Endless Ages, Endless Consciousness

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Through endless ages, the mind has never changed
It has not lived or died, come or gone, gained or lost.
It isn’t pure or tainted, good or bad, past or future.
true or false, male or female. It isn’t reserved for
monks or lay people, elders to youths, masters or
idiots, the enlightened or unenlightened.
It isn’t bound by cause and effect and doesn’t
struggle for liberation. Like space, it has no form.
You can’t own it and you can’t lose it. Mountains.
rivers or walls can’t impede it. But this mind is
ineffable and difficult to experience. It is not the
mind of the senses. So many are looking for this
mind, yet it already animates their bodies.
It is theirs, yet they don’t realize it.

- Bodhidharma

 

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He Is Not Hari
He is not Hari, He is not the Lord Siva.
He is the Ultimate Cause,
In the Beyond of the Beyond,
Transcending Blackness, Redness, and Whiteness,
Immoveable.
Try to understand:
He is not big, He is not small.
He is Infinite Distance,
Immovable,
Transcending even
Supreme Quiessence.

-Sivavakkiyar
From The Poets of the Powers: Freedom, Magic, and Renewal, Translated by Kamil V. Zvelebil

 

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Melt with the Heart Inside


In the Four Eternal Vedas,
In the study and reading of scripts,
In sacred ashes and in Holy Writs
And muttering of prayers
You will not find the Lord!
Melt with the Heart Inside
and proclaim the Truth.
Then you will join the Light-
Life without servitude.


- Sivavakkiyar

 

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How Do We Reconcile?
How do we reconcile His transcendence with His immanence?

He is self-created. And He knows what this means.

It would be foolish for us to say that we know what we mean when we say He is self-created. We don't know what this means. We have never seen nor experienced His self-creation. He is the seed and we are His creation.

We don't know His Nature. Only He understands His self-existence.

We can only know Him through His immanence. When we feel him nearby.

"For my thoughts are not your thoughts, neither are your ways my ways," declares the LORD. "As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts." (Isaiah 55:8-9)

 

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The Heart Inside

When we met, wooed, fell
I couldn’t say everything
though I desired for you to
know me
honestly
my mouth mumbled
stumblingly
the language of my swollen
heart
you listened as a deer
in a silent meadow
the distant crack of a twig
freezing you
still as stone
your ears filled the gaps
in my stuttered speech
your eyes defused my instinctive
bluster
and broke my heart down to
true discourse
you saw through
all outer ornamentation
the heart inside


From the poems of Fred Gillen, Jr.

 

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A Glimpse into the Mysticism of Guru Nanaak
Why does Guru Nanaak use so many terms from the Vedas when speaking his own distinctive view of sehaj? Professor Darwan Singh gives us this insight in a longer article on the nature of anhad.

Guru Nanak has copiously used esoteric termsand expressions such as sunn, shiv-shakti,trikuti, unman, sas-ghar-sur, bajar-kapat, ira-pingla-sukhmana, ajapa-jap, dasamduar,dhundhukar-niralam, sache amerapur, sachinagari, bij-mandar, sunn kala, satsar, panch-sabad, akul niranjan, purakh-arit, gagnantar dhanakh, sunn-samadh, bis-ikis, dubmue-vinpani, surat-dhun, nijghar, guptibani, anhat sunnand surat-sabad in all his compositions, specially in Ragas, Ramkali and Maru. These are purely mystical terms common to all Indian religions. As Nirharranjan Ray observes, Guru Nanak'suse of these tantric and yogic terms does not logically follow that he actually practised or inculcated their practice among his followers, since he has used them only as figures of speech or technical esoteric terms which were current and handy for use and were generally understood among advanced mystical orders of his time. He had actually many discussions during his travels and at Kartarpur with Yogis, Sadhus and ascetics of various mystical cults and denominations. Guru Nanak, in fact, had his own mystical message to convey to humanity and it was original with him and had no conceptual reference to the mystical philosophies of saivites, vaishnavites, yogies and even to Kabir, Dadu, Namdev and others, though many of them were accepted as allied co-mystics and their compositions included in the Adi-Granth more with a view to illustration and elaboration than to identification and syncretism.

From Guru Nanaak's Concept of Sehaj by Darwan Singh