Blog Archive

Friday, December 31, 2010

Rain forest

Lead me from dreaming to waking. Lead me from opacity to clarity. Lead me from the complicated to the simple. Lead me from the obscure to the obvious. Lead me from intention to attention. Lead me from what I'm told I am to what I see I am. Lead me from confrontation to wide openness. Lead me to the place I never left, Where there is peace, and peace - The Upanishads
..............

To nourish the vital energy, keep watch in silence;
In order to subdue the mind, act with non-action.
Of movement and stillness, be aware of their origin;
There is no work to do, much less someone to seek.
The true and constant must respond to phenomena;
Responding to phenomena, you must be unconfused.
When unconfused, the nature will stabilize by itself;
When the nature stabilizes, energy returns by itself.
When energy returns, the elixir crystallizes by itself;
Within the pot, the trigrams of heaven and earth are joined.
Yīn and yáng arise, alternating over and over again;
Every transformation comes like a clap of thunder.
White clouds form and come to assemble at the peak;
The sweet nectar sprinkles down Mount Sumeru.
Swallow for yourself this wine of immortality;
You wander so freely—who is able to know you?
Sit and listen to the tune played without strings;
Clearly understand the mechanism of creation.
It comes entirely from these twenty lines;
A true ladder going straight to Heaven.-Daoist text
To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-

ps.I wAs IN A RAIN FOREST BEFORE..and it was beautiful ..the rain  was singing to me..all kisses...(thAT was in Charlotte,the national forest)

Hunting for God with Paul Hunt..happy new year

Lead me from dreaming to waking.
Lead me from opacity to clarity. Lead me from the complicated to the simple. Lead me from the obscure to the obvious. Lead me from intention to attention. Lead me from what I'm told I am to what I see I am. Lead me from confrontation to wide openness. Lead me to the place I never left, Where there is peace, and peace - The Upanishads
*note* Paul Hunt is a serious student of enlightenment ..he tries,and tries again different mantras,and systems to find GOD...while the universe is laughing at him..really..he takes life too seriously...but in the end,he discovers god..lets watch his spiritual efforts,and know that there is no god other then your spirit within you,named kripto the mighty..kisses for the next year..Happy new year;)

Thus spokenth the mahayogi..never give up,like Paul Hunt..but if you look outside..you'll never understand WHY the universe is laughing at you..look inside,grasshoppers..and find the kripto muscle shinning.
-added by danny- 
.............
Paul Hunt is a gymnastics coach from Murray Utah noted for his comedic performances of women's gymnastics routines,[1] including the uneven bars,[2] floor exercises,[3] and the beam [4] since 1980.[3] He has performed on US and international TV.[5] He started as a competitive men's gymnast at the University of Illinois[2] in the early 1970s,[4] won the Big Ten Conference individual championship in the floor exercise in 1971,[6] and had another win in the floor exercise in 1973.[7]

Paul Hunt Comedy routine:

To nourish the vital energy, keep watch in silence;
In order to subdue the mind, act with non-action.
Of movement and stillness, be aware of their origin;
There is no work to do, much less someone to seek.
The true and constant must respond to phenomena;
Responding to phenomena, you must be unconfused.
When unconfused, the nature will stabilize by itself;
When the nature stabilizes, energy returns by itself.
When energy returns, the elixir crystallizes by itself;

Within the pot, the trigrams of heaven and earth are joined.
Yīn and yáng arise, alternating over and over again;
Every transformation comes like a clap of thunder.
White clouds form and come to assemble at the peak;
The sweet nectar sprinkles down Mount Sumeru.
Swallow for yourself this wine of immortality;
You wander so freely—who is able to know you?
Sit and listen to the tune played without strings;
Clearly understand the mechanism of creation.
It comes entirely from these twenty lines;
A true ladder going straight to Heaven.-Daoist text -

To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-

Wednesday, December 22, 2010

Is wisdom time(christmas)..the rest is silence

Lead me from dreaming to waking. Lead me from opacity to clarity. Lead me from the complicated to the simple. Lead me from the obscure to the obvious. Lead me from intention to attention. Lead me from what I'm told I am to what I see I am. Lead me from confrontation to wide openness. Lead me to the place I never left, Where there is peace, and peace - The Upanishads
*note*..the rest is silence..
-added by danny-
ps...I find this lyrics from Cher inspiring ..
Does he love me?
I wanna know!
How can I tell if he loves me so?

(Is it in his eyes?)
Oh no! You need to see!
(Is it in his eyes?)
Oh no! You make believe!
If you wanna know
If he loves you so
Its in his kiss!
(That's where it is!)

(Oh yeah! Or is it in his face?)
Oh no! It's just his charms!
(In his warm embrace?)
Oh no! That's just his arms!
If you wanna know
If he loves you so
It's in his kiss!
(That's where it is!)
Oh,ooh, oh! Its in his kiss!
(That's where it is!)

Oh, oh, oh, hug him!
Squeeze him tight!
Find out what you wanna know!
If it's love, if it really is,
It's there in his kiss!

How 'bout the way the mahayogi acts?
Oh no! That's not the way!
You're not listenin' to all I'm sayin'!
If you wanna know
If he loves you so
It's in his kiss!
(That's where it is!)
Oh, ooh, oh! Its in his kiss!
(That's where it is!)

Oh, oh, oh, hug him!
Squeeze him tight!
Find out what you wanna know!
If it's love, if it really is,
It's there in his kiss!

(How 'bout the way he acts?)
Oh no! That's not the way!
You're not listenin' to all I'm sayin'!
If you wanna know
If he loves you so
It's in his kiss!
(That's where it is!)
Oh, ooh, oh! Its in his kiss!
(That's where it is!)
Oh, yeah! Its in his kiss!
(It's in his hiss, that's where it is!)
ooh! It's in his kiss!
(It's in his kiss, that's where it is!)
(It's in his kiss, that's where it is!)
(It's in his kiss, that's where it is!)
(It's in his kiss, that's where it is!)
(It's in his kiss, that's where it is!)
Kisssssssssssssssssssssssssssssssssssssssssssssssssssss:) from the mahayogi!..and may all your wishes come true if you read this,but only 3 wishes,ok?...I am not Santa Claus with thousands wishes..I give only 3...kiss again!..and I love you too:)..grasshoppers from heaven!
Thus spokenth the mahayogi ..:)

.......

To nourish the vital energy, keep watch in silence;
In order to subdue the mind, act with non-action.
Of movement and stillness, be aware of their origin;
There is no work to do, much less someone to seek.
The true and constant must respond to phenomena;
Responding to phenomena, you must be unconfused.
When unconfused, the nature will stabilize by itself;
When the nature stabilizes, energy returns by itself.
When energy returns, the elixir crystallizes by itself;
Within the pot, the trigrams of heaven and earth are joined.
Yīn and yáng arise, alternating over and over again;
Every transformation comes like a clap of thunder.
White clouds form and come to assemble at the peak;
The sweet nectar sprinkles down Mount Sumeru.
Swallow for yourself this wine of immortality;
You wander so freely—who is able to know you?
Sit and listen to the tune played without strings;
Clearly understand the mechanism of creation.
It comes entirely from these twenty lines;
A true ladder going straight to Heaven.-Daoist text -
To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-

THE QUIMBY MANUSCRIPTS

Lead me from dreaming to waking. Lead me from opacity to clarity. Lead me from the complicated to the simple. Lead me from the obscure to the obvious. Lead me from intention to attention. Lead me from what I'm told I am to what I see I am. Lead me from confrontation to wide openness. Lead me to the place I never left, Where there is peace, and peace - The Upanishads
*note* Phineas Quimby quote"Phineas Parkhurst Quimby (February 16, 1802 – January 16, 1866), was a New England philosopher, magnetizer, mesmerist, healer, and inventor, who resided in Belfast, Maine, and had an office in Portland, Maine.

Mary Baker Eddy, the founder of Christian Science, is often cited as having used Quimby as inspiration for theology. Yet most scholars agree that Christian Science does not reflect Quimby's teachings. For a time Eddy was a patient of Quimby’s and shared his view that disease is rooted in a mental cause. But as her understanding of Christ Jesus’ approach to healing developed over the years, her concept of life and healing grew further and further away from Quimby’s. Because of its theism, Christian Science differs from the teachings of Quimby."
*note* this Quimby guy knew the truth...and all the Mary Baker did was copy him...if so..what DID SHE copy?
This is a question not for me to ask,but for you to resolve,grasshoppers...for this guy was real...was Mary Baker real too ?..as far as I see ..the Quimby is mostly forgotten ..while Christian Science is alive..fascinating drama..the same story,where the pupil gets his grace from the Master..then he or she goes away,starts denigrating him.(or never talk about him..saying that ,,all knowledge is inside me,,non-sense).and establish a new religion..sounds familiar?..or maybe you are of the second type,claiming that Jesus is your personal friend,and therefore he speaks using your mouth ?..or you're the third type(these are the best!!..so many Jesuses rooming around..and all of them are fake..how do I know?..because I am Jesus,punks.hahaha!!..so that's how I know it..can you sense my wisdom muscles growing??..my final argument...kisses:) claiming that you are Jesus and therefore you have to save the humanity?
Ponder about these questions...
Thus spokenth the mahayogi....
-added by danny-
..................
 
                                                                       Chapter 13

QUESTIONS AND ANSWERS
[In order to clear the way for real understanding of his theory, Dr. Quimby wrote in February, 1862, answers to fifteen questions put to him by one of his patients. Copies of this manuscript were kept on hand to loan to new patients, and some of the patients made their own copies. On the cover of a copy made In June, 1862, George Quimby has written, "Mrs. Patterson first saw Dr. Quimby in Oct., 1862, 4 months after this was written. Questions and Answers.  


Portland June, 1862." George Quimby loaned a copy of this menuscript to Miss Milmine when she was tracing out the variour changes made in "Questions anil Answers," as recorded in her "Life of Mary Baker G. Eddy."* This manuscript is not so clear as the brief articles printed in the following chapter, and known as "Volume I," also loaned to patients and Mrs. Patterson-Eddy. It is printed as originally written, with a few changes in punctuation and capitalization to conform to writings of the same year. Obscure points will be made plain by selections from later articles, in Chapters 15-18.

]

*See appendix, "The Quimby-Eddy Controversy." 
QUESTION 1. You must have a feeling of repugnance towards certain patients. How do you overcome it and how can I do the same? 

Answer. In order to make you fully understand how I overcome the repugnance it will require some little explanation of my mode of curing, for my cures are in my belief or wisdom, and the patient's disease is in his belief or knowledge. Now my wisdom is not knowledge, for what a man thinks he knows is knowledge or opinion, but what is wisdom to a man, he has no opinion about. As God is Wisdom, Wisdom is Science and we call the proof of getting Science knowledge, belief or reason; but when the answer comes, our knowledge vanishes and we are swallowed up in God or Wisdom. 

The sick are strangers to this Wisdom, being led by false guides without it, who have eyes and see not, ears and hear not, and hearts that cannot understand, therefore like strangers they are at the mercy of everyone's opinion. Having a strong desire for wisdom or health, they call on everyone for their food or wisdom. So when they ask for bread they receive a stone, or for water they receive vinegar, and thus they are driven like sheep to the slaughter, not daring to open their mouths. 

This is the state of the patient who asks the above question. My wisdom sees their condition, feels their woes and comes to the rescue, but to get them from their enemy is often an arduous task. The repugnance of which you speak is not towards their personal senses, but to the ideas their senses are attached to. As the ideas are knowledge to them, they are a person besides themselves and it is the identity disease that I first come in contact with.  

 This is what I have to annihilate, and at first I sometimes feel a repugnance towards the sick such as a man will feel in entering a penitentiary to rescue a victim, who has been innocently confincd, the disturbance of the rescue sets the house in an uproar, the victim not knowing the cause is as much frightened as her enemies. 

But when I succeed in destroying her enemies or opinion and get her to wisdom or [her real] self she receives me as one who has saved her from the jaws of death. This to her is health and happiness. You say how can I do tile same? If you believe this Wisdom is superior to opinions, and that opinions are nothing but error that man has embraced, then when you come in contact with a person diseased, your wisdom will throw the mantle of charity over their errors, if it is for the restoration of their health. 

But if the rcpugnance arises from some unknown cause, examine yourself and see if the fault lies at your own door. If not you may be sure it is some false opinion in the person that troubles them. So to overcome their evil or error, pour on coals from the fire of love or charity in the form of right reason till you melt down the image of brass that is set up in their minds, and they will leave their errors and embrace the truth. This is heaven. 

2. "You say when you know a thing, it is not an opinion. I can understand that, but how may I be really sure I know a thing? I have felt perfectly sure of a thing and still afterwards found I had been in error, or had been mistaken."

Knowledge, as I have said, is not wisdom, but it may be harmony and it may seem like wisdom. Yet there is a discord. So discord is harmony not understood. To know how to correct this harmony or knowledge that it may be wisdom is the question to consider. The first part of your question where you say "I can understand that" is contradictory to the last sentence, showing that you do not understand. 
  
Here is the discord. You say you have been perfectly sure of a thing and yet found you have been mistaken. Now if your wisdom had been perfect, in the thing you thought you knew, it would have revealed the discord or error. So to purify yourself from error so that you may know the truth or Wisdom, is a process of reasoning outside of matter, for there is no wisdom in matter. So that when you have arrived at a truth, if you find it attached to a belief, you may know it is not a truth, for it may change; but this is a truth, that a belief may be changed.
God is Truth and there is no other truth, and if we know God the same is known to us. I will now try to attach your senses to God, not the God of this world or Christian's God; but the God of the living, and not of the dead. My God is my standard of truth, and as I know God the same is known to me. I know I am writing this if I know anything, but to know that I shall finish it admits a doubt and to know that you will understand it admits more doubt. This doubt is not wisdom but belongs to that class of man's inventions called reason, knowledge, etc. 

God is not seen in this question, perfect, except as far as I see, but He is seen in the clouds of my knowledge. When you read this if you understand it, then you will see God face to face but not as Moses did. I await your answer, to know whether He does appear to your understanding; if so then here is your proof that you are born of God in this one thing: then you cannot know anything more so far as this question goes. Man's God is all the time listening to his prayers and setting all sorts of trouble.

My God does not act at all, He has finished His work and leaves man to work out his happiness according to his own wisdom. I will give you the attributes of my God. The Wisdom or God is in this letter, and if you understand, you will hear His voice saying I understand this. So the understanding is God, for in that there is no matter, and to understand is Wisdom, not matter, and to know wisdom is to know God, for that is Wisdom. I will give you some ideas of God, reduced to man's knowledge. All science is a part of God, and when man understands Science the same is known to God;

but the world's God is based on man's opinion and right and wrong is the invention of man, while God is in their reason, but not known. Here is an illustration. The bells are ringing. I walk to church and take a seat. The minister opens the Bible and reads the text from John. The fact of going to church, and seeing the minister is known to me, but there might be a doubt in regard to the Bible, for it might be another book. This last I admit with a doubt, and also the verse and chapter is a doubt.  

He reads the thirteenth chapter of John, 36th verse, Where Peter says, "Lord, why cannot I follow thee now? I will lay down my life for thy sake." All the above as far as words go is true, but when he comes to explain where Jesus went, when He came back, or if He went at all, and why His wisdom was knowledge, he reminded me of Paul's words: "All men have knowledge, knowledge puffeth up, charity or wisdom edifieth."  

I could see nothing but an opinion of what he had no wisdom, a parable of something which he might know as a belief but not wisdom. The explanation of the Bible is founded on man's opinion, and not on Wisdom. The Bible contains Wisdom, but it is not understood, and to prove a thing is to put your proof into practice, for all men can give an opinion. Jesus came into the world not to give an opinion, but to bring light into the world upon something that was in the dark. What was it? where was it? how did He describe it? and what was the remedy? 

 He tells the story Himself, where He called His disciples together and gave them power or wisdom. Now if it was power and not wisdom, then He knew not what Wisdom was. So far as I can see, it admits a doubt, but I have no doubt of what He meant to command them to do. in Matt. Ch. XI. 
  
He went to preach, and put His preaching into practice. John was cast into prison for preaching the coming of someone who would put this great truth into practice, so he sent one of his disciples to Jesus to inquire if He was the one that was to come, or do we look for another. Now what was He to come for? Jesus answers this guestion when He said, "Go tell John the things you have seen and heard, how the blind receive their sight, etc." After telling how John or this truth had suffered, how it had been put down by force, He made a parable of the ignorance of his generation. "We have piped unto you and ye have not danced."  
Then giving a statement about error, He says "Oh Father, Lord of heaven and earth, because thou hast hidden this truth from the wise and revealed it unto babes," even so is it. All things concerning these errors are revealed unto me by my Father.

No one knows the truth but the Father, save the son, Jesus, and those to whom He shall teach this truth. 'I'hen He says, "Come unto me, all ye that labor and are heavy laden and I will give you rest, take my yoke upon you and learn of me, for my burden is light." You see that His labor was with the sick, and not the well, and all His talk was to explain where the people had been deceived by the priests and doctors, and if they learned wisdom they would be cured. 

  
The knowledge of man puts false construction on his wisdom and gets up a sort of religion which has nothing to do with Jesus' truth. There is where the fault lies. If you do not believe the Bible as they explain it then you are an infidel. So all who cannot believe it as it has been explained, must throw it away. I do not throw the Bible away, but throw the explanation away, and apply Jesus' own words as He did and as He intended they should be applied, and let my works speak for themselves, whether they are of God or man, and leave the sick to judge.

3. "Our spiritual senses are often more acute than our natural ones. What is the difference? What do you call the spirit-world?" 
 
I will try to explain the difference between spiritual and natural senses. If I had never seen you and wished to write you a letter on some worldly affair, I should address your natural senses, and you would attach yourself to my knowledge. Suppose you believe what I say, then your belief is founded on my knowledge. This belongs to the natural world and your happiness or misery is in your belief. But I have sat by you and. taken your feelings, these are [disclosed by] your spiritual senses, not wisdom but ideas not named or classified.

In the spiritual world there are things as they are in the natural world that affect us as much, but these are not known by the natural senses or wisdom. The separation of these is what Jesus calls the Law and the Gospel.

 The natural senses are under the law governed by the knowledge of the natural world, subject to all the penalties and punishments man can invent. The spiritual senses have their spiritual world, with [knowledge of] all the inventions of the natural world, but the communication [relationship] is not admitted by the natural man except as a mystery. There is just as much progress in the spiritual as in the natural world, and the Science I teach is the wisdom of my God [applied] to the senses in the spiritual world. 

So it requires a teacher to teach the wisdom of God in the world. as well as that spiritual wisdom that has been reduced to man's senses in the so-called science. Paul says "How shall they believe in him of whom they have not heard? And how shall they hear without a preacher?" And how shall they teach unless thcy be sent or understand how to teach? I am now talking to your spiritual senses, standing at your door, knocking with my wisdom at heart or belief for admittance; if you can understand I will come in and drink this Truth with you, and you with me. This is the spiritual world or senses. 
  
Suppose you are sick, and feel you need a physician; then is the time you in your spirit will call on me, or my spirit, and when I come if you know my voice or understand, you will open the door, and when you do understand, I am with you.
4. "Is not one's own experience wisdom to him in a certain sense?"
Wisdom is not knowledge but the answer to our knowledge. But in error knowledge is wisdom, till Wisdom comes. For example: Suppose I make a sound, that is not wisdom but a sensation. Suppose you try to imitate it, this process is called knowledge or reason.  

When the sound is in tone with me, this is wisdom not understood. So we call it wisdom, but when we can make the tone intelligently and teach it to others, then the tone is the effect of wisdom, and wisdom comes out of the discord.  

Wisdom is always the same, it is the point of all attraction, and everything must come to this, it is harmony. This is the Christ. True Wisdom contains no matter, false wisdom is the harmony not understood. I will illustrate: Suppose you tell me a story that you say is true, but you get your information from another. I believe it and to me it is wisdom, but you see it is not wisdom, for there is a chance for deception. But Wisdom leaves no loophole, it can be tested. This was the controversy of Jesus. 

The priests thought their opinions were wisdom, but He knew they were false. To test their wisdom was to put it into practice, so everyone was to be known by his works, whether they were of God or not. Jesus showed His wisdom by His works, for when they brought Him the sick He healed them. So did others pretending the same way. If Jesus knew how He cured, then the kingdom of heaven had come to their understanding; but if He did not, then He was just as ignorant as they were, and the world was no wiser for His cures. His wisdom was from above, theirs from man's ignorance. These made the two worlds, Science and error, and as man has borne the one, he shall also bear the other.
 
5. "Is it possible for one to condense his spiritual self so as to be seen by the natural eye of others as Jesus did ?" 

This question is not properly stated. Jesus never said He had a spirit, but said, "spirit hath not flesh and blood, as you see me have." There was the rock that they split upon. Jesus' wisdom knew that it was not in the idea body: their knowledge made mind in and a part of the body. So each reasoned according to their wisdom. Their wisdom was their opinion about what persons had said a thousand years before without any proof but merely as an opinion; this they called knowledge. Therefore Jesus' wisdom or Christ was a mystery to them.  

So when Christ or Wisdom spake through Jesus saying, "though you destroy this temple I will build it up again," this that spoke was the wisdom, so the builder was not destroyed, but the temple. Butt they believed as all the Clhristians of our day do, that the temple and the builder were the same; so that when the former was destroyed, they had no idea of what Christ intended to do. Here comes in your question. The Christ that acted upon the idea "Jesus" admitted flesh and blood as well as His enemies, but His wisdom knew it was only an idea, that He could speak into existence and out. So when they destroyed the idea "Jesus" they destroyed to themselves Jesus Christ, or mind and matter. 
Now when this Wisdom made Himself manifest to them, they thought He was a spirit, for they believed in spirits, but Christ to Himself was the same Jesus as before; for Jesus only means the idea of flesh and blood or senses, or all that we call man. Now, Christ retained all this and to Himself He had flesh and blood. This was to show that when you think a person dead he is dead to you, but to himself there is no change, he retains all the senses of the natural man, (1) as though no change to the world had taken place. This was what Jesus wanted to prove. 

Man condenses his identity just according to his belief; this all men do, some more than others. I cannot tell how much I can condense my identity to the sick, but I know I can touch them so they can feel the sensation. To me I really see myself but I cannot tell about them. I will try to prove the answer to you. When you read this I will show you myself and also the number of persons in the room where I am writing this. Let me know the impression you may have of the number. This is the Christ that Jesus spoke of. How much of the Christ I can make known to you, I wait your answer to learn. Read the 16th Chap. of John; He speaks of this truth that shall come to the disciples as I am coming to you. (2)

(1) The italics are Quimby's.
(2) That is, Dr. Quimby will make himself known by means of an "absent treatment," and this will show the questioner how far Quimby can project his spiritual self.

6. "If I understood how disease originates in the mind and fully believe it why cannot I cure disease?
 
If you understand how disease originates, then you stand to the patient as a lawyer does to a criminal who is to be tried for a crime committed against a law that he is ignorant of breaking, and the evidence is his own confession. You know that he is innocent, but you can get no evidence, only by cross-questioning the evidence against him. Disease has its attending counsel as well as truth or health, and to cure the sick is to show to the judge or their own counsel that the witness lies. This you have to show from the witness' own story, then you get the case.
  
The error is on one side and you on the other, and out of the mouth of the sick comes the witness. I will first state a case. A sick person is like a stranger in his own land, or like an ignorant man not knowing what is law or right and wrong according to law. Both are strangers and both are liable to get into trouble, so each is to be punished according to the crime he has committed. Now the man, ignorant of state laws wants a horse, seeing one he takes it, not knowing that he is liable to any punishment, but as a matter of convenience, and when he has used him as much as he pleases he lets him go. 

Now, he is arrested for stealing, and being ignorant he is cast into prison to await his trial. I appear against him as state's attorney, and you appear for the prisoner. All the testimony is on my side, but if you are shrewd enough to draw from me an acknowledgement that the law cannot punish a man that is ignorant of the law (and not know it) after I have shown the testimony and made my plea, then if you can show that the prisoner has been deceived, and led into the scrape by me, I having received pay from him, then the court will give you the verdict, and arrest and imprison me. A sick person is precisely in this very state. 

The priests and doctors conspire together to humbug the people, and they have invented all sorts of stories to frighten man and keep him under their power. These stories are handed down from one generation to another till at last both priest and doctors all believe they are God's laws and when a person disobeys one he is liable to be cast into prison.

 Suppose you are a doctor of the law of health as it is called, and you call on her and commence explaining the necessity of being acquainted with the laws pertaining to health. She being ignorant or like a child sees no sense in your talk; but you continue to explain, and as she grows nervous you keep it up till she shows some sign of yielding to your opinion, then you tell her she has the heart disease, or lung disease and it will soon be found out, and then she will be punished with death at any time that the Judge sees fit to call her. In her fright, she acknowledges she is guilty, then you enter a complaint against her.

She is arrested and cast into prison, there to await her trial, you are the devil or error's attorney and she is the judge; she is brought into court to be tried by error's tribunal. Now I appear, for I have heard her story, unknown to the judge or attorney. I have the evidence and see that the very attorney against her is her disease and the author of her trouble. This I keep to myself, till I draw from the judge that a person cannot be tried for a crime which they were forced to commit. This being done, I commence my plea for the victim and show that she has never committed any offense against the laws of God and that she was born free, etc.  

Then I take up the evidence and show that there is not one word of wisdom in all that has been said, also that she has been made to believe a lie that she might be condemned. In this way I get the case. Disease being made by a belief, or forced upon us by our parents or public opinion, you see there is no particular form of agreement, but everyone must suit his to the particular case. 

 Therefore it requires great shrewdness to get the better of the error: for disease is the work of the devil or error, but error like its father has its cloven foot and if you are as wise as your enemies you will get the case.

 I know of no better answer than Jesus gave to His disciples when He sent them forth and told them to preach the truth and cure. Be ye wise as they were, or serpents, and as harmless as doves, that is, do not get into a rage. In this way you will annoy the disease and get the case. Now if you can face the error and argue it down, then you can cure the sick. 
7. "I can see this belief places man entirely superior to circumstances, but will it not therefore take away all desire for improvement and cause invcntion to cease, and the whole go back rather than progress, and cause us also to become indifferent to friends and social relations, and say of everything that it is only an idea. without substance, and so take away the reality of existence?" 


The answer to this is involved in the last. You can answer it by your own feelings, when you plead the case of the sick, condemned by the world, cast into prison with no one to say a cheering word, but left to the cold icy hand of ignorance and superstition, who have no heart to feel and whose life depends on its destruction. 

If you can be the means of pleading their case and set them free from their prisons or superstitions and error, into the light of wisdom and happiness, there to mingle with the well and happy, knowing that you were the cause of so much happiness, would it not be enough to prompt you to continue your efforts for the salvation of the sick and suffering, till the great work of reformation is completed? 

 You may answer for yourself, and say if it does not place man superior to the interests of this world, and instead of taking away the reality of existence it makes man's existence an eternal progression of joy and happiness, and its tendency is to destroy death and bring life and immortality to light. 
 
8. "Suppose a person kept in a mesmeric state, what would be the result? would he act independently if allowed? If not, is it not an exact illustration of the condition we are in, in order to have matter which is only an idea seem real to us, for we act independently?"

I think I understand your question. God is the great mesmeriser or magnet,* He speaks man or the idea into existence, and attaches His senses to the idea and we are to ourselves just what we think we are. So [man] is a mesmerised subject, they are to themsclves matter. You may have as many subjects as you will and they are all in the same relation to each other as they would be in the state we call waking.  

So this is proof that we are affected by one another, sometimes independently and sometimes governed by others, but always retaining our own identity, with all our ideas of matter and subject to all its changes, as real as it is in the natural or waking state.
 
*Quimby says this to try to bring meaning from an obscure question. He uses no such expression in his other writings. 


9. "What do you think of phrenology?"
As a science it is a mere humbug. It is at best a polite way of pointing out the soft spots of a man's vanity.

10. "What is memory, or that process by which we recall images of the past?"
I have explained memory in that class of reason called knowledge. It is one of the chemical changes to arrive at a fact, matter being only a shadow. When the senses are detached from it we forget the shadow, till it is called up by another. This is memory. 

If there was no association there could he no memory and those that have the greatest amount of association, and least wisdom have the greatest memories. Those who rely on observation and opinion as the laws of reason have great memories, for their life is in their memory. But the former retain their reason as it is called and are forgetful of events. Memory is the pleasure or pain of some cause or event that affects our happiness or misery, or it is something ludicrous. 

For instance, a judge hearing one tell another "his coat-tail was short,'' and the other replied "it will be long enough before I get another" attempted to repeat the joke, but he forgot the sympathy or music in it, and said, "a man told another his coat-tail was short, and he replied, it would be it long time before he got another one." The company failed to laugh and he said, "I do not see anything to laugh at myself, but when I heard it I laughed heartily." 
Memory is the effect of two ideas coming in harmony so as to produce an effect that leaves a scene of some idea either ridiculous or otherwise embracing so many combinations that it brings up the scene. Memory is one of the senses of man and will exist so long as the idea matter exists.*

*Elsewhere Quimby calls matter much more than a "shadow" or "idea."

11. "What became of the body of Jesus after it was laid in the ground, if you do not believe it rose?"

Jesus is the idea "matter,'' so those that believed that Jesus Christ was one believed that His body and soul were crucified. Now came their doubts whether this same idea should rise again. Some believed it would, others doubted. So far as Christ was concerned, all their opinions had no effect.  


Christ was the Wisdom that knew matter was only an idea that could be formed into any shape, and the life that moved it came not from it but was outside of it. Here was where their wisdom differed. The disciples believed that the wisdom of man would rise out of the error or idea "man," or matter, and matter comes under the head of memory. How far their idea of Jesus went I am unable to say. Some said He was stolen, others that He rose. There is as good reason for believing one story as another. Now, Jesus said nothing about it. 
 
Now, I take Christ's own words for truth when He said touching the dead that they rise, "God is not the God of the dead, but of the living." He knew that they could not understand, but to Himself Christ went through no change. To His disciples He died. So when they saw Him they were afraid because they thought He was a spirit, but Christ had not forgotten His identity Jesus, or flesh and blood. So He says, "a spirit hath not flesh and bones as you see me have."  

If Christ's believers of this day could have been there with their present belief, I have my doubts whether they could have seen or even heard any sound. Yet I believe Christ did appear and show Himself as dense as their belief could be made, but their unbelief made the idea so rarified that it was a spirit. These are my ideas of the resurrection of Christ. But Jesus [according to] the world's idea (if the people were as they are now) was without doubt taken away; at any rate, their idea man never rose. 

Christ lost nothing by the change. Every person rises from the dead with their own belief, so to themselves they are not risen and know no change, and the dead as they are called have no idea of themselves as dead. 

12. "Do we receive impressions through the senses and do they, acting upon the mind, constitute knowledgc?" 

This question is answered by Paul to the Romans, although he did not use the same words. This belief means faith, the peace in the truth was through their belief. Hope is the anchor made fast to the truth, belief is the knowledge that we shall attain this truth, so that we glory in the tribulation or action of the mind, knowing that it brings patience and patience confidence and confidence experience, that we shall obtain the truth.  

Knowledge is opinions, so when an impression is made on the mind it produces a chemical change, this comes to the senses and opens the door of hope to the great truth. This hope is the world's knowledge or religion that is used like an anchor to the senses till we ride out the gale of investigation and land in the haven of God or Truth.

13. How is matter made the medium of the intelligence of man?"

There are two ideas, one spirit and one matter. When you speak of man you speak of matter. When you speak of spirit you speak of the knowledge that will live after the matter is destroyed or dead. This is the Christian's wisdom. With God in all the above is only opinions and ideas without any wisdom from God or Truth. All the above is embraced in his idea as an illusion that contains no life but lives, moves, has its being and identity in his wisdom.

 So that to itself it is a living, moving something with power to act to create and destroy. Its happiness and misery are in itself. So when its shadow is destroyed to B and C he is dead. A loses nothing but is the same as before, but to B and C he is dead. So the shadow is the medium of truth and error, to error it is matter but to Truth it is an illusion.

14. ''Do I err in thinking knowledge the effect of some influence on the mind, instead of something independent of the whole individual?"

Knowledge is the effect of an infIuence on the mind and is the medium that carries the senses to this great Truth.

15. "Can anyone bear any amount of excitement and fatigue without a reaction?" 

No, no more than a mathematician can solve every problem without a reaction, but as he becomes master of the science, the reaction diminishes, till all error is destroyed.

Dr. Quimby's writings are not to establish any religious creed or bolster up any belief of man, but they are simply the out-pouring of a truth, that sees the sick cast into prison, for no other cause than a belief in the opinions of man, there to linger out a miserable existence, driven from society into the dark cell of disease where no friend is allowed to enter to soothe their woes. The knowledge of this condition is known to him from their own feelings and calls forth his plea in their help..


He stands to the sick as an attorney to a criminal, a friend, This is what he believes Jesus intended to communicate to the world when He said, "they that are well need not a physician, but they that are sick." So he pleads their case and destroys their opinion, breaks the bars of death and sets the prisoner free. This was Jesus' religion, that He believed, taught, and practised.*

To nourish the vital energy, keep watch in silence;
In order to subdue the mind, act with non-action.
Of movement and stillness, be aware of their origin;
There is no work to do, much less someone to seek.
The true and constant must respond to phenomena;
Responding to phenomena, you must be unconfused.
When unconfused, the nature will stabilize by itself;
When the nature stabilizes, energy returns by itself.
When energy returns, the elixir crystallizes by itself;
Within the pot, the trigrams of heaven and earth are joined.
Yīn and yáng arise, alternating over and over again;
Every transformation comes like a clap of thunder.
White clouds form and come to assemble at the peak;
The sweet nectar sprinkles down Mount Sumeru.
Swallow for yourself this wine of immortality;
You wander so freely—who is able to know you?
Sit and listen to the tune played without strings;
Clearly understand the mechanism of creation.
It comes entirely from these twenty lines;
A true ladder going straight to Heaven.-Daoist text -
To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-

The Farting Master of Disaster:)

Lead me from dreaming to waking. Lead me from opacity to clarity. Lead me from the complicated to the simple. Lead me from the obscure to the obvious. Lead me from intention to attention. Lead me from what I'm told I am to what I see I am. Lead me from confrontation to wide openness. Lead me to the place I never left, Where there is peace, and peace - The Upanishads
*note* lovely post I found from a true Sufi..his name is Dave,from http://caravanofdreams.wordpress.com/
Kisses to him:)
Despite the many tales we have told of Love
Still we have not taken even the first step.
Oh Love! You transcend all description
Such in brief, is the only way to describe You.
Only You, O Love, Know Yourself:
Such a mystery lies behind our exegesis
Through You, God manifests  His Divinity!
What miracle could ever surpass this?
Silence!
Shrouding Love’s Name
Excels by far
Any words of Praise
-Nurbakhsh (from http://caravanofdreams.wordpress.com/2010/12/21/silence-and-the-sufi-conception-of-love/

-added by danny-
...............
-Funny Sufi Story about Miracles, Flatulence and deeper meanings beyond the obvious!-
There was a great teacher in Turkey, said to have great wisdom. He only had five devoted disciples. For many years, his disciples asked him why, with all his great wisdom, he did not have thousands of students. He didn’t answer. And so time went on until one day the Teacher and his disciples where walking in the grand bazaar in Istanbul amongst the usual large crowd of other shoppers. As they were in the open area, a pigeon fell from the sky and landed dead at the teachers feet. He picked it up and said a little prayer, and the pigeon came back to life.

This miracle was witnessed by many people in the crowd and very quickly, this teacher had thousands of people coming to his talks. He became quite famous as the man who can bring a pigeon back to life. One day he was giving a talk to a large crowd, and expelled a very loud fart. The people were so shocked that such a great man could do such a rude thing, that soon enough he was left again with only his original five. The six men sat together and the master explained to the confused disciples as to why the many people came and then left. He said; “Those who come for the life of a pigeon, will leave for a fart.”

This story made me laugh, but it also made me reflect on the how quite often people’s perception of spirituality or truth is very rarely in accord with what is really happening. We have an idea of what outwardly a spiritual person should be. For some , it is an old man, for some it is someone who is gentle and talks of love – or what they imagine it to be, for others it is a stern father figure etc. But ultimately what signifies someone as spiritual outwardly is not a good indication.


Fools gold exists because there is the real thing. What is real humility? What is real ‘peace’? Peace is so much more than the absence of violence, or stillness. Often on the way the real sincere teachers have met had the greatest most magnanimous sense of humor I have witnessed. One of them told me, if one feels angry about a joke, comment or something said about one’s self, then one is still under the sway of the ego no matter the intention of the comment.
This has always made me ask who is this ‘self who is being made fun of and lampooned? I remember often the story of Shibli that I have reprinted here where Shibli tells his friends


Shibli entered a profound mystical state and was placed in an
asylum as a madman. As soon as they heard, his shocked disciples
come to visit him.
Shibli asked, “Who are you?”
“We are some of those who love and follow you.”
Shibli began throwing stones at his students. They began to
run away, crying, “It’s true. Shibli really has gone crazy.”
Then Shibli called out to them, “Didn’t I hear you say that
you loved me? You could not even bear a stone or two before
running away. What became of that sincere love you claimed
you had for me? Did your love fly away with a couple of stones?
If you had really loved me, you would have patiently endured
the little bit of discomfort I caused you.”
The great Sufi mystic Kabir has said that the litmus test of whether someone is true Master or not is to hold them over a cliff for a few hours and if they dont wet their pants you may have found a real master. I had blog a few days ago about the types of responses I get when i talk and share things I have come to know on the path. One of the type of responses I get is that I get a challenge. I get the ” What about so and so thing, how do you reconcile this with your philosophy with your ‘Sufism‘.


I generally feel that at this point our conversation isn’t about sharing any more, it is about proving and disproving finding a flaw in what I am saying, winning and losing. It would be a grave error on my part to reduce the path and my experiences of it to ideology battles as one who tastes really knows. I have found that I am not a fan of the battle rapping of ideologies like this is 8 mile.


What do you want to Say?
-Dave-

ps...I had nothing to say,other then adding the marvelous story from Vernon Howard
The Mountain of Truth(from Vernon Howard)
A king once ruled over a nation of unhappy people. Wanting to help his subjects, the king asked a wise man, “Is there a way to relieve my people of their sorrows?”
“Yes, there is,” replied the wise man. “As you know, just outside of town there is a height known as the Mountain of Truth. Ask everyone to leave their troubles at the base of the mountain. That is all they need do.”
The King issued a joyous proclamation. Everyone was invited to bring his problems to the Mountain of Truth at once. Every kind of difficulty could be left there, including Sorrow, Conflict, Fear, Tension, Worry and Hostility.
At the end of twenty-four hours, the king was stunned. Out of his thousands of subjects, only ten had left their miseries at the mountain.
“This is incredible,” he told the wise man. “I don’t understand. Everyone assured me he wanted to get rid of unhappiness.”
The wise man nodded. “I knew this would happen, but also knew you would never believe me until you saw for yourself. You see, most people secretly love their suffering. Conflict and hostility provide excitement, a false feeling of life. Our first task is to show them the difference between artificial life and true life.”
Demis Roussos - Summer Wine ..quote"
Artemios (Demis) Ventouris Roussos (Greek: Ντέμης Ρούσος, born June 15, 1946) is a Greek singer.
He was born in Egypt to ethnic Greek parents George and Olga. "

Strawberries cherries and an angel's kiss in spring
My summer wine is really made from all these things

I walked in town on silver spurs that jingled to
A song that I had only sang to just a few
She saw my silver spurs and said lets pass some time
And I will give to you summer wine
Ohh-oh-oh summer wine
Strawberries cherries and an angel's kiss in spring
My summer wine is really made from all these things
Take off your silver spurs and help me pass the time
And I will give to you summer wine
Ohhh-oh summer wine

My eyes grew heavy and my lips they could not speak
I tried to get up but I couldn't find my feet
She reassured me with an unfamiliar line
And then she gave to me more summer wine
Ohh-oh-oh summer wine

Strawberries cherries and an angel's kiss in spring
My summer wine is really made from all these things
Take off your silver spurs and help me pass the time
And I will give to you summer wine
Mmm-mm summer wine
When I woke up the sun was shining in my eyes
My silver spurs were gone my head felt twice its size
She took my silver spurs a dollar and a dime
And left me cravin' for more summer wine
Ohh-oh-oh summer wine
Strawberries cherries and an angel's kiss in spring
My summer wine is really made from all these things
Take off your silver spurs and help me pass the time
And I will give to you summer wine
Mmm-mm summer wine..
To nourish the vital energy, keep watch in silence;
In order to subdue the mind, act with non-action.
Of movement and stillness, be aware of their origin;
There is no work to do, much less someone to seek.
The true and constant must respond to phenomena;
Responding to phenomena, you must be unconfused.
When unconfused, the nature will stabilize by itself;
When the nature stabilizes, energy returns by itself.
When energy returns, the elixir crystallizes by itself;
Within the pot, the trigrams of heaven and earth are joined.
Yīn and yáng arise, alternating over and over again;
Every transformation comes like a clap of thunder.
White clouds form and come to assemble at the peak;
The sweet nectar sprinkles down Mount Sumeru.
Swallow for yourself this wine of immortality;
You wander so freely—who is able to know you?
Sit and listen to the tune played without strings;
Clearly understand the mechanism of creation.
It comes entirely from these twenty lines;
A true ladder going straight to Heaven.-Daoist text -
To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-

Sunday, December 19, 2010

The Peace within You is here..says Paul Brunton

Lead me from dreaming to waking. Lead me from opacity to clarity. Lead me from the complicated to the simple. Lead me from the obscure to the obvious. Lead me from intention to attention. Lead me from what I'm told I am to what I see I am. Lead me from confrontation to wide openness. Lead me to the place I never left, Where there is peace, and peace - The Upanishads
note* I'm reading these days the notebooks of Paul Brunton..from http://wisdomsgoldenrod.org/notebooks/ ..the truth is that I don't have much love for the guy..(maybe because his dry style of talking,or my personal issues)but I am very interested in his notebooks..quote from wikipedia "
Paul Brunton was born in London in 1898. He served in a tank division during the First World War, and later devoted himself to mysticism and came into contact with Theosophists. Being partner of a occult bookshop, The Atlantis Bookshop, in Bloomsbury, Brunton came into contact with both the literary and occult British intelligentsia of the 1920s. In the early 1930s, Brunton embarked on a voyage to India, which brought him into contact with such luminaries as Meher Baba, Sri Shankaracharya of Kancheepuram and Sri Ramana Maharshi. Brunton's first visit to Sri Ramana's asram took place in 1931. During this visit, Brunton was accompanied by a Buddhist Bhikshu, formerly a military officer but meanwhile known as Swami Prajnananda, the founder of the English Ashram in Rangoon. Brunton asked several questions, including "What is the way to God-realization?" and Maharshi said: "Vichara, asking yourself the 'Who am I?' enquiry into the nature of your Self."[1]
Brunton has been credited with introducing Ramana Maharshi to the West through his books "A Search in Secret India" and "The Secret Path".[2]
One day—sitting with Ramana Maharshi—Brunton had an experience which Steve Taylor names "an experience of genuine enlightenment which changed him forever". Brunton describes it in the following way:
I find myself outside the rim of world consciousness. The planet which has so far harboured me disappears. I am in the midst of an ocean of blazing light. The latter, I feel rather than think, is the primeval stuff out of which worlds are created, the first state of matter. It stretches away into untellable infinite space, incredibly alive.[3]
"it appears that he understood the fine RESONATOR issue between the spirit,soul,and body ...if he did,good for him,but I sense he didn't fully... even though he tried to explain it(whom can??...if one could there would be no mystery left,for kripto's wisdom muscle sake!!)..be careful of explanations from others(including me) because all they do is project their inner stuff...this is available to all those persons believing they are god-man or god -women..all YOU are is a resonator...the middle path of Buddha,or the middle wisdom muscle of Kripto..same...the true wisdom in applied..and only the individual can do it,not the crowds..and you wonder why I love you?..because there is some stage on realization when you become one with collective consciousness,and you feel their pains,then you become a prophet,or God trying to teach them..of course the history of human-kind shows that all of them failed miserably..no gods have managed to save the humanity,and never will,because it's a resonator INDIVIDUAL process...it's between you and the UNIVERSE..not between you and the world,as Jesus wisely said...be into the world,but not part of it...he also said something about the Lord's prayer.. like,,forgive others as you forgive yourself,,but of course,you must discover yourself to do that...but the peace within you is here,indeed..
Kisses from the mahayogi to all in the 10 realms..and let the 3 little birds be one.
-added by danny-
..


http://wisdomsgoldenrod.org/notebooks/24/3#section7

Free activity


280
Whoever acts by becoming so pliable as to let the Overself hold his personal will, must necessarily become inwardly detached from the personal consequences of his deeds. This will be true whether those consequences be pleasant or unpleasant. Such detachment liberates him from the power of karma, which can no longer catch him in its web, for "he" is not there. His emotional consciousness preceding an action is always enlightened and characterized by sublime composure, whereas the unenlightened man's may be characterized by motivations of self-centered desire, ambition, fear, hope, greed, passion, dislike, or even hate--all of which are karma-making.


281
If he can act attentively and yet stand aside from the results of his actions; if he can discharge his responsibilities or carry out his duties without being swept into elation by success or into misery by failure; if he can move in the world, enjoy its pleasures and endure its pains, and yet hold unwaveringly to the quest of what transcends the world, then he has become what the Indians call a "karma yogi" and what the Greeks call a "man."


282
Life in the busy world should be a continuation of life in the meditation sanctum and not an interruption of it.


283
Even when the period itself has come to an end, even when he perforce returns to the world's turmoil, something of its precious joy still lingers on, inspiring him to greet others with goodwill and events with detachment.


284
"The fifth paramita `dhyana' [meditation] means retaining one's tranquil state of mind in any circumstance, even when adverse situations present themselves. This requires a great deal of training."--D.T. Suzuki


285
Go out into the world, act and do your duty. So long as you are the impersonal Witness of them, your actions will not add to your karma.


286
He has to learn to carry something of this consciousness from the world within to the world without. He left the stage to find the secret of meditation: now he must return and rejoin the ego's play.


287
He is not yet perfect in his development at this stage--"Application" is still being practised--but enlightenment is a very real thing to him. It results in this, that although his first reactive feelings toward a person, an event, or a situation may be negative or passionate, he is not carried away by them and they are swiftly checked.


288
Desires die of themselves without struggle, karma comes to an end, the stillness of the Overself settles in him.


289
When all action comes to an end, when the body is immobile and the consciousness stilled, there is achieved what the Chinese have called Wu Wei, meaning non-doing. This brings a wonderful peace, for tied up with it is non-desiring and non-aspiring. The quester has then come close to the end, but until this peace is thoroughly and permanently established in him, the quest must go on. Let go of all negative thoughts, especially those which concern others. Cease from condemnation and criticism except where it is a necessary part of one's obligation, duty, or position in the world, such as a magistrate's.


290
Do not strain yourself unduly; let the ego be passive to the intuitive influences so that actions are dictated by them without interference from it, rather than by aggressive desires, and hence become karma-free. This is the meaning of the Chinese expression Wu Wei, associated with the teaching of Taoism.


291
The man who is so detached from his own actions is detached also from the making of any karma that could darken his future.


292
Wu Wei, no-doing, is free activity, done for its own sake and not for that of a reward. This is possible to creative minds intent on bringing the needed new into existence, or to inspired artists working for pure love of beauty and not for glory, or to saints obeying a higher will.


293
The power to gain what we really need, subject to the operation of God's laws, is within us. Why run hither and thither for what we already embody? We have only to take our need into the Silence--and wait. We have nothing further to do unless the Inner Voice directs us to do it.


294
Just as a flat-surfaced mirror will correctly give back an image of whatever is presented before it, so a properly quieted mind will register objects, creatures, and persons such as they are and will not disturb them by distortions, prejudices, or expectations. One whose inner being is purified, controlled, and concentrated is able to live in the world and yet not be of the world, is able to go through worldly experiences and happenings and yet not be pulled out of his tranquil centre by them.


295
Somewhere within his interior self he must keep a circle fenced and reserved against the exterior world. No desire may cross it, no attachment may enter it. For it is his Holy of Holies, his surest guarantee of peace and happiness, his sole certitude in an uncertain life.


296
Chinese Poet, T'ao Yuan-Ming (365-427 a.d.):


I have built my cottage within men's borders,
But there is no noise of carriage or horses.
Do you know how this is possible?
When the heart is remote, the place becomes like it.




297
This is what he has to learn--and it can be learned only by personal practice, not from any book--how to keep in beautiful equipoise receptivity to his sacred Centre and efficiency in attending to the world's demands. This is answering Jesus' call to be in the world but not of it. This is the union of busy actuality with central tranquillity.(P)


298
In the foreground of his thought he deals with practical affairs in a practical way; in the background he remembers always that they are only transitory manifestations of an Element beyond all transitoriness, an Element to which he gives his deepest self. But only when his power of yogic concentration is complete and his knowledge of philosophic truth mature, does the possibility of achieving such harmony arrive--not before.(P)


299
If he is to keep his inner peace he must always keep the innermost part of himself aloof and deny the world any intimacy with it.(P)


300
To find the correct equilibrium, through knowledge and practice, which enables one to deal with the affairs at hand but never deviate from staying in the Presence--that is the art of life. That also is to become "natural" in the best sense, to possess an unself-conscious unadvertised spirituality.


301
Thus he builds a mental cloister out of which no work, however pressing it be, can drive him. It will be superior to and safer than any physical cloister or earthly ashram.


302
The ability to keep established in the Consciousness while engaged in the world's affairs is acquired by practice. It is a form of skilfulness acquired as bicycle-riding is acquired.


303
If the peace and enlightenment are to persist at all times so that they become a natural state, they must be philosophically induced.


304
The shrill voices of the vulgar break into the peace as if in opposition to one's spiritual well-being, but to the established philosopher the interruption passes away with the sound.


305
With mind absorbed inside itself, the noisy sounds of the world seem to come from a far distance.


306
Han Shan, Chinese Tang Period: ". . . My mind at peace, undusty and undeluded: It is pleasant to need no outer support. To be as quiet as the autumn waters of the river."


307
Though he may never put on the brown robe of the Yogi, he may consider himself every whit as real a Yogi in the thick of London's activity as that Indian prototype who sits in seclusion by the Ganges.


308
There is a fixed centre deep within every man. He may live in it, if he can find and keep to it, so tranquilly that all else in his thoughts and feelings and actions will be affected by its magic without being able to affect it.


309
The agitations of the emotional and passional nature prevent a man from attaining this mental quiet. If he has not built up its power by practice, or got it by grace, they cause him to lose it. These include both the pleasant and the unpleasant feelings, the desires and the cravings as well as the sorrows and anxieties and lusts, excessive pleasure and excessive pain. The art of mental quiet can be pushed to a deep inner stillness and by practice can be inwardly maintained in the midst of outward activity. This is why the value placed on keeping calm is very high in both yoga and philosophy.


310
The Real can't be merely static, actionless; this aspect is one of its faces, but there are two faces. The other is dynamic, ever-active. On the path, the discovery of its quiescent aspect is the first stage; this is mysticism. But the world is always confronting him and its activity has to be harmonized with inner peace. This harmonization can only be established by returning to the deserted world (while still retaining the peace) and making the second discovery--that it, too, is God active. Only then can he have unbroken peace, as before it will be intermittent. He then understands things in a different way.


311
If the One Reality alone is, if even the world-illusion vanishes in deepest contemplation, how is he to deal with the world, since it awaits his attention whatever its status be? The answer is that he is to act in the world AS IF it were real: this is to be his working rule to enable him to carry on with everyday existence and perform all duties. This same practical rule was stated by Jesus in his succinct sentence: Be in the world but not of it.


312
How to put his knowledge into practice, how to be able to cope with the world, its pressures, strains, trials, temptations, while inwardly centered upon the Overself is a feat for which man must train himself. This requires periods of withdrawal during which he works upon himself, his character and concentration, renews his aims and strengthens his will, and, especially, restores his balance. The periods may be brief or long, as his circumstances allow: a few hours or days or weeks.


313
When everything within, when thoughts, emotions, and desires are silenced, it is inevitable that the personal will shall also be silenced. What then has to be done will be done, but it will be done through him.


314
The student should always remember that just as the World-Mind does not lose or alter its own nature even in the midst of world-making, so he also should hold reverently and unalterably to the thought of his own true mystical identity even in the midst of worldly activity. What he does outwardly must not for a moment detract from what he has to do inwardly. It is a matter of self-training.


315
He has gone far when he can live in this remembrance and this presence without constraint even while occupied in the affairs of this world; when it all becomes a settled, easy, and especially natural attitude entirely free from superior airs, from a holier-than-thou or even a wiser-than-thou attitude. For humility grows side by side with his growth, of itself, unbidden. (How different from the arrogant egoistic pride of the self-conscious intellectual whose real worship is only himself!) By "natural" I mean not a self-conscious thing and certainly not a forced one. It is no supernatural experience either, but human consciousness put at a better level where it has harmony with World-Idea. It is easier to withdraw from the world, where people portray so widely and so often all their inadequacies, than to return to it and apply positively what is learned during withdrawal. It is more possible for the spectator to appraise the passing show and evaluate its offerings than to come back, walk with it, keep sagehood, remain human, yet find the point of sane equilibrium between both conditions.


316
He will maintain a proper equilibrium between being aware of what is happening in the world, remaining in touch with it, and being imperturbable towards it, inwardly unaffected and inwardly detached from it.


317
It is that perfect unconsciousness of self which confers complete naturalness, ease in relationships with others, and which radiates or, better, emanates peacefulness.


318
Sahaja is the final phase and, in striking contrast to the first phase, the Glimpse, lasts as long as corporeal life lasts. In this he brings the light into every day's thought, speech, and behaviour. It is the phase of Application. So, little by little, disjointedly and at intervals, he gets established in a calm awareness of his connection with, and relation to, the Overself.


319
In deepest contemplation, the Nirvikalpa Samadhi of the Indian yogis, both egolessness and blissful peace can be experienced. But it is a temporary state; return to the world must follow, so the quest is not finished. The next step or stage is application, putting into the active everyday life this egoless detachment and this satisfying calmness.(P)


320
When he lives in this godlike being with the background of his mind and in the world's activity with the foreground of it, he lives in the fullest sense.


321
You have to feel the rich peace of suddenly letting go of everything, of all your cares and tasks, all the knot of affairs which has tied itself around your ego, and then sinking back to where there is seemingly nothing.


322
It is not enough to become detached from the world, not even enough to meditate intermittently on the Overself. A man must remain every hour, every day, established in the fundamental attitude produced by the other two.


323
Mahadevan himself admitted to us that meditation is not essential if gnana is sought and properly followed. Therefore we are entitled to comment that Nirvikalpa Samadhi is not enough. The qualities needed for gnana practice, including detachment, must still be developed.


324
He has to work his way farther into Sahaja, and then settle down in it.


325
He who can stay in the world and keep his calmness in all conditions--whether they are attractive or repulsive--who can move in society without falling victim to the desires, attachments, or greeds which afflict it, who never lets go of the still divine centre within himself whether alone and quiet or with others and active, he is the real yogi and is experiencing the true samadhi.


326
He attends to his daily affairs with an awareness that the long-familiar ego is absent, that the divine Void is always present.


327
In sahaja we'll possess an imperturbable temperament; we'll possess human feeling but not be subject to the vicissitudes, excitements, and oscillations of human feeling. The mind will always be composed, because it will be held by the divine presence.
The Notebooks are copyright © 1984-1989, The Paul Brunton Philosophic Foundation.
To nourish the vital energy, keep watch in silence;
In order to subdue the mind, act with non-action.
Of movement and stillness, be aware of their origin;
There is no work to do, much less someone to seek.
The true and constant must respond to phenomena;
Responding to phenomena, you must be unconfused.
When unconfused, the nature will stabilize by itself;
When the nature stabilizes, energy returns by itself.
When energy returns, the elixir crystallizes by itself;
Within the pot, the trigrams of heaven and earth are joined.
Yīn and yáng arise, alternating over and over again;
Every transformation comes like a clap of thunder.
White clouds form and come to assemble at the peak;
The sweet nectar sprinkles down Mount Sumeru.
Swallow for yourself this wine of immortality;
You wander so freely—who is able to know you?
Sit and listen to the tune played without strings;
Clearly understand the mechanism of creation.
It comes entirely from these twenty lines;
A true ladder going straight to Heaven.-Daoist text -
To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-