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Stranger Registered: 09/15/20 Posts: 586 |
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Proverbs 12:25;
"A fearful word troubles the heart of a man and a good word gladdens it." Ẕahīn Shāh Tājī’s (d. 1978) Signs of Beauty (Āyāt-i Jamāl) - Journal of Sufi Studies 10, no. 1-2 (2021): 215-233 - Something Else!; "(Har chand kisī shay meyṅ nahīṅ jalwa kunāṅ awr) Though there is no one else Manifesting in all that there is; In everything, those looking fancy seeing something else. You are not other, I am not other “No” is not other, “Yes” is not other; The Lords of certainty are one thing, The companions of surmise something else. Whom else will they seek, Whom else will they find? They will leave your door, But can they go anywhere else? The people of the garden are busy Remembering the garden, but friend: The language of flowers is one thing The language of thorns something else. Lower your eyes, bow down, Ask for vision, ask for a heart; The eye that sees is one thing, The heart that sees is something else. Look at the scattered pieces of the self: The body is one thing, the soul something else; The heart is one thing, the tongue something else. With the wood of reason, Feed the fire of love. Sit and watch for a while: The smoke from the blaze is something else. All the drunks, Zaheen, live in different worlds; Though the wine is not different, The wine cup is not different, and The wine giver is not someone else." Jefferson Airplane - White Rabbit; "One pill makes you larger And one pill makes you small And the ones that mother gives you Don't do anything at all Go ask Alice When she's ten feet tall And if you go chasing rabbits And you know you're going to fall Tell 'em a hookah smoking caterpillar Has given you the call He called Alice When she was just small When the men on the chessboard Get up and tell you where to go And you've just had some kind of mushroom And your mind is moving low Go ask Alice I think she'll know When logic and proportion Have fallen sloppy dead And the White Knight is talking backwards And the Red Queen's off with her head Remember what the Dormouse said Feed your head Feed your head" Deborah Eden Tull - Luminous Darkness; “Dark and light work in a reciprocal relationship to affirm true nature… the divine darkness may be our greatest ally rather than a danger to be feared.” Jianzhi Sengcan - Hsin Hsin Ming; "The Great Way is not difficult, Just don’t pick and choose. If you cut off all likes or dislikes Everything is clear like space. Make the slightest distinction And heaven and earth are set apart. If you wish to see the truth, Don’t think for or against. Likes and dislikes Are the mind’s disease. Without understanding the deep meaning You cannot still your thoughts. It is clear like space, Nothing missing, nothing extra. If you want something You cannot see things as they are. Outside, don’t get tangled in things. Inside, don’t get lost in emptiness. Be still and become One And all opposites disappear. If you stop moving to become still, This stillness always moves. If you hold on to opposites, How can you know One? If you don’t understand One, This and that cannot function. Denied, the world asserts itself. Pursued, emptiness is lost. The more you think and talk, The more you lose the Way. Cut off all thinking And pass freely anywhere." Su Tung-P’o - A Drifting Boat - Song to the tune nan ho tzu; "rapt in wine against the mountain rains dressed I dozed in evening brightness and woke to hear the watch drum striking dawn in dreams I was a butterfly my joyful body light I grow old, my talents are used up but still I plot toward the return to find a field and take a cottage where I can laugh at heroes and pick my way among the muddy puddles on a lake side path" Wang Wei - Crossing the Yellow River: Three Hundred Poems from the Chinese - A Meal for the Monks; "I came late to the dharma, but each day, deepen my retreat. Waiting for mountain monks, I sweep my simple hut. Then down from cloudy peaks you come through knee-deep weeds. We kneel on bamboo mats, munching pine nuts. We burn incense and study the Way. Light the lamp at twilight: a single chime begins the night. In every solitude, deep joy. This life abides. How can you think of returning? A lifetime is empty like the void." Swami Rama; "As long as there are conflicts in your mind, it means that you have not resolved certain things. Such conflict creates misery and then you experience the misery. You can resolve your conflicts yourself. No one else is going to resolve them for you."
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Stranger Registered: 09/15/20 Posts: 586 |
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Ephesians 6:12;
"Because your fight has not been with flesh and blood, but with Principalities and The Rulers and The Powers of this dark world and with wicked spirits which are under Heaven." Jalāl al-Dīn Muḥammad Rūmī - It’s a Lie!; "They say, “The king of love has no loyalty.” It’s a lie. They say, “The morning does not lead to eve.” It’s a lie. They say, “Why do you kill yourselves for the sake of love? After the annihilation of the body nothing remains.” It’s a lie. They say, “Those tears you weep for love are pointless for Once the eyes are closed there’s no reunion.” It’s a lie. They say that once we quit the wheel of time Our soul will not continue on its way. It’s a lie. Thus say the ones not freed from fantasy, “The stories of the prophets are all fantasy.” It’s a lie. Thus say the ones who travel not the righteous path, “There’s no way the slave will ever reach the Lord.” It’s a lie. They say, “The One Who knows the secrets of all hearts Never speaks the mysteries directly to His slave.” It’s a lie. They say, “The secret of the heart is never opened to the slave, And grace will never lift the servant to the skies.” It’s a lie. They say, “The one whose clay was kneaded from the dust Will never come to know the heavenly folk.” It’s a lie. They say that every mote of bad and good was not bestowed By the Sun of Truth upon the people. It’s a lie. Be silent, and if anyone should tell you There is no way to speak save sound and words… It’s a lie." The House of Belonging; "Sometimes it takes darkness and the sweet confinement of your aloneness to learn anything or anyone that does not bring you alive is too small for you." Zhuangzi; "If you use what is limited to pursue what has no limit, you will be in danger." Ryokan; "Early spring The landscape is tinged with the first fresh hints of green Now I take my wooden begging bowl And wander carefree through town The moment the children see me They scamper off gleefully to bring their friends They’re waiting for me at the temple gate Tugging from all sides so I can barely walk I leave my bowl on a white rock Hang my pilgrim’s bag on a pine tree branch First we duel with blades of grass Then we play ball While I bounce the ball, they sing the song Then I sing the song and they bounce the ball Caught up in the excitement of the game We forget completely about the time Passersby turn and question me: “Why are you carrying on like this?” I just shake my head without answering Even if I were able to say something how could I explain? Do you really want to know the meaning of it all? This is it! This is it!" Shitou Xiqian - From Inside the Grass Hut: Living Shitou’s Classic Zen Poem - Song of the Grass-Roof Hermitage; "I’ve built a grass hut where there’s nothing of value. After eating, I relax and enjoy a nap. When it was completed, fresh weeds appeared. Now it’s been lived in – covered by weeds. The person in the hut lives here calmly, Not stuck to inside, outside, or in between. Places worldly people live, he doesn’t live. Realms worldly people love, he doesn’t love. Though the hut is small, it includes the entire world. In ten square feet, an old man illumines forms and their nature. A Great Vehicle bodhisattva trusts without doubt. The middling or lowly can’t help wondering; Will this hut perish or not? Perishable or not, the original master is present, not dwelling south or north, east or west. Firmly based on steadiness, it can’t be surpassed. A shining window below the green pines — Jade palaces or vermilion towers can’t compare with it. Just sitting with head covered, all things are at rest. Thus, this mountain monk doesn’t understand at all. Living here he no longer works to get free. Who would proudly arrange seats, trying to entice guests? Turn around the light to shine within, then just return. The vast inconceivable source can’t be faced or turned away from. Meet the ancestral teachers, be familiar with their instruction, Bind grasses to build a hut, and don’t give up. Let go of hundreds of years and relax completely. Open your hands and walk, innocent. Thousands of words, myriad interpretations, Are only to free you from obstructions. If you want to know the undying person in the hut, Don’t separate from this skin bag here and now." Amma; "God doesn't need anything from us, He is a giver, He gives like the sun. The sun doesn't need light from the candle. God is the subjective experience that is beyond the intellect, It is pure experience. God is pure experience. It is just like electricity, you can not see electricity but you can feel it."
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Stranger Registered: 09/15/20 Posts: 586 |
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Acts 17:24-25;
The God who created the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; nor is He served by human hands, as though He needed anything, because it is He who gives to all [people] life and breath and all things." Jalāl al-Dīn Muḥammad Rūmī - Fire Rains Down; "If the soul of a lover spoke, fire would rain down on this world smashing this baseless world like atoms The Sky will burst, time and space torn to shreds A passion fills the world, Joy triumphs over death. The Sun falls short, as the inner light glows The uninitiated can’t know, where the love flows. No pains or cures, No friends or foes Only the murmurs of the harp as the flute blows. The Real made this fire to burn the unjust Let the fire burn the heart, and overturn the world" Alan Watts - Out Of Your Mind - Program 11: The World as Emptiness (Part 1); "We come, then, to the final parts of the eightfold path. There are two concluding steps which are called—I explained the word samadhi, but I’ll write it here again—smṛti; samyak-smṛti and samyak-samadhi. Smṛti means recollection, memory, present-mindedness. Seems rather funny that the same word can mean ‘recollection,’ or ‘memory’ and ‘present-mindedness.’ But smṛti is exactly what that wonderful old rascal Gurdjieff meant by ‘self-awareness,’ or ‘self-remembering.’ Smṛti is to have complete presence of mind. There is a wonderful meditation called The House that Jack Built meditation—at least that’s what I call it—that the Southern Buddhists practice. He walks, and he says to himself, “There is the lifting of the foot. There is the lifting of the foot.” The next thing he says is, “There is a perception of the lifting of the foot.” And the next, he says, “There is a tendency towards the perception of the feeling of the lifting of the foot.” Then, finally, he says, “There is a consciousness of the tendency of the perception of the feeling of the lifting of the foot.” And so, with everything that he does, he knows that he does it. He is self-aware. This is tricky. Of course, it’s not easy to do. But as you practice this—I’m going to let the cat out of the bag, which I suppose I shouldn’t do—but you will find that there are so many things to be aware of, at any given moment in what you’re doing, that, at best, you only ever pick out one or two of them. That’s the first thing you’ll find out. Ordinary conscious awareness is seeing the world with blinkers on. As we say, you can think only of one thing at a time. That’s because ordinary consciousness is narrowed consciousness. That’s being narrow-minded in the true sense of the word; looking at things that way. Then you find out that—as, in the course of going around, being aware of what you’re doing all of the time—what are you doing when you remember? Or when you think about the future? I am aware that I am remembering? I am aware that I am thinking about the future? But, you see, what eventually happens is that you discover that there isn’t any way of being absent-minded. All thoughts are in the present and of the present. And when you discover that, you approach samadhi. Samadhi is the complete state; the fulfilled state of mind. And you will find many, many different ideas among the sects of Buddhists and Hindus as to what samadhi is. Some people call it a trance, some people call it a state of consciousness without anything in it; knowing with no object of knowledge. Some people say that it is the unification of the knower and the known. All these are varying opinions. I had a friend who was a Zen master, and he used to talk about samadhi, and he said a very fine example of samadhi is a fine horserider. When you watch a good cowboy, he is one being with the horse. So an excellent driver in a car makes the car his own body, and he absolutely is with it. So also a fine pair of dancers. They don’t have to shove each other to get one to do what the other wants him or her to do. They have a way of understanding each other, of moving together, as if they were Siamese twins. That’s samadhi on the physical, ordinary, everyday level. The samadhi of which Buddha speaks is the state which is, as it were, the gateway to nirvāṇa, the state in which the illusion of the ego as a separate thing disintegrates. Now, when we get to that point in Buddhism, Buddhists do a funny thing, which is going to occupy our attention for a good deal of this seminar. They don’t fall down and worship. They don’t really have any name for what it is that is, really and basically. The idea of anātman, of non-self, is applied in Buddhism not only to the individual ego, but also to the notion that there is a Self of the universe, a kind of impersonal or personal god, and so it is generally supposed that Buddhism is atheistic. It’s true, depending on what you mean by atheism. Common or garden atheism is a form of belief, namely that I believe there is no god. The atheist positively denies the existence of any god. All right. Now, there is such an atheist—if you put dash between the ‘a’ and ‘theist,’ or speak about something called ‘atheos’—theos, in Greek, means ‘god’—but what is a non-god? A non-god is an inconceivable something or other. I love the story about a debate in the Houses of Parliament in England—where, as you know, the Church of England is established and, therefore, under the control of the government—and the high ecclesiastics had petitioned Parliament to let them have a new prayerbook. And somebody got up and said, “It’s perfectly ridiculous that Parliment should decide upon this, because, as we well know, there are quite a number of atheists in these benches.” And somebody got up and said “Oh, I don’t think there are really any atheists here. We all believe in some sort of a something somewhere.” Now again, of course, it isn’t that Buddhism believes in some sort of a something, somewhere—and that is to say, in vagueness. Here is the point: if you believe, if you have certain propositions that you want to assert about the ultimate reality—or what Paul Tillich calls ‘the ultimate ground of being’—you are talking nonsense. Because you can’t say something specific about everything. You see, supposing you wanted to say, “God has a shape.” But if God is all that there is, then God doesn’t have any outside, so he can’t have a shape. You have to have an outside, and space outside it, to have a shape. So that’s why the Hebrews, too, are against people making images of God. But nonetheless, Jews and Christians persistently make images of God, not necessarily in pictures and statues, but they make images in their minds. And those are much more insidious images. Buddhism is not saying that the Self—the great Ātman, or whatnot—it isn’t denying that the experience which corresponds to these words is realizable. What it is saying is that if you make conceptions and doctrines about these things, you’re liable to become attached to them. You’re liable to start believing instead of knowing. So they say in Zen Buddhism, “The doctrine of Buddhism is a finger pointing at the moon. Do not mistake the finger for the moon.” Or so we might say in the West, the idea of God is a finger pointing at God, but what most people do is, instead of following the finger, they suck it for comfort. And so Buddha chopped off the finger and undermined all metaphysical beliefs." Taigu Ryokan - One Robe, One Bowl: The Zen Poetry of Ryokan; "In the blue sky a winter goose cries. The mountains are bare; nothing but falling leaves. Twilight: returning along the lonely village path Alone, carrying an empty bowl." Eihei Dogen - Moon in a Dewdrop - Snow; "All my life false and real, right and wrong tangled. Playing with the moon, ridiculing wind, listening to birds…. Many years wasted seeing the mountain covered with snow. This winter I suddenly realize snow makes a mountain." Adachi Chiyono - Enlightenment Poem; "With this and that I tried to keep the bucket together, and then the bottom fell out. Where water does not collect, the moon does not dwell." Huineng; "Confused by thoughts, we experience duality in life. Unencumbered by ideas, the enlightened see the one Reality."
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Stranger Registered: 09/15/20 Posts: 586 |
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John 12:24;
“Timeless truth I speak to you: Unless a grain of wheat falls and dies in the ground, it remains alone, but if it dies, it yields much fruit.” Ibn 'Arabi; "Let not the lies of teeth and tongue Or dancing lips distract you from The union of all speech in breath A music from behind our death All that’s spoken or that’s heard Is but that wind inside the words That howling, longing sigh that stirs Our soul’s flames to ascend like birds So this is all we have to say: A fiery sigh when we’re apart A gasping cry when the bright ray Of your dark eyes pierces my heart The echo of that sigh born from the pregnant silence of your mouth Flows through the world like wind and fire Breathing all sounds in and back out Souls like whisps of bright desire Curl round your lips like your dark hair Swimming in your voice’s choir We’re all just breath, words of your prayer" Alan Watts - Out Of Your Mind - Program 9: The World As Self (Part 1); "The basic form of the cosmic game according to the Hindu view is the game of hide-and-seek—or you might call it the game of lost-and-found. Or, again, now you see it, now you don’t. In examining the nature of vibration we find a very peculiar thing. If you represent vibration as a wave motion you will notice that there is no such manifestation as half a wave. We do not find in nature crests without troughs or troughs without crests. No sound is produced unless there is both. Both the beat, as it were, and the interval between. Now, this wave phenomenon is happening on ever so many scales. There is the very, very fast wave of light, the slower wave of sound, then there are all sorts of other wave processes—the beat of the heart, the rhythm of the breath, waking and sleeping, the peak of human life from birth to maturity and down again to death. And the slower the wave goes the more difficult it is to see that the crest and the trough are inseparable, so that we become persuaded in the game of hide-and-seek that it is possible for the trough to go down and down and down for ever and never rise again into a crest; forgetting that trough implies crest just as crest implies trough. There is no such thing, you see, as pure sound. Sound is sound-silence. Light is light-darkness. Light is pulsation, and between every light pulse there’s the dark pulse. And so the Hindu image is that the Self eternally plays a game of hide-and-seek with itself. Hindus calculate time in kalpa units, and the kalpa is 4,320,000 years. And so they say that for a period of a kalpa the worlds are manifested—or any particular universe, not all universes, but let’s say any particular galaxy or whatever it may be; world order of some kind. Don’t take this too literally; don’t take these figures as being some sort of divine revelation as to making predicitons and prophecies. They’re symbolic figures. So for one kalpa the world is manifested, and that period is called in Sanskrit a Manvantara. And during that time the Brahman plays ‘hide,’ and he hides—it hides—in all of us, pretending that it’s us. And then, at the end of the kalpa, there comes the period called Pralaya, and that is also a kalpa long. And in that period the Brahman, as it were, comes out of the act and returns to itself in peace and bliss. This is a very logical idea. What would you do if you were God? Isn’t the whole fun of things, as every child knows, to go on adventures? To make believe, to create illusions—that is to say, patterns. And so, for some ways of talking in Hindu thought, this world is the dream of the godhead. The godhead is, of course, represented as—in a way—two-faced. With one face he dreams and is absorbed in the dream world. With the other face he is liberated. In other words, what you have to understand correctly is that from the standpoint of the Self—the supreme Self—the Pralaya and the Manvantara are simultaneous. But put into mythological form for human consumption they are represented as being in sequence, following each other. But they really happen at the same time, so that one doesn’t realize union with the Self after death; later than a certain time. All references to the hereafter should correctly be understood as the herein, as a domain deeper than egocentric consciousness—that is to say, when you get down to the bottom of the egocentric consciousness you get to its limit, which is, figuratively, its death. Then you go on, inwards—the Self deeper than the conscious attention. And in that way you go inwards to eternity, you don’t go onwards to eternity. To go onwards is to find only time, and time, and time, and more time, and more time, in which things go round and round and round for ever. But to go in is to go to eternity. But in the ordinary way, when we are talking about this graphically and vividly in imagistic terms, we can talk about the everlasting game of hide-and-seek, which the Self plays with itself. It forgets who it is and then creeps up behind itself and says, “Boo!” And that’s a great thrill. It pretends that things are getting serious, just as a great actor on the stage—although the audience know that what they’re seeing is only a play—the skill of the actor is to take the audience in and have them all sitting in anxiety on the edges of their seats, or to be weeping or laughing, or utterly involved in what they really know is only a play. So you would imagine that if there were a very great actor with absolutely superb technique he would take himself in. And he, you see, would feel that the play was real. Well, that’s their idea of what we’re doing here and now. We are all the Brahman, acting our own parts, being human, playing the human game—so beautifully that he is enchanted! You see what enchanted means? Under the influence of a chant. Hypnotized. Spellbound. Fascinated. And that fascination is māyā." Wendell Berry - Soul Food – Nourishing Poems for Starved Minds; "To go in the dark with a light is to know the light. To know the dark, go dark. Go without sight, and find that the dark, too, blooms and sings, and is traveled by dark feet and dark wings." Taigu Ryokan - One Robe, One Bowl: The Zen Poetry of Ryokan; "Foolish and stubborn – what day can I rest? Lonely and poor, this life. Twilight: I return from the village" Dogen - Zen Poems of China and Japan: The Crane’s Bill; "The world? Moonlit Drops shaken From the crane’s bill" Paramahansa Yogananda; "Belief and experience are quite different. A belief comes from what you have heard or read and accepted as fact, but experience is something you have actually perceived. The convictions of those who have experienced God cannot be shaken."
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Stranger Registered: 09/15/20 Posts: 586 |
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Matthew 5:3
“Valued are those who don’t treat their beliefs like a rich man treats his possessions, as they will one day master the universe.” Jalāl al-Dīn Muḥammad Rūmī; "At every breath the song of love Arrives to us from left and right We’re setting out to the celestial sphere Who has the guts to come with us? The celestial sphere was once our home We were the friends of angels there We go again to that same place O Master, for that is our home Yet we are higher than the celestial sphere And more than even angels are Why should we not pass by them both? For Majesty is our abode How great a distance separates This world of dust from Kawthar’s pool Although we have come down to here We fly again. What place is this? Youthful fortune is our friend To give our lives our only task The leader of our caravan Is this world’s glory, Mustafa The breeze’s fragrance comes to us From the curls of his beloved hair Imagination shimmering From his face like ‘By the morning bright’ The moon was split by his fair face Not bearing to set eyes on him Even the moon achieved this fate A humble beggar though she is Now take a look within our heart At every breath the moon is split In view now of that that very view How can your eyes now turn away? The wave of ‘Am I not [your Lord]’ Has come and smashed the body’s boat But since the boat is wrecked the turn Has come of to meet Him once again We people are like water-fowl We were born upon the Spirit’s sea How could it make this place its home A bird that rose up from that sea? Nay, we must be in that sea, All of us are present there Otherwise from the Spirit’s sea Why do the waves crash one by one? The Union of the Encounter Has come, when beauty shall abide The time of gifts and kindnesses A sea that’s pure as purity The wave of gifts has come to view, The sea’s roaring now reaches us Felicity’s dawn has breathed again, Not dawn. It is the Light of God. Who is this form that that gives all form? Who is this king, this lord [this love]? Who is this ancient intellect? Why all these veils upon his face? The remedy of all these veils of face Is nothing but this ferment here The fountain of these blessed draughts Is here within your head and eyes Your head itself, there’s nothing there For in fact you have two heads: One head of dust that’s from this earth One head that’s from the celestial realm O how many a pure head there is That has been cast beneath the dust So you may know this head right here Is by that head now kept aloft Hidden, the head that is the root The head that’s branch is visible For once this world is finished up There is the world that has no end Take up your flask, O cupbearer And take your wine now from our cask For the jug of thought and perception Is narrower than a narrow way The Sun of the Truth from Tabriz Shone out, and thus I said to him, ‘Your light with everything is one, And yet apart from everything.’" Zhuangzi; "Your life has a limit but your knowledge has none." David Steindl-Rast; "Vespers is the hour that invites peace of heart, which is the reconciling of contradictions within ourselves and around us." Gen of Kohoin - Zen Poems of China and Japan: The Crane’s Bill; "At ninety-nine, snowy side-locks, Beard, a thin-shouldered, fur-robed one Has cut all earthly ties. Laughing, I point To the swift clouds. Jewel Hare blazes over all." Matsuo Basho - Basho: The Complete Haiku; "A snowy morning– by myself, chewing on dried salmon." Dongshan Liangjie - Song of the Jewel Mirror Samadhi; "The teaching of thusness has been intimately communicated by buddhas and ancestors. Now you have it, so keep it well. Filling a silver bowl with snow, hiding a heron in the moonlight – Taken as similar they’re not the same; when you mix them, you know where they are. The meaning is not in the words, yet it responds to the inquiring impulse. Move and you are trapped; miss and you fall into doubt and vacillation. Turning away and touching are both wrong, for it is like a massive fire. Just to depict it in literary form is to stain it with defilement. It is bright just at midnight, it doesn’t appear at dawn. It acts as a guide for beings, its use removes all pains. Although it is not fabricated, it is not without speech. It is like facing a jewel mirror; form and image behold each other – You are not it, in truth it is you. Like a babe in the world, in five aspects complete; It does not go or come, nor rise nor stand. “Baba wawa” – is there anything said or not? Ultimately it does not apprehend anything because its speech is not yet correct. It is like the six lines of the illumination hexagram: relative and ultimate interact – Piled up, they make three, the complete transformation makes five. It is like the taste of the five-flavored herb, like a diamond thunderbolt. Subtly included within the true, inquiry and response come up together. Communing with the source, travel the pathways, embrace the territory and treasure the road. Respecting this is fortunate; do not neglect it. Naturally real yet inconceivable, it is not within the province of delusion or enlightenment. With causal conditions, time and season, quiescently it shines bright. In its fineness it fits into spacelessness, in its greatness it is utterly beyond location. A hairsbreadth’s deviation will fail to accord with the proper attunement. Now there are sudden and gradual in which teachings and approaches arise. Once basic approaches are distinguished, then there are guiding rules. But even though the basis is reached and the approach comprehended, true eternity still flows. Outwardly still while inwardly moving, like a tethered colt, a trapped rat – The ancient sages pitied them and bestowed upon them the teaching. According to their delusions, they called black as white; When erroneous imaginations cease, the acquiescent mind realizes itself. If you want to conform to the ancient way, please observe the sages of former times. When about to fulfill the way of buddhahood, one gazed at a tree for ten eons, Like a battle-scarred tiger, like a horse with shanks gone gray. Because there is the common, there are jewel pedestals, fine clothing; Because there is the startlingly different, there are house cat and cow. Yi with his archer’s skill could hit a target at a hundred paces. But when arrow-points meet head on, what has this to do with the power of skill? When the wooden man begins to sing, the stone woman gets up dancing; It’s not within reach of feeling or discrimination – how could it admit of consideration in thought? Ministers serve their lords, children obey their parents; Not obeying is not filial and not serving is no help. Practice secretly, working within, like a fool, like an idiot. Just to continue in this way is called the host within the host." Eckhart Tolle; "Nothing out there will ever satisfy you except temporarily and superficially, but you may need to experience many disappointments before you realize that truth."
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doolhoofd.com Registered: 12/22/22 Posts: 353 Loc: Dorsia |
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"Relativity and quantum-mechanics have demonstrated clearly that what you find out with instruments is true relative only to the instrument you’re using and where that instrument is located in space-time. So there is no vantage point from which 'real' reality can be seen; we’re all looking from the point of view of our own reality tunnels." - Robert Anton Wilson
"The point of criticism is to separate the wheat from the chaff, not to burn everything to the ground." - Jordan Peterson -------------------- Penny: 'What are you and Professor FussyFace up to tonight?' Leonard: "Star Wars on Blu-ray." Penny: 'Haven't you seen that movie like, a thousand times?' Leonard: "Not on Blu-ray. Only twice on Blu-ray." Penny: 'Oh, Leonard...' Leonard: "I know. It's high-resolution sadness." - The Big Bang Theory, S07E09
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Nutritional Yeast Registered: 03/28/15 Posts: 15,622 Last seen: 1 month, 28 days |
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“That those who say religion has nothing to do with politics do not know what religion is.’’— Mahatma Gandhi
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Stranger Registered: 09/15/20 Posts: 586 |
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Jiddu Krishnamurti & Dr. Alan W. Anderson - Dialogue 16 San Diego, California, USA - 27 February 1974 - Religion, authority and education - Part 2;
"K: You see when we have divorced conduct from religion, which we have, divorced relationship from religion, which we have, divorced death from religion, which we have, divorced love from religion, when we have made love into something sensuous, something that is pleasurable, then religion, which is the factor of regeneration, disappears in man. And that's why we are so degenerate. And if I may be very emphatic, unless you have this quality of a mind that is really religious, degeneracy is inevitable. You follow, sir? Look at the politicians who are supposed to be the rulers, the guides, the helpers of the people: they are degenerate. You see what is happening in this country and everywhere. They are so corrupt. And they want to bring order. They are so irreligious. They may go to church, Baptists or whatever they are, and yet they are really irreligious, because they don't behave. And so man is becoming more and more degenerate. You can see it, sir. Because religion is the factor that brings a new quality of energy. It is the same old energy but it has become a new quality. So the brain doesn't degenerate. As we get older we tend to degenerate. But it doesn't, because it is the freedom from every kind of security of the 'me' has no place. A: I noticed this in class yesterday with this business about energy that you are just talking about. There was a quickening... K: Yes, sir. A: ...that took place. There was at the end of the class, and it was strenuous, because of this terrible hesitation. But even so there was a release of energy which has nothing to do with entertainment at all, people running to get their minds off themselves, as they say, which, of course, is nonsense, because they are just grinding themselves into themselves some more with it. But in this particular case there was empirical demonstration of what you are saying. Something that is out there. It's to be seen. It's observable. K: That's right, sir. A: And behold, it sprung up like a green bay tree. Yes, please, please go on. K: You see, sir, that's why the priests throughout the world have made religion into something profitable, both the worshipper and the intermediary. It has become a business affair, intellectually business, or it has become really commercial, not only physically but inwardly, deeply: do this and you will reach that. A: Utilitarian to the core. K: Which is commercial. A: Yes. K: And so, unless this is put an end to we are going to degenerate more and more and more. And that's why I feel so immensely responsible, personally. Tremendously responsible to the audience when I talk to, when I talk, when I go to the various schools in India, I feel I am responsible for those children. You follow, sir? A: Yes, of course. I do. I certainly do. K: I say, 'For god's sake, be different. Don't grow up like that. Look.' I go into it very, very, you know, talk a great deal. And they begin to see. But the world is too strong for them. They have to earn a livelihood. They have to resist their parents who want them to settle down and have a good job, and marry, a house. You know, all that business. A: Well, surely. K: And the public opinion, and overpopulation, is much too strong. A: The tremendous weight of that tradition of the four stages of life. K: Yes. A: Of course. K: So I say, let us find out if there are a few 'elite' - quote the word elite, if I may use that word without any snobbery - let's create a few, who really are concerned, a few teachers, few students. Even that becomes very difficult because most teachers are not good at this or that and therefore become teachers. You know what they are? A: Yes. Oh dear, dear, dear, yes. K: So everything, sir, is against you. Everything. The gurus are against you, the priests are against you, business people, the teachers, the politicians, everybody is against you. Take that for granted. They won't help you an inch. They want you to go their way. They've got their vested interest in all that." Terence McKenna - Packing For The Long Strange Trip; "Van Morrison put it very very well; 'No Guru, no method, no teacher, just you and me, and mother nature, in the garden, in the garden wet with rain.' I think all religion is a con game, I think that all esoterica is a con game, I think that the real secrets are self protecting, and that seeking is the way to find. And take yourself more seriously. You are the vessel, the stage, and the theater of your transformation." Ramana Maharshi; “The self is only one. If it is limited it is the ego, if unlimited it is infinite and the great reality.” Ibn al-Fāriḍ; "In the art of describing his beauty, time itself expires and yet still there remains in him, what has not been described" Swami Vivekananda; "Every atom is trying to go and join itself to the next atom. Atoms after atoms combine, making huge balls, the earths, the suns, the moons, the stars, the planets. They in their turn, are trying to rush towards each other, and at last, we know that the whole universe, mental and material, will be fused into one. The process that is going on in the cosmos on a large scale, is the same as that going on in the microcosm on a smaller scale. Just as this universe has its existence in separation, in distinction, and all the while is rushing towards unity, non-separation, so in our little worlds each soul is born, as it were, cut off from the rest of the world. The more ignorant, the more unenlightened the soul, the more it thinks that it is separate from the rest of the universe. The more ignorant the person, the more he thinks, he will die or will be born, and so forth—ideas that are an expression of this separateness. But we find that, as knowledge comes, man grows, morality is evolved and the idea of non-separateness begins. Whether men understand it or not, they are impelled by that power behind to become unselfish. That is the foundation of all morality. It is the quintessence of all ethics, preached in any language, or in any religion, or by any prophet in the world."
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Jiddu Krishnamurti & Dr. Alan W. Anderson - Dialogue 17 San Diego, California, USA - 28 February 1974 - Meditation, a quality of attention that pervades all of one’s life;
"K: Sir, I don't know if you are aware of the many schools of meditation - in India, in Japan, in China, the Zen, and the various Christian contemplative orders, those who pray endlessly, keep going day after day; and those who wait to receive the grace of God - or whatever they call it. I think, if I may suggest, we should begin, not with what is the right kind of meditation, but what is meditation. A: Yes. Yes. K: Then we can proceed and investigate together, and therefore share together this question of meditation, the word meaning ponder, hold together, embrace, consider very, very deeply. The meaning of all that is involved in that one word meditation. If we could start with saying that we really do not know what meditation is. A: Very well. K: If we accept the orthodox, traditional Christian or Hindu or Buddhist meditation, and there is, of course, the meditation among the Muslims as the Sufis. If we accept that then it's all based on tradition. A: Yes. K: What some others have experienced and they lay down the method or the system to practise what they have achieved. And so there are probably thousands of schools of meditation. And they are proliferating in this country: meditate three times a day; think on a word, a slogan, a mantra. And for that you pay $35 or $100 and then you get some Sanskrit word or some other Greek word and you repeat, repeat, repeat. Then there are all those people who practise various forms of breathing. And the practise of Zen. And all that is a form of establishing a routine, a practice that will essentially make the mind dull. Because if you practise, practise, practise, you will become a mechanical mind. So, I have never done any of those things because personally, if I may talk a little about myself... A: Please do. K: ...I have watched, attended, went into certain groups of various types, just to look. And I said, 'This isn't it.' I discarded it instantly. So if we could discard all that: discard the Hindu, the Buddhist, the Christian, and the various importations of meditation by the gurus from India, and the contemplative, all that as a continuance of a tradition, which is the carrying over of what others have said, and other's experiences, other's illuminations, other's enlightenment, and so on. If we could totally discard all of that, their methods, their systems, their practices, their disciplines. Because they are all saying, truth, or God, or whatever they like to call it, is something over there. You practise in order to get there. That is a fixed thing - according to them. Of course, it must be fixed. If I keep practising in order to get there, that must be static. A: Yes, of course. Yes, I quite follow. K: Therefore truth isn't static, isn't a dead thing. A: No, no, I quite see that. K: So, if we could honestly put away all that and ask what is meditation. A: Good. K: Not how to meditate. In asking that question, what is meditation, we'll begin to find out, we'll begin to meditate ourselves. I don't know if I-? A: Yes, you do. You make yourself very clear. We're back again to, to the distinction between an activity, the goal of which lies outside the activity, in contrast to the activity... K: ...itself. A: ...the end of which is intrinsic to itself. K: Yes, sir. A: Yes. K: So, could we start with saying I do not know what meditation is? A: Yes, yes. I'm willing to start there. K: It's really marvellous if you start from there. A: It certainly is. K: It brings a great sense of humility. A: Also one intuits even from afar a freedom. K: Yes. Yes that's right. I don't know. That is a tremendous acknowledgement of a freedom from the established known, the established traditions, the established methods, the established schools and practices. A: Exactly. K: I start with something I don't know. That has, for me that has great beauty. Then I am free to move." Jalāl ad-Dīn Mohammad Rūmī; "Silence is the language of God. All else is poor translation." Alan Watts - Out Of Your Mind - Program 5: The Inevitable Ecstasy (Part 1); "When I challenged R. H. Blyth and said, “You’re a vegetarian, but don’t you realize that plants have feelings?” He said, “Yes, I do, but they don’t scream so loudly.”" Anon; "A robe woven from the cloth of 29 letters would still fall short of his glory" Ibn ‘Arabi - Gentle Now, Doves of the Thicket; "Gentle now, doves of the thornberry and moringa thicket, don’t add to my heart-ache your sighs. Gentle now, or your sad cooing will reveal the love I hide the sorrow I hide away. I echo back, in the evening, in the morning, echo, the longing of a love-sick lover, the moaning of the lost. In a grove of tamarisks spirits wrestled, bending the limbs down over me, passing me away. They brought yearning, breaking of the heart, and other new twists of pain, putting me through it. Who is there for me in Jám’, and the Stoning-Place at Miná, who for me at Tamarisk Grove, or at the way-station of Na’mān? Hour by hour they circle my heart in rapture, in love-ache, and touch my pillars with a kiss. As the best of creation circled the Ka’ba, which reason with its proofs called unworthy, And kissed the stones there – and he was the Natiq! And what is the house of stone compared to a man or a woman? They swore, and how often! they’d never change – piling up vows. She who dyes herself red with henna is faithless. A white-blazed gazelle is an amazing sight, red-dye signalling, eyelids hinting, Pasture between breastbones and innards. Marvel, a garden among the flames! My heart can take on any form: a meadow for gazelles, a cloister for monks, For the idols, sacred ground, Ka’ba for the circling pilgrim, the tables of the Torah, the scrolls of the Qur’án. I profess the religion of love; wherever its caravan turns along the way, that is the belief, the faith I keep. Like Bishr, Hind and her sister, love-mad Qays and his lost Láyla, Máyya and her lover Ghaylán."
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Jiddu Krishnamurti & Dr. Alan W. Anderson - Dialogue 17 San Diego, California, USA - 28 February 1974 - Meditation, a quality of attention that pervades all of one’s life;
"K: Some book, some scholar, some professor, some psychologist comes along and says, 'You don't know. Here, I know. I'll give it to you.' I say, 'Please don't.' I know nothing. You know nothing either. Because you are repeating what others have said. So I discard all that. Now I begin to enquire. I'm in a position to enquire. Not to achieve a result, not to arrive at what they call enlightenment. Nothing. I don't know if there is enlightenment or not. I start with this feeling of great humility, not knowing, therefore my mind, the mind is capable of real enquiry. So I enquire. First of all I look at my life, because I said in the beginning meditation implies covering the whole field of my life, of life. My life, our life, is first the daily conscious living. I've examined it. I have looked at it. There is contradiction and so on, as we've been taking about. And also there is the question of sleep. I go to sleep, eight, nine, ten hours. What is sleep? I start not knowing. Not what others have said. You follow, sir? A: Yes, I do. K: I'm enquiring in relation to meditation which is the real spirit of religion. That is, gathering all the energy to move from one dimension to a totally different dimension. Which doesn't mean divorce from this dimension. A: No, it's not like those monks going up the hill, no. K: I've been up those hills. A: Yes. K: So, what is sleep? And what is waking? Am I awake? Or, I am only awake when there is a crisis, when there is a shock, when there is a challenge, when there is an incident, death, discard, failure. You follow? Or am I awake all the time, in waking during the daytime. So what is it to be awake? You follow, me sir? A: Yes, I am, I am. Since you are saying that meditation must permeate, obviously, to be awake cannot be episodic. K: That's it. Cannot be episodic. Cannot be something stimulating. A: Can't be described as peak experiences. K: No, no. Any form of stimulation, external or internal only implies that you are asleep and you need a stimulant, whether it is coffee, sex, or a tranquilliser. All keep you awake. A: Have a shot to go to sleep and have a shock to wake up. K: So, in my enquiry I am asking, am I awake? What does it mean to be awake? Not awake to what is happening politically, economically, socially, that is obvious. But awake. What does it mean? I am not awake if I have any burden. You follow, sir? There is no sense of being awake when there is any kind of fear. If I live with an illusion, if my actions are neurotic, there is no state of being awake. So I'm enquiring and I can only enquire by becoming very sensitive to what is happening in me, outside me. So is the mind aware during the day completely to what is happening inside, outside of me. A: Upon every instant. K: That's it. Otherwise I am not awake." Jalāl ad-Dīn Mohammad Rūmī; "When I run after what I think I want, my days are a furnace of stress and anxiety; if I sit in my own place of patience, what I need flows to me, and without pain. From this I understand that what I want also wants me, is looking for me and attracting me. There is a great secret here for anyone who can grasp it." Nayyirah Waheed; "when you meet that person. a person. one of your soulmates. let the connection. relationship. be what it is. it may be five mins. five hours. five days. five months. five years. a lifetime. five lifetimes. let it manifest itself the way it is meant to. it has an organic destiny. this way if it stays or if it leaves, you will be softer. from having been loved this authentically. souls come into. return. open. and sweep through your life for a myriad of reasons. let them be who. and what they are meant." Anon; "Whoever’s tasted the drink of our people knows it And will only pour the purest wine Passing out, he’ll know the outcome of his oblivion And whoever realizes this tomorrow will give his soul for it" Alan Watts - Pursuit of Pleasure; "And so, in the same way, when you meditate, in some schools you will be given something to meditate on. Although very often, when an Oriental explains that he meditates, and a Westerner asks as he will, “What do you meditate on?” the Oriental will look vaguely surprised. He says, “I don’t know what you mean. I don’t meditate on, I meditate.” Although, as I say, you might be given the practice of concentrating on a visual image of a chakra, or a mandala, or a syllable, or humming a sound, or some focal point. But that isn’t necessary. When you are at the point of which I am speaking, where you are simply not doing anything—even not trying to do nothing, because you can’t—then you are sitting, and you are as aware as can be of every tip of a hair. And you’ve got nowhere to go. You’re not in a hurry. There is a period of forty minutes, an hour, or whatever it is, where is it only required of you that should be."
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Jiddu Krishnamurti & Dr. Alan W. Anderson - Dialogue 17 San Diego, California, USA - 28 February 1974 - Meditation, a quality of attention that pervades all of one’s life;
"K: So I see this, because I do not separate meditation from daily living. Otherwise it has no meaning. So I see the importance of order during the waking hours. And therefore freeing the mind - the brain from conflict, all that, during sleep, so there is total rest to the brain. That's one thing. Then, what is control? Why should I control? They have all said control. All religions have said control. Control. Be without desire. Don't think about yourself. You follow? All that. I say to myself - this is what they say - can I live without control? You follow, sir? A: Oh yes, yes. One has to start that question too at the very beginning. K: I am doing it. That's what we are doing. A: Yes. My statement is a reflection. Just a mirror to that, yes. K: Yes. A: Yes. K: Is it possible to live without control? Because what is the control? And who is controller? The controller is the controlled. When I say, ' I must control my thought', the controller is the creation of thought. And thought controls thought. It has no meaning. One fragment controls another fragment, and yet therefore remain fragments. So I say, is there a way of living without control? Therefore no conflict. Therefore no opposites. Not one desire against another desire. One thought opposed to another thought. One achievement opposed to another achievement. So, no control. Is that possible? Because I must find out. You follow, sir? It's not just ask a question, just leaving it alone. I've got energy now because I am not carrying their burden anymore. Nor am I carrying my own burden. Because their burden is my burden. When I have discarded that I have discarded this. So I have got energy when I say is it possible to live without control. And so it is a tremendous thing. I must find out. Because the people who have control, they have said through control you arrive at Nirvana, heaven - to me that's wrong, totally absurd. So I say, can I live a life of meditation in which there is no control? A: When intelligence breaks out, as we looked at before, then with it comes order and that order... K: Intelligence is order. A: And intelligence is that order. The seeing is the doing. K: The doing, yes. A: Therefore there is no conflict at all. K: You see, therefore do I live a life, not only is it possible, do I live it? I've got desires: I see a car, a woman, a house, a lovely garden, beautiful clothes, or whatever it is, instantly all the desires arise. And not to have a conflict. And yet not yield. If I have money I go and buy it. Which is obvious. That's no answer. If I have no money I say, 'Well, I'm so sorry. I have no money. And I will get sometime, someday. Then I'll come back and buy it.' It's the same problem. But the desire is aroused. The seeing, contact, sensation and desire. Now that desire is there, and to cut it off is to suppress it. To control it is to suppress it. To yield to it is another form of fragmenting life into getting and losing. I don't know if I...? A: Yes, yes, yes. K: So to allow for the flowering of desire without control. You understand, sir? A: Yes, I do. K: So the very flowering is the very ending of that desire. But if you chop it off it'll come back again. I don't know? A: Yes, yes. It's the difference between a terminus and a consummation. K: Quite, yes. So I let the desire come, flower, watch it. Watch it, not yield or resist. Just let it flower. And be fully aware of what is happening. Then there is no control. A: And no disorder. K: No, of course. The moment you control there is disorder. Because you are suppressing or accepting - you know, all the rest of it. So that is disorder. But when you allow the thing to flower and watch it, watch it in the sense be totally aware of it - the petals, the subtle forms of desire to possess, not to possess, to possess is a pleasure, not to possess is a pleasure, you follow?" Chuang Tzu; “When there is no more separation between this and that, it is called the still point of the Tao. At the still point in the center of the spiral one can see the infinite in all things.” Hadith; "I was a Prophet when Adam was yet between water and clay." Hafez; "The tongue of the pen cannot express the mystery of love The description of longing is beyond the limits of writing" Alan Watts - Intellectual Yoga; "Now, these observations are in line with what I’m going to talk about tonight: the intellectual approach to yoga. There are basically certain principal forms of yoga. Most people are familiar with haṭha yoga. Which is a psychophysical exercise system, and that’s the one you see demonstrated most on television because it has visual value. You can see all these exercises of lotus positions, and people curling their legs around their necks, and doing all sorts of marvelous exercises. And they’re good exercises. The most honest yoga teacher I know is a woman who teaches haṭha yoga and doesn’t pretend to be any other kind of guru. And she does it very well. Then there is bhakti yoga. Bhakti means “devotion.” And I suppose in general you might say that Christianity is a form of bhakti yoga, because it is yoga practiced through extreme reverence for and love for some being felt more or less external to one’s self who is the representative of the divine. Then there is karma yoga. Karma means “action”—and incidentally that’s all it means. It does not mean the law of cause and effect. When we say that something that happens to you is your karma, all it saying is: it’s your own doing. Nobody’s in charge of karma except you. Karma yoga is the way of action, of using one’s everyday life, one’s trade, or an athletic discipline like sailing or surfriding or track running, as your way of yoga, as your way of discovering who you are. Then there’s rāja yoga. That’s the royal yoga. And that’s sometimes also called kuṇḍalinī yoga. And that involves very complicated psychic exercises having to do with awakening the serpent power that is supposed to lie at the base of one’s spiritual spine, and raising it up through certain chakras (or centers) until it enters into the brain. There’s a very profound symbolism involved in that, but I’m not going into that. And then, finally, there are several others. There’s mantra yoga, which is the practice through chanting: of humming (either out loud or silently) certain sounds which become supports for contemplation for what is in Sanskrit called dhyāna. And dhyāna is the state in which one is clearly awake and aware of the world as it is as distinct from the world as it is described. In other words, in the state of dhyāna you stop thinking—that is to say, you stop talking to yourself and figuring to yourself and symbolizing to yourself what is going on. You simply are aware of what is. And nobody can say what it is, because as Korzybski well said: the real world is unspeakable. There’s a lovely double take in that. But that’s dhyāna. That’s zazen, where one practices to sit absolutely wide awake with eyes open, but not thinking. That’s a very curious state, incidentally. I knew a professor of mathematics at Northwestern University who one day said, “You know, it’s amazing how many things there are that aren’t so!” You know, he was talking about old wives’ tales and scientific superstitions and so on, but when you practice dhyāna you are amazed how many things there are that aren’t so. Because when you stop talking to yourself and you are simply aware of what is—that is to say, of what you feel, what you sense; and even that’s saying too much—you suddenly find that the past and the future have completely disappeared. So also have disappeared the so-called differentiation between the knower and the known, the subject and the object, the feeler and the feeling, the thinker and the thought. They just aren’t there, because you have to talk to yourself to maintain those things. They are purely conceptual. They’re ideas. They’re phantoms, ghosts."
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Stranger Registered: 09/15/20 Posts: 586 |
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Jiddu Krishnamurti & Dr. Alan W. Anderson - Dialogue 17 San Diego, California, USA - 28 February 1974 - Meditation, a quality of attention that pervades all of one’s life;
"K: You may say, 'I'm full of love. I'm full of truth. I'm full of knowledge. I'm full of wisdom.' I say, 'That's all nonsense. Do you behave? Are you free of fear? Are you free of ambition, greed, envy and the desire to achieve success in every field? If not, you are just playing a game. You are not serious.' So, from that we can proceed. A: Yes. K: That meditation includes the whole field of existence, whether in the artistic field, or the business field. Because, to me, the division as the artist, business, the politician, the priest, the scholar, and the scientist, you know, how we have fragmented all these as careers, to me, as human beings are fragmented, the expression of this fragmentation is this, business, scientist, the scholar, the artist. You follow? A: Yes, yes, yes. I'm thinking of what goes on in the academy with respect to this. We are always saying to each other as academicians, 'For heaven's sake let's, let's find an ordering principle by which to bring all this into some kind of integration, so the student can really feel that he's doing something meaningful. And not just adding another freight car to the long train of what he doesn't even see.' K: Quite, quite. A: Yes. K: And meditation must be, or is, when you deny all this - systems, methods, gurus, authorities - a religious question. A: Yes, profoundly religious. K: Profoundly religious." Laozi; “Darkness within darkness the gateway to all understanding.” The Gospel of Thomas - 50; "Jesus says: (1) If they say to you: 'Where do you come from?' (then) say to them: 'We have come from the light, the place where the light has come into being by itself, has established [itself] and has appeared in their image.' (2) If they say to you: 'Is it you?' (then) say: 'We are his children, and we are the elect of the living Father.' (3) If they ask you: 'What is the sign of your Father among you?' (then) say to them: 'It is movement and repose.'" Al-Hallaj - Thulathiyat - the Trinities; "Quiet then muteness then silence Knowledge then ecstasy then grave Clay then fire then light Cold then shadow then sun Sorrow then ease then wasteland River then ocean then dryness Drunkeness then sobriety then longing Nearness then abundance then intimacy Contraction then expansion then effacement Separation then meeting then annihilation The expressions of the peoples are divided To them belong this world and ruin Voices are behind the door but the words of people in nearness are whispers And the last of what befalls the slave When fortune and soul reach the limit Because creation is a servant of my safety And the truth of the Truth is in its realization" Ibn al-Farid - Khamriyyah; "Rememb’ring the belovèd, wine we drink Which drunk had made us ere the vine’s creation. A sun it is; the full moon is its cup; A crescent hands it round; how many stars Shine forth from it the moment it be mixed! But for its fragrance ne’er had I been guided Unto its tavern; but for its resplendence Imagining could no image make of it. Time its mere gasp hath left; hidden it is. Like secrets pent in the intelligence, Yet if it be remembered in the tribe, All become drunk—no shame on them nor sin. Up hath it fumed from out the vessel’s dregs. Nothing is left of it, only a name; Yet if that name but enter a man’s mind, Gladness shall dwell with him and grief depart. Had the boon revelers gazed upon its seal, That seal, without the wine, had made them drunk. Sprinkle a dead man’s grave with drops of it, His spirit would return, his body quicken. If in the shadow of the wall where spreads Its vine they laid a man, mortally sick, Gone were his sickness; and one paralyzed, Brought near its tavern, would walk; the dumb would speak, Did he its savor recollect. Its fragrance, If wafted through the East, even in the West, Would free, for one berheumed, his sense of smell; And he who stained his palm, clasping its cup, Could never, star in hand, be lost by night. Unveil it like a bride in secrecy Before one blind from birth: his sight would dawn. Decant it, and the deaf would hearing have. If riders rode out for its native earth, And one of them were bit by snake, unharmed By poison he. If the enchanter traced The letters of its name on madman’s brow, That script would cure him of his lunacy; And blazoned on the standard of a host, Its name would make all men beneath it drunk. In virtue the boon revelers it amends, Makes perfect. Thus by it the irresolute Is guided to the path of firm resolve. Bountiful he, whose hand no bounty knew; And he that never yet forbore forbeareth, Despite the goad of anger. The tribe’s dunce, Could he but kiss its filter, by that kiss Would win the sense of all its attributes. ‘Describe it, well thou knowest how it is,’ They bid me. Yea, its qualities I know: Not water and not air nor fire nor earth, But purity for water, and for air Subtlety, light for fire, spirit for earth— Excellencies that guide to extol its good All who would tell of it, and excellent Their prose in praise of it, excellent their verse. So he that knew not of it can rejoice To hear it mentioned, as Nu‘m’s lover doth To hear her name, whenever Nu‘m is named. Before all beings, in Eternity It is, ere yet was any shape or trace. Through it things were, then it by them was veiled, Wisely, from him who understandeth not. My spirit loved it, was made one with it, But not as bodies each in other merge. Wine without vine: Adam my father is. Vine without wine, vine mothereth it and me. Vessels are purer for the purity Of truths which are their content, and those truths Are heightened by the vessels being pure. Things have been diff’renced, and yet all is One: Our spirits wine are, and our bodies vine. Before it no before is, after it No after is; absolute its privilege To be before all afters. Ere time’s span It pressing was, and our first father’s age Came afterwards—parentless orphan it! They tell me: ‘Thou hast drunk iniquity’. Not so, I have but drunk what not to drink Would be for me iniquitous indeed. Good for the monastery folk, that oft They drunken were with it, yet drank it not, Though fain would drink. But ecstasy from it Was mine ere I existed, shall be mine Beyond my bones’ decaying. Drink it pure! But if thou needs must have it mixed, ‘twere sin To shun mouth-water from the Loved One’s lips. Go seek it in the tavern; bid it unveil To strains of music. They offset its worth, For wine and care dwelt never in one place, Even as woe with music cannot dwell. Be drunk one hour with it, and thou shalt see Time’s whole age as thy slave, at thy command. He hath not lived here, who hath sober lived, And he that dieth not drunk hath missed the mark. With tears then let him mourn himself, whose life Hath passed, and he no share of it hath had."
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Jiddu Krishnamurti & Dr. Alan W. Anderson - Dialogue 18 San Diego, California, USA - 28 February 1974 - Meditation and the sacred mind;
"K: Sir, we were talking, if I remember rightly about control. A: Yes. K: And we said the controller is the controlled. And we went into that sufficiently. And when there is control there is direction. Direction implies will. Control implies will. And in the desire to control there is established a goal and a direction. Which means to carry out the decision made by will, and the carrying out is the duration of time; and therefore direction means time, control, will, and an end. All that's implied in the word control. Isn't it? A: Yes. K: So what place has will in meditation and therefore in life? A: Yes, yes. K: Or it has no place at all. That means there is no place for decision at all. Only seeing, doing. And that doesn't demand will, nor direction. You follow? A: Yes, I do, yes I do. K: The beauty of this, sir, how it works out. When the mind sees the futility of control because it has understood the controller is the controlled, one fragment trying to dominate other fragments, and the dominant fragment is a part of other fragments, and therefore it is like going around in circles, vicious circle, never getting out of it. So can there be a living without control? Just listen to it sir. Without will, and without direction? There must be direction in the field of knowledge. Agreed. Otherwise I couldn't get home, to the place I live. I would lose the capacity to drive a car, ride a cycle, speak a language, all the technological things necessary in life. There, direction, calculation, decision in that field is necessary. Choice is necessary between this and that. Here where there is choice there is confusion, because there is no perception. Where there is perception there is no choice. Choice exists because the mind is confused between this and that. So, can a life be led without control, without will, without direction, that means time? And that is meditation. Not just a question, an interesting, perhaps, a stimulating question, but a question however stimulating has no meaning by itself. It has a meaning in living." Terence McKenna - You Are The Creator; "Audience: How do we emancipate people from the foolishness of the drug war, how do we, as a community, as a point of view, how do we gain legitimacy? Terence McKenna: This is a really important question. If you look around yourself tonight, you don't see the uneducated, the unhealthy, the demented, or the deluded. < Laughter. > And yet this is the stereotype of our subculture. Instead what you see are well-dressed creative people holding down positions in society. The parents of children, the heads of departments, the authors of books, the painters of paintings. You may not have noticed but in this society they are not handing out rights. Ask black people, ask members of any sexual minority, they don't hand out rights in this society. And we, meaning we psychedelic people by and large, this isn't always true, but by and large, we tend to be white and middle class. A translation of those two terms into gutless would not be inappropriate. < Laughter. > We have the most to lose, and so we're not given to hurling ourselves into the breach, or building barricades in the street, to hurl our bodies against the machine. Nevertheless, if you don't claim your political birthright, it will never be given to you. < Applause. > And black people, and gay people, and American Indians, Native Americans, all of these people have learned that you don't go on bended knee to petition the official culture for your rights. You have to take them, and people have asked me; 'How can you stand up and say the things you do? Why don't they take you away?' < Applause & laughter. > They don't take me away because they're more chicken shit than you think! They're more off balance than you think! They're more uncertain of themselves than you think! The legitimacy of this point of view is established in their minds. The reason drugs are illegal and suppressed and blah blah, is because you can make a shitload of money off them in that context. It's a money issue. Do you think a loving government is trying to keep you from jumping out of third floor windows, and that's why LSD is illegal? I mean, give me a break! < Laughter. > For crying out loud! If this government felt strongly enough about certain issues, all of us between 18 and 26, would be sent off to die for that policy decision! So the government is not interested in your health! The government is artificially interested in inflating the prices of certain substances in order to create a focus for clandestine money that is used then to destabilize unfriendly governments, murder labor union leaders, kill and blackmail the editors of left-wing newspapers, so forth and so on. Drugs are enormous big business, and not psychedelic drugs! Psychedelic drugs, the only one that ever amounted to anything as a financial enterprise, was cannabis. And cannabis is many things besides psychedelic. The deep dramatic psychedelics which are all schedule one, the most repressed schedule, don't produce great amounts of money at all. What they do produce is questioning minds. They cause people to ask questions! They cause people to ask for clarification! They cause people to challenge cultural values, because they decondition you! It doesn't matter whether you're a Hassid, a communist apparatchik, a rain forest Shaman. If you take psychedelics you will question your first premises, and that is a business that all governments, right, left, middle, are in the business of repressing. They don't want to have to explain why things are done as they are. But if we don't begin asking for that explanation they're going to run this planet right into ruin. And we are the generation responsible, you are the generation that is responsible. You can't claim that you grew up in a village in Nigeria and you didn't know. You can't claim that you're the child of poor Bangladeshi parents, and you had no opportunity. The responsibility rests upon the educated, and the financially capable of doing something about it. And by that measure, you and I, are probably in the upper three percent of people on this planet. And if we don't take responsibility then that responsibility will devolve to others. BDI'd others with an agenda that would stand your hair on end! < Loud applause. >" Alawi Al Haddad - Lives of Man - Page no: 7,8; “It is narrated that the messenger of God was already a prophet when Adam was between water and Clay, Between Spirit and Body, and that he accompanied Adam when he was brought down from garden,Noah when he boarded his ark, Abraham when he was thrown into Nimrod’s fire. He was at this stage most perfect and Complete” Abu’l Husayn an-Nuri; "I would, so overflowing is my love for Him Remember him perpetually, yet my remembrance— How wondrous— is vanished into ecstasy And still yet more wondrous, even ecstasy, With memory’s self, in nearness, farness vanished is" Edited by spinvis (01/29/23 12:36 PM)
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Stranger Registered: 09/15/20 Posts: 586 |
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Shaykh Ahmad al-‘Alawi - Layla;
"Full near I came unto where dwelleth Layla, when I heard her call. That voice, would I might ever hear it! She favored me, and drew me to her, Took me in, into her precinct, With discourse intimate addressed me. She sat me by her, then came closer, Raised the cloak that hid her from me, Made me marvel to distraction, Bewildered me with all her beauty. She took me and amazed me, And hid me in her inmost self, Until I thought that she was I, And my life she took as ransom. She changed me and transfigured me, And marked me with her special sign, Pressed me to her, put me from her, Named me as she is named. Having slain and crumbled me, She steeped the fragments in her blood. Then, after my death, she raised me: My star shines in her firmament. Where is my life, and where my body, Where my willful soul? From her The truth of these shone out to me Secrets that had been hidden from me. Mine eyes have never seen but her: To naught else can they testify. All meanings in her are comprised. Glory be to her Creator! Thou that beauty wouldst describe, Here is something of her brightness Take it from me. It is my art. Think it not idle vanity. My Heart lied not when it divulged The secret of my meeting her. If nearness unto her effaceth, I still subsist in her substance." Jalāl ad-Dīn Mohammad Rūmī; "Whatever description or explanation I give of love when I reach love, I am ashamed of it Although the description of the tongue clarifies love that is tongueless is of grater clarity As the pen hastened to write when it came to love, it split on itself In describing love, Reason becomes mired like an ass in mud It is love alone, it is love alone which has explained love and being in love" Shushtari; "You seek Layla, but she reveals herself within you You think she’s other, but she’s not other than you And that’s a madness that is apparent to the cult of lovers So be careful, for otherness is the essence of being cut off Don’t you see how her beauty envelops you? She disappears only when you reject part of yourself “Come close to me,” you say to she who is your All And when she loves you, she leads you to yourself Meeting her is bliss beyond description and none reach her, save those who see meaning without forms I was so in love with her that I would have vanished in her love had she not sworn that I only obey her I concealed her from people with fantasy After having revealed her, truly, inside my cloak. I hid her from myself, with the robe of my worlds, And from my envy, out of the severity of my jealousy O Dazzling beauty! Should the light of your face Touch the eyes of a blind man, he would see every atom She is adorned with each and every charm and grace of beauty And wherever she appears, she is desired by those who love." Ibn al-Farid; "Increase me in love for you, and wonder and have mercy on a heart, scorched mad by your love And if I ask to really see you Be generous and let not your answer be, “thou shalt not see“ O heart, you promised me that you’d be patient in loving them Take heed and avoid anguish and anxiety Verily, Life is love, so die in love and it’s your right to die in love, forgiven Tell those before me, and those behind And whoever witnessed my sorrow: Learn from me and my example, and hear me And tell mankind the story of my love Alone with my Love I have been: A secret subtler than the wind’s lightest breath, Whenon the night it steals, between us passed; He granted to my gaze a longed-for sight Whence I, till then unknown, illustrious am Between His Beauty and His Majesty I marvelled, and my state of marvelling Was like an eloquent tongue that spake of me. Turn then thy looks unto His countenance, To find the whole of beauty lineate there. All beauty, if it gathered were and made One perfect form, beholding Him, would say: There is no god but God; God is greater." Ibn ‘Arabi - Tarjuman al-ashwaq - Her words bring me to life; "On the day of parting they did not saddle the full-grown reddish-white camels until they had mounted the peacocks upon them, Peacocks with murderous glances and sovereign power : thou wouldst fancy that each of them was a Bilqis on her throne of pearls. When she walks on the glass pavement l thou seest a sun on a celestial sphere in the bosom of Idris. When she kills with her glances, her speech restores to life, as tho’ she, in giving life thereby, were Jesus. The smooth surface of her legs is (like) the Torah in brightness, and I follow it and tread in its footsteps as tho’ I were Moses. She is a bishopess, one of the daughters of Rome, unadorned: thou seest in her a radiant Goodness. Wild is she, none can tame her; she has gotten in her solitary chamber a mausoleum for remembrance. She has baffled everyone who is learned in our religion, every student of the Psalms of David, every Jewish doctor, and every Christian priest. If with a gesture she demands the Gospel, thou wouldst deem us to be priests and patriarchs and deacons. The day when they departed on the road, I prepared for war the armies of my patience, host after host. When my soul reached the throat (i.e. when I was at the point of death), I besought that Beauty and that Grace to grant me relief, And she yielded, may God preserve us from her evil, and may the victorious king repel Iblis ! I exclaimed, when her she-camel set out to depart, “driver of the reddish-white camels, do not drive them away with her!”" wheresmollie; "And just like the moon, you shall go through phases of light, of dark and of everything in between. And though you may not always appear with the same brightness, you are always, always whole." Martha Beck; "You’re walking the labyrinth of life. Yes, you’re meant to move forward, but almost never in a straight line. Yes, there’s an element of achievement, of beginning and ending, but those are minor compared to the element of being here now. In the moments you stop trying to conquer the labyrinth of life and simply inhabit it, you’ll realize it was designed to hold you safe as you explore what feels dangerous. You’ll see that you’re exactly where you’re meant to be, meandering along a crooked path that is meant to lead you not onward, but inward." Matthew 5:14-16; "You are the light of the world. You cannot hide a city that has been built upon a mountain. And they do not light a lamp and set it under a basket, but on a lampstand, and it gives light to all those who are in the house. Thus your light will shine before the children of men that they may see your good works, and may glorify your Father who is in Heaven." Jan den Boer en Caroline van Wijngaarden; "There is a difference between feeling and emotion. Feeling is living from your heart, through that connection, in peace, in contact. Emotion is restlessness, grabbing, and needing to. Emotion is that vehemence, and then that charge is too great, and emotion is actually what is called in Buddhism, the disruptive emotion. Negativity, anger, jealousy, irritation, hatred, and that charge is too great, and it is especially not true! And there are many misunderstandings that people who live out emotions think they are sensitive people, and also say that they are allowed to do so. Thinking is not true, those are just arguments. Emotion is not true, the charge is much too great. The truth is literally in the feeling, in your heart."
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Nutritional Yeast Registered: 03/28/15 Posts: 15,622 Last seen: 1 month, 28 days |
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Forgive, not because they deserve forgiveness, but because you deserve peace. ~Author unknown
If the most beautiful words in the English language are "I love you," then I submit that high on the list for the number two spot is "I forgive you." ~G. Avery Lee "I can forgive, but I cannot forget," is only another way of saying, "I will not forgive." A forgiveness ought to be like a cancelled note, torn in two and burned up, so that it never can be shown against the man. ~Henry Ward Beecher He who forgives ends the quarrel. ~African proverb All forgiveness is self-forgiveness. ~William Desmond, "Dialectic and Evil," Beyond Hegel and Dialectic, 1992 -------------------- ©️
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Nutritional Yeast Registered: 03/28/15 Posts: 15,622 Last seen: 1 month, 28 days |
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"I believe there are three kinds of religions: one, that is used to assert dominance, control, and power. the other, that you have practice according to the rules even if you don’t believe or agree with all them. and the last religion, the purest of all, is your own belief."
-Biryani Beti This is a random quote I pulled off of youtube which I found interesting, I think if you found your "personal religion" that you would probably find peace. Just a thought! -------------------- ©️
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Nutritional Yeast Registered: 03/28/15 Posts: 15,622 Last seen: 1 month, 28 days |
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We are responsible for our own ignorance or, with time and openhearted enlightenment, our own wisdom.”
― Isabel Wilkerson -------------------- ©️
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Stranger Registered: 09/15/20 Posts: 586 |
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Hafez;
"Everyone, sober or drunk, seeks the beloved. Every place, be it mosque or synagogue, is the house of love" Abu al-Ḥasan al-Shushtari; "They are my sweetest moments when you are joined with my essence When you are with my essence The sun of intimacy dawns in me My poverty came to me naturally And existence has emerged and man sees All of existence, all of it from my parts They are my sweetest moments when you are joined with my essence O faqir, listen to what you should do Put youself above the universe There is nothing more beautiful from you Cut off separations and understand the mysteries Enter the field and see the past and the future They are my sweetest moments when you are joined with my essence" Alan Watts - Not What Should Be, But What Is; "It should be obvious that the human being “goeswith” the rest of the universe, even though we say in popular speech, “I came into this world.” Now, it is not true that you came into this world, you came out of it in the same way as a flower comes out of a plant or fruit comes out of a tree. And as an apple tree apples, the solar system in which we live—and therefore the galaxy in which we live, and therefore the system of galaxies in which we live—that system peoples. And therefore, people are an expression of its energy and of its nature. If people are intelligent (and I suppose we have to grant that “if”), then the energy which people express must also be intelligent. Because one does not gather figs from thistles and grapes from thorns. But it does not occur, you see, to the ordinary civilized person to regard himself or herself as an expression of the whole universe. It should be obvious that we cannot exist except in an environment of earth, air, water, and solar temperature; that all these things “gowith” us and are as important to us (albeit outside our skins) as our internal organs—heart, stomach, brain, and so forth." Shabistari - The Mystic Rose-Garden of Sa’ad ud-din Mahmud Shabistari; "If a muslim but knew what an idol is, he would know that all religion is idolatry" Hafez; "Whoever wants to enter, let him do so and say what he may In this court, there is neither conceit nor vanity, nor spokesman nor guard" Ibn ‘Atā ‘Llah - Ḥikam of... - 164; "The Truth is only veiled from you due to its extremity of closeness to you" Jalāl al-Dīn Muḥammad Rūmī; "The sect of Love is different from all other religions For lovers, their sect and religion is simply God" Ibn ‘Arabī - Futūḥāt III 546.24 - The Self Disclosure of God; "So glory be to Him who veils Himself in His manifestation and becomes manifest in His veil! No eye witnesses anything other than He, and no veils are lifted from Him." Hafez; "Since the beloved does not remove the veil from her face Why does everyone make up a story from his imagination?" Ibn al-Fāriḍ; "You have nearness with me in your distance from me … In other than thee, You showed Yourself to my eyes Which, delighting in you, saw nothing but you Even so, before me did the Friend (Khalil) so turn his gaze When he beheld the spheres [of planet, moon, and sun]" Shaykh Aḥmad al-‘Alāwi - Mināh al-Qudussiyyah - A Sufi Saint of the Twentieth Century; "The outwardly Manifest is veiled by naught but the strength of the manifestations, so be present with Him, nor be veiled from Him by that which hath no being apart from Him." Hafez; "In the ascetic’s monastery and the Sufi’s khalwah (retreat) There is no mihrab (prayer niche) save the curve of your brow" Abu’l-Hasan Shushtari; "You who took my heart from me, your love stole my senses You hid me from myself, and in myself, I don’t appear I’m hidden form my sight, as if I were invisible So I went out to look for me, maybe I’ll find myself… Love of the beautiful, o brother, is my art and my drink is from my own flask" Jalāl al-Dīn Muḥammad Rūmī; "In the way of seeking, the sane and the mad are one On the path of love, friend and stranger are one That one who has tasted the wine of union with the supreme soul In his religion, the Ka’aba and idol-temple are one" Hafez; "On Love’s path, there is neither near nor far I see you clearly, and I send you a prayer" Abu al-Ḥasan al-Shushtari - Songs of Love and Devotion - p. 90; "Alif before double lam and Ha-the delight of the eye Alif proclaims the name with two lams without body and Ha is the sign of the writing “Secret” is spelled with two letters. There is a name with no place. Read these letters together. You will see by them, the heart is satisfied and forgets its past trials and advances, flanked on both sides by two delicate mysteries My passionate love became public Dawn appeared after my night and I became a light for existence a sun between two moons: I know not where I am My most pious love means to be annihilated in Him as a slave and truly, in annihilation, I vanish for the finding is between two losings and life is in two deaths My darling, the one I passionately love my spirit’s sustenance when I die Fearing separation I sing: When, o apple of my eye, Will I find union without place?"
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Stranger Registered: 09/15/20 Posts: 586 |
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Hafez;
"In love, there is no difference between the monastery and the tavern the rays of the beloved’s face shine every where that is" Abu’l-Hasan Shushtari; "I began by mentioning my love I fell head over heels, life sweetened A wonderful secret revealed When the cup goes round all those sitting together their souls are revived and troubles leave them Pouring the cup of true happiness God forgives whatever is past Drink up my friend, and be glad Live in the peace of the beloved that I won through a wondrous mystery Empty the glasses, drink them all up Enrich yourself in the state of the saints Lightning brightened the sanctuary God forgives whatever is past Oh Saki, take pity on us The master forgives our sins Pour wine out for us and bless us with peace For we are mad with love Just like the noble saints Open for us the vast expanse God forgives whatever is past" Alan Watts - The Tao of Philosophy, Part 3 - Coincidence of Opposites; "Now, this lesson is quite simply this: that any experience that we have through our senses—whether of sound, or of light, or of touch—is a vibration. And a vibration has two aspects: one called “on,” and the other called “off.” Vibrations seem to be propagated in waves, and every wave system has crests and it has troughs. And so life is a system of now you see it, now you don’t. And these two aspects always go together. For example, sound is not pure sound, it is a rapid alternation of sound and silence. And that’s simply the way things are. Only you must remember that the crest and the trough of a wave are inseparable. Nobody ever saw crests without troughs or troughs without crests, just as you don’t encounter in life people with fronts but no backs. Just as you don’t encounter a coin that has a heads but no tails. And although the heads and the tails, the fronts and the backs, the positives and the negatives are different, they’re at the same time one. And one has to get used, fundamentally, to the notion that different things can be inseparable; that what is explicitly two can at the same time be implicitly one." Shabistari - The Mystic Rose-Garden of Sa’ad ud-din Mahmud Shabistari; "Become primordial, from each restriction and every sect and come to the monastery of the religion, like the monk So long as others and otherness appear in your sight Even if you are in a mosque, it is the same as monastery When the veil of otherness is removed from you The monastery’s form becomes a mosque for you" Hafez; "The pupil of my eye sees naught but your face My bewildered heart recalls none but you" Ibn ‘Atā ‘Llah - Ḥikam of... - 165; "It is only veiled due to the intensity of its manifestation and It is only hidden from sight due to the splendour of Its Light" Jalāl al-Dīn Muḥammad Rūmī; "The way of love is outside of the seventy-two sects Go to sleep, for your love and religion are deceit and conceit" Abu Firas Hamadani; "And part of my way is love of lands for the sake of their people and people, in what they love, have many ways" Hafez; "How can every eye see you as you are? Each perceives only to the extent of his vision" Ṣaḥib ibn ‘Abbād; "The glass was so clear, and so was the wine they became so similar, that it became unclear Whether there was wine and no cup Or a cup and no wine" pseudo Rumi; "I belong to no religion. My religion is Love. Every heart is My temple" Hafez; "If the Magian Pir became my master, what difference would it make? There is no head that is without a divine secret" Abu’l-Hasan Shushtari; "The one I love visited me before morning and made lovely my shame and infamy He made me drink and said: “sleep and relax there’s no sin for the one who loves us.” So pass round the cup, you whom I love and adore Adoring whom I love is the essence of righteousness If you poured it for the dead, they’d return to life It is the joy and repose of the spirits" Jalāl al-Dīn Muḥammad Rūmī; "In loving you there are certainly no Muslims In the religion of Love, there is no infidelity or disbelief In Love, there is neither body nor reason nor heart nor soul Everyone who does this is not separate from that" Hafez; "Though we are far from you, we drink to your recollection There is no distance in the spiritual journey" Ibn ‘Atā ‘Llah - Ḥikam of... - 218; "How can the Truth veil Himself with something when He is apparent in that by which he is veiled, and is present and found [in it]?"
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Stranger Registered: 09/15/20 Posts: 586 |
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Hafez;
"Whatever the beloved bestowed was all through grace and kindness Whether praying with a tasbih or putting on a Christian belt" Abu’l-Hasan Shushtari; "There is no life but Layla Ask her, whenever you have doubts about anything Her mystery flows through everything so everything inclines towards her Whoever witnesses the secret of her beauty says that it is everywhere, but its fullness is hidden She is like the sun, her light radiant but when you seek it, it retreats She is like the mirror in which forms appear reflected, but nothing inheres therein She is like the eye that has no colour, yet all colours appear therein Her way is right, even if it is suffering and she has a proof of this in the lifting of the veil Her tyranny is just, as for her justice it is grace, so seek more from her, my brother There’s no one but her in her meadow and so she alone is called on A wonder: she stays distant, nowhere to be found then union with her draws near, hands full And union brings us fullness, and distance from her, separation: both states are mine In union, there’s no difference between us in separation, I am confused In her clothes, her enigma is displayed for she has a mirror in everything She unveiled one day for Qays and he swooned saying: O people, I loved no other I am Layla and She is Qays. So marvel! How is it that what I seek comes from me to me?" Alan Watts - The Tao of Philosophy, Part 6 - Man In Nature; "What you do is what the whole universe is doing at the place you call here and now. You are something the whole universe is doing in the same way that a wave is something that the whole ocean is doing. This is not what you might call a fatalistic or deterministic idea. You see, you might be a fatalist if you think that you are a sort of puppet which life pushes around. You’re separate from life, but life dominates you. That’s fatalism. But in the point of view I’m expressing, the real you is not a puppet which life pushes around. The real, deep down you is the whole universe, and it’s doing your living organism, and all its behavior. It’s expressing it as a singer sings a song." Shabistari - The Mystic Rose-Garden of Sa’ad ud-din Mahmud Shabistari; "I and You are the barzakh between them When this veil is lifted up from before you There remains not the bond of sects and creeds All the rules of Shari’ah are from your ego since it is bound to your soul and body When I and You remain not in the midst What is Ka’aba, what is synagogue, what is monastery?" Hafez; "In the gangster’s world there is no thought or opinion of self In this religion, seeing or thinking of yourself is infidelity" Ibn ‘Atā ‘Llah - Ḥikam of... - 15; "That which shows you the existence of His Omnipotence Is that He veiled you from Himself By what has no existence alongside of Him." Jalāl al-Dīn Muḥammad Rūmī; "Wisdom is bewildered by the religion of love Although it knows all other religions" Ibn al-Fāriḍ; "The sights do not swerve in any faith nor do the thoughts stray in any sect." Hafez; "Everyone tells her a tale, but no one knows Whose tale her tender heart appreciates" Junayd; "The colour of water is the colour of its vessel" pseudo Rumi; "Whatever you think of War, I am far, far from it Whatever you think of Love, I am that, only that, all that Like a compass I stand firm with one leg on my faith And, with the other leg, roam all over the seventy-two nations The Seventy-Two nations learn their secrets from us: We are the reed-flute whose song unites all nations and faiths In all mosques, temples, and churches, I find one shrine alone" Hafez; "There is no vision unillumined with the light of your face There is no eye unindebted to the dust of your door" Abu’l-Hasan Shushtari - Songs of Love and Devotion - p. 55; "My neglect of you is reprehensible, your love is obligatory my longing is everlasting, and union is elusive On the tablet of my heart, your love has been marked my tears are the ink, and beauty is the writer The reader of my thoughts constantly recites lessons on the signs of the beautiful one My gaze wanders in the heaven of your beauty its penetrating star pierces my mind Talk about others, listening to that is forbidden for all of me is stolen and your beauty is the thief They said to me: repent of loving the one you love so I replied: I repent of my neglect The torments of love are sweet for every lover even if, for another, they are hard and never-ending" Jalāl al-Dīn Muḥammad Rūmī; "In love there is harmony because you become pure spirit you will know the essence of the religion of each subtle one If one of the 32 teeth grows large from that tooth, you will become toothless" Hafez; "I am the comrade of the steed of imagination and patience’s companion The partner of the fire of exile, and the intimate of separation" Ibn ‘Atā ‘Llah - Ḥikam of... - 223; "Pleasure, even if manifest in many forms, is only through viewing His closeness. Pain even if manifest in many forms is only through being veiled from Him. the cause for pain is the presence of the veil. The perfecting of pleasure is by viewing His Noble Countenance."
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