dependent on the movement of the logical mind so one is limited to one’s conditioned thinking. There is freedom within the limitations when the limited is in harmony with the changes and motions of life — when one is not struggling constantly to change what is. When the phenomenal world is seen as the only reality, one is held by the bondage of ignorance. To feel that one is illumined and has transcended the phenomenal world is equally a bondage of ignorance.
Meditation is a keystone in the search for the self-nature. The confusion inherent in conditioned thinking minds requires that the meditation practice first attends to constant conflict between our emotions and our intellect. By some method, one must bring about a complete and unchangeable harmony between the two. The beginning meditative practices must focus on taming the ceaseless thought processes of the mind. The intent, however, is not to create a bland or thoughtless mind. Rather, through meditation one begins to attend to the things at hand with full attention. It is that if the breath can be tamed then one’s mind can be tamed. Therefore, there is a simple practice that is almost universally used called “counting the breath”.
To begin, one may sit in any number of a variety of postures (full-lotus, half-lotus, kneeling, or seated in a chair). The back should be straight and the head erect. Breathe naturally and count either the inhalations or exhalations. Count from one to ten, and then start over. Continue this for thirty minutes. Each breath and count should receive full attention. Though this practice may seem simple, the mind often wanders and it is difficult to count to ten with full attention. However, if one truly wants to apply oneself to the practice, this constant effort must be made.
Of course after mastering the breath, there are many other useful practices that one can use. The practice of a mind exercise that poses an “illogical” situation and requires an “intuitive” rather than a logical response is very good. After all, whether realized at the time or not, one of the foundational ideas for unfolding one’s inner nature is to attain a full and complete higher intuitive perception. This requires constant attention and effort because man lives in a world of constant changes, problems, and distractions which subject him to strong ongoing tension. Serene reflection is a practice where the mind is quieted and does not respond to arising thoughts and words. “Serene” implies more than just calmness or quietude, and “reflection” does not mean to contemplate on some subject. Rather, there is clear and mirror-like awareness which is bright, illuminating, and pure. This too is designed to create mind conditions that open the way to “intuitive knowing” or “seeking of reality”. As long as one persists in searching for his “true self” OUT THERE, the truth remains hidden. As long as there is a conscious intention of attaining something, an obstacle is in the way of awakening. And even though sitting in meditation is very helpful, there is a limit to its uses.
If there is a breakthrough to the highest intuitive level, then every motion of life is a meditation. Serene reflection is like thinking of the unthinkable, a choiceless awareness — the aware state of mind where the thoughts that arise are not pursued. This is ultimate concentrated receptivity and there is no listener or a thing listened to — just pure listening. The mind is then like a mirror — pure reflection with no retention. It must be remembered that meditation is neither self- important nor self-denying, as true humbleness is being unaware of humility. It must be remembered that all elements of kingdoms in manifested nature do possess an inner nature or self-nature — but man, the most advanced creature in the particular stage of manifested nature, is the only one capable of recognizing it. But before man can truly recognize this, he must take the time to examine his mental junk-yard of conditioning, concepts, prejudices, and beliefs.
One must attain an attitude of “I hear – I see – I speak” without the persistent belief in a judge who places values on things and events. This judge seemingly makes choices in what decisions should be made and what actions should be taken. If the entity’s actions are in keeping with the ideas present in mind, the entity feels it initiated a successful action. If the unfoldment of the moment is contrary to the impulses that were in mind, frustration ensues and there is a seeming failure. However, this judge is not the determinant. If the law of cause and effect is true, then this moment already determines the next moment. Perhaps there is no cause and effect per se, but a consciousness of continuity that is only visible in universal quantum flashes. When there is only hearing, seeing, and speaking, this is the “action of non-action” and is direct and intuitional. It is the fulfillment of each moment without the interference of the judge.
So life becomes a constant meditation whether standing, sitting, or lying down, one is living in the “now”, and the way is smooth even though the way of the world is hilly. One must ask himself if he is really meditating or trying to escape the world. For some, meditation is like hiding in a barrel — but what is not realized is that the truth hides there with him. Truth is indeed within ourselves, but we must not simply travel from one dream state to another. Mind refers to that which is beyond definition. This mind is not just thought and thinking processes as experienced in everyday thinking –it is pure consciousness. When one attempts to look within to find truth, one generally only succeeds in seeing all the conditioned limitations and imperfections as reflected by the logical conditioned mind and its limitations and imperfections. This mind is like a hall of funny mirrors in which the reflections are distorted according to the distortions in the mirrors. One must be concerned with direct knowing of mind, not philosophies or woven thinking patterns. For example, when one is in a garden filled with beautiful yellow roses — the seeing is yellow, a knowing and not a matter of thought. Mind is always present — like sunshine, it provides life. It can not be produced and yet it is always known.
When ordinary conditioned mind is set aside, there is a realization of “at-one-ment” with mind. The ordinary mind (unconditioned) then resides in a natural condition of absolute tranquillity. The functions of ordinary mind continue, but the source of activity is not based on learned conceptual ideas. It is a mode of intuitive knowing. Conceptually, ordinary mind and mind seem to be opposites, but they are not truly divided — only in appearance. To illustrate, imagine that there is a very large box sitting in the sun and that there are a number of holes in the top of the box. If you had an inside view of the box, you would see little shafts of light coming through each one of the holes. Also imagine that each little light shaft is conscious and the rays look at each other, each feeling that it has its own consciousness separate from the consciousness of the other rays. Now suppose that the consciousness of one of the rays rises up the shaft and out through the hole in the box into the full sunlight. It realizes then that all of the rays are in truth the one source (the sun). Upon reentering the hole into the box, that ray no longer has the sense of separation still present in the other rays. It could not, however, communicate this knowing to the other rays and at best could only encourage other rays to peek out through the hole to discover their wholeness.
Many great seers and sages throughout history have said that man never sees “out there” — that the vast world is all in his mind. This is due to man always seeking a reasonable explanation to most everything, though one must look beyond the world of objectivity. To conditioned man, there is no singularity unless it can be explained dualistically. Each motion of life is transmitted by the sensory system to a center of cognition that receives the input. This creates a feeling of a “me” that constantly grows and is reinforced by every activity. Soon it becomes so firmly entrenched that awakening is very difficult. We must shatter the process of this image-making. One must remember that the conditioned mind can only ask a conditioned question, and answers reflect the conditioning of the answerer. The answerer’s answers are heard according to the conditioning of the mind hearing the answer.
People think that they know in which way they want to go or which “path” they wish their “seeking” to travel. But climbing the mountain, one finds that the view is unobstructed at the top. This intuitional knowing, because all directions are now “one direction”. The “one direction” springs forth from pure consciousness (or unconditioned mind). That which one thinks of as the mind is more or less a collection of habits and conditioned notions. But the little intellect is a limited appearance in the infinite, whereas true mind is infinite and actually indescribable and unrecognizable or something that can be objectified. One’s mind is a sequence of conditioning — an accumulation of conditioning, and throughout a life-time it becomes an accumulation of accumulations. This is old conditioned thinking and habits acting to produce new conditioned thinking and new habits. Man is a habit machine and is in the habit of creating a collection of more habits.
The more that this collection grows, the more firmly the conviction that these concepts have a true objective reality. So obviously, we must get the dust out of our minds — the dust as the collection of conditioned concepts in the mind and the persistent clinging to them. Pure consciousness remains hidden by this dust, and the true self is obscured by the pseudo-self created by the dust itself. Man is a constellation of habits and at times he wants to enter some practice to get rid of his habits. But in essence all he is doing is acquiring a habit to get rid of another habit because the “practice” itself becomes a habit. The belief sets in that there is a practicer, someone who is on his way — a traveler who is going where he actually is already. A habit pattern can not overcome a habit pattern without creating another habit pattern. A collection of problems can not expect to solve a collection of problems. One habit can not replace another so that one can be habit-free.
Time is the very core of this phenomenal existence. Without this function of duration, ordinary thinking could not be. Just as ordinary mind is truly a manifestation in pure mind, time is a manifestation of the “timeless”. Time is the durational aspect of the timeless that produces the phenomenal world or ordinary mind. The “now” is “now” but never “now” because “now” can not be “now”. By the time that all sensory reports are sent to the brain and the images evoked, that portion of the event has passed. Ordinary mind is a record of the past and it is never here “now”, because the future is really “now” but not yet known. Only the body is temporal — we are actually truly intemporal. So the “now” is the true observer — the “I” which has no object oriented existence. When there is a knowing of pure mind, the durational aspect no longer predominates and we arrive in our natural abode — the timeless. Yet, we should know that the timeless and time are only two aspects of the indivisible because when the timeless and the time negate each other, then the truth IS.
This can only be known and not explained because all explanations require concepts and are durational in nature. They evade the negation that provides the indivisible truth. Yet, so many are concerned with time that many spend a lot of time looking for philosophies or religions that in some way give more time. They seek immortality through a belief in reincarnation or in the belief that existence will continue in a heaven (or even a hell). They seek this immortality for the physical entity (which they misterm the soul) and for the collection of vices and virtues. When they think of immortality, it is the notion that in some way this earthly conditioned personality will endure endlessly. But these will all cease when true unity IS.
All images and theories are products of a divided mind which depends on duration and constant change in order to manifest its presence. So it is impossible for ordinary mind (time) to answer a question on eternity. We must reach out to KNOW the NOW, and we must disengage ourselves from the illusions of ordinary mind. So we must know reality (the timeless) because there is no concern with immortality. Reality is infinite and eternal and is not dependent on a sequence of events. If one aspires to live forever, then one is denying eternity. Instead of constantly reaching for the next moment, we should KNOW the present — the “now”. Then all the illusory aspirations to find immortality will give way to a knowing of the timeless. Man should become aware that there is not objective past, present, or future — there is only an ongoing consciousness of change constantly occurring in mind. So it is through time, is produced only that which time produces. If the complications of the discriminating consciousness are cut off and the truth of the self-nature is present, there is no longer the appearance of someone restricted by time.
The “now” is NOW — like an acorn, it is the infinite past AND the infinite future all present in the infinite now. One can not spend his time looking for time — because it would take a very long time. Time moves on and on and is everywhere, and nowhere, and in every space and in no space. Time can not exist without space, and space can not exist without time. Just as an object can not appear without a subject, time can not appear without space. It has been said that man is the dimension that provides consciousness — so he is time. But he can not objectify time as if it was something outside of himself because time is not a thing. Therefore, time is looking for time, or phenomenal mind is looking for phenomenal mind. Yet, it is impossible for phenomenal mind to stand aside and watch itself pass by. Even though the mind is full of memories and projections, it only has the “now” to function in. Granted, we must remember where we have been AND have a good idea of where we are going BUT we must know where we are right now and what we are doing right now. Yesterday was a reality THEN and tomorrow is not a reality YET, so the only true reality is this very instant.
No matter how moving the revelations of the moment, we must not steadfastly hold onto past convictions. The only real moment one has is the present moment because actually there is no past moment nor a future moment — time is just a changing present that never moves. Most sense that there is a power from which all things spring but from which can not be seen. It is called many names — God, Spirit, Absolute Reality, and so on. However, man lives his life according to his narrow perceptions of this phenomenal reality — the world of form. When he tries to analyze his perceptions of absolute reality, it becomes apparent that the logical mind is incapable of knowing what it truly is. This is because the logical mind can not ask a question without imparting its own ignorance and its clinging to illusion. He says that “I” feel that “I” am a center of a world of multiplicity, and somehow “I” maintain a distinction from that multiplicity. When he asks questions concerning absolute reality, he forgets that he is trapped by the illusion inherent in his relative viewpoint. The questions are faulty as they originate in mind which objectifies all things. But he can not provide absolute answers to faulty questions by intellectual methods which are based on the same illusions that prompted the questioner.
Add to this illusion of separateness his deep conviction of the reality of time and space, and reality is ordinary mind and is built on these things. It is this conviction that provides his world-image with the illusions of a past- present-future unfoldment in time. He perhaps has never been aware of the fact that this past-present-future succession is just his way of interpreting his seeming reality. Furthermore, there is no space in the world of the “real” (no world either) except as it appears in ordinary mind. It is difficult for man to comprehend in a logical fashion that all these things that appear as spatially separated are not in the absolute sense separate. In this world of multiple images, even the absolute is seen as a unity that appears as separate from the externalized world-image.
So, all of man’s questions on the subjects of absolute reality, time, and space can not be answered because they originate in illusion in the consciousness of an illusory person. However, just as the intellect is an instrument in the world of relativity, the bindings of the intellect can be transcended when an intuitive awakening to reality occurs. One can not judge reality because individual seeing is a form of limitation and the whole is not seen. So to make real is to objectify or to limit and so it is a so-called illusion. People think that they would know a real illusion from an unreal illusion. But there can be no unreal illusion, so it would be a reality or an illusion of an illusion. One must first know reality before one can see anything as unreal. And one must know what an illusion is, in order to know reality. So in knowing reality all things become real, and if it is real or unreal it could not be absolute in nature.
The absolute is beyond the divisions of the dualistic Mind. So consider then, not real and not unreal but rather the absence of the absence of both. Everything seen as something is the illusion of one seeing the illusion of the illusion that one creates. “Believing” in not “knowing”. Even the greatest of sages can not impart their knowing to anyone else. If one accepts their words about knowing, one will only have a belief in their knowing. The answer is knowing, and knowing that the knower IS the knowing. It is said that when phenomenal reality and the absolute reality negate each other, then the truth of reality is present. Since the absolute is unknowable, there can be no knowing of the negation. If reality and absolute reality negate each other nothing can be real and the negation can not be verified. The phenomenal reality is not fully cognized by ordinary mind and the absolute is beyond cognition. Absolute reality can not BE if there persists the separation of reality and absolute reality. Man is in a maddening pursuit of endeavoring to do the impossible — he wants the world to be other than it is. He wants to change it to suit his desires. He always considers things as being either good or bad or unworthy of attention because he can not see the perfection in the natural unfoldment of life nor his inability to change the course of events. He always seeks a means of escape in his search for the reality of life “out there” in his efforts to avoid life in order to find it.
When life can be lived as it unfolds, the foolish dance of avoidance is dropped and life expresses life without the fantasy of an interfering self. People’s search for the “one reality” is likened to them looking for it through a spy-glass. If they look through the other end things look further away — they can not make up their minds as to which version of the “one reality” is correct. When in essence, they can not use a spy-glass to find themselves. Their reality is that absolute reality seems absent, but they can not really know that it is absent when it is unknowable. Whether one reads the words or tries to read between the lines, the truth will still escape him. If he clings to the words, he will be bound by words. If he clings to what is between the lines, he is still bound by his very activity of avoidance (of words), and by the “deeper” concepts of truth that he tries to read “between the lines”.
The phenomenal world is a world of constant change. As such, there is no phenomenal activity or conditioning that can provide anything of an enduring nature. If one seeks happiness or security in the world of change, only change will be found. Knowing reality makes it less real — but no less real than we are for knowing it. One must remember that the shadow can not describe the sun.
True wisdom must reside in the heart as well as the mind. Most are not so concerned with discovering reality as they are in trying to find ways to avoid it. One’s egotistical attitude is his pride in some ability. But he forgets he is laden with neurotic protective armor which protects ego but is an overwhelming obstacle in his so-called search for truth.
One must remember that though he is the key that unlocks truth, he is also the lock that keeps truth imprisoned. The true inner self is the real observer. But imitation brings the bitterest results of all and when one pretense fails and another put in its place. The truth is neither here nor there nor is it ever absent, because to find it is to miss it. The truth is all pervading because it is as it is — even ignorance is the truth, because for the truth to know truth, ignorance would have to know ignorance.
The mind of phenomena, the mind of appearances, is the mind that wants to speak of enlightenment. The pseudo-self wants to speak of paths and goals in an effort to maintain itself and to perpetuate the appearance of a personality. This ever-changing shadow, the pseudo-self , wishes to achieve and proclaim its enlightenment by claiming the sun as its own. It must be remembered that this little self can not be enlightened since a full sensing of enlightenment removes the appearance of separation. To point to something described as a goal and to name it “enlightenment” simply creates profound obstacles to the truth. If we look more carefully we will discover that the phenomenal and the noumenal are inseparable. This being so, then all phenomena are enlightenment and all beings are in this sense enlightened. In truth, enlightenment can claim ordinary mind as its own but ordinary mind can not claim enlightenment. Unfortunately there are many people running around claiming enlightenment as if it were something that elevated them above other people. True, we are all enlightened, but in a non- separative sense. There can only be enlightenment when the pseudo-self assumes its proper place and when phenomena and noumena function knowingly as one.
Awakening is sudden — after which deliverance is gradual. Even after awakening, the accumulated old thinking and habit patterns (conditioned) have a tendency to respond to circumstances in the old familiar ways. It is as if a pendulum has been disconnected yet continues to swing for a while before coming to rest. This slowing down is the gradual practice which is deliverance from conditioned thinking and habitual behavior, so it is after this that the way to true practice is open.
Enlightenment produces a balance between phenomenal understanding and the universal principle. The pseudo-self is still present but only as an appearance in the world. When the logical mind is at a dead-end, now perhaps intuition will be present. Many “believe” that there must be an “ultimate truth”, and so go looking for IT. But they can not find anything in their concepts and their conditioning, and their true inner intuitive voice never gets a chance to speak. They must learn to search and express themselves from the very depths of their being.
Facing the truth can be frightening for many, but the seeming loss of one’s sense of personal self (conditioned) is the ultimate sacrifice. This can be very scary, but we can not flee from the truth if we want to be open to it. Conditioned thinking would be put out of business when one finds truth, because to awaken is to reject conditioned thinking and conditioned ways. In essence, man is theoretically open to unlimited truth.
First, one must wake up from the delusion of conditioned perception by giving up trying to begin at the finish. In this effort to find “something”, one projects in his mind an idea of what that “something” is. And it is this projection that closes his receptivity. We must face the tasks of ordinary living but we must also strive for awakening. When we awake from the conditioned dreamland of physical existence we can clearly see things as they are — not a reflection as in conditioned thinking, but rather AS THEY ARE right now with no projected notions onto them. Then one will function harmoniously with life’s flow and will no longer struggle to impose on the whole the whims of a fragment.
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