If you listen to me long enough, you'll hear me contradicting myself, constantly ... you're nothing ... you're everything ... there's no self ... well of course, there's a self ... .
If you went to my teacher, and had the great revelation of 'no self', of emptiness, I'm nothing, and the freedom of that, and that's totally true ... I'm nothing, and the great liberation of realizing that ... then the next thing, you'd get this great smile, and you'd see that my teacher’s really happy that you've finally kind of woken up out of your some-thingness, and then you'd get a quick rap on the head, crack, with a stick. 'Okay Mr. nobody, who did that hurt ?'
Then you'd scratch your head, and walk out of the room, hmmm... 'gosh I really thought I was nobody, there for a minute' ...
Of course it was true ... it wasn't a way of saying what was discovered wasn't real. It was a way of saying what was discovered, may not be the whole ... the whole truth, may not be the end. There may be more to this.
The discovering our infinite formlessness , also can lead to, realizing it's all one. Form ... formlessness ... is one. So this form, that appears to have a self, that appears to have me, appears to have, is not other than the formless one.
It's on the level of talk, the truth is fraught with total contradictions.
And the more awake we become, we become capable of holding these contradictions, effortlessly, because the truth, the true I, the true I of awakening, actually sees the oneness, and the mind sees in the oneness these totally contradictory experiences, are happening, simultaneously.
Of being the all, and everything, the supreme reality, and being this particular, individual, human being.
And both are true.
As we awaken, we begin to discover, one to the exclusion of the other.
First you're a human being ... then you're Mr. nobody ... and then Mr. nobody, is a human being.
And they're both simultaneously, true ... they're both simultaneously happening.
The danger of teachings is that, almost everything that can be said ... the opposite can be said to be almost equally true.
This presence of being is vast.
It's all inclusive.
Even while he travels on this quest he should habitually remind himself of an easily forgotten truth--
that what he travels to is inside himself, is the very essence of himself.
-- Notebooks Category 1: Overview of the Quest >
Chapter 5: Self-Development > # 21
As long as in love there is "you" and "me", love is not fully kindled.
Bowl of Saki, by Hazrat Inayat Khan
Commentary by Pir-o-Murshid Inayat Khan:
There are three stages of morals. The first stage is the moral of reciprocity. This moral is natural to the one who sees the difference between himself and another, who recognizes every man as such and such.
The second stage is the law of beneficence, where man, recognizing himself as an entity separate from others and recognizing others as distinct entities themselves, yet sees a cord of connection running through himself and all, and finds himself as a dome in which rises an echo of good and evil; and in order to have a good echo he gives good for good and good for evil.
But the third stage is the moral of renunciation, where the difference of 'mine' and 'thine' and the distinction of 'I' and 'you' fade away in the realization of the one Life that is within and without, beneath and beyond; and that is the meaning of the verse in the Bible, 'In Him we live, and move, and have our being.'
When we can touch God in everyone then God tells us about Himself, because He sees that we have no hate, no prejudice. We have seen our Beloved, and our Beloved tells us all. Still, realization is difficult, for it involves discerning the difference between you and me. What is this difference? It is a great question, a great problem. Our 'I' and 'you' are just like a compass with which we draw circles on paper. The one point of the compass is the 'I', the other point is the 'you', and where they join there is no 'I-you.' The 'I' and 'you' only remain as long as we see ourselves; but when we rise above them or beyond them, the thought brings us nearer and nearer to God in that consciousness in which we all unite. ... Perfection and annihilation is that stage where there is no longer 'I' and no longer 'you', where there is what there is.
Detachment is sometimes confused with apathy. Detachment is not a state of not caring. It refers to seeing that no experience, thought, state, or other manifestation ultimately affects or changes your true nature as emptiness or formless awareness. Formless awareness is naturally detached from the forms that arise and fall in (and as) it, including states of caring or not caring. It is non-dual.
Awareness sees that positive and negative states are dualistic and temporary. Apathy is a negative, dualistic, and temporary state. States are manifestation. Detachment is not a state. It is an attribute of awareness, which is the unmanifest.
Perhaps a better word than detachment is nonattachment. Detachment assumes that there is a separate you that must detach from something that is arising. But awareness is not a doing. Awareness is naturally nonattached from whatever it sees. To be nonattached simply means to see that who you are is not limited to any particular temporary thing arising in awareness. You are that which is looking. Stated another way, awareness sees that it is appearing as everything that is arising. The unmanifest appears as the manifest but grasps onto nothing that is arising including a temporary state of apathy.
Scott Kiloby .. Reflections of the One Life:
If the thought of sorrow spoils your joy,
yet it prepares you for joy.
Sorrow sweeps the house fiercely, emptying
it of everything, then, coming from the Source
of goodness, a new joy enters.
Sorrow chases away the withered leaves in the
heart, then new green leaves can grow.
Sorrow uproots the previous joy, then a new
delight springs from beyond.
` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` `
"Breathing Truth - Quotations from Jalaluddin Rumi"
Sanyar Press - London, 1997
There is no such thing as riding the coat-tails of an enlightened being to enlightenment itself. A failure to understand this can lead (as so many have been led) to cultish fanaticism, fundamentalism, magical thinking, disappointment, disillusionment, and/or spiritual infancy.
While it is understandable that many people project their unresolved parental issues, relationship issues, authority issues,
sexuality issues, as well as God issues onto their spiritual teacher (and are sometimes encouraged to do so by unscrupulous spiritual teachers), it is essential to understand that a spiritual teacher’s role is to be a good and wise spiritual guide as well as an embodiment of the Truth that he or she points toward.
While there may be deep respect, love, and even devotion to one’s spiritual teacher, it is important not to abdicate all of your authority over to your spiritual teacher or project all divinity exclusively onto them. Your life belongs in your hands, not someone else’s. Take responsibility for it.
In the early stages of enlightenment, the aspirant is overwhelmed by his discovery that God is within himself.
It stirs his intensest feelings and excites his deepest thoughts. But, though he does not know it, those very feelings and thoughts still form part of his ego, albeit the highest part. So he still separates his being into two--self and Overself.
Only in the later stages does he find that God not only is within himself but is himself.
-- Notebooks Category 23: Advanced Contemplation >
Chapter 7: Contemplative Stillness > # 300