War erupts when one goes into another kingdom to erect his own, when the self seeks to claim independence from the Self. All kingdoms are within, so are all wars.
What Do We Really Look Like?
Well, we may think we look like this:
But really, we always look like this:
Don’t be too concerned with what you look like. Your face is not what you look like; it is what others look like when they’re looking at you. You on the other hand, you look like whatever you’re looking at. You wanna look beautiful, then look at beautiful things.
Your world is your face
Leonard Bernstein conducting Ludwig van Beethoven’s 9th Symphony:
The experience of the moment is the same in all of us; it is our own psychological colorings that make it appear as something personal, attached to a definite past and a possible future. When we disentangle the moment from the ideas of past and future, when we see it afresh, as if we had just appeared in a safe magic land, then we find infinite joy stored for us. The moment is never part of our life, an external condition, because our life as an external condition is itself something conceived of and known in the moment. In fact, external condition is what we bring into the moment through thoughts and recollections, thoughts and recollections that consume the infinite energy of pure presence.
It is our ideas of past and future that suck in the infinite energy so to fuel their presence in our lives. The moment is infinitely greater than the sum of the past and the future, for past and future are both conceived and referred to only in the moment. This moment has never been here and will never be here again. Yet passively we sell it for the thought of moments we can’t have right now.
Imagine the mental and spiritual energy that goes in to holding together a character and its life story through a bundle of personal narratives; this infinite energy is shooting up from the now but almost always dissipated by the narratives that attach us to a definite past and a possible future. Memories and anticipations which create regrets and desires are constantly feeding on the fountain of now. Imagine this whole energy stayed in the moment and channeled into your spirit; then we know infinite joy, for we are in the God-Vortex. God is that moment.
I am not of this world. If I were how could I know the world as world? How could I know worldliness if I were not that upon which worldliness is superimposed?
Beliefs bind us, and that keeps us sane. Human finitude can’t handle the divine infinitude. Man must die and rise as Atman in order to perceive the unbearable face of Brahman.
Everything that is is made by us to be what it is. We forget this ever since reality was divorced from consciousness. We are ourselves made by us. The fact that we can view ourselves as a personality suggests the existence of an element in us that transcends that personality, an element that can view us as a meaningful, synthetic whole called personality. As that transcendent element our relation to personality is always that of acceptedness. Personality is always superimposed on the consciousness-of-now by means of memories, emotions, and anticipations. We experience ourselves already coated with personality. Thus, we, the true, transcendental experiencers, could not be the same as the personality that we perceive.
We are always more than what we seem to be as the world is always less than what it seems to be. Chasing after the objects of desire we only get more desire and less satisfaction. Why? Because what we think the world has for us is always what we think. We attribute to the world that which is conceived within ourselves. It is not the world-object that gives us pleasure but rather the idea that “the object makes us whole.” So long as we are entangled with this idea we are never at peace, for the idea is always there whether we have all the world or not. And the moment we detach ourselves from that idea, then we are already whole without need of any objects whatsoever.
My dear, there is nothing wrong with this world. It is our passive addiction to ideas that brings suffering. Our bondage is not bondage to the world but bondage to our ideas about the world and ourselves in it.
We escape the infinitude of Being for the transient pleasures of finite beings, things of the world. Nirvana is to be one with the flux of Samsara rather than something inside Samsara. Things are, and that is that; there is nothing to be, nowhere to go, nothing to do, for we are totality itself. We struggle in this flow forgetting that we are the flow. And what is Samsara but Nirvana’s forgetfulness of its own nature. Look into the mirror of the self and remember your nature, I am that I am. World is wherever I am, what else is there to worry about if I am all that there is?
The mind has but one task, to project outwardly what rises within it. Mind throws the bone for us to bring it back. When we bring it back the mind will throw it again, and again, as this is its nature. So far as we look at the mind as our master we will be stuck in a never-ending chase after the bone. It always appears to us that mind has a purpose in doing so, that it will perhaps have a treat for us after all. This illusory appearance is what makes us chained in the vicious circle of pain and pleasure; this is the mechanism behind all addiction, and above all our addiction to the world.
Our freedom lies in the realization that we are the master, that it is the mind that is supposed to go after the bones we throw and not the other way around. Stop going after the bone; don’t mind the mind; let it throw all its bones; it will stop only after we stop. Stop and see that you are already is possession of all the treats promised by this tempting boner that is the mind. How did we forget that we were before the mind was?!
“In the heart of the knower of truth, there is neither desire for pleasure nor desire for liberation. Neither liberation, nor wealth, etc., is of any use to him who is established in the realization that ‘I am not, nor is the world.'”