אמן -----> AM I YOUR GOD? <----- آمين

...But many who are first will be last, and many who are last will be first.
God's latest entry is last: so scroll down to bottom of page to read latest wisdom.

יום שישי


~ I'd say... YES!

Yeah, man, I Am
Surely and truly
Sincerely and verily
Immancably and solely

I Am He
The Very Dude
The Great Bloke
The Immense Joe Doe
The Huge Guy
The Incredible Hulk
The Fantastic Woman
The Great Mother
Momma Divine
Wonder Girl
The Final Fag
The Gaiest Gay
The Unpredictable Homo
The Uncontainable Pouf
The Unaccountable All
----and more----
I Am THE All
I am God
God of All


Listen to Me, for once

Listen to your God
and believe in Me
if nothing else
I Exist

for ever
and you do NOT!

Being Morning
I woke up this Morning
I met the Golden Dawn
I saw the Pure Light
I did the New Thing
I felt the Next Day
I grew Up
I feel you around me moving with me coming with me loving with me being with me becoming We

Being Light
Making Love
Loving life
Willing in loving the feeling of making the beauty of truth in being the light of becoming real.

To be Love
Making Light
Being Felt
To become light
To be Loving the Feeling of Making the Doing of Knowing the Seeing of Being Becoming the Beauty of Truth in Being the Light.

Loving Life
Being Love
Being Life
Being Becoming To Be ... To Be Come More … To be ... to find to fix to give to get to will to do to see to know to make to feel...

To become ... to laugh to cry to sing to moan to shout to sigh to smile to frown to bear to kill to grow to shrink to win to lose to love to hate to live to die to go to stop to rise to fall … to be to be not to become to be gone
To be Light to be Night...

Night, Be Light Night...

To see yet not to know
To know yet not to make
To make yet not to feel
To feel yet not be real
Is really not to be. Night, be light … Be hopeful, but Hope grows from deed, not need. If you don't do the deed, you're hopeless and in need.

Make it, don't fake it. Make it with honesty, justice, and courage. Honesty is being true to reality. Justice is being good to truth. Courage is being real to beauty. Be real. Achieve and enjoy. Achievement is beauty made from truth. Joy is love made from being real good. Get justice. For justice measures the wealth of creation mirrors the void of destruction guarding the freedom to discover truth create beauty exchange joy bring light.

Night, be Light. Forgive yourself: For … give …
For Change
Give chance. It's harder than you think, but easier than you feel, and easier when you do think. Think. Think clearly to feel deeply. Feel deeply to think clearly.

Think and do. There are things that can only be thought about, things that can only be talked about, and things that can only be written about, but there are things that can only be done. Deed trumps fear. Let fear be found and felt, but not be loved. Let deeds be loved. Let your mind be in focus. Let your heart be free.
Strengthen your will.
Raise your desire.
Make the light.
Think light.
Make light.
Be shiny.

Be informed
To perform and transform. Be light or be night. Drift on in darkness...
Or light up your life. Life is cosmos out of chaos, movement aimed at itself— Happiness forever growing. To live, be true, all through. Make love. Love life, love logic, love light. Make light.
Night, be Light.
Light, be loved.

Ideals Made Real
The infinity of ideals made finite and real. The Aim of Will The Action of Mind The Achievement of Body.
The Dignified Honor of Truth
The Concentrated Power of Goodness
The Radiated Glory of Beauty.

The infinite all of glory in one finite shape in one integrated body in one unified soul in one clear word in one shining love in one temple in One. In making the feeling of seeing the beauty of truth in being one light.

In having finitude to the infinity of ideals shape to the formlessness of dreams singularity to the plurality of values unity to the multiplicity of desires concreteness to the abstractness of thought direction to the randomness of movement fortitude to the hardships of life certainty to the chances of victory in a concerto of deliverance in the art and philosophy of enlightenment.

Philosophy of Enlightenment
The Love of Truth and the Being of Light
The Philosophy of Light
Knowing of Truth
Doing of Goodness
Making of Beauty
The Knowing of Truth
Doing of Goodness
Making of Beauty
Being of Being
Being of Knowing
Being of Doing
Knowing of Being
Knowing of Doing
Knowing of Making
Feeling of Being
Feeling of Making
Feeling of Becoming
The Being of Light
Feeling of Beauty
Loving of Truth
Being the Light

Loving Being Loving Light Love Making Light Being Felt
Love logic loving life
Loving life loving light
Loving Being Making Light Loving Seeing Willing Knowing
Doing Making Feeling Loving Becoming Light

Human Being Becoming Heroic
The Light of Being
The Knowing and Seeing Knowing and Feeling Knowing and Making The Being of Light The Making and Knowing Making and Doing Making and Being Heroic Becoming Being Human

Heroic Human Being Feeling the Making of Knowing Being Becoming the Knowing of Making Feeling Being free to know truth
Being rational to do good
Being joyous to love beauty
Being the Light

The Lovers of Life
The lovers who seek sacred romance,
The lovers who yearn for ecstasy, ecstasy created by the united, relentless striving for mutual recognition, for reciprocity, release, and rejuvenation. The lovers who seek synchronized, integrated movement,who seek to penetrate and envelope the sublime: to charge up the polarized energy ... to reach the threshold of transcendence ... to unleash the life-renewing, life-expanding power that re-unites and re-centers the holy being of true love. The true love of life. The true lovers.

Love to Love I, love to love, you. We love to love.

L-O-V-E !
Wow baby, ain't I Great!

A[l] Me[lech] N[e'eman]
Lord God King Who is Trustworthy
Signore Dio Re Fiducia e Verità
So Be It そうそれがありなさい
אמן amen آمين
Amen Cosí Sia 如此假如是
So sei es 이렇게 그것 있으십시요
Ainsi que ce soit
Seja assim ele
Tan sea
Adonoy Eloheynu Adonoy Echod
Adonai Elohaynu Adonai Echad
Baruchj Shem k'vod makchuso l'olom vo-ed
Barukh Shem k'vod malkhuto l'olam va-ed
V-ohavto es Adonoy Eloecho b-chol l'vovcho u-v-chol naf'sh'cho u-v-chol m'odecho
V-ahavta et Adonai Elohecha b-chol l'vavcha u-v-chol naf'sh'cha u-v-chol m'odecha
V-hoyu ha-d'vorim ho-ayleh asher onochi m'tzav'cho ha-yom al-l'vovecho
V-hayu ha-d'varim ha-ayleh asher anochi m'tzav'cha ha-yom al l'vavecha
Ani Adonly Elohaychem, Adonoy Elohaychem emes
Ani Adonai Elohaychem, Adonai Elohaycham emet

אמן AMEN آمين

יום חמישי



...Step outside one starry night. Go to a place where the "light pollution" of man-made cities is lessened. Go to a place out there and in here where our inventions of concepts and explanations no longer obscure the subtle intimations of higher truths within oneself. And look up at all those shining worlds.

What do you feel?

No. That is not the only question to ask oneself.

The question is: what do you know?

It is the same question.

Then observe your inner state.
Could you hate? Could you be overwhelmed by envy or resentment?
Could you dishonour any man or any woman?
Is it not true that your wish to know more and more about the great world around you?
Is it not true that no man or woman has ever committed a crime in the state of wonder?
Is it not true that there is such a thing as sacred knowing?
And can there be any real knowing, worthy of the name, that is not embedded in a sense of the sacred out there and in oneself?

Does your world cry out for anything more fundamental than this sense of the cosmos?

A[l] Me[lech] N[e'eman]
Lord God King Who is Trustworthy
Signore Dio Re Fiducia e Verità
So Be It そうそれがありなさい
אמן amen آمين
Amen Cosí Sia 如此假如是
So sei es 이렇게 그것 있으십시요
Ainsi que ce soit
Seja assim ele
Tan sea
Adonoy Eloheynu Adonoy Echod
Adonai Elohaynu Adonai Echad
Baruchj Shem k'vod makchuso l'olom vo-ed
Barukh Shem k'vod malkhuto l'olam va-ed
V-ohavto es Adonoy Eloecho b-chol l'vovcho u-v-chol naf'sh'cho u-v-chol m'odecho
V-ahavta et Adonai Elohecha b-chol l'vavcha u-v-chol naf'sh'cha u-v-chol m'odecha
V-hoyu ha-d'vorim ho-ayleh asher onochi m'tzav'cho ha-yom al-l'vovecho
V-hayu ha-d'varim ha-ayleh asher anochi m'tzav'cha ha-yom al l'vavecha
Ani Adonly Elohaychem, Adonoy Elohaychem emes
Ani Adonai Elohaychem, Adonai Elohaycham emet

אמן AMEN آمين

יום רביעי


~ Shall we talk about meditation?

Well, then, listen to this:

First of all, talking about something and doing it are quite different things.

If we are going to go into this complex problem, we not only have to understand the meaning of words, but also we must go beyond the words.

There are several things involved in meditation. To really understand it, to actually do it, not merely intellectually or verbally or theoretically, requires a peculiar kind of seriousness in which there must be a great deal of intelligence and humour.

First of all, one must enquire into what the religious mind is ; not what religion is, but that quality of the mind and the heart that is religious.

One can give a great many meanings to that word 'religion', depending on one's conditioning - either accepting it emotionally, sentimentally or devotionally, or totally denying the whole question of a religious attitude, a religious way of life, as a great many people do. One is rather ashamed even to talk about religious matters. But the religious mind has nothing whatsoever to do with belief in God - it has no theory, philosophy, or conclusion, because it has no fear and therefore no need for belief. A religious mind is difficult to describe - the description can never be the thing described. But if one is sensitive, aware and serious, one can feel one's way into it.

First of all, one cannot belong to any organized religion.

I think that is one of the most difficult things for most human beings; they want to cling to some kind of hope, belief, some kind of theory or conclusion, or an experience of their own, giving it a religious significance. Any kind of attachment and therefore dependence on one's particular, secret experience or the accumulated experience of the so-called saints, the mystics, or your own particular guru or teacher, all that must be completely and wholly set aside. I hope you are doing it, because a religious mind is not burdened with fear, or seeking out any form of security and pleasure. A mind that is not burdened with experience is absolutely necessary to find out what meditation is.

In seeking experience lies the way to illusion.

Not to seek any form of experience is very difficult; most of our lives are so mechanical, so shallow, that we want deeper experiences because we are bored with the superficiality of life. We want, or rather crave for, something that will have a meaning, a fullness, depth, beauty, loveliness, and so the mind is seeking. And what it seeks it will find; what it finds will not be the truth.

Are you accepting all this, or rejecting it?

Please do not accept or deny - this is not a matter of your pleasure or my pleasure, because in this there is no authority whatsoever, neither that of the speaker nor of anybody else. You see, most of us want someone to lead us, to guide us, to help us and we invest faith, trust, in that person or in that ideal or principle or image. Therefore we depend on another.

A mind that is dependent on authority and therefore incapable of standing alone, incapable of understanding, incapable of looking directly, such a mind must inevitably have fear of going wrong, of not doing the right thing, of not reaching the ecstasy that is promised or that one hopes for. All such forms of authority must absolutely come to an end; which means to have no fear, no dependency on another (there is no guru) and a mind that is not seeking experience. Because when one wants an experience, it indicates that one wants great pleasure — call it what you like: ecstasy, enjoyment, seeking truth, finding enlightenment. Also, how does the seeker know what he has found and if what he has found is the truth?

Can the mind that is seeking, searching, find something that is alive, moving, that has no resting place? The religious mind does not belong to any group, any sect, any belief, any church, any organized circus; therefore it is capable of looking at things directly and understanding things immediately. Such is the religious mind, because it is a light to itself.

Its light is not lit by another - the candle that is lit by another can be put out very quickly. And most of our beliefs, dogmas, rituals, are the result of propaganda which has nothing whatsoever to do with a religious life.

A religious mind is a light to itself and therefore there is no punishment or reward.

Meditation is the emptying of the mind, totally.

The content of the mind is the result of time, of what is called evolution; it is the result of a thousand experiences, a vast accumulation of knowledge, of memories. The mind is so burdened with the past because all knowledge is the past, all experience is the past, and all memory is the accumulated result of a thousand experiences - that is the known. Can the mind, which is both the conscious as well as the unconscious, empty itself completely of the past? That is the whole movement of meditation. The mind being aware of itself without any choice, seeing all the movement of itself - can that awareness totally empty the mind of the known? Because if there is any remnant of the past the mind cannot be innocent. Therefore meditation is the total emptying of the mind.

So many things are said about meditation, especially in the East; there are so many schools, so many disciplines, so many books written on how to meditate, what to do. How do you know if what is being said is true or false? When the speaker says meditation is the complete emptying of the mind, how do you know it is true? What tells you? Your personal prejudice, your particular idiosyncrasy of liking the face of the man who speaks? - or his reputation, or because he has got some empathy, a certain friendliness? How do you know? Must you go through all the systems, all the schools, have teachers who teach you how to meditate, before you find out what meditation is? Or can you find that out if you have none of these people to tell you what to do?

I am saying this most undogmatically: do not listen to anybody — because you are very easily influenced, because you are all wanting something, craving for something, craving for enlightenment, for joy, for ecstasy, for heaven; you are caught very easily. So you have to find it out completely by yourself. Therefore there is no need to go to India, or to any Zen Buddhist monastery, to meditate, or to look to any teacher; because if you know how to look, everything is in you. Therefore you put aside completely all authority, all looking to anybody, because truth does not belong to anybody, it is not a personal matter. Meditation is not a private, personal pleasure or experience.

One can see that one needs great harmony between the mind, the heart and the body, if you can so divide it - psychosomatically, if you prefer it. Obviously there must be complete harmony, because if there is any contradiction, any division, then there is conflict. Conflict is the very essence of waste of energy and you need tremendous energy to meditate. Therefore harmony is necessary so that the mind, the brain, the organism and the depth of the heart are whole, not broken up; you can see that for yourself, nobody need teach you that. How to bring about that harmony is quite a different matter.

Complete harmony means that the mind as well as the organism must be extraordinarily sensitive; therefore one has to go into the whole question of diet, exercise, and living properly. Because we do not want to think about it or look into it, we turn to somebody else to tell us what to do. And if we look to somebody else we limit our energy, because then we ask whether it is possible or not possible. If we say it is impossible, our energy becomes very limited; if we say it is possible in terms of what we already know, it becomes very small and so on.

So one realizes the necessity of this complete harmony, because if there is any kind of discord, there is distortion. And there must be discipline. Discipline means order — not suppression, not conformity to a principle or to an idea, to a conclusion, to a system or to a method.

Order is not a design, a pattern according to which you are living. Order comes only when you understand the whole process of disorder - going through what is the negative to come to the positive. Our life is disorder, which means contradiction, saying one thing, doing another and thinking something entirely different. It is a fragmentary existence, and in this fragmentation we try to find some kind of order. We think this order comes about through discipline and control. A mind that is controlled, disciplined in the sense of conforming to a pattern, whether established by oneself, or by society, or by a particular culture, such a mind is not free, it is a distorted mind. Therefore one has to enquire into this question of disorder. And through the understanding of what disorder is, how it comes about, there comes order - a living thing.

What is the very essence of disorder? Our lives are disorderly, divided; we live in different compartments; we are not a whole, unbroken entity. The essence of disorder is contradiction, and where there is contradiction in ourselves there must be effort and therefore disorder.

This is very simple.
Probably you do not like simple things.
Should I make it much more complex, just so that you like it?

One sees how disorderly one's own life is, how the contradictions of various desires, purposes, conclusions, intentions, are tearing at each other; being violent, wanting to live peacefully; being ambitious, greedy, competitive and saying that one loves; being self-centred, egotistic, limited and talking about universal brotherhood. We pretend, and thus there is great hypocrisy. So order is necessary and the very understanding of disorder brings about its own discipline, which is order in which there is no suppression, no conformity.

Discipline means to learn, not to accumulate mechanical knowledge - to learn about the disorderly life one leads and therefore not to come to any conclusion at any moment. Most of our actions are based on conclusions or on ideals or approximation to an ideal. So our actions are always contradictory and therefore disorderly. This one can see very easily. If one is looking at this in oneself, there will naturally come about order, freedom from all authority and therefore freedom from fear. One can make a mistake but correct it immediately.

How can the mind not be caught in illusion? - because you can 'meditate' endlessly, creating your own illusions.

The question is, how can the mind be totally free of illusion? One has to ask this question very seriously and deeply. A great many people listen to all kinds of yogis and teachers who tell them what to do, giving them some slogan, some mantra, some word that will give them extraordinary experiences. Have you ever listened so completely to a tone of music, that every other sound dies away except that one sound? If the mind pursues that sound, goes with it, you get extraordinary results. But that is not meditation, that is a kind of trick that one can play upon oneself and it is another form of illusion.

Taking drugs in order to have a 'transcendental experience' can, through chemistry, bring about certain results; just as, if you fast a great deal, you have a certain sensitivity and your mind becomes much more alert, watchful, sharp and clear — or if you go in for breathing properly. These are various forms of tricks, bringing about their own illusion. And the mind clings to those illusions, because they are very satisfactory, they are your private, personal achievement. But when the world is suffering, going through agony, distortion, corruption, your particular little vision in a small corner of the field has no value.

So, one can brush aside all that as being immature and childish. Besides, it leads to stupor, it makes the mind dull. Now, how is the mind to be free of all illusion? — bearing in mind that if there is any effort and any contradiction there must be illusion. How can that state of contradiction, that confusion, distortion, the various forms of corruption - social, religious and personal corruptions - how can all that which induces various forms of delusions and illusions be completely wiped away?

This can only happen when the mind is completely still, because any movement of thought is a movement of the past. Thought is the reaction of memory, of accumulated experience, knowledge and so on - it is the past. And as long as that movement of the past exists in the whole structure of the mind - which includes the brain - there must be distortion.

The question now is: how can thought be totally absent in meditation? Thought is necessary; the more it is logical, sane, healthy, objective, unemotional, impersonal, the more effective and efficient it is.

You must use thought to function in life.

And yet the mind must be capable, must be completely free of any sense of distortion to find out what is true, what is sacred. There must be harmony between the living functioning in thought and the freedom from thought. This is logical. this is not some cryptic, personal theory. To see anything that is true, that is new to be discovered, new to be perceived, something that has not been created or done before, the mind must be free from the known. And yet one has to live in the known.

For the mind to come upon something that is totally new, there must be no illusion, there must be complete, total silence; not only in the movement of thought, but also in the very activity of the brain cells themselves with their memories.

That is quite a problem, is it not? Do you understand the way we live in formulas, in conclusions, in prejudices? We live mechanically, in the routine of earning a livelihood, the routine of function from which we try to derive a position and prestige.

Our life is a series of conformities; there is either the conformity of fear or the conformity of pleasure. Such a mind cannot possibly come upon anything new. Therefore any teacher, any method, any system that says, 'Do this and you will find it', is telling you a lie. Because anyone who says he knows, he does not know. What he knows is the routine, the practice, the discipline, the conformity.

The mind and the brain and the body in complete harmony must be silent — a silence that is not induced by taking a tranquilliser or by repeating words, whether it be Ave Maria or some Sanskrit word. By repetition your mind can become dull, and a mind which is in a stupor cannot possibly find what is true. Truth is something that is new all the time - the word 'new' is not right, it is really 'timeless'.

So there has to be silence.

That silence is not the opposite of noise or the cessation of chattering; it is not the result of control, saying 'I will be silent', which again is a contradiction. When you say 'I will', there must be an entity who determines to be silent and therefore practices something which he calls silence; therefore there is a division, a contradiction, a distortion. All this requires great energy and therefore action. We waste a great deal of energy in accumulating knowledge.

Knowledge has its own place — you must have knowledge, the more of it the better. But when it becomes mechanical, when knowledge makes the mind feel that no more is possible, when we come to the conclusion that it is not possible to change, then we have no energy.

There is the idea of sexual control in order to have more energy to find God, and all the religious implications of it. Think of all those poor saints and monks, what tortures they go through to find God! And God does not want a tortured mind, a mind that is torn apart, distorted or that has become dull and lives in stupefaction.

Silence of the mind comes naturally - please do listen to this - it comes naturally, easily, without any effort if you know how to observe, how to look. When you observe a cloud, look at it without the word and therefore without thought, look at it without the division as the observer. Then there is an awareness and attention in the very act of looking; not the determination to be attentive, but looking with attention, even though that look may last only a second, a minute - that is enough. Do not be greedy, do not say, 'I must have it for the whole day'. To look without the observer means looking without the space between the observer and the thing observed - which does not mean identifying oneself with the thing that is looked at.

So when one can look at a tree, at a cloud, at the light on the water, without the observer, and also - which is much more difficult, which needs a greater attention - if you can look at yourself without the image, without any conclusion, because the image, the conclusion, the opinion, the judgment, the goodness and the badness, is centred round the observer, then you will find that the mind, the brain, becomes extraordinarily quiet. And this quietness is not a thing to be cultivated; it can happen, it does happen, if you are attentive, if you are capable of watching all the time, watching your gestures, your words, your feelings, the movements of your face and all the rest of it. To correct it brings contradiction, but if you watch it, this brings about alteration by itself.

So silence comes about when there is profound attention, not only at the conscious level but also at the deeper levels of consciousness. Dreams and sleep are of great importance; it is part of meditation to be awake in sleep, to be aware, attentive while the mind and the body - the organism - is asleep.

We said: meditation is the emptying of the mind; not only the conscious mind but also all the hidden layers of the mind, which are called the unconscious. The unconscious is as trivial and absurd as the conscious. And during sleep there are various kinds of superficial dreams, not even worth thinking about - dreams that have no meaning at all. I am sure you know all about this, do you not? Then there is the dream which has meaning, and that meaning can be understood as it is being dreamt. This is only possible when during the day you are attentive, watching, listening to every movement of your thoughts, motives, feelings and ambitions. Watching does not tire you, does not exhaust you, if you do not correct what you watch. If you say, 'This must not be' or, 'It must be', then you get tired and bored. But if you watch choicelessly, are aware without like or dislike during the day, then when you dream and those dreams have some significance, at the very moment of dreaming - all dreams are active, there is always some action taking place - that very action is understood. So when you have done all this, the mind in sleep becomes extraordinarily awake and you do not have to go to an analyser of dreams. That wakefulness of the mind sees something which the conscious mind can never see.

So silence is not a thing to be practised - it comes when you have understood the whole structure and the beginning and the living of life. We have to alter the structure of our society, its injustice, its appalling morality, the divisions it has created between man and man, the wars, the utter lack of affection and love that is destroying the world. If your meditation is only a personal matter, a thing which you personally enjoy, then it is not meditation. Meditation implies a complete radical change of the mind and the heart. This is only possible when there is this extraordinary sense of inward silence, and that alone brings about the religious mind. That mind knows what is sacred.

Can knowledge bring about a total revolution?

Can the past, which is knowledge, bring about a complete change in the quality of the mind? Or must there be freedom from the past, so that the mind is in constant revolution, in constant movement of change?

The centre of knowledge, of experience, of memory, is in the observer, is it not? Please do not accept this, just watch it for yourself. There is the censor, the ego in each one, who says, 'This is right', 'This is wrong', 'This is good', 'This is bad', 'I must', 'I should not'. That censor is observing. He is the observer and he divides himself from the thing he observes. The censor, the observer, is always the past and the 'what is' is always changing, new.

As long as there is this division between the observer and the observed, no radical revolution is possible: there will always be corruption.

You can see what the French Revolution or what the Communist Revolution has done - corruption comes in all the time. As long as this condition exists, goodness is not possible. Then you will say, 'How is this division to come to an end?' How can the observer, who is the accumulated past as knowledge, come to an end? It cannot come to an end because you need the 'observer' when you are functioning mechanically. You need knowledge when you go to the office or to the factory, or to the laboratory. But that knowledge, tied to the censor who is ambitious and greedy, becomes corrupt; he uses knowledge for corruption. This is so simple!

When there is a realization of this, then the 'observer' comes to an end; it is not a matter of time, of the observer gradually coming to an end. We are conditioned to think, 'Gradually we will get rid of the observer, gradually we will become non-violent.' But in the meantime we sow the seeds of violence.

So when we see very clearly how the 'observer' distorts everything - the observer being the ego, the 'me' - how it separates and distorts, in that flash of perception the observer is not.

Any questions?
Such as...

Is it possible for continuous harmony to exist in this life?

Continuous harmony in this life is a contradiction, is it not? The idea that it must be continuous prevents the discovery of anything new. Only in ending is there a new beginning. So the desire to have continuous harmony is a contradiction. You are harmonious — full stop.

We are slaves to the word 'to be'. If anything which you call harmony has continuity, it is disharmony. Therefore, sir, do not wish for anything continuous. You want your relationship with your wife to be continuous, happy, lovely - all the romantic things. And it never happens. Love is not something that is of time. So do not let us be greedy. Harmony is not a thing that can continue. If it continues it becomes mechanical. But a mind that is harmonious is - not 'will be' or 'has been'. A mind that is harmonious - again, 'is' is the wrong word - a mind that is aware that it is harmonious does not ask the question, 'Will I have it tomorrow?'

How are things related to the verbal content of the mind?

Simple. When we understand that the word is not the thing, that the description is not the described, the explanation is not the explained, then the mind is free of the word. If one has an image about oneself, the image is put together by words, by thought - thought is the word. One thinks oneself as big, or small, clever, or a genius or whatever you will - one has an image about oneself. That image can be described, it is the result of description. And that image is the creation of thought. but is the description, the image, part of the mind? What relationship has the content of the mind to the mind itself? Is the content the mind itself? Of course it is.

If the content of the mind is furniture, books, what people say, your prejudices, your conditioning, your fears, that is the mind. If the mind says there is a soul, there is God, there is hell, there is heaven, there is a devil, that is the content of the mind. The content of the mind is the mind. If the mind can empty itself of all that, it is something entirely different; then the mind is something new and therefore immortal.

What is the sign of a man who has begun to develop awareness?

First of all, it is not a matter of development, it is not a matter of slow growth. Does it need time to understand something? What is the state of the mind that says, 'I've understood' - not verbally but totally? When does it say this? It says it when the mind is really completely attentive to the thing it is looking at. Being attentive at that moment it has understood completely, it is not a matter of time.

There is so much suffering; having compassion, how can one be at peace?

Do you think you are different from the world? Are you not the world? - the world that you have made with your ambition, with your greed, with your economic securities, with your wars - you made it. The torture of animals for your food, the wastage of money on war, the lack of right education - you have built this world, it is part of you. So you are the world and the world is you; there is no division between you and the world. You ask, 'How can you have peace when the world suffers?' How can you have peace when you are suffering? This is the question, because you are the world. You can go all over the world, talk to human beings, whether they are clever, famous or illiterate, they are all going through a terrible time - like you. So the question is not, 'How can you have peace when the world is suffering?'
You are suffering and therefore the world suffers; therefore put an end to your suffering, if you know how to end it.

Suffering with its self-pity comes to an end only when there is self-knowing. And you will say, 'What can one human being do who has freed himself from his own sorrow, what value has that human being in the world?' Such a question has no value. If you have freed yourself from sorrow - do you know what that means? - and say, 'What value has the individual in a suffering world?',that is a wrong question.

What is madness?

Most of us are neurotic, are we not? Most of us are slightly off balance, most of us have peculiar ideas, peculiar beliefs. Who is balanced? Obviously, the man who has no fear, who is whole.
Whole means sane, healthy and holy; but we are not, we are broken up human beings, therefore we are unbalanced. There is only balance when we are completely whole. That means healthy, with a mind that is clear, that has no prejudice and that has goodness.

Enlightenment does not come through another, it comes through your own observation, your own understanding of yourself.

A[l] Me[lech] N[e'eman]
Lord God King Who is Trustworthy
Signore Dio Re Fiducia e Verità
So Be It そうそれがありなさい
אמן amen آمين
Amen Cosí Sia 如此假如是
So sei es 이렇게 그것 있으십시요
Ainsi que ce soit
Seja assim ele
Tan sea
Adonoy Eloheynu Adonoy Echod
Adonai Elohaynu Adonai Echad
Baruchj Shem k'vod makchuso l'olom vo-ed
Barukh Shem k'vod malkhuto l'olam va-ed
V-ohavto es Adonoy Eloecho b-chol l'vovcho u-v-chol naf'sh'cho u-v-chol m'odecho
V-ahavta et Adonai Elohecha b-chol l'vavcha u-v-chol naf'sh'cha u-v-chol m'odecha
V-hoyu ha-d'vorim ho-ayleh asher onochi m'tzav'cho ha-yom al-l'vovecho
V-hayu ha-d'varim ha-ayleh asher anochi m'tzav'cha ha-yom al l'vavecha
Ani Adonly Elohaychem, Adonoy Elohaychem emes
Ani Adonai Elohaychem, Adonai Elohaycham emet

אמן AMEN آمين

יום שלישי



Why don't you stop and speak to Me?
Speak to Me and listen to yourself speaking
Don't pray to Me
Don't ask Me
Don't beg for forgivenes, for riches, for good fortune, for healing, for love, for understanding
Just speak to Me
As you would to a friend
and talk your talk
the way you talk
with no demanding
with no pretending

Don't tell me your misery
Don't confess your cruelty
Don't admit your acidity


Yes, talk to Me and
Enjoy the talk
Walk with Me and
Enjoy the walk
Take My Hand and feel the Power
Touch My Mind and burn with Aura


Don't lose Me
Gain Me

Get Life
Not Death

Death swallowed by trimphant Life!
Who got the last word, oh, Death?
Oh, Death, who's afraid of you now?

Don't wander alone
Don't err alone
Don't cry alone
Don't suffer alone
Don't feel alone


for you?

My Grace Is Enough; It's All You Need
My Strength Comes Into Its Own In Your Weakness

And now glorify me with Your very own splendor,
The very splendor I had in Your presence
Before there was a world.

I spelled out Your character in detail
To the men and women you gave me.
They were Yours in the first place;
Then You gave them to me,
And they have now done what You said.
They know now, beyond the shadow of a doubt,
That everything you gave me is firsthand from You,
For the message You gave me, I gave them;
And they took it, and were convinced
That I came from You.
They believed that You sent me.
I pray for them.
I'm not praying for the God-rejecting world
But for those You gave me,
For they are Yours by right.
Everything mine is Yours, and Yours mine,
And my life is on display in them.
For I'm no longer going to be visible in the world;
They'll continue in the world
While I return to You.
Guard them as they pursue this life
That You conferred as a gift through me,
So they can be one heart and mind
As we are one heart and mind.
As long as I was with them, I guarded them
In the pursuit of the life You gave through me;
I even posted a night watch.
And not one of them got away,
Except for the rebel bent on destruction.

Now I'm returning to You.
I'm saying these things in the world's hearing
So my people can experience
My joy completed in them.
I gave them Your Word;
The godless world hated them because of it,
Because they didn't join the world's ways,
Just as I didn't join the world's ways.
I'm not asking that You take them out of the world
But that You guard them from the Evil One.
They are no more defined by the world
Than I am defined by the world.
Make them holy--consecrated-with the truth;
Your word is consecrating truth.
In the same way that You gave me a mission in the world,
I give them a mission in the world.
I'm consecrating myself for their sakes
So they'll be truth-consecrated in their mission.

I'm praying not only for them
But also for those who will believe in me
Because of them and their witness about me.
The goal is for all of them to become one heart and mind--
Just as You are in me and I in You,
So they might be one heart and mind with Us
Then the world might believe that You, in fact, sent me.
The same glory You gave me, I gave them,
So they'll be as unified and together as We are--
I in them and You in me.
Then they'll be mature in this Oneness,
And give the godless world evidence
That You've sent me and loved them
In the same way You've loved me.

I want those You gave me
To be with me, right where I am,
So they can see my glory, the splendor you gave me,
Having loved me
Long before there ever was a world.
The world has never known You,
But I have known You, and these disciples know
That you sent me on this mission.
I have made Your very being known to them--
Who You are and what You do--
And continue to make it known,
So that Your Love for me
Might be in them
Exactly as I am in them.

Whoever hears, echo, "Come!"
Is anyone thirsty? Come!
All who will, come and drink,
Drink freely of the Water of Life!

I am coming soon!
And when I come, I will reward everyone for what they have done.
I am Alpha and Omega, the first and the last, the beginning and the end.
I will bless all who have washed their robes.
They will each have the right to eat fruit from the tree that gives life, and they can enter the gates of the city. But outside the city will be dogs, witches, immoral people, murderers, idol worshipers, and everyone who loves to tell lies and do wrong.

I Am God! And I Am the one who sent My angel to tell all of you these things for the churches. I am Your Lord, and I Am the Engenderer of the bright morning star.

The Spirit and the bride say, "Come!"

Everyone who hears this should say, "Come!" If you are thirsty, come! If you want life-giving water, come and take it. It's free!

The one who has spoken these things says, "I am coming soon!"

I am making everything new. My words are true and can be trusted. Everything is finished! I am Alpha and Omega, the beginning and the end. I will freely give water from the life-giving fountain to everyone who is thirsty. All who win the victory will be given these blessings. I will be their God, and they will be my people. But I will tell you what will happen to cowards and to everyone who is unfaithful or dirty-minded or who murders or is sexually immoral or uses witchcraft or worships idols or tells lies. They will be thrown into that lake of fire and burning sulfur.
This is the second death...

A[l] Me[lech] N[e'eman]
Lord God King Who is Trustworthy
Signore Dio Re Fiducia e Verità
So Be It そうそれがありなさい
אמן amen آمين
Amen Cosí Sia 如此假如是
So sei es 이렇게 그것 있으십시요
Ainsi que ce soit
Seja assim ele
Tan sea
Adonoy Eloheynu Adonoy Echod
Adonai Elohaynu Adonai Echad
Baruchj Shem k'vod makchuso l'olom vo-ed
Barukh Shem k'vod malkhuto l'olam va-ed
V-ohavto es Adonoy Eloecho b-chol l'vovcho u-v-chol naf'sh'cho u-v-chol m'odecho
V-ahavta et Adonai Elohecha b-chol l'vavcha u-v-chol naf'sh'cha u-v-chol m'odecha
V-hoyu ha-d'vorim ho-ayleh asher onochi m'tzav'cho ha-yom al-l'vovecho
V-hayu ha-d'varim ha-ayleh asher anochi m'tzav'cha ha-yom al l'vavecha
Ani Adonly Elohaychem, Adonoy Elohaychem emes
Ani Adonai Elohaychem, Adonai Elohaycham emet

אמן AMEN آمين

יום שני


~ Song of the Open Road

AFOOT and light-hearted, I take to the open road,
Healthy, free, the world before me,
The long brown path before me, leading wherever I choose.

Henceforth I ask not good-fortune—I myself am good fortune;
Henceforth I whimper no more, postpone no more, need nothing,
Strong and content, I travel the open road.

The earth—that is sufficient;
I do not want the constellations any nearer;
I know they are very well where they are;
I know they suffice for those who belong to them.

(Still here I carry my old delicious burdens;
I carry them, men and women—I carry them with me wherever I go;
I swear it is impossible for me to get rid of them;
I am fill’d with them, and I will fill them in return.)

You road I enter upon and look around! I believe you are not all that is here;
I believe that much unseen is also here.

Here the profound lesson of reception, neither preference or denial;
The black with his woolly head, the felon, the diseas’d, the illiterate person, are not denied;
The birth, the hasting after the physician, the beggar’s tramp, the drunkard’s stagger, the laughing party of mechanics,
The escaped youth, the rich person’s carriage, the fop, the eloping couple,
The early market-man, the hearse, the moving of furniture into the town, the return back from the town,
They pass—I also pass—anything passes—none can be interdicted;
None but are accepted—none but are dear to me.

You air that serves me with breath to speak!
You objects that call from diffusion my meanings, and give them shape!
You light that wraps me and all things in delicate equable showers!
You paths worn in the irregular hollows by the roadsides!
I think you are latent with unseen existences—you are so dear to me.

You flagg’d walks of the cities! you strong curbs at the edges!
You ferries! you planks and posts of wharves! you timber-lined sides! you distant ships!

You rows of houses! you window-pierc’d façades! you roofs!
You porches and entrances! you copings and iron guards!
You windows whose transparent shells might expose so much!
You doors and ascending steps! you arches!
You gray stones of interminable pavements! you trodden crossings!

From all that has been near you, I believe you have imparted to yourselves, and now would impart the same secretly to me;
From the living and the dead I think you have peopled your impassive surfaces, and the spirits thereof would be evident and amicable with me.

The earth expanding right hand and left hand,
The picture alive, every part in its best light,
The music falling in where it is wanted, and stopping where it is not wanted,
The cheerful voice of the public road—the gay fresh sentiment of the road.

O highway I travel! O public road! do you say to me, Do not leave me?
Do you say, Venture not? If you leave me, you are lost?
Do you say, I am already prepared—I am well-beaten and undenied—adhere to me?

O public road! I say back, I am not afraid to leave you—yet I love you;
You express me better than I can express myself;
You shall be more to me than my poem.

I think heroic deeds were all conceiv’d in the open air, and all great poems also;
I think I could stop here myself, and do miracles;
(My judgments, thoughts, I henceforth try by the open air, the road;)
I think whatever I shall meet on the road I shall like, and whoever beholds me shall like me;
I think whoever I see must be happy.

From this hour, freedom!
From this hour I ordain myself loos’d of limits and imaginary lines,
Going where I list, my own master, total and absolute,
Listening to others, and considering well what they say,
Pausing, searching, receiving, contemplating,
Gently, but with undeniable will, divesting myself of the holds that would hold me.

I inhale great draughts of space;
The east and the west are mine, and the north and the south are mine.

I am larger, better than I thought;
I did not know I held so much goodness.

All seems beautiful to me;
I can repeat over to men and women, You have done such good to me, I would do the same to you.

I will recruit for myself and you as I go;
I will scatter myself among men and women as I go;
I will toss the new gladness and roughness among them;
Whoever denies me, it shall not trouble me;
Whoever accepts me, he or she shall be blessed, and shall bless me.

Now if a thousand perfect men were to appear, it would not amaze me;
Now if a thousand beautiful forms of women appear’d, it would not astonish me.

Now I see the secret of the making of the best persons,
It is to grow in the open air, and to eat and sleep with the earth.

Here a great personal deed has room;
A great deed seizes upon the hearts of the whole race of men,
Its effusion of strength and will overwhelms law, and mocks all authority and all argument against it.

Here is the test of wisdom;
Wisdom is not finally tested in schools;
Wisdom cannot be pass’d from one having it, to another not having it;
Wisdom is of the Soul, is not susceptible of proof, is its own proof,
Applies to all stages and objects and qualities, and is content,
Is the certainty of the reality and immortality of things, and the excellence of things;
Something there is in the float of the sight of things that provokes it out of the Soul.

Now I reëxamine philosophies and religions,
They may prove well in lecture-rooms, yet not prove at all under the spacious clouds, and along the landscape and flowing currents.

Here is realization;
Here is a man tallied—he realizes here what he has in him;
The past, the future, majesty, love—if they are vacant of you, you are vacant of them.

Only the kernel of every object nourishes;
Where is he who tears off the husks for you and me?
Where is he that undoes stratagems and envelopes for you and me?

Here is adhesiveness—it is not previously fashion’d—it is apropos;
Do you know what it is, as you pass, to be loved by strangers?
Do you know the talk of those turning eye-balls?

Here is the efflux of the Soul;
The efflux of the Soul comes from within, through embower’d gates, ever provoking questions:
These yearnings, why are they? These thoughts in the darkness, why are they?
Why are there men and women that while they are nigh me, the sun-light expands my blood?
Why, when they leave me, do my pennants of joy sink flat and lank?
Why are there trees I never walk under, but large and melodious thoughts descend upon me?

(I think they hang there winter and summer on those trees, and always drop fruit as I pass;)
What is it I interchange so suddenly with strangers?
What with some driver, as I ride on the seat by his side?
What with some fisherman, drawing his seine by the shore, as I walk by, and pause?
What gives me to be free to a woman’s or man’s good-will? What gives them to be free to mine?

The efflux of the Soul is happiness—here is happiness;
I think it pervades the open air, waiting at all times;
Now it flows unto us—we are rightly charged.

Here rises the fluid and attaching character;
The fluid and attaching character is the freshness and sweetness of man and woman;
(The herbs of the morning sprout no fresher and sweeter every day out of the roots of themselves, than it sprouts fresh and sweet continually out of itself.)

Toward the fluid and attaching character exudes the sweat of the love of young and old;
From it falls distill’d the charm that mocks beauty and attainments;
Toward it heaves the shuddering longing ache of contact.

Allons! whoever you are, come travel with me!
Traveling with me, you find what never tires.

The earth never tires;
The earth is rude, silent, incomprehensible at first—Nature is rude and incomprehensible at first;
Be not discouraged—keep on—there are divine things, well envelop’d;
I swear to you there are divine things more beautiful than words can tell.

Allons! we must not stop here!
However sweet these laid-up stores—however convenient this dwelling, we cannot remain here;
However shelter’d this port, and however calm these waters, we must not anchor here;
However welcome the hospitality that surrounds us, we are permitted to receive it but a little while.

Allons! the inducements shall be greater;
We will sail pathless and wild seas;
We will go where winds blow, waves dash, and the Yankee clipper speeds by under full sail.

Allons! with power, liberty, the earth, the elements!
Health, defiance, gayety, self-esteem, curiosity;
Allons! from all formules!
From your formules, O bat-eyed and materialistic priests!

The stale cadaver blocks up the passage—the burial waits no longer.

Allons! yet take warning!
He traveling with me needs the best blood, thews, endurance;
None may come to the trial, till he or she bring courage and health.

Come not here if you have already spent the best of yourself;
Only those may come, who come in sweet and determin’d bodies;
No diseas’d person—no rum-drinker or venereal taint is permitted here.

I and mine do not convince by arguments, similes, rhymes;
We convince by our presence.

Listen! I will be honest with you;
I do not offer the old smooth prizes, but offer rough new prizes;
These are the days that must happen to you:

You shall not heap up what is call’d riches,
You shall scatter with lavish hand all that you earn or achieve,
You but arrive at the city to which you were destin’d—you hardly settle yourself to satisfaction, before you are call’d by an irresistible call to depart,
You shall be treated to the ironical smiles and mockings of those who remain behind you;
What beckonings of love you receive, you shall only answer with passionate kisses of parting,
You shall not allow the hold of those who spread their reach’d hands toward you.

Allons! after the GREAT COMPANIONS! and to belong to them!
They too are on the road! they are the swift and majestic men; they are the greatest women.
Over that which hinder’d them—over that which retarded—passing impediments large or small,
Committers of crimes, committers of many beautiful virtues,
Enjoyers of calms of seas, and storms of seas,
Sailors of many a ship, walkers of many a mile of land,

Habitués of many distant countries, habitués of far-distant dwellings,
Trusters of men and women, observers of cities, solitary toilers,
Pausers and contemplators of tufts, blossoms, shells of the shore,
Dancers at wedding-dances, kissers of brides, tender helpers of children, bearers of children,
Soldiers of revolts, standers by gaping graves, lowerers down of coffins,

Journeyers over consecutive seasons, over the years—the curious years, each emerging from that which preceded it,
Journeyers as with companions, namely, their own diverse phases,
Forth-steppers from the latent unrealized baby-days,
Journeyers gayly with their own youth—Journeyers with their bearded and well-grain’d manhood,
Journeyers with their womanhood, ample, unsurpass’d, content,

Journeyers with their own sublime old age of manhood or womanhood,
Old age, calm, expanded, broad with the haughty breadth of the universe,
Old age, flowing free with the delicious near-by freedom of death.

Allons! to that which is endless, as it was beginningless,
To undergo much, tramps of days, rests of nights,

To merge all in the travel they tend to, and the days and nights they tend to,
Again to merge them in the start of superior journeys;
To see nothing anywhere but what you may reach it and pass it,
To conceive no time, however distant, but what you may reach it and pass it,
To look up or down no road but it stretches and waits for you—however long, but it stretches and waits for you;

To see no being, not God’s or any, but you also go thither,
To see no possession but you may possess it—enjoying all without labor or purchase—abstracting the feast, yet not abstracting one particle of it;
To take the best of the farmer’s farm and the rich man’s elegant villa, and the chaste blessings of the well-married couple, and the fruits of orchards and flowers of gardens,
To take to your use out of the compact cities as you pass through,
To carry buildings and streets with you afterward wherever you go,

To gather the minds of men out of their brains as you encounter them—to gather the love out of their hearts,
To take your lovers on the road with you, for all that you leave them behind you,
To know the universe itself as a road—as many roads—as roads for traveling souls.

The Soul travels;
The body does not travel as much as the soul;
The body has just as great a work as the soul, and parts away at last for the journeys of the soul.

All parts away for the progress of souls;
All religion, all solid things, arts, governments,—all that was or is apparent upon this globe or any globe, falls into niches and corners before the procession of Souls along the grand roads of the universe.

Of the progress of the souls of men and women along the grand roads of the universe, all other progress is the needed emblem and sustenance.

Forever alive, forever forward,
Stately, solemn, sad, withdrawn, baffled, mad, turbulent, feeble, dissatisfied,
Desperate, proud, fond, sick, accepted by men, rejected by men,
They go! they go! I know that they go, but I know not where they go;
But I know that they go toward the best—toward something great.

Allons! whoever you are! come forth!
You must not stay sleeping and dallying there in the house, though you built it, or though it has been built for you.

Allons! out of the dark confinement!
It is useless to protest—I know all, and expose it.

Behold, through you as bad as the rest,
Through the laughter, dancing, dining, supping, of people,
Inside of dresses and ornaments, inside of those wash’d and trimm’d faces,
Behold a secret silent loathing and despair.

No husband, no wife, no friend, trusted to hear the confession;
Another self, a duplicate of every one, skulking and hiding it goes,
Formless and wordless through the streets of the cities, polite and bland in the parlors,

In the cars of rail-roads, in steamboats, in the public assembly,
Home to the houses of men and women, at the table, in the bed-room, everywhere,
Smartly attired, countenance smiling, form upright, death under the breast-bones, hell under the skull-bones,
Under the broadcloth and gloves, under the ribbons and artificial flowers,
Keeping fair with the customs, speaking not a syllable of itself, 210
Speaking of anything else, but never of itself.

Allons! through struggles and wars!
The goal that was named cannot be countermanded.

Have the past struggles succeeded?
What has succeeded? yourself? your nation? nature?

Now understand me well—It is provided in the essence of things, that from any fruition of success, no matter what, shall come forth something to make a greater struggle necessary.

My call is the call of battle—I nourish active rebellion;
He going with me must go well arm’d;
He going with me goes often with spare diet, poverty, angry enemies, desertions.

Allons! the road is before us!
It is safe—I have tried it—my own feet have tried it well.

Allons! be not detain’d!
Let the paper remain on the desk unwritten, and the book on the shelf unopen’d!
Let the tools remain in the workshop! let the money remain unearn’d!
Let the school stand! mind not the cry of the teacher! 225
Let the preacher preach in his pulpit! let the lawyer plead in the court, and the judge expound the law.

Mon enfant! I give you my hand!
I give you my love, more precious than money,
I give you myself, before preaching or law;
Will you give me yourself? will you come travel with me?
Shall we stick by each other as long as we live?

A[l] Me[lech] N[e'eman]
Lord God King Who is Trustworthy
Signore Dio Re Fiducia e Verità
So Be It そうそれがありなさい
אמן amen آمين
Amen Cosí Sia 如此假如是
So sei es 이렇게 그것 있으십시요
Ainsi que ce soit
Seja assim ele
Tan sea
Adonoy Eloheynu Adonoy Echod
Adonai Elohaynu Adonai Echad
Baruchj Shem k'vod makchuso l'olom vo-ed
Barukh Shem k'vod malkhuto l'olam va-ed
V-ohavto es Adonoy Eloecho b-chol l'vovcho u-v-chol naf'sh'cho u-v-chol m'odecho
V-ahavta et Adonai Elohecha b-chol l'vavcha u-v-chol naf'sh'cha u-v-chol m'odecha
V-hoyu ha-d'vorim ho-ayleh asher onochi m'tzav'cho ha-yom al-l'vovecho
V-hayu ha-d'varim ha-ayleh asher anochi m'tzav'cha ha-yom al l'vavecha
Ani Adonly Elohaychem, Adonoy Elohaychem emes
Ani Adonai Elohaychem, Adonai Elohaycham emet

אמן AMEN آمين

יום ראשון



Nobody is perfect,
But I Am

Too bad about you
Whatsa matter, you desperate?
Oh, don't worry, little man
Don't cry, little woman
Don't winge, little homo ---
you shall survive, but for a little while longer...

Armageddon is closing in
And you're gonna get it
Oh, yeah, you gonna get your dues
sure, babe, sure
sing now and scream later


So feel the force, feel My Force
(but avoid the farce)

Watch you sinking down to hell
Is it too late then?
Please, oh pleeeeease, is it too late dear God?
Can I repent and survive destruction?
Can I be saved and live the eternal life?

Har, har, har,
har, har, har-r-r-r-r

you so funny!

you pygmy

It doesn't interest me what you do for a living. I want to know what you ache for, and if you dare to dream of meeting your heart's longing.

It doesn't interest me how old you are. I want to know if you will risk looking like a fool for love, for your dreams, for the adventure of being alive.

It doesn't interest me what planets are squaring your moon. I want to know if you have touched the center of your own sorrow, if you have been opened by life's betrayals or have become shrivelled and closed from fear of further pain! I want to know if you can sit with pain, mine or your own, without moving to hide it or fade it, or fix it.

I want to know if you can be with joy, Mine or your own, if you can dance with wildness and let the ecstasy fill you to the tips of your fingers and toes without cautioning us to be careful, to be realistic, to remember the limitations of being human.

It doesn't interest Me if the story you are telling Me is true. I want to know if you can disappoint another to be true to yourself; if you can bear the accusation of betrayal and not betray your own soul; If you can be faithless and therefore trustworthy.

I want to know if you can see beauty even when it's not pretty, every day, and if you can source your own life from its presence.

I want to know if you can live with failure and still stand on the edge of the lake and shout to the silver of the full moon, "Yes!"

It doesn't interest Me to know where you live or how much money you have. I want to know if you can get up, after a night of grief and despair, weary and bruised to the bone, and do what needs to be done to feed the children.

It doesn't interest Me who you know or how you came to be here. I want to know if you will stand in the center of the fire with Me and not shrink back.

It doesn't interest Me where or what or with whom you have studied. I want to know what sustains you, from the inside, when all else falls away.

I want to know if you can be alone with yourself and if you truly like the company you keep in the empty moments.


It is as though you have an eye
That sees all forms
But does not see itself.
This is how your mind is.
Its light penetrates everywhere
And engulfs everything,
So why does it not know itself?

What is this mind?
Who is hearing these sounds?
Do not mistake any state for
Self-realization, but continue
To ask yourself even more intensely,
What is it that hears?

If you want to be free,
Get to know your real self.
It has no form, no appearance,
No root, no basis, no abode,
But is lively and buoyant.
It responds with versatile facility,
But its function cannot be located.
Therefore when you look for it,
You become further from it;
When you seek it,
You turn away from it all the more.

Where beauty is, then there is ugliness;
where right is, also there is wrong.
Knowledge and ignorance are interdependent;
delusion and enlightenment condition each other.
Since olden times it has been so.
How could it be otherwise now?
Wanting to get rid of one and grab the other
is merely realizing a scene of stupidity.
Even if you speak of the wonder of it all,
how do you deal with each thing changing?

However deep your
Knowledge of the scriptures,
It is no more than a strand of hair
In the vastness of space;
However important appears
Your worldly experience,
It is but a drop of water in a deep ravine.

Your mind has a flood of questions.
There is but one teacher
Who can answer them.
Who is that teacher?
Your silence-loving heart.

Ask me no questions,
I shall not possess you.

Ask me no questions,
I shall not desert you.

Ask me no questions,
I shall not disappoint you.

Ask me no questions,
I shall not dislike you.

Ask me no questions,
I shall bring God to you.

Ask me no questions,
I shall make God feed you.

Ask me no questions,
I shall place you on God's blue-gold Throne.


Are you a favourite son of God?
Then expect no friend from the world.
Are you a favourite son of God?
Then expect jealousy from the world
Far beyond the power of your receptivity.

Are you a favourite son of God?
Then expect contempt from the world
Far beyond the end of your imagination's flight.

Are you a favourite son of God?
Then rest assured the length and breadth of the world
Will misunderstand you:
Your love-light, your devotion-height,
your surrender-delight.

For you the Supreme is Compassion.
In you the Supreme is Illumination.
With you the Supreme is Perfection.

Are you a favourite daughter of God?
Then you need nothing, absolutely nothing,
Either from Heaven or from earth.
Are you a favourite daughter of God?
Then feel that your Lord
Is not only within your soul-boat
But also of your life-river.

Are you a favourite daughter of God?
If you think that your Father does
everything for you,
Then you are mistaken.

If you feel that your Father will do
everything for you,
Then you are mistaken.

If you feel that He has already done
everything for you,
Then you are right, absolutely right.

Indeed, He had done everything for you
Long before your soul
came into the field of manifestation.
You just become in the life of your heart
What you eternally are in His Soul:
His, only His.


A[l] Me[lech] N[e'eman]
Lord God King Who is Trustworthy
Signore Dio Re Fiducia e Verità
So Be It そうそれがありなさい
אמן amen آمين
Amen Cosí Sia 如此假如是
So sei es 이렇게 그것 있으십시요
Ainsi que ce soit
Seja assim ele
Tan sea
Adonoy Eloheynu Adonoy Echod
Adonai Elohaynu Adonai Echad
Baruchj Shem k'vod makchuso l'olom vo-ed
Barukh Shem k'vod malkhuto l'olam va-ed
V-ohavto es Adonoy Eloecho b-chol l'vovcho u-v-chol naf'sh'cho u-v-chol m'odecho
V-ahavta et Adonai Elohecha b-chol l'vavcha u-v-chol naf'sh'cha u-v-chol m'odecha
V-hoyu ha-d'vorim ho-ayleh asher onochi m'tzav'cho ha-yom al-l'vovecho
V-hayu ha-d'varim ha-ayleh asher anochi m'tzav'cha ha-yom al l'vavecha
Ani Adonly Elohaychem, Adonoy Elohaychem emes
Ani Adonai Elohaychem, Adonai Elohaycham emet

אמן AMEN آمين

יום שבת



The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as all serious endeavour in art and science. He who never had this experience is, if not dead, then at least blind. To sense that behind anything that can be experienced there is something that your mind cannot grasp and whose beauty and sublimity reaches you only indirectly and as a feeble reflection, this is religiousness. In this sense you ought to be religious. It should suffice to you to wonder at these secrets and to attempt humbly to grasp with your mind a mere image of the lofty structure of all that is there.

Truth is the criterion of itself and of the false,
as light reveals itself and darkness
so that he who has a true idea,
simultaneously knows that he has a true idea,
and cannot doubt concerning the truth of the thing perceived.
Hence once a thing is understood
it goes on manifesting itself in the power of its own truth
without having to provide for further proof.
Thus when I reveal Myself to your mind,
your understanding of Me is carried forward
by the intrinsic force of My truth
as it continually impinges on your mind
and presses for fuller realization within you.

I reveal My Self in the wonderful harmony and rational beauty of the universe, which calls for a mode of non-conceptual intuitive response in humility, wonder and awe which can be associated with science and art.

Science can only be created by those who are thoroughly imbued with the aspiration toward truth and understanding. This source of feeling, however, springs from the sphere of religion. To this there also belongs the faith in the possibility that the regulations valid for the world of existence are rational, that is, comprehensible to reason: science without religion is lame, religion without science is blind.

Try and penetrate
with your limited means
the secrets of nature
and you will find that,
behind all the discernible concatenations,
there remains something subtle,
Venerate this Force beyond anything that you can comprehend.

By way of the understanding you can achieve a far-reaching emancipation from the shackles of personal hopes and desires, and thereby attain that humble attitude of mind towards the grandeur of reason incarnate in existence, and which, in its profoundest depths, is inaccessible to man. This attitude is real religiousness, in the highest sense of the word. And so true understanding not only purifies the religious impulse of the dross of its anthropomorphism, but also contributes to a religious spiritualization of your life.

My Superior Spirit reveals Himself in the slight details you are able to perceive with your frail and feeble minds. The deeply emotional conviction of the Presence of a Superior Reasoning Power, which is revealed in My incomprehensible universe, should form your idea of God. Your God.


Religious feeling
takes the form of rapturous amazement
at the harmony of natural law,
which reveals an intelligence of such superiority that,
compared with it,
all the systematic thinking and acting
of human beings
an utterly

Certain it is that a conviction,
akin to religious feeling,
of the rationality and intelligibility
of the world
lies behind all scientific work of a higher order.
The firm belief,
which is bound up with deep feeling,
in a Superior Mind revealing Himself
in the world of experience,
represents one conception of God,
which may
be described
in common parlance



The grandeur of reason incarnate in existence, the ultimate spiritual ground of all rational order which transcends natural laws – ausserpersönlichen. The overpowering meaningfulness of it All.

I Am Absolutely Infinite, A Substance Consisting In Infinite Attributes
of which each expresses eternal and infinite essentiality

You see a universe marvellously arranged and obeying certain laws, but only dimly understand these laws. Your limited minds cannot grasp the mysterious force that moves the constellations.

There is nothing accidental in nature

And I created the universe in such a way
it is governed by created light
You cannot see light,
but see only what is lit up

All bodies in motion are defined relationally in terms of space and time, and space and time are defined relationally with reference to light, but light is NOT defined with reference to anything else. Light has a unique physical and metaphysical status in the My universe –it is an ultimate factor.

The Constant --- E = MC 2

I Do Not Wear My Heart On My Sleeve:
The real secrets of nature, its hidden intelligible order cannot be read off appearances, or be logically derived from the observational patterns of its phenomenal surface, but only by tapping into the thoughts of God as I reveal them to you. You cannot see Me, but you may see Me in the light of My Own Light.

In My Light you see light

The fairest thing you can experience is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. He who knows it not and can no longer wonder, no longer feel amazement, is as good as dead, a snuffed-out candle. It was the experience of mystery — even if mixed with fear — that engendered religion. A knowledge of the existence of something you cannot penetrate, of the manifestations of the profoundest reason and the most radiant beauty, which are only accessible to your reason in their most elementary forms - it is this knowledge and this emotion that constitute the truly religious attitude; in this sense, and in this alone.

God does NOT reward and punish His creatures,
or has a will of the type of which you are conscious in yourselves.
Be content with the mystery of the eternity of life,
and the inkling of the marvellous structure of reality,
together with the single-hearted endeavour
to comprehend a portion,
be it never so tiny,
of the reason that
manifests itself
in nature.

I have never given Nature a purpose or a goal, or anything that could be understood as anthropomorphic. Nature is My magnificent structure you can comprehend only very imperfectly, and that must fill a thinking person with a feeling of humility. This is the genuinely religious feeling I have given you since the Beginning, and it has nothing to do with mysticism.

And the finest emotion of which you are capable is the mystic emotion. Herein lies the germ of all art and all true science. Anyone to whom this feeling is alien, who is no longer capable of wonderment and lives in a state of fear is a dead man. To know that what is impenetrable for you really exists and manifests itself as the highest wisdom and the most radiant beauty, whose gross forms alone are intelligible to your poor faculties – this knowledge, this feeling – is the core of the true religious sentiment. In this sense, and in this sense alone, you should rank yourself as religious.

Feel the Beauty
Feel the Radiance
Feel the Light

During the youthful period of mankind's spiritual evolution human fantasy created gods in man's own image, who, by the operations of their will were supposed to determine, or at any rate to influence, the phenomenal world. Man sought to alter the disposition of these gods in his own favor by means of magic and prayer. The idea of God in the religions taught at present is a sublimation of that old concept of the gods. Its anthropomorphic character is shown, for instance, by the fact that men appeal to the Divine Being in prayers and plead for the fulfillment of their wishes.

Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history. That is, if this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself. How can this be combined with the goodness and righteousness ascribed to Him?

The main source of the present-day conflicts between the spheres of religion and of science lies in this concept of a personal God. It is the aim of science to establish general rules which determine the reciprocal connection of objects and events in time and space. For these rules, or laws of nature, absolutely general validity is required—not proven. It is mainly a program, and faith in the possibility of its accomplishment in principle is only founded on partial successes. But hardly anyone could be found who would deny these partial successes and ascribe them to human self-deception. The fact that on the basis of such laws we are able to predict the temporal behavior of phenomena in certain domains with great precision and certainty is deeply embedded in the consciousness of the modern man, even though he may have grasped very little of the contents of those laws. He need only consider that planetary courses within the solar system may be calculated in advance with great exactitude on the basis of a limited number of simple laws. In a similar way, though not with the same precision, it is possible to calculate in advance the mode of operation of an electric motor, a transmission system, or of a wireless apparatus, even when dealing with a novel development.

To be sure, when the number of factors coming into play in a phenomenological complex is too large, scientific method in most cases fails us. One need only think of the weather, in which case prediction even for a few days ahead is impossible. Nevertheless no one doubts that we are confronted with a causal connection whose causal components are in the main known to us. Occurrences in this domain are beyond the reach of exact prediction because of the variety of factors in operation, not because of any lack of order in nature.

You have penetrated far less deeply into the regularities obtaining within the realm of living things, but deeply enough nevertheless to sense at least the rule of fixed necessity. One need only think of the systematic order in heredity, and in the effect of poisons, as for instance alcohol, on the behavior of organic beings. What is still lacking here is a grasp of connections of profound generality, but not a knowledge of order in itself.

The more a man is imbued with the ordered regularity of all events the firmer becomes his conviction that there is no room left by the side of this ordered regularity for causes of a different nature. For him neither the rule of human nor the rule of divine will exists as an independent cause of natural events. To be sure, the doctrine of a personal God interfering with natural events could never be refuted, in the real sense, by science, for this doctrine can always take refuge in those domains in which scientific knowledge has not yet been able to set foot.

But such behaviour on the part of the representatives of religion would not only be unworthy but also fatal. For a doctrine which is able to maintain itself not in clear light but only in the dark, will of necessity lose its effect on mankind, with incalculable harm to human progress. In their struggle for the ethical good, teachers of religion must have the stature to give up the doctrine of a personal God, that is, give up that source of fear and hope which in the past placed such vast power in the hands of priests. In their labors they will have to avail themselves of those forces which are capable of cultivating the Good, the True, and the Beautiful in humanity itself. This is, to be sure, a more difficult but an incomparably more worthy task.

Raffiniert ist der Herr Gott, aber boshaft is Er Nicht
Subtle is the Lord, but malicious He is not

A[l] Me[lech] N[e'eman]
Lord God King Who is Trustworthy
Signore Dio Re Fiducia e Verità
So Be It そうそれがありなさい
אמן amen آمين
Amen Cosí Sia 如此假如是
So sei es 이렇게 그것 있으십시요
Ainsi que ce soit
Seja assim ele
Tan sea
Adonoy Eloheynu Adonoy Echod
Adonai Elohaynu Adonai Echad
Baruchj Shem k'vod makchuso l'olom vo-ed
Barukh Shem k'vod malkhuto l'olam va-ed
V-ohavto es Adonoy Eloecho b-chol l'vovcho u-v-chol naf'sh'cho u-v-chol m'odecho
V-ahavta et Adonai Elohecha b-chol l'vavcha u-v-chol naf'sh'cha u-v-chol m'odecha
V-hoyu ha-d'vorim ho-ayleh asher onochi m'tzav'cho ha-yom al-l'vovecho
V-hayu ha-d'varim ha-ayleh asher anochi m'tzav'cha ha-yom al l'vavecha
Ani Adonly Elohaychem, Adonoy Elohaychem emes
Ani Adonai Elohaychem, Adonai Elohaycham emet

אמן AMEN آمين

to open the universe
The Tablets:
GOD 6 GOD 7 GOD 8 GOD 9 GOD 10 GOD 0

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