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URIKORN
21st June 2015, 06:37
21/06/15

SOME REMARKS ABOUT TRUTH


Truth, whatever it is, from whatever source

Ever evasive, ever present

Truth has no form

Truth is the Great Unknown, the Great UnKnownAble

To walk in the path of Truth is to go into the unknown. Perpetual change

To walk in the path of Truth is to be led wherever it takes you

He knows not how to know who knows not how to not know


* My main source of influence, focal point of learning, are The Sufis.
In particular Idries Shah.
I recommend anyone interested in advancing the inner core of his being
to read his books.
They are good polishers for self deciet. The best I tackled.




Here is a type of teaching story you can find in those books:

The mole and his mother

A young mole told his mother that he found a book that teaches how to see.
He also said that after long practice he can see now.
His mother decided to test him. She put a a plate with Frankincense inside
and asked him what he sees.
He said he sees a candle.
"Not only do you not see" the mother said, "you also lost your sense of smell"

I have first read this fine teaching story in "THE SUFIS" by Idries Shah,
which, if memory serves right, is taken from Aesop.
I am telling it in my own words.

Dreamtimer
21st June 2015, 12:34
I met some Sufis in DC at the Prayer Vigil for the Earth. They were always gracious and welcomed all who may wish to visit their center in New York.

For me, the greatest appeal is their recognition of each individual's ability to connect with God directly and experience the mysteries of creation. Too bad they only make up 1% of muslims.

Cearna
22nd June 2015, 02:29
In essence, this is working in your own Right to Know, which is the finite work of everyone on Earth. To whom I grow into, is more than a bedtime story, it is the fundamental to be in your Soul Life. It is part of Sufi-ism to maintain inner Soul life, and so it behoves their need to rise above the need to cling to the first of all laws, to be in your right to be who and what you are, without pleasing your own selfish needs, not to stop connecting to all on Earth, because all must live in stones and crosses to bear without harming the Source of your Soul, nor any one elses.

Think serving the better existence of all, and we cannot stop life in ourself, till we see it as the finest opening, to place the best intentions of a race, in the one intent to reach the Evermore, rather than the mind into which we give our Soul to, regardless of destitution from the price to pay. The evolution to grow in the Right to Know. We never were cut off, we find only peace in our hearts when Truth is shed out, to light up our hearts. I feel I need to find the right to solitude to capture peace in my heart, when in justice of all mankind, we find raw selfishness invading the need to find stillness inside. Outside is noise, intense noise of chattering minds, trying to close the world off, not letting it inside to let calmness in.

Run towards, not away from. We insist that we close off, yet the immensity to open up is not told of, for this is the most important road to go to find the right to know real Truth , so many, many, times on TOT I keep saying to you all tell your Soul I now open upthis is the biggest secret of Universal unconditional love.

:holysheep: :thup:

URIKORN
22nd June 2015, 05:17
I met some Sufis in DC at the Prayer Vigil for the Earth. They were always gracious and welcomed all who may wish to visit their center in New York.

For me, the greatest appeal is their recognition of each individual's ability to connect with God directly and experience the mysteries of creation. Too bad they only make up 1% of muslims.


A Sufi sage:
Sufism used to be a reality without a name.
Now it is a name with no reality

bsbray
22nd June 2015, 05:46
Reminds me of Taoism, my pet philosophy:




The Tao that can be spoken is not the eternal Tao
The name that can be named is not the eternal name
The nameless is the origin of Heaven and Earth
The named is the mother of myriad things
Thus, constantly without desire, one observes its essence
Constantly with desire, one observes its manifestations
These two emerge together but differ in name
The unity is said to be the mystery
Mystery of mysteries, the door to all wonders


http://www.taoism.net/ttc/complete.htm

URIKORN
22nd June 2015, 07:49
In essence, this is working in your own Right to Know, which is the finite work of everyone on Earth. To whom I grow into, is more than a bedtime story, it is the fundamental to be in your Soul Life. It is part of Sufi-ism to maintain inner Soul life, and so it behoves their need to rise above the need to cling to the first of all laws, to be in your right to be who and what you are, without pleasing your own selfish needs, not to stop connecting to all on Earth, because all must live in stones and crosses to bear without harming the Source of your Soul, nor any one elses.

Think serving the better existence of all, and we cannot stop life in ourself, till we see it as the finest opening, to place the best intentions of a race, in the one intent to reach the Evermore, rather than the mind into which we give our Soul to, regardless of destitution from the price to pay. The evolution to grow in the Right to Know. We never were cut off, we find only peace in our hearts when Truth is shed out, to light up our hearts. I feel I need to find the right to solitude to capture peace in my heart, when in justice of all mankind, we find raw selfishness invading the need to find stillness inside. Outside is noise, intense noise of chattering minds, trying to close the world off, not letting it inside to let calmness in.

Run towards, not away from. We insist that we close off, yet the immensity to open up is not told of, for this is the most important road to go to find the right to know real Truth , so many, many, times on TOT I keep saying to you all tell your Soul I now open upthis is the biggest secret of Universal unconditional love.

:holysheep: :thup:



You know too much to my taste
I acknowledge hereby your transmision but reject the vibration
As things stand up right now we are not friends
I trust my feelings and if wrong let life correct me and I will haste to appologize

Cearna
22nd June 2015, 09:43
I acknowledge that everyone is different, has different needs, has an innate desire to conform to something in their own way of life, I have no ill feelings, nor any wish to hurt or harm, and know it is important for each to go their own way, I wish you well in doing so, however, someone else may find something worthwhile in what I write just as I found something really wonderful in what you wrote. All the best.

URIKORN
22nd June 2015, 15:38
If, from time to time, the wings of inspiration (or self delusion ?) will bring a new image to my mind, regarding Truth, I shall make a new post out of it in this thread.

so:

If you seek truth practice surfing upon the waves of reality.
And when the sea is idle accept it
Action in real time, responding to something greater than you.
The truer you become the better your surfing

For me, as an example, Corey Goode's info is such a sea to which I am invited to step in and respond.
There is something beautiful in the fact that words can serve as initiators of inner waves.

And maybe I can coin here a term akin to false flag: false wave
And let's not forget, if in falshood we deal, the useful term/wave : false self

Some puddles are called seas

URIKORN
22nd June 2015, 16:00
Once there was a man who wanted to have a lion tattooed on his back.

He went to a tattoo artist and told him what he wanted.

But as soon as he felt the first few pricks, this man began to moan and groan:

“You are killing me. What part of the lion are you making?”

“I am just doing the tail now,” said he artist.

“Then let us leave out the tail,” howled the other.

So the artist started again. And again the client could not stand the pricks.

“What part of the lion is it this time?” he cried, “for I cannot stand the pain.”

“This time,” said the tattooist, “it is the lion’s ear.”

“Let us have a lion without an ear,” gasped the patient.

So the tattooist tried again. No sooner had the needle entered his skin than the victim squirmed again:

“Which part of the lion is it this time?”

“This is the lion’s stomach,” wearily answered the artist.

“I don’t want a lion with a stomach,” said the other man.

Exasperated and distraught, the tattoo artist stood awhile. Then he threw his needle down and cried:

“A lion with a head, with no tail, without a stomach? Who could draw such a thing? Even God did not!”


Idries Shah, The Way of the Sufi


From: http://richardbryanmcdaniel.blogspot.co.il/2014/06/80-tale-from-jalaludin-rumi.html

URIKORN
22nd June 2015, 16:12
There is a part in me that i must defend. With my life. The true me.
There is, in my inner experience, a real taste of determination, of an oath, of an
obligation, of a trust that I have to keep. And it is a matter of Life and Death.
There is a candle inside that i have to keep alight.
There is a mystery in me that I never wanted to lose touch with. Never.
I did not know to phrase it like that in the past, but in retrospect it was always the case. Always.
But I had to take daily actions to prserve this connection.
And, with time, this connection was established.
Now I have and want to enhance and enrich this type of connection.
And it is fine by me to live the life of a warrior. It is my nature.
An ever renewed call to be loyal, an ever acceptance by me
And I allow the pricks of the needles of the Tatoo Artist to penetrate my skin, day in, day out

URIKORN
6th July 2015, 08:51
One of the most beloved and respected Sufi Masters is Bahauddin Naqshband.
I met him around 40 years ago in one of Idries Shah's booka.
It was a love from first sight, and the flame of that same love is still alive and springing in my heart.
Here are 20 councels that he gives to the wayfarer, the seeker after truth.


Counsels of Bahaudin


Bahaudin is likely the most interesting Sufi Master that ever did exist. He had a great understanding of the Tariqa, the method, and he gave these 20 counsels for helping to everyone in the discipleship stage. Although Bahaudin was a Sufi Master, his counsels can fit in the need of any form of discipleship.

You want to be filled. But something which is full has first to be emptied. Empty yourself so that you will fill properly, by observing these counsels, which you can do as duties to your self:

FIRST Never follow any impulse to teach, however strong it might be. The command to teach is not felt as an impulsion.

SECOND Never rely upon what you believe to be inner experiences because it is only when you get beyond them that you will reach knowledge. They are there to deceive you.

THIRD Never travel in search of knowledge unless you are sent. The desire to travel for learning is a test, not a command.

FOURTH Never trust a belief that a man or a community is the supreme one, because this feeling is a conviction, not a fact. You must progress beyond conviction, to fact.

FIFTH Never allow yourself to be hurt by what you imagine to be criticism by a teacher, nor allow yourself to remain elated be cause of praise. These feelings are barriers in your way, not conductors of it.

SIXTH Never imitate or follow a man of humility who is also mean in material things, for such a man is being proud in material things. If you are mean, practice generosity as a corrective, not as a virtue.

SEVENTH Be prepared to realize that all beliefs which were due to your surroundings were minor ones, even though they were once of much use to you. They may become useless and, indeed, pit falls.

EIGHTH Be prepared to find that certain beliefs are correct, but that their meaning and interpretation may vary in accordance with your stage of journey, making them seem contradictory to those who are not on the Path.

NINTH Remember that perception and illumination will not at first be of such a character that you can say of them 'This is perception' or 'This is illumination.'

TENTH Never allow yourself to measure everything by means of the same time measurement. One thing must come before another.

ELEVENTH If you think too much of the man, you will think in a disproportionate manner about the activity. If you think too much about yourself, you will think wrongly about the man. If you think too much about the books, you will not be thinking correctly about other things. Use one as a corrective for the others.

TWELFTH Do not rely upon your own opinion when you think you need books and not exercises. Rely less upon your belief when you think you need exercises and not books.

THIRTEENTH When you regard yourself as a disciple, remember that this is a stage which you take up in order to discover what your true distance is from your teacher. It is not a stage which you can measure, like how far you stand from a building.

FOURTEENTH When you feel least interested in following the Way which you have entered, this may be the time when it is most appropriate for you. If you imagine that you should not go on, it is not because you are not convinced or have doubts. It is because you are failing the test. You will always have doubts, but only discover them at a useful time for your weakness to point them out.

FIFTEENTH Banish doubt you cannot. Doubt goes when doubt and belief as you have been taught them go. If you forsake a path, it is because you were hoping for conviction from it. You seek conviction, not self-knowledge.

SIXTEENTH Do not dwell upon whether you will put yourself into the hands of a teacher. You are always in his hands. It is a question of whether he can help you to help yourself, for you have too little means to do so. Debating whether one trusts or not is a sign that one does not want to trust at all, and therefore is still incapable of it. Believing that one can trust is a false belief. If you wonder, 'Can I trust?' you are really wondering, 'Can I develop a strong enough opinion to please me?'

SEVENTEENTH Never mistake training for ability. If you cannot help being what people call 'good' or 'abstemious', you are like the sharpened reed which cannot help writing if it is pushed.

EIGHTEENTH When you have observed or felt emotion, correct this by remembering that emotions are felt just as strongly by people with completely different beliefs. If you imagine that this experience - emotion - is therefore noble or sublime, why do you not believe that stomach ache is an elevated state?

NINETEENTH If a teacher encourages you, he is not trying to attach you to him. He is trying, rather, to show you how easily you can be attracted. If he discourages you, the lesson is that you are at the mercy of discouragement.

TWENTIETH Understanding and knowledge are completely different sensations in the realm of Truth than they are in the realm of society. Anything which you understand in an ordinary manner about the Path is not understanding within the Path, but exterior assumption about the Path, common among unconscious imitators.


source: http://www.wisdomcommons.org/wisbits/3221-counsels-of-bahaudin

URIKORN
6th July 2015, 08:58
This following text is one of that remains with me.






We are adjured constantly to study and make ourselves familiar with the lives, doings and sayings of the Wise because a link of understanding exists between these factors and the potentiality in ourselves.

But if, as have the literalists, we soak ourselves in these elements from motives of greed or marveling at wonders, we will transform ourselves indeed; but the transformation will be animal into lesser animal, instead of animal into man.

The test which is placed in man's way is to separate the real Seekers from the imitation ones by this very method. If man has not addressed himself to this study through his simplest and most sincere self he will be in peril. It is therefore better, did man but know it, to avoid all metaphysical entanglements rather than to allow himself to be acted upon by the supreme force which will amplify, magnify, his faults if he lacks the knowledge of how to cure the fault, or of how to approach the teaching so that his faults are not involved in the procedure.

It is for this reason that we say that there are many different spheres, levels, of experience of the truth.

The Wise have always concentrated upon making sure that their disciples understand that the first stage towards knowledge is to familiarize themselves with the outward, factual, appearance of that knowledge, so that, preventing it from rushing into the wrong area of their minds, it might await development when the possibilities exist.

This is the analogy of a man taking a pomegranate and keeping it until his stomach is in a condition to digest it correctly. If a man eats a pomegranate when there is something wrong with his stomach, it will make the ailment worse.

One manifestation of man's ailment is to want to eat the pomegranate at once. Should he do this, he will be in serious difficulties.

Now you have the explanation as to why the Wise continually supply materials to be stored in the heart, as grain is stored, with a view to the making of bread. Because this is experience and not grain, man in his crudity does not customarily feel able to understand this great truth and secret. The man to whom we speak is, therefore, a specially attuned sort of man - "The Generous Miser" - that is, the man who can hoard when hoarding is indicated, and who will make available that which there is as and when it is able to exercise its optimum effect.

I was mystified for many months by my esteemed mentor's giving me things to speak, to think and do which did not seem to satisfy my craving for the spiritual life. He told me many times that the craving which I felt was not for spirituality at all, and that the materials which he was giving me were the nutritions which I needed. It was only when I was able to still my maniac desires that I was able to listen to him at all. At other times I said to myself, 'I have heard all this before, and it is highly doubtful', or else, 'This is no spiritual man', or, further, 'I want to experience, not to listen or to read.'

The wonderful thing was this, that my teacher continually reminded me that this was my state of mind, and although I was outwardly trusting him and serving him in everything. I was not able to trust him to the necessary extent, nor in the vital direction. Looking back, I realized later that I was willing at that time to yield far more far-reaching parts of my sovereignty than were needed; but I was not prepared to yield the minor ones which alone were the pathways to my understanding.

I refer to this because it is by rehearsal of the experience of others that people at a similar stage in the Path may be able to recognize their own state and profit by it.

I remember that I was always magnetized, transfixed by the dramatic, and became attentive whenever anything of great stimulation was said or done, but that the significant factors in my association with my teacher were the ones which I missed, sometimes almost entirely. Because of this, in spite of being continually employed in the work, I wasted as much as eight years of my life.

Then it must be remembered that there are the two kinds of everything. This is something which we normally do not imagine as existing, but it is fundamental. There is the keeping of company with a wise man and learning from him, in the right way, which is productive of human progress. Then there is the counterfeit, which is destructive. What makes us completely confused in this matter is that the feeling which accompanies the false discipleship or the ordinary keeping company, as well as its external manifestations in courtesy and seeming humility, is so able to make us imagine that we are religious or dedicated people that it is possible to say that this is due to what has been called the entry of a demonic, counterfeiting power, which persuades most of the very distinguished and compelling spiritually reputed people and also their followers, even down the generations, that they are dealing in spirituality. It even enables them to communicate this belief to those who are not of their number, so that their reputation gains credibility through the very people who misguidedly say, 'I do not follow his path, but I do not deny that he is a spiritual and a good man...'

The only corrective to this is the making use of the special-occasion timing by the Master who alone is able to say as to when and where and in what manner the exercises and other activities, even those which do not appear to have the smallest connection with spirituality, may be carried on. There is a confusion here because this is sometimes taken to mean that one must never read books or carry out processes without the direct supervision of the Master. But this common and shallow mistake is seen to be absurd when we realize that the Master may specify courses or reading or action for a number of people or for an individual, and that he may find it necessary from time to time for these to take what seems a conventional, indeed, a seemingly scholastic course. But what is vital here is not how things appear to the student, but that the Master has prescribed them and that he will intervene as and when there is a need for a change. All manifestations of opposition to this curriculum or any other disharmony with the Master are manifestations of the rawness of the pupil, and may not be taken into consideration by the Master or any of his intermediaries (deputies) since the student can either follow the course dutifully or he cannot. If he cannot, he ceases at that moment to be a student, and hence has no right even of comment. Only true students have the right of comment, and those who draw attention to themselves by questioning the course itself are not in the condition of being students at all. Failure to observe this is common among scholastic emotionalists who have adopted Sufi procedures, because they do not realize that the curriculum is already erected on the basis of all the possible contingencies which include any and all feelings of the pupils. What is aimed at here is the operation of the teaching through the capacity. If he is disturbing the progress of the session or the work of the deputy, he is the opposite of a student, and this should be observed as a lesson by the company.

I am well aware that the principles are far from the accepted ones in the shallow world which is balanced on the basis of what people think of one another, including the problem which false teachers continually feel, which is the question of what other people think of them. But the central factor is whether the Teaching is operating, not whether people feel through their ordinary senses that they are being fulfilled.

In the latter case, you may be sure that nothing of real worth is happening at all.

This is the end of the first section of the Testimony of Bahaudin Naqshband - the Designer.



source: http://genius.com/Bahaudin-naqshband-testimony-of-bahaudin-naqshband-the-designer-annotated/

RikkiTikkiTavi
6th July 2015, 13:30
Veritas Sepro Human Vita

What is truth? Truth is all that is and will ever be. Hogwash you say, lies are created and run rampant within our existence. They always have and always will. Hogwash, I say. Within every lie is a grain of truth. Think about it, the conception of a lie is the truth. Why else would there exist the lie? The person responsible for the original lie knows the truth and wishes to conceal it from another for one of many reasons. Of the most popular would probably be for selfishness. There are other reason’s besides selfishness, as in the case of lying to prevent the sadness of a loved one. Whatever the reason for the lie may be, when all is said and done, the lie is destructive in nature. Whereas the truth is productive. It may be inconvenient at times, however the truth will overcome the lie every time.

So how can we know what the truth is? The answer is quite simple really. Learn who you are. To know yourself is to know the truth. This is something that will take a lifetime for some people. Some will find their truth sooner than others. Some will not find it and become lost and weary of the journey and give up the search. That will be their choice.
Honesty supports the truth. Will you be honest with yourself and find the truth? And when you do find it, how can you be sure that it is? Look around at the effects you have on others. If one does not care about others, then that one has not found the truth.

Not to sound hippyish, new agey or weak, truth is love and understanding, which is the opposite of hate and ignorance. The Ego rules inside of the “Matrix”. Love rules outside of it.