For a moment I saw a beautiful moving river.
Then a vast water with no means of crossing it.
For a moment, I saw a bush full of opening buds.
Then no roses, no thorns, nothing.
For a moment I saw a busy cooking fire.
Then no hearth, no smoke, no flame.
I saw the great mother of kings, Kunti.
Then, the next moment, sitting here, is
the helpless old aunt of the potter's wife.
14th Century North Indian mystic
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From "Naked Song"
Versions by Coleman Barks
There is a time in life when a passion is awakened in the soul that gives the soul a longing for
and if the soul does not take that direction,
then it certainly misses something in life for which it has an innate longing and in which lies its ultimate satisfaction.
From The Teachings Of
HAZRAT INAYAT KHAN
Selected & Arranged By
HAZRAT PIR VILAYAT INAYAT KHAN
Yesterday's reflection, as with many non-duality writings, made a distinction between awareness and thought -- between nothing and everything. The mind falsely believes it knows what we are talking about when we locate a NO-thing called "awareness" in relation to a something else called "thought." But is the distinction absolutely real?
Don't think about what is being said here. Thought will always create distinctions. Just look. Where does a thought begin? It appears to arise out of and vanish back into this NO-thing we call "awareness." But where is the actual, solid line between thought and awareness?
Can you see the very point at which this NO-thing called "awareness" turns into this other thing called "thought?" Can you see the very point at which this thing called "thought" dies into "awareness?"
This reflection is not inviting a philosophical view or an attempt to grasp non-duality intellectually. Instead, this is an invitation to notice the seamlessness of life. Thought bleeds seamlessly out of awareness and falls seamlessly back into it. The line between thought and awareness can never really be found.
This One Life is apparently moving in and out of form in a mysteriously seamless way. The mind's idea that it "gets" non-duality simply because it has located a NO-thing called "awareness" and a something else called "thought" is ultimately just another dualism. There is nothing to get. Life is simply living itself seamlessly, way beyond what the intellect can grasp.
~ From: Reflections of the One Life, by Scott Kiloby www.kiloby.com/
What shall we speak of ?..
The first day of work, or of learning of the Dream..
Let us learn of the Dream..
We walk within holograms of Dreams and seek the future of ego desire..
We see specters of others and condense them into visions of family..
Why are we separate?..
Love and ego separate us from each other..
We devise religions and philosophies that devide us..
And yet, we are the mind of all Dreams..
Can we wake from this nightmare?..
The humans of wisdom have always told you to follow the path of Love..
So easy, and yet so difficult..
The ego always gets in the way..
So, who are You?..
"Understand then, that it is this conscious presence that you are, so long as the body is there.
Once your body is gone, along with the vital breath, consciousness will also leave.
Only that which was prior to the appearance of this body-cum-consciousness, the Absolute, the ever-present is your true identity.
That is what we all really are. That is reality. It is here and now.
Where is the question of anyone reaching for it?"
-Sri Nisargadatta Maharaj
"Ignorance conceals the pre-existent Knowledge just as the water plants cover the surface of a pond. Clear away the plants and you have the water. You don't have to create it; it is already there. Or take another example — a cataract grows on the eye and prevents a man from seeing: remove the cataract and he sees. Ignorance is the cataract.
*Jnana* (Knowledge) is not something to be attained. It is eternal and self-existent. On the other hand, ignorance has a cause and an end. The root of it is the idea that the devotee is separate from God. Remove that and what remains is *Jnana*."
Sai Baba of Shirdi
in Arthur Osborne
The Incredible Sai Baba
(London: Rider, 1958, p. 26-7