Hell is the Other

The man of today is drowning in the ocean of subjectivity, in phenomena, falling for his own shadow, falling a second fall. By continuous feeding of our little desires we have made a mistress out of them; mental and physical needs become more subtle, and we have developed a consciousness for them; we have become too conscious of every disturbance, and we struggle to suppress it one way or another, like a madman trying to calm the waters by pressing down upon waves. But this growth of desire has no end, a shoreless ocean it is; it opens up indefinitely like a fractal.

We are so mesmerized with the dance of forms that we can’t remember our exalted station. Man is a frail and fragile creature, a transient phenomenon; but what is within him, or what animates him, is immortal and indestructible. It is the androgynous perceiver of all the states of reality. It perceives all points of view at once; It sees through all eyes: It is the beholder of every now and then, of every here and there. It is what it is; “I am that I am.”

This universe is a one-man universe. There is no one else in it but you; there is no “other.” It is like when we reenact a situation or lost opportunity in our head, playing all sides and conversations by ourselves! This world, this diversity of subjects and objects, it is one of those situations in the mind of the Solitary One. And you are that One, the One without a second, the only One; and there is nothing like it.

If you see the success of others, why jealousy! In them, in their hearts, it is you; their gaze is your gaze. So their achievements should make you better and happier; their success is yours and their failure too is yours. Who else is in this world!? When you judge you judge only your own perceptions. If you are true to yourself, if you are objective at all, you must realize that you see nothing but your own perceptions. So, if the world is hell for you it is the hell of your own perceptions; and if it is heaven, it is the heaven of your own perceptions.

The otherness of the other is just another perception. The other is a manufactured reality, a notion, an alien interpretation read into the Current of Forms. I am all alone; I am the only reality. The diversity of subjects and objects, giving rise to the illusion of multiplicity, has its cause in a greater and higher intelligence beyond the mind. Being one and alone, It perceives within itself an apparent diversity, much like when a single mind can perceive such diversity in a dream state. As it is in the nature of light to shine, it is in the nature of consciousness to project, to make an image of its ideas. So the reality of the image is not to be found in the image itself but in the consciousness that projects it. All we perceive is light; world, diversity, is an interpretation: “The face of Truth is concealed by a golden vessel.” (Isha Upanishad)

In this world there is no such thing as equality. There are greater men as there are lesser men. What shines in them is the same; the difference is only in what they reflect of that Intelligible Light. The difference is in the degree to which they reflect in the outside world what is reflected within them. It is the matter of concentration and utilization. The psycho-physical constitution of a man, and indeed of this modern people, is such that the intelligence shining in him is mostly dissipated by mundane curiosities and irrelevant information; the attention is leaking out every which way.

As sun shines equally on everything, pure intelligence too shines equally in every being and animates it; but the receptivity of the spirit to this light always depends on our spiritual/intellectual orientation. If your mind-body complex is consuming most of your intelligence, then you are moving toward intellectual dullness and stupidity. Here lies the difference between literacy and knowledge, between mere information and true wisdom: Literacy doesn’t make noble men; it doesn’t impart virtue. Books don’t make men; it is men who make books. We see more crookedness, arrogance, and awkwardness in the merely literate than the illiterate. While literacy concerns itself with the letter, or the most superficial reading of it, knowledge is concerned with the spirit behind the letter, i.e. the transcendent and immutable meaning of things.

The imperative has always been the same: Know thyself. Know, first, that by knowing which everything else is known.

We produce informed but not wise men. We produce readers but not seers. We produce sterile beings. It is by the admission of our scientists and philosophers that “the more we know we realized how little we know.” That this knowledge, this outward curiosity, adds not to knowledge but to our ignorance. Then, how can it be called knowledge when by possessing it we feel less knowledgeable. Simple is the answer: This cannot be knowledge in the true sense of the word if it does not remove ignorance and instead multiplies it. That is why the more we fill ourselves with this world-knowledge, the more empty and arrogant we become. This is the difference between knowledge and literacy; in the latter we accumulate letters, a pile of names and forms, something even a tiny flash-drive can do; while in knowledge we accumulate nothing; we only peel off the many layers of ignorance; we add no more conceptions but stand behind all conceptions. By reaching the ground of Being we stand under everything; then and only then can we say we truly understand.

In true knowledge we add nothing but subtract everything until the true Self shines, until its beams emerge from underneath a pile of forms and letters. Literacy makes a man heavier, less flexible, less immortal; but knowledge, i.e. knowledge of universal principles, makes a man light, more flexible, and closer to immortality. At the summit, when the last veil, i.e. your human cover, drops and His face, your true Self, is beheld, then immortality is realized. And it is the immortal man who hovers over the surface of the waters, the waters in which the literate man of today is drowning to his demise.

Some make their own truths, and some let themselves be made by the truth: To be made is to be hammered.


The Bliss of Detachment

Happiness is in acting without acting. There is neither happiness nor salvation in inaction. If the Principle became inactive for a moment the whole universe would collapse instantaneously. Acting without acting is acting without attachment to the fruits of the action. So one must be as detached from the world as a theater screen is from the images displayed on it.

In the plane of multiplicity, to which human action belongs, this disinterested action amounts to the effective coordination of the faculties in response to one’s duties, i.e. harmony within and without the microcosm, or what Plato has rightly called “Justice.”

But justice within microcosm cannot be attained without detachment. A sentimental person, and a sentimental society much like we have in the west, cannot possibly approach justice, let alone realize it, for sentimentality is precisely the glue by which we are attached to things, to names and forms.

You must learn to see with the same eye a mound of earth and a heap of gold, a cow and a sage, a dog and a man who eats the dog. There is another intelligence beyond the mind.” Krishna says to Arjuna in Mahabharata

Names and forms veil the nature of things; and justice is in the nature of things. Illumination is an unveiling of the Real, a negative act. Manifestation is “finding the Real in ecstasy,”* a positive act. The latter projects the experience-of the universe; the former shuts its down, or more precisely it shuts down experience as such altogether. While the positive acts is the production of experience, the negative act is the cessation of experience, or what in various traditions is called Nirvana, Fanaa, Brahmanubhava, Sakina, Godhead, etc.

A man is happy when he is closer to that supreme state, when he has become all-inclusive and universal by transcending his individuality. And this man cannot help but be just and act justly.

So the attainment of justice, which is in the nature of man, is the negative process of purification, of peeling away the many layers of narratives until the Truth shines by itself, until justice becomes one’s permanent station, and only then true bliss ensues. This is the path of maximum action and minimum resistance, keeping in mind that contemplation is the most exalted form of action.

*Ibn Arabi

The Pride of Goodness

“It is not so easy to be good. What are you but mere machines until you are free! Should you be proud because you are good? Certainly not. You are good because you cannot help it. Another is bad because he cannot help it. If you were in his position, who knows what you would have been? The woman in the street, or the thief in the jail, is the Christ that is being sacrificed so that you may be good. Such is the law of balance. All the thieves and the murderers, all the unjust, the weakest, the wickedest, the devils, they are all my Christ! I owe a worship to the God Christ and to the demon Christ! That is my doctrine, and I cannot help it.”

Swami Vivekananda, Complete Works, Vol. 2., p. 34.

From Present to Presence

The moment is always free due to its nature, like a balloon that tends to fly away. It is the ego who apparently ties it down to a particular situation/narrative, i.e. a complex of name and form. The now is the vessel of total reality; we have broken it into pieces and call them past and future. We were once gathered in Adam, but he fell into subconscious and shattered into existence, into us. Each is seeking the paradise for him/herself; we have forgotten that we are the very pieces of paradise. We are the petals of one and the same flower.

We fell from His presence to His presents, from essence to attributes, from Adam to the world.

This man falls for the fruit again and again. For the boldest and thirstiest of all men, the saint, who renounces all presents for a glimpse of His presence, this market does not have what he seeks. Here they sell only images; here everything and everyone is an image. The saint, though he appears to be, he is not.

The body seeks the stench of the world while the soul follows the scent of Truth . Oh, there is a rose garden in the heart. This world is a distraction; this marriage is an affair. The soul is His eternal bride.

Everyone is saying the same thing and everything is singing the same song; they are just putting it differently.

He gave us a choice, as to our fundamental orientation, whether we want to see His face or His back!

I seek solitude not because I enjoy isolation; I seek it because I hate isolation.

All separation is from Him.

All experience is spiritual experience.

In this courtyard I may be one among the many, but on the throne and with my Lord I am the one in the many.

Ignorance, the primordial vice, is the support of existence.

Spiritual realization does not consist in escaping the world but in seeing it as it is.

Of the metaphysical transparency of phenomena we can say this: Every phenomenon has a metaphysical root whose universal form is reflected in the phenomenon itself, so that the outward form is only an image or reflection of the inward meaning or essence. The manifest part of a tree, i.e. its trunk and branches, has the same form as the unmanifest part of the tree, its root. Thus, the soil, or that which separates earth from heaven, is really the plane of reflection through which the unmanifest essence projects itself into the manifest form. This portrays the universal architectonic of Reality which regenerates itself, much like a fractal, beginning from the Godhead and repeating itself all the way up to the most mundane aspect of any phenomenon. This universal form, i.e. the polarity of principle and projection, is the origin of all dualities: Essence and form, mind and matter, subject and object, ego and world, lord and the servant, heaven and the earth, creator and creature, up and down, north and south, wave and particle, the I and the other, happiness and misery, profit and loss, friend and enemy, union and separation, good and evil, with and without, inward and outward, light and darkness, life and death, mortality and immortality, here and there, now and then, right and left, me and you, etc. Now you get to make only two moves, either toward your root and principle, i.e. your first cause, or away from it, to become whole or remain a hole. To perceive in all these pairs the presence of one and the same principle, one and the same meaning; this is the metaphysical transparency of phenomena, that is, to see the painter in the painting.


Religion & Love

Religion is architecture in time; but what is seen with the eye of form, that is, the forms that constitute the exterior of religion, is in fact an image reflected in time, a mere shadow of the cathedral of truth. Every human work is a design in time; it is extended between its generation and degeneration, from its generation as an idea to its manifestation in the world, and then to its natural degeneration.

My friends, religion is no human work though humans have to do the work to manifest it. The outward form of the saint is a mere instrument at the service of his inward reality which is essentially identical with God. Unlike human work which is extended in and through time, religion is monument only whose base is in time; it is a monument that shoots from earth to heaven, from time to eternity. It is erected vertically out of every time and every place into the no-place and the no-time. Oh, religion is the alchemy of the soul. But this inner dimension of religion, the hidden cathedral with whose shadow we have busied ourselves, this Sacred Geometry, is concealed to the eye of form, to the vulgar and superficial demands of the servants.

Who is the saint? The saint has become the axis of the world; he is the bridge, the word through whom transcendent meanings are reflected on earth. The saint has a foot in existence and another foot in non-existence, one eye fixed on the veil and another eye seeing through the veil; he slips in and out of existence, for he is the master of both worlds.

Don’t try to make the world a heaven; first find the heaven inside yourself. Know that you are already in heaven only dreaming the world. Don’t change anything yet; first wake up. World is a stream of forms that proves your constancy, your other-worldliness. Let this current polish your soul since that can only make you stronger and more constant. A stream cannot exist without a groove or an unchanging bedrock. Know that you are that unchanging bedrock. Lay down and let the world walk all over you. My child, fear not, for you are only the witness of this passing.

The witness is not really someone or something that is witnessing as if it were one of His faculties; the Witness is witnessing itself and witnessing Itself. The Real is the very act of witnessing; and was He not pure act! But as the whole of Reality is the act of witnessing, and that there is nothing apart from this reality, then that witnessing is witnessing no one and nothing but Itself. Reality is the witnessing of witnessing, i.e. Self-contemplation. Everything that is known to you, even in the depths of your minds and hearts, is really His knowledge; it is in His light that you see and know things. Oh brother, this sight of yours is a borrowed sight; your life is a borrowed life. Drop your stories and find the hidden story-teller. Find Him who tells without telling, He whose telling is Silence and whose face is The Void.

Your telling has concealed His telling; your being has concealed His face. Your reality is a veil over His Reality. Be silent and tell nothing; be no one and nothing. We rather slip in and out of our deaths with every blow. After all, life is nothing but a perpetual slipping in and out of death. We are created anew in every instant. Man is God in revolution: I am because He blows existence into my face, my essence.

Before He turns you toward Himself He turns you toward yourself, so that with His light you see the ugly and the beautiful together. But know that all beauty is His; the ugly!? The ugly is not.

Hey you, who dwell on the other side of existence sitting in the shared heart of all beings, can you hear me?! And He says, “Your voice is the echo of my voice; your seeking me is my seeking you.” Oh Sun, oh Shankara, that faceless Face, I have missed You so much. You have marked me with an eternal wound, that sweet death in Your Face. We cannot stay in this house of existence, for we have our roots in non-existence. The tale of our existence is a wave in the ocean of non-existence. Lift up your head and see the face of He whose shadow, your ego, you have been chasing. Suffer no more of this confusion; confusion and madness lead to His presence, to eternal sobriety. The master said: “Pain is inevitable but suffering is optional.” Yes, suffering is only an attitude toward pain.

This world is but a make up on His face. Behold not the collyrium but that annihilating glance, that return Home. Long, long, and long, for longing is the universal currency. Oh God, gather me toward yourself, for my non-existence is scattered into existence.

To perceive His reality one must shut the eye of form and see only with the eye of the heart. The reality of things comes from their meaning and not from their form.

There is really only one thing man can do by himself, which is to annihilate himself, whether physically or spiritually. The rest is His play. As long as you are you see only the play, but when you are annihilated and are no more you will see only the Face. “Everything is annihilated but His face.”

The Saintly Ass

This creation contains all kinds of creatures, each being the locus of manifestation of certain qualities, qualities that are prefigured in the hidden principle of all manifestation. In other words, all creatures are nothing but the loci of manifestation of divine qualities. Each particular creature has a share in manifesting an aspect of its corresponding principle, much similar to the way each color of a rainbow is only an aspect of white light. If we extend this analogy further and see the colors of a rainbow as the different creatures, then man is not just one color among others: Man in his inward dimension is colorless; he is the white light that contains within him/herself, and in potential form, all the divine qualities and attributes. Thus, man is unique among all creatures because though he is one of them but he can act like any of them; he can become the most exalted in the world, but he can also become the basest of all creatures; and we have all seen among men those who manifest celestial and godlike qualities and also those who manifest bestial qualities. Man in his outward aspect constitutes one color of this rainbow we call creation, but in his inward aspect man is himself a rainbow of a thousand colors.

From a metaphysical point of view, the whole universe, i.e. the macrocosm, is seen as the locus of manifestation of all divine qualities; but this macrocosm in its entirety is reflected in man, the microcosm, who contains within himself all the divine qualities in their potential and undifferentiated form, that is, all the divine qualities can become manifested in and through man: Cosmos is the locus of manifestation of divine qualities in differentiated mode, while man is the locus of manifestation of divine qualities in undifferentiated mode.

This is true not only of the multitude, i.e. each individual manifesting a particular quality, but true also in one and the same individual. Perhaps we have all seen in ourselves the qualities of an ass and also passing glimpses of a saint, though in most of us, including myself more than anyone else, the temper tantrum of the ass has obscured if not entirely veiled the saintly qualities. Therefore, the human life and struggle can be viewed as the battle of the saint within with the ass within. In this sense, man, this strange creature situated in between heaven and hell is indeed a saintly ass: The saint within represents the ray of the Pure Intellect, while the ass within represents the ego whose erratic activity tends to diffract and disperse the light of the intellect.

Who is the saint and the sinner? The saint is the man or woman in whom the saint is riding and directing the ass, and the sinner is the man or woman in whom the ass is riding and bossing around the saint. The human struggle is to tame the ass within so that the saint within becomes manifest. Your ass has veiled the face of the saint within you.

Don’t be an ass; let there be only saint and sanctity.



The three stages of spiritual path are Katharsis, Theoria, and TheosisKatharsis is Purification through Abstention. Theoria is Illumination through Contemplation. Theosis is Deification through Concentration. Theosis is Obliteration in Affirmation.

This encompasses the method, the means, and the end of all spiritual ascent: First, we become aware of our existence; then, we see, with the Eye of the Heart, the non-existence of our awareness of our existence; and at last, we are no more and we see no more, for in our total obliteration it is affirmed that though “Nothing is like Him, He is the Hearing and the Seeing,” [Verse (42:11, Quran)] and He is the Being of all beings: At last, we have landed on the Cloud of Unknowing.

Spiritual ascent is a journey from man to Atman, from humanity to Divinity, from duality to singularity.

Nothing is ever achieved, for everything is already given. The wind of grace is always blowing; to receive it we only need to become receptive, and to become receptive is to be open, wide open, and to be open to Him is to be closed to ourselves, to be mute and dead to ourselves, i.e. to play dead before Him so we perceive His approach and receive His mercy and grace; it is to turn the attentiveness of the soul away from the Divine self-transmutation toward the Divine self-disclosure, from perception in reception to reception in perception.

Truth is waiting for us on the other side of phenomena. It is the attraction of truth that draws us toward Himself but to us it is experienced as an attraction toward phenomena, while it is really an attraction to that which lies behind and beyond them. The task is to cross over: Your soul is your boat and your remembrance of Him is your rowing toward Him.

The world, this ensemble of phenomena, is nothing but a transparent veil over the face of Truth. It is transparent, for we are at all times staring at the face of Truth but failing to recognize It. Instead we conjure up the world in place of the Face, darkness in place of light, obscurity in place of clarity, illusion in place of vision. Truth is always known by all. It is only a lapse in memory that make us oblivious to Its existence and nearness to us.

Since truth is transcendental, and hence atemporal, its perception too cannot be an experience in the usual sense of the word, i.e. experience as a temporal and dual stream, dual in the sense that all experience is based on a knower-known, or subject-object duality. Knowledge is proportional to its object, for both emerge and become manifest as a result of an apparent polarity within the knower. Therefore: The experience of the eternal is itself eternal.

Intelligence operates simultaneously at two distinct levels: In one level it is the pure onlooker, the Witness; in another, the lower level, it is the actor and constitutor. These two distinct levels of activity of God or the higher Intellect, the one transcendent and the other immanent, is reflected in the human plane as the two principal modes of wakefulness, i.e. a wakefulness in the world and a wakefulness to the world: This is the distinction between the active and the contemplative life. But even the active life, action here implying outward mobility, is founded on the contemplative activity of the spirit. After all, everything is contemplation, for the One is contemplation par excellence: It is contemplation that creates, i.e. transcendentally constitutes, the field of action. 

Spiritual practices and rituals are not meant to invoke a deity or to bring the Divinity closer to the aspirant but to make the aspirant aware of the primordial nearness of the Divinity: The heart of the devotee is the throne of God.

The separation between man and God is a one-way separation, for it appears only to man and as long as he is man. From God’s side all is God and God is all. Though we are far away from God, He is eternally with us, for He is the eternity within us. This separation is of the nature of time. As time separates the tree from its root, the fruit from its seed, it has separated man from the Atman. To see this we must see that eternity is not something in time, but time is something in eternity. Because of ignorance, i.e. intellectual/spiritual impurities, or more precisely because of poor sight, we cannot perceive this truth. Spiritual practices are meant to remove these impurities as a result of which the ever-shining Face of Truth is immediately recognized.

Truth shines in the heart: Spiritual practices only make the heart receptive to this light. This is only a matter of spiritual/intellectual reorientation of the soul. In other words, spiritual practices in fact reorient the Intellect toward its origin, away from duality and toward singularity: The only way to Theosis is Katharsis.