rocks crack apart
filled with passions
longing to have
a glimpse of you
soul grows wings
over-joyed with desire
flying in search of you
fire changes to water
wisdom becomes insanity
and my own eyes
turn out to be the enemy
of my sleep
as they long to see you
there is a dragon
devouring rocks and men
destroying peaceful lives
and calling itself love
don’t imprison free souls
don’t change laughter to cries
don’t press us so hard
there is no one
but you to turn to
your love demands
nothing less than
my wounded heart
and my heart is filled
with nothing but your longings
the wine jar is boiling over
someone is drinking the wine
and making the harp play itself
the sonnets to your admiration
your love entered my house
saw me without you
put its hand over my head
and said pity on you
this love journey
is surely the hardest and
most twisted road i have taken
i began the journey
but my heart
is still dragging behind
wrapped around your feet
— Jalalud’din Rumi, Ghazal 2157 (Transl. Nader Khalili)
We have names for everything. What if we forgot about those names? And we stopped seeing things as something? What if we just observed things, watched things, without giving them a name, without coming to a conclusion? What do you think would happen? You would transcend everything.
— Robert Adams – Silence of the Heart – (p. 198)
If the mind turned outward and distracted,
starts observing its own being,
alienation ends, and the vestige ego,
merges in the light of true Awareness, shining in the heart.
— Sri Muruganar – The Garland of Guru’s (Sri Ramana Maharshi’s) Sayings (193)
If you see good in people,
you radiate a harmonious loving energy
which uplifts those who are around you.
If you can maintain this habit,
this energy will turn into a steady flow of love.
— Annamalai Swami
The mind must come to a state of silence, completely empty of fear, longing and all images. This cannot be brought about by suppression, but by observing every feeling and though without qualification, condemnation, judgement, or comparison. If unmotivated alertness is to operate the censor must disappear. There must simply be a quiet looking at what composes the mind. In discovering the facts just as they are, agitation is eliminated, the movement of thoughts becomes slow and we can watch each thought, its cause and content as it occurs. We become aware of every thought in its completeness and in this totality there can be no conflict. Then only alertness remains, only silence in which there is neither observer nor observed. So do not force your mind. Just watch its various movements as you would look at flying birds. In this uncluttered looking all your experiences surface and unfold. For unmotivated seeing not only generates tremendous energy but frees all tension, all the various layers of inhibitions. You see the whole of yourself.
Observing everything with full attention becomes a way of life, a return to your original and natural meditative being.
— Jean Klein – The Ease of Being (p. 28)
Nisargadatta Maharaj made this beautiful statement: “Wisdom says I am nothing. Love says I am everything. Between the two my life flows.” As the vast ocean of Being, you are no thing in particular. You are not a ‘me’ or a ‘you’. What you are is the vast open space in which everything happens, and the recognition of that brings clarity and wisdom. But clarity and wisdom are not complete without their reflection, love. And love comes from the recognition that, as open space, as the ocean, what you are deeply accepts all of the waves that appear – all of the sights and sounds and smells and sensations appearing now. I find that many spiritual seekers get stuck in the “nothing” aspect of realisation, and are left with only an intellectual understanding of awakening, which does not bring total freedom. The true end of suffering comes from the recognition of this total intimacy with life itself – in other words, the deep acceptance of “everything” appearing in experience. In this deep acceptance, mind and heart are one. Nothing is everything – they were never two. Mental clarity and certainty give way to deep acceptance of this moment. And there, the war ends.
— Jeff Foster
The practice is to turn inward towards the source, the looker, and look for it.
Ultimately you will understand (see, experience, apprehend, discover, know) that there is no looking inside or outside. There is just one consciousness. The intentional effort of looking within was to counterbalance a lifelong habit of looking outwards and to develop introspective discrimination to eliminate internal and external objects and phenomena as the true you.
I want to emphasize that the phrase “look inward” is a lie. There is no inward or outward. This distinction only lasts while you think you are a body. The phrase “look inward” almost sounds like a command to look into the inner emptiness of imagination, as inside the body. It is a bad instruction. It reinforces the idea of the reality of inner and outer, inside the skin and outside.
The world, your inner state, your searching, your imagination about what self-realization is like, will all disappear and you will understand that everything you have experienced until that moment is imagination. You will be free of all concept and imagination. In this you must abide for a long while, but self-abidance itself does not become continuous for a long time. It is a matter of persistence alone, and that only arises after a sustaining passion for truth becomes the most important issue to you.
Then, at some point, “everything” will disappear as unreal and you will be left in silent mind existence.
— Ed Muzika – Autobiography of a Jnani (p.161-162)
When I am with you, we stay up all night.
When you’re not here, I can’t go to sleep.
Praise God for these two insomnias!
And the difference between them.
The minute I heard my first love story
I started looking for you, not knowing
how blind that was.
Lovers don’t finally meet somewhere.
They’re in each other all along.
We are the mirror as well as the face in it.
We are tasting the taste this minute
of eternity. We are pain
and what cures pain, both. We are
the sweet cold water and the jar that pours.
I want to hold you close like a lute,
so we can cry out with loving.
You would rather throw stones at a mirror?
I am your mirror, and here are the stones.
— Jalalud’din Rumi – Extract from “Music Master” – The Essential Rumi (transl. Coleman Barks & John Moyne)
By misuse, I mean that people who have never even glimpsed the realm of the sacred, the infinite vastness behind that word, use it with great conviction, as if they knew what they are talking about. Or they argue against it, as if they knew what it is that they are denying. This misuse gives rise to absurd beliefs, assertions, and egoic delusions, such as “My or our God is the only true God, and your God is false,” or Nietzsche’s famous statement “God is dead.”
The word God has become a closed concept. The moment the word is uttered, a mental image is created, no longer, perhaps, of an old man with a white beard, but still a mental representation of someone or something outside you, and, yes, almost inevitably a male someone or something.
Neither God nor Being nor any other word can define or explain the ineffable reality behind the word, so the only important question is whether the word is a help or a hindrance in enabling you to experience That toward which it points. Does it point beyond itself to the transcendental reality, or does it lend itself too easily to becoming no more than an idea in your head that you believe in, a mental idol?
The word Being explains nothing, but nor does God. Being, however, has the advantage that it is an open concept. It does not reduce the infinite invisible to a finite entity. It is impossible to form a mental image of it. Nobody can claim exclusive possession of Being. It is your very essence, and it is immediately accessible to you as the feeling of your own presence, the realization I am that is prior to I am this or I am that. So it is only a small step from the word Being to the experience of Being.
— Eckhart Tolle – The Power of Now (p. 13-14)
Continuous attentiveness will only come with long practice. If you are truly watchful, each thought will dissolve at the moment that it appears. But to reach this level of disassociation you must have no attachments at all. If you have the slightest interest in any particular thought, it will evade your attentiveness, connect with other thoughts, and take over your mind for a few seconds. This will happen more easily if you are accustomed to reacting emotionally to a particular thought.
— Swami Annamalai – Living by the Words of Bhagavan (David Godman, p. 342–43)