[Drifter]

Originally Posted by RascalPuff _________________ Well spoken, Drifter: Please check out the beginning of the 'Start' page at http://forums.delphiforums.com/EinsteinGroupie and lemme know what you think. Best regards, - RP

Hello RP,
You keep some interesting academic company. =-)
But more to the point.
Time and motion, are relative concepts, and the Absolute is not, It, is a no-thing, and ineffible, It, can only be pointed to, not experienced, yet it is the essence of all experiences. Such is the paradox we call life or that which Sages and Mystics say, is really a dream called, the waking state, go figure, eh.
What doesn't exist in deep sleep, doesn't exist.

Deeply tranced,
http://www.metacafe.com/watch/330044/champagne_da_la_all/

"Man is the sole being in the natural order who is not compelled to pursue
the same road invariably."
__Claude de St. Martin
__
__The Mundaka Upanishad provides the archetypal image of the spiritual
archer. His is the unremitting quest for divine wisdom, seeking complete
unison with Brahman, the ultimate Reality. In this quest there must be no
thoughtlessness. Lack of thought is a serious impediment to the cultivation
of skill in the art of creative action. At the same time, The Voice of the
Silence enjoins disciples to free themselves from all particular thoughts
and be attuned to All-Thought.

__Thou hast to reach that fixity of mind in which no breeze, however
strong, can waft an earthly thought within. Thus purified, the shrine must
of all action, sound, or earthly light be void; e'en as the butterfly,
o'ertaken by the frost, falls lifeless at the threshold - so must all
earthly thoughts fall dead before the fane.

__Wherein lies the difference between thoughtlessness and that state of
transcendence which is rooted in a serene identification with the Divine
Mind?

__There are myriad paradoxes in relation to the spiritual path, as everyone
knows who makes a strenuous attempt to incarnate in daily life the
immeasurable wisdom of Brahma Vach. These paradoxes are pertinent for anyone
who is in earnest, who is not merely ready to plunge into the stream, but
who has already entered the stream as a srotapatti and laved in its rushing
waters. There are those who delay this crucial step for lifetimes, even
after the privilege of contacting the presence of great Teachers from the
Lodge of Mahatmas. They are afraid to take the first step into the stream.
But those who have soaked in the struggle know that the recurring paradoxes
are far from being instantly resolved, especially by the ratiocinative mind
with its obsessive craving for certitude. Mystical paradoxes deepen as veil
upon veil lifts and one finds veil upon veil behind. This must be so, for
otherwise we would live in a static universe and Mahatmas would be but icons
to be worshipped, like the discarded archangels of the past, periodically
placated out of fear or the wish for favours. There is none of this in the
vast philosophical cosmogony of the Secret Doctrine. It postulates one
universal stream of consciousness which, at its source, is unconditioned and
beyond all forms, qualities, colours and representations, beyond every
finite locus in space-time. But equally, within this immense stream of
encompassing and transcending consciousness, everything counts. Every being
is significant and every single error has its consequence. It is difficult
to accommodate so awesome a conception within one's mind and to insert one's
own odyssey into the vaster odyssey of all. There is nothing in our
upbringing, nothing in the limiting language of common conversation and
trivial talk, that can sufficiently prepare one for the grandeur of the
enterprise, so that one may feel the authentic joy of comradeship with the
mightiest men of meditation. They are the immortal embodiments of universal
Mahat who can, with a casual, relaxed and joyful sense of proportionality,
hit the mark amidst the limitations of collective Karma. This means,
paradoxically, that they cannot hit the mark every single time either, and
this too is involved in hitting the mark.

__The root of these paradoxes in relation to thoughtfulness and
transcendence lies in the insuperable problem of formulating the aim. The
aim cannot be anything less than Brahman. That is the eternal hope. Every
single act can have that aim because each act focusses upon a specific
target in time and space which is Brahman. That is, at one level, the joy
and the absurdity of it. In every act of manifestation - bathing, walking,
mailing a message - the Logos is present. There is a sense in which the
aim - the transcendental Brahman - is present in each moment of time as well
as in every act at each point of space and in every thought. What, then,
obscures the aim of a manifold human being of becoming totally one and
remaining constantly attuned to Brahman? Why does a person need the sacred
OM as the bow and to be continually tuning all one's instruments? Can one
ever receive in a world of shadowy knowledge any real teaching concerning
the inward meaning of the Soundless Sound? Who will teach the true
intonation of the OM and everything to which it corresponds in thought,
motive, act and feeling? As the mystery deepens, one must come to recognize
that even in the largest perspectives of life, one can discern something
that is false and which obscures still greater realities.

__The correction that needs to be made in the lesser perspective is
archetypally related to the correction needed in the larger perspective.
Whenever one has a sense of self-encouraging exaggeration - not only
verbally or in terms of external expression, but in the feeling-content and
motivational coloration of particular thoughts - there is falsity and
distortion. Brahman could not be in everything if each single thing does not
appropriately mirror Brahman and, in an ever-changing universe, recede into
non-being. There is an intrinsic illusoriness in the shadowy self that
emerges like a smoky haze. In Platonic language, this temporary excess
necessarily implies temporal deficiency and therefore imbalance. This may
become obsessional - like infatuation - and all cognate thoughts are thereby
tainted. The condition is even worse for a person lacking in mental
steadiness. One discovers this speedily when one really wants to concentrate
on something and even more painfully when one sits down to meditation. The
moment one tries to meditate on that which is above and beyond and includes
all, one confronts limitations in one's conception of selfhood. There is no
way even to ponder the profoundest of vows, the holiest motive of the
Bodhisattvas, in relation to the ceaseless quest for the sake of every
sentient being. One will encounter a multitude of hindrances. Most thoughts
are premature, feeble and abortive. One is not truly awake, but is rather in
a dizzy phantasmagoria in which distorted shadows flit. Through an illusory
sense of self, one is attached to a misshapen bundle of memories and
identified with a form, an image and a name. Persisting thoughtlessness
means that one has fallen into a state of fragmented consciousness, and this
is not only owing to the imperfections shared with all other human beings,
but also through an irreverent attitude to the vestures brought over from
previous lives. Such are the scars of failures from former times of
opportunity to strengthen and perfect the spiritual will for the sake of
universal good. Myriad are the ways in which many souls have frequently
failed over an immense period of evolution.

Hermes, June 1978
Raghavan Iyer

http://youtube.com/watch?v=hwyuQbIb0Xs