Mystical Ocean Quotes

Hark, now hear the sailors cry, Smell the sea, and feel the sky, Let your soul & spirit fly, into the mystic. - Into the Mystic

Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.

Dreams are like the old stories where wolves are seekers always running, and women carry fire in their bare hands and light the dark paths before them. Old stories hold that the birds will fly all the miles of the world to tell your secrets to the rising moon, and men will walk over oceans of ice to find one truth.

As the river enters into the ocean, so my heart touches Thee.

The ocean sleeps. The ocean wakes. And the waking of the ocean is the waking of the soul. At midnight wakefulness springs from within the ocean.

Every loving word and action create a far reaching ripple effect - like the waves of the ocean.

It is a common belief that we breathe with our lungs alone, but in point of fact, the work of breathing is done by the whole body. The lungs play a passive role in the respiratory process. Their expansion is produced by an enlargement, mostly downward, of the thoracic cavity and they collapse when that cavity is reduced. Proper breathing involves the muscles of the head, neck, thorax, and abdomen. It can be shown that chronic tension in any part of the body's musculature interferes with the natural respiratory movements. Breathing is a rhythmic activity. Normally a person at rest makes approximately 16 to 17 respiratory incursions a minute. The rate is higher in infants and in states of excitation. It is lower in sleep and in depressed persons. The depth of the respiratory wave is another factor which varies with emotional states. Breathing becomes shallow when we are frightened or anxious. It deepens with relaxation, pleasure and sleep. But above all, it is the quality of the respiratory movements that determines whether breathing is pleasurable or not. With each breath a wave can be seen to ascend and descend through the body. The inspiratory wave begins deep in the abdomen with a backward movement of the pelvis. This allows the belly to expand outward. The wave then moves upward as the rest of the body expands. The head moves very slightly forward to suck in the air while the nostrils dilate or the mouth opens. The expiratory wave begins in the upper part of the body and moves downward: the head drops back, the chest and abdomen collapse, and the pelvis rocks forward. Breathing easily and fully is one of the basic pleasures of being alive. The pleasure is clearly experienced at the end of expiration when the descending wave fills the pelvis with a delicious sensation. In adults this sensation has a sexual quality, though it does not induce any genital feeling. The slight backward and forward movements of the pelvis, similar to the sexual movements, add to the pleasure. Though the rhythm of breathing is pronounced in the pelvic area, it is at the same time experienced by the total body as a feeling of fluidity, softness, lightness and excitement. The importance of breathing need hardly be stressed. It provides the oxygen for the metabolic processes; literally it supports the fires of life. But breath as "pneuma" is also the spirit or soul. We live in an ocean of air like fish in a body of water. By our breathing we are attuned to our atmosphere. If we inhibit our breathing we isolate ourselves from the medium in which we exist. In all Oriental and mystic philosophies, the breath holds the secret to the highest bliss. That is why breathing is the dominant factor in the practice of Yoga.

We are all of life who stepped from the sea trading weightless journeys of the currents We are all of life who build and tear down and build again to find gold and silver to find scars that weep and bleed to step from the sea to stay with the sea

Time exists so that you can experience these flavors as deeply as possible. On the path of devotion, if you can experience even a glimmer of love, its possible to experience a little more love. When you experience that a little more, then the next degree of intensity is possible. Thus, love engenders love until you reach the point of saturation, when you totally merge with the divine love. this is what the mystics mean when they say that they plunge into the ocean of love to drown themselves.

I become ocean, mercury, silver shimmers, fairy tales, fascinated.

The next time you stand on a beach at night, watching the moon’s bright path across the water, and the conscious of the moon-drawn tides, remember that the moon itself may have been born of a great tidal wave of earthly substance, torn off into space. And remember if the moon was formed in this fashion, the event may have had much to do with shaping the ocean basins and the continents as we know them.

You were the ocean and we were the land You lay down unflinching You lay down forgetting And you were the ocean and we were the land

These are the three stages of enlightenment, the three glimpses of satori. 1. The first stage enlightenment: A Glimpse of the Whole The first stage of enlightenment is short glimpse from faraway of the whole. It is a short glimpse of being. The first stage of enlightenment is when, for the first time, for a single moment the mind is not functioning. The ordinary ego is still present at the first stage of enlightenment, but you experience for a short while that there is something beyond the ego. There is a gap, a silence and emptiness, where there is not thought between you and existence. You and existence meet and merge for a moment. And for the first time the seed, the thirst and longing, for enlightenment, the meeting between you and existence, will grow in your heart. 2. The second stage of enlightenment: Silence, Relaxation, Togetherness, Inner Being The second stage of enlightenment is a new order, a harmony, from within, which comes from the inner being. It is the quality of freedom. The inner chaos has disappeared and a new silence, relaxation and togetherness has arisen. Your own wisdom from within has arisen. A subtle ego is still present in the second stage of enlightenment. The Hindus has three names for the ego: 1. Ahamkar, which is the ordinary ego. 2. Asmita, which is the quality of Am-ness, of no ego. It is a very silent ego, not aggreessive, but it is still a subtle ego. 3. Atma, the third word is Atma, when the Am-ness is also lost. This is what Buddha callas no-self, pure being. In the second stage of enlightenment you become capable of being in the inner being, in the gap, in the meditative quality within, in the silence and emptiness. For hours, for days, you can remain in the gap, in utter aloneness, in God. Still you need effort to remain in the gap, and if you drop the effort, the gap will disappear. Love, meditation and prayer becomes the way to increase the effort in the search for God. Then the second stage becomes a more conscious effort. Now you know the way, you now the direction. 3. The third stage of enlightenment: Ocean, Wholeness, No-self, Pure being At the third stage of enlightenment, at the third step of Satori, our individual river flowing silently, suddenly reaches to the Ocean and becomes one with the Ocean. At the third Satori, the ego is lost, and there is Atma, pure being. You are, but without any boundaries. The river has become the Ocean, the Whole. It has become a vast emptiness, just like the pure sky. The third stage of enlightenment happens when you have become capable of finding the inner being, the meditative quality within, the gap, the inner silence and emptiness, so that it becomes a natural quality. You can find the gap whenever you want. This is what tantra callas Mahamudra, the great orgasm, what Buddha calls Nirvana, what Lao Tzu calls Tao and what Jesus calls the kingdom of God. You have found the door to God. You have come home.

Make me drunk. Make me drunk, Beloved. I crave your drink. Break these thought chains and tear these garments. I crave your nakedness. I’m speaking to you. I’m speaking to you, Beloved Take me to the depths of your ocean. I’m thirsting for your drink. I have followed the scent of your intoxicating perfume and having arrived at this altar, I sacrifice my body for your soul. Oh Beloved, make me drunk. Make me drunk!

What I Have Lived For Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.

That black, maddening firmament; that vast cosmic ocean, endlessly deep in every direction, both Heaven and Pandemonium at once; mystical Zodiac, speckled flesh of Tiamat; all that is chaos, infinite and eternal. And yet, it's somehow the bringing to order of this chaos which perhaps has always disturbed me most. The constellations, in their way, almost bring into sharper focus the immensity and insanity of it all - monsters and giants brought to life in all their gigantic monstrosity; Orion and Hercules striding across the sky, limbs reaching for lightyears, only to be dwarfed by the likes of Draco, Pegasus, or Ursa Major. Then bigger still - Cetus, Eridanus, Ophiuchus, and Hydra, spanning nearly the whole of a hemisphere, sunk below the equator in that weird underworld of obscure southern formations. You try to take them in - the neck cranes, the eyes roll, and the mind boggles until this debilitating sense of inverted vertigo overcomes you...

Time was unending when charmed, captivated, even delighted by the mystical motion of the ocean!

To become enlightened is not just to slip into some disconnected euphoria, an oceanic feeling of mystic oneness apart from ordinary reality. It is not even to come up with a solution, a sort of formula to control reality. Rather, it is an experience of release from all compulsions and sufferings, combined with a precise awareness of any relevent subject of knowledge. Having attained enlightenment one knows everything that matters, and the precise nature of all that is.

The Buddha denied the existence of persisting selves. At the end of life, the self may dissolve into eternity like salt in the ocean. To some, this might seem distressing. But to lose the lonely self in the ocean of eternity could also be a release, an enlightenment, as the mystics promise.

Each morning fog rolls over the bay and caresses the Golden Gate, the most picturesque bridge in the world. In the evenings night descends from heaven like some mystical force of nature, alerting hearts that something wonderful is about to happen. The City by the Bay becomes a moonlit paradise of sounds and sensations. It teems with lights, music, ocean, and pretty girls ready to dance and have fun. San Francisco stretches out her romantic hand, beckoning you to join in all the living going on, all the love being found. And for this reason, night is the loneliest time for those of us who have no one. Oh, we try for love, desperately we make the attempt, gallantly we forge on. But inevitably we fall into a seductive whirlpool of night and garter belts, lipstick and alluring lingerie, darkened hotel rooms and passion devoid of love. Love is the trophy others raise high in happiness, leaving the rest to seek momentary solace in sex bereft of tenderness and meaning, pretending for a few moments, perhaps even a few hours, that it is something more. A hollow consolation prize for losing the romance contest.

Strange to feel in flesh weaker than the skin of water hung over the long bones of the shoreline To feel as though drowning, still breathing, moving into logical tides and daybreaks

the hearts of all mystic lovers.” Likewise when Ibn Arabi, the distinguished philosopher, writer, and mystic, saw the young Rumi walking behind his father one day, he exclaimed, “Glory be to God, an ocean is

Let me make a clean breast of it here, and frankly admit that I kept but sorry guard. With the problem of the universe revolving in me, how could I- being left completely to myself at such a thought-engendering altitude- how could I but lightly hold my obligations to observe all whaleships' standing orders, "Keep your weather eye open, and sing out every time." And let me in this place movingly admonish you, ye ship-owners of Nantucket! Beware of enlisting in your vigilant fisheries any lad with lean brow and hollow eye; given to unseasonable meditativeness...: your whales must be seen before they can be killed; and this sunken-eyed young Platonist will tow you ten wakes round the world, and never make you one pint of sperm the richer. Nor are these monitions at all unneeded. For nowadays, the whale-fishery furnishes an asylum for many romantic, melancholy, and absent-minded young men, disgusted with the corking care of earth, and seeking sentiment in tar and blubber. Childe Harold not unfrequently perches himself upon the mast-head of some luckless disappointed whale-ship, and in moody phrase ejaculates:- "Roll on, thou deep and dark blue ocean, roll! Ten thousand blubber-hunters sweep over thee in vain. " ... "Why, thou monkey," said a harpooneer to one of these lads, "we've been cruising now hard upon three years, and thou hast not raised a whale yet. Whales are scarce as hen's teeth whenever thou art up here." Perhaps they were; or perhaps there might have been shoals of them in the far horizon; but lulled into such an opium-like listlessness of vacant, unconscious reverie is this absent-minded youth by the blending cadence of waves with thoughts, that at last he loses his identity; takes the mystic ocean at his feet for the visible image of that deep, blue, bottomless soul, pervading mankind and nature; and every strange, half-seen, gliding, beautiful thing that eludes him; every dimly-discovered, uprising fin of some undiscernible form, seems to him the embodiment of those elusive thoughts that only people the soul by continually flitting through it. In this enchanted mood, thy spirit ebbs away to whence it came; becomes diffused through time and space; like Crammer's sprinkled Pantheistic ashes, forming at last a part of every shore the round globe over. There is no life in thee, now, except that rocking life imparted by a gentle rolling ship; by her, borrowed from the sea; by the sea, from the inscrutable tides of God. But while this sleep, this dream is on ye, move your foot or hand an inch; slip your hold at all; and your identity comes back in horror. Over Descartian vortices you hover. And perhaps, at midday, in the fairest weather, with one half-throttled shriek you drop through that transparent air into the summer sea, no more to rise for ever. Heed it well, ye Pantheists!

Your minds have limits but not your hearts, for they are receptacles of endless capacity; but you must open your hearts to this knowledge, as nothing may pass through what is closed. Allah loves the brokenhearted. You are coveting a little water in a clay jug, but when you break it that water rejoins the lake from whence it came. Our egos try to prevent that reunion, and always object to any suggestion of the need to seek reunion. The main purpose of spiritual exercises in any tradition, East or West, is to enable us to overcome the objections put forward by our egos, so that we may pursue our journey to Unity Oceans.

Sea Hags* Sea Hags are curious creatures, particularly as they have no need for us. “Who needs a husband?” they ask in chiming voices. “Who needs a mother? When we have Poseidon as mate and the great Ocean herself to hold us.” Cascades of laughter behind the sparkling scales of their hands in a manner to call to question both their good sense and their sincerity. Sea Hags – one could study them for fifty years and find no answer. (*Shamelessly inspired by Kafka’s Sirens: another creature entirely.)

Meditation expands our inner being. The inner being is like a small, individual river flowering towards the Ocean. In meditation, I feel how my inner being expands into an inner ocean, which is part of everything, which is one with Existence. Through the inner being, we come in contact with the inner ocean, the undefined and boundless within ourselves, where we are one with life. We realize that God is part of life. We realize that God is not a person, but the consciousness that is part of everything. We find God in a flower, in a tree, in the eyes of a child or in a playful dog. Through discovering our inner being, we discover that we are also part of the flower, the child or the dog. We realize that God is everywhere.

The Reed Flute's Song Listen to the story told by the reed, of being separated. "Since I was cut from the reedbed, I have made this crying sound. Anyone apart from someone he loves understands what I say. Anyone pulled from a source longs to go back. At any gathering I am there, mingling in the laughing and grieving, a friend to each, but few will hear the secrets hidden within the notes. No ears for that. Body flowing out of spirit, spirit up from body: no concealing that mixing. But it's not given us to see the soul. The reed flute is fire, not wind. Be that empty." Hear the love fire tangled in the reed notes, as bewilderment melts into wine. The reed is a friend to all who want the fabric torn and drawn away. The reed is hurt and salve combining. Intimacy and longing for intimacy, one song. A disastrous surrender and a fine love, together. The one who secretly hears this is senseless. A tongue has one customer, the ear. A sugarcane flute has such effect because it was able to make sugar in the reedbed. The sound it makes is for everyone. Days full of wanting, let them go by without worrying that they do. Stay where you are inside such a pure, hollow note. Every thirst gets satisfied except that of these fish, the mystics, who swim a vast ocean of grace still somehow longing for it! No one lives in that without being nourished every day. But if someone doesn't want to hear the song of the reed flute, it's best to cut conversation short, say good-bye, and leave.

There is something almost religious about the call of the sea, the connection we feel that transcends the mundanity of daily existence. It simultaneously reminds us of our smallness and our interconnected- ness. It awakens within us the eye of the artist, the voice of the poet, the soul of the mystic. It reignites an awareness that beyond this lies something vaster. The water, pulled by the moon, ever-moving but ever-remaining, seems to speak to something elemental within us in ways we can barely find expression for, yet find ourselves driven to try, nonetheless. It has inspired storytellers, artists and musicians of many cultures and genders throughout history. The sea sings through us…if we let her…as we in turn channel ourselves through her.

Lulled into such an opium-like state of listlessness of vacant, unconscious reverie is this absent-minded youth by the blending cadence of the waves with thoughts, that at last he loses his identity; takes the mystic ocean at his feet for the visible image of that deep, blue, bottomless soul, pervading mankind and nature.

Enlightenment is not an experience at all, because the experiencer is lost. The "I", the ego is lost. Enlightenment is more like an experiencing. It is a process. It begins, but it never ends. You enter it, but you can never possess it. It is a deep merging and melting with Existence. It is a oneness. It is like a drop dropping into the Ocean.

An ancient statement declares that “God is no respecter of persons.” What this means at the mystical level is that Spirit/The Universe doesn’t know or see separate “people” any more than the sun sees separate sunbeams, the ocean recognizes separate waves, or a tree views the branches as separate from each other. All of Life is a unity, expressing fully at every point in the universe. Nowhere is it more or less. Nowhere is it withholding anything. In other words, the only thing blocking your good is your lack of acceptance.

Every thirst gets satisfied except that of these fish, the mystics, who swim a vast ocean of grace still somehow longing for it!

swimming in the ocean leads to the shore, Flying in space leads to the moon, walking in Life leads to success

Each in His Own Tongue A fire mist and a planet, A crystal and a cell, A jellyfish and a saurian, And caves where the cave men dwell; Then a sense of law and beauty, And a face turned from the clod — Some call it Evolution, And others call it God. A haze on the far horizon, The infinite, tender sky, The ripe, rich tint of the cornfields, And the wild geese sailing high; And all over upland and lowland The charm of the goldenrod — Some of us call it Autumn, And others call it God. Like tides on a crescent sea beach, When the moon is new and thin, Into our hearts high yearnings Come welling and surging in; Come from the mystic ocean, Whose rim no foot has trod — Some of us call it Longing, And others call it God. A picket frozen on duty, A mother starved for her brood, Socrates drinking the hemlock, And Jesus on the rood; And millions who, humble and nameless, The straight, hard pathway plod — Some call it Consecration, And others call it God.

It was unreal because I live only in the depths. When I come to the surface for pleasure, I don’t live. I live only in passion, pain, depths, darkness. But I try to breathe above of the deep ocean of sensation.

To the north and south in the golden glow of a September twilight we saw the long line of the Outer Hebrides like the rocky backbone of some submerged continent. The scenes and colours on the land and ocean and in the sky seemed more like some magic vision, reflected from Faerie by the 'good people' for our delight, than a thing of our own world. Never was air clearer or sea calmer, nor could there be air sweeter than that in the mystic mountain-stillness holding the perfume of millions of tiny blossoms of purple and white heather; and as the last honey-bees were leaving the beautiful blossoms their humming came to our ears like low, strange music from Fairyland.

Tawhid, Unity in its deepest sense, is the first principle of Religion, which impels the Sufis to claim that all, everything, is He. This is true not merely at that spiritual stage of Intuition in which the seer and Seen are said to be one, but even at the beginning of the Path. For the aspirant himself is said to be the very object of aspiration. Like a thief who mingles unseen with the crowd that pursues him, the obiect of our search is "closer to us than our jugular vein" (L, 16). As Ahmad Ghazali put it, "We drown in an endless ocean, yet our lips are parched with thirst.

Only that person who does not carry the previous moment to this moment, is free from everything, and that quality will be felt everywhere. Within a few moments of meeting you, people will trust you to the extent that they would not even trust their parents, or husbands, or wives – simply because you don’t carry the burden of the past with you. If you carry the past with you, then you will also smell like anybody else. The whole world stinks with personalities. Everybody has his own strong smell or personality. These are the various stenches in the world, and they keep clashing all the time. When one does not carry this odor, one can cross over this existence. One not only passes through this world effortlessly, one will pass through the very process of life and death effortlessly. This person crosses the ocean of samsara without any effort. What looks like a great effort for somebody else will be happening for this person without any effort. Everything just simply happens. All your anger, hatred, jealousy, fear, everything is based in the past. The moment you carry the past and future, you become a donkey. You become a real ass, because the burden is such. Carrying that burden, there is no way anybody can live his life intelligently.

Breaketh Thy oyster shell of silence, as Love shalt rise in its effulgence limpid pure tenderness to quench the spirit of Thy mind, as the fervent sublime oyster of Thy Beloved soul shalt submerge in the depth of Attainment in the Ocean of Divine Love to rescue pure Hearts to form a Blissed Pearl Of Divine Unity.

Through all his years of roving, even on nights like this, he had remained blind to the beauty of the sea, and now his feeling toward it had settled into weary hatred. He knew its effects of blended color, its wide gradations of sound and action, the tireless charm of a sailing ship's effortless movement, the quality of silent distance and the wonder of the skies. Dimly at times, in moments of rare emotion, he had caught a glimpse of the mystic hand that beckons beyond the horizon and felt for a little while the fated urge of the wanderer. But that was in the beginning, long ago when he had first gone to sea, and he had forgotten it. ("Fire In The Galley Stove")

In mystical literature such self-contradictory phrases as "dazzling obscurity," "whispering silence," "teeming desert," are continually met with. They prove that not conceptual speech, but music rather, is the element through which we are best spoken to by mystical truth. Many mystical scriptures are indeed little more than musical compositions. "He who would hear the voice of Nada, 'the Soundless Sound,' and comprehend it, he has to learn the nature of Dharana…. When to himself his form appears unreal, as do on waking all the forms he sees in dreams, when he has ceased to hear the many, he may discern the ONE—the inner sound which kills the outer…. For then the soul will hear, and will remember. And then to the inner ear will speak THE VOICE OF THE SILENCE…. And now thy SELF is lost in SELF, THYSELF unto THYSELF, merged in that SELF from which thou first didst radiate.. . . Behold! thou hast become the Light, thou hast become the Sound, thou art thy Master and thy God. Thou art THYSELF the object of thy search: the VOICE unbroken, that resounds throughout eternities, exempt from change, from sin exempt, the seven sounds in one, the VOICE OF THE SILENCE. Om tat Sat."[277] [277] H. P. Blavatsky: The voice of the Silence. These words, if they do not awaken laughter as you receive them, probably stir chords within you which music and language touch in common. Music gives us ontological messages which non-musical criticism is unable to contradict, though it may laugh at our foolishness in minding them. There is a verge of the mind which these things haunt; and whispers therefrom mingle with the operations of our understanding, even as the waters of the infinite ocean send their waves to break among the pebbles that lie upon our shores.

Why, thou monkey,” said a harpooneer to one of these lads, “we’ve been cruising now hard upon three years, and thou hast not raised a whale yet. Whales are scarce as hen’s teeth whenever thou art up here.” Perhaps they were; or perhaps there might have been shoals of them in the far horizon; but lulled into such an opium-like listlessness of vacant, unconscious reverie is this absent-minded youth by the blending cadence of waves with thoughts, that at last he loses his identity; takes the mystic ocean at his feet for the visible image of that deep, blue, bottomless soul, pervading mankind and nature; and every strange, half-seen, gliding, beautiful thing that eludes him; every dimly-discovered, uprising fin of some undiscernible form, seems to him the embodiment of those elusive thoughts that only people the soul by continually flitting through it.

Why, thou monkey," said a harpooneer to one of these lads, "we've been cruising now hard upon three years, and thou hast not raised a whale yet. Whales are scarce as hen's teeth whenever thou art up here." Perhaps they were; or perhaps there might have been shoals of them in the far horizon; but lulled into such an opium-like listlessness of vacant, unconscious reverie is this absent-minded youth by the blending cadence of waves with thoughts, that at last he loses his identity; takes the mystic ocean at his feet for the visible image of that deep, blue, bottomless soul, pervading mankind and nature; and every strange, half-seen, gliding, beautiful thing that eludes him; every dimly-discovered, uprising fin of some undiscernible form, seems to him the embodiment of those elusive thoughts that only people the soul by continually flitting through it.

Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves lonelines - that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what - at last - I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.

If you love another person, you have to become a no-self, a nothing. When you love, you have to become a nobody. When you are a nobody, love happens. If you remain somebody, love never happens. One becomes afraid of love, because love opens the inner emptiness. Love is not an effort. If love is an effort, it is not love. It is the same case with the ultimate experience, it happens when you do not make an effort. Then you can simply float with the river to the Ocean.

Lots of people do not feel and do not care, deeply. They're the sea creatures who were born to swim in the shallows. And I think that they look at those of us who come from the parts of the ocean that's pitch black and deeper than the core of the planet and they feel fascinated. They're fascinated in the way we are fascinated with eagles or with vampires. They think we're unabashedly deep and beautiful and they feel like they want to try being that way, too. It's like a fascination for a mystical creature. But I have watched these kinds of people burn out before they ever reach that depth (not even close). They burn out because they just get so exhausted! You only have the set of lungs designed for the depths of the ocean, if you are the type of creature who was born in those depths. It's not a regimen, it's not a list of rules, it's not a succession of steps to get there. It's about anatomy. There are creatures for the shallows and creatures for the deep. It is nature's designer plan. And when these people burn out, they will have these outbursts wherein they lash out at you, as if they are exasperated at why you're a mermaid in the black of the seas, and if they could, they'd drag you into a glass tank and chain you up because they don't want that kind of beauty around them, outshining them. Feeling and living in the depths of life (caring so much it hurts, feeling so much it becomes painful) is a mystical, beautiful thing but it cannot be copied and it shouldn't be copied. Everyone has their place and you are going to drown if you can't breathe underwater.

Now the final dogmatic veil has been eternally torn away, the final mystical spirit is being extinguished. And here stand today's people, defenseless-face to face with the indescribable gloom, on the dividing line of light and darkness, and now no one can protect his heart any longer from the terrifying cold drifting up out of the abyss. Wherever we might go, wherever we might hide behind the barrier of scientific criticism, we feel with all our being the nearness of a mystery, the nearness of the ocean. There are no limits! We are free and lonely... No enslaved mysticism of a previous age can be compared with this terror. Never before have people felt in their hearts such a need to believe, and in their minds comprehended their inability to believe. In this diseased and irresolvable dissonance, in this tragic contradiction, as well as in the unheard-of intellectual freedom, in the courage of negation, is contained the most characteristic feature of the mystical need of the nineteenth century. Our time must define in two contrasting features this time of the most extreme materialism and at the same time of the most passionate idealistic outbursts of the spirit. We are witnessing a mighty and all-important struggle between two views of life, between two diametrically opposed worldviews. The final demands of religious feeling are experiencing a confrontation with the final conclusions of the experimental sciences. The intellectual struggle which filled the nineteenth century could not but be reflected in contemporary literature. ("On The Reasons For The Decline And On The New Tendencies In Contemporary Literature")

I had a magical day during one Sunday when I walked out in nature. On the outside this day only consisted of taking a walk out in the beautiful sunny weather and cleaning my apartment, but on the inside everything suddenly changed. When I walked out in nature in the sunny weather, a silent explosion suddenly happened within me and my whole perception of reality changed. In a single moment, everything had changed, although nothing on the outside had really changed. Everything on the outside was exactly as before, but my way of seeing had changed. The difference was that before I did not see and now I could see. My eyes were open. Suddenly I was one with everything, one with the stones, one with the trees and one with the people that I meet on my walk. My heart danced with joy together with a feeling of: ”I am God”. Not that I am the creator of everything, but that I am part of the Whole, part of the divine. It felt like coming home, that Existence is my home. I also saw that even if the people that I meet did not understand that they are a part of the Whole, they still are a part of the Whole. I felt the waves of Existence in my own heart and being and I felt like a small wave in a great ocean. It gave a taste of the eternal, a taste of the limitless and boundless source of creativity. In just a few moments, I learnt more than during 20 years in university. Wisdom is basically the understanding that we all are part of the Whole. We are all small rivers moving towards the ocean. I laughed at the fact that enlightenment is really our innate birthright, and that small children already live in this mystical unity with the Whole.

A friend of mine commented yesterday that she has experienced similar insights that I talked about that all enlightened Masters and founders of religion are actually talking about the same ocean, the same invisible life source, the same God. She also said that she worked in a Christan environment at the time that she received these insights, and when she tried to share these insights with the Christians she was accused of being "impure" and of being associated with the "Devil". Christians hold on to the idea that Jesus was the only son of God, without realizing that we are all son's and daughter's of God. By holding on to the idea that Jesus is the only son of God, they do not either to realize that all enlightened Masters are talking about the same God. Jesus did not talk about faith, he talked about trust. He talked about discovering a trust in yourself and in relationship to God. Jesus said that the kingdom of God is within you. In Christianity, the church has become the intermediate between man and God, and people who claim that they have found a direct relationship to God are accused of blasphemy. The Christan church has become a barrier between man and God, and anyone who has declared that he has found a direct relationship to God are immediately banned by the church, for example Master Eckhart and Franciskus of Assisi. I have always had a deep love for Jesus, but it is not the picture of Jesus that the Christian church presents. I was a disciple of Jesus in a former life, and was thrown to the lions in Colosseum in Rome as one of the early Christians. Jesus had many more disciples than the twelve disciples mentioned in The Bible. In this life, I resigned my automatic membership in the church as soon as I could think for myself when I was 15 years old. I was also disgusted with an organization that said that they preached love and which has murdered more people than Hitler. My experience with these rare and precious insights are that they expand our consciousness of reality. They are gradual initiations into reality. They may fade away, but we will never be the same again after receiving them. They will also come more and more, the more committment we have to our spiritual growth.

mystical vibration, when first told that you and your ship were now out of sight of land? Why did the old Persians hold the sea holy? Why did the Greeks give it a separate deity, and own brother of Jove? Surely all this is not without meaning. And still deeper the meaning of that story of Narcissus, who because he could not grasp the tormenting, mild image he saw in the fountain, plunged into it and was drowned. But that same image, we ourselves see in all rivers and oceans. It is the image of the ungraspable phantom of life; and this is the key to it all.

Here for Love As is water, so is life. The waves may test our strength as the ocean currents too may test our balance. The little splashes of wet sand may test our inner humor. Let it test you Stay the course Being grounded is purely a state of mind, connection helps. Stay connected to all that nurtures your Soul, and release into the mystical stormy waters all that has served its place. We are here to love and be love, and absolutely nothing less. Go ahead and walk into the waters knowing that the only certainty in life is in miracles. We are a miracle.

lulled into such an opium-like listlessness of vacant, unconscious reverie is this absent-minded youth by the blending cadence of waves with thoughts, that at last he loses his identity; takes the mystic ocean at his feet for the visible image of that deep, blue, bottomless soul, pervading mankind and nature; and every strange, half-seen, gliding, beautiful thing that eludes him; every dimly-discovered, uprising fin of some undiscernible form, seems to him the embodiment of those elusive thoughts that only people the soul by continually flitting through it.

When I was 15 years old, I came in contact with my first ashram, my first spiritual commune, in the form of Ljusbacken ("The Hill of Light") in Delsbo in beautiful Halsingland in the north of Sweden. Ljusbacken consisted of an international gathering of yogis, meditators, therapists, healers and seekers of truth. It was on Ljusbacken that I for the first time came in contact with my path in life: meditation. It was also on Ljusbacken that I meet people for the first time in my 15 year old life, where I on a deep wordless level felt that I meet people, who were on the same path as me. It was the first time that I meet people, who could put words on and confirm my own inner thirst after something that I could only occasionally sense vaguely, like some sort of inner guiding presence, or like a beacon in the distant far out on the open and misty ocean. For the first time in my life, I meet brothers, sisters and friends on the inner path. It was also on Ljusbacken that I meet the mystery called love for the first time in my 15 year old life. With my 15 year old eyes, I watched with wide eyed fascination and fear filled excitement the incomprehensible mystery, which is called woman. My own thirst after truth, together with my inner guiding light, resulted in an early spiritual awakening when I was 15 years old. It led me back to the inner path, which I have already followed for many lives. It led me back to a life lived with vision, with dedication and meaning, and not only a life governed by the endless desires of the ego, a mere vegetating without substance between life and death. It led me to explore the inner journey again, to discover the inner being, the meditative quality within, and to come in intimate contact with the endless and boundless ocean of consciousness, like the drop surrenders to the sea. At the source, the drop and ocean are one.

SELKIE Alone, the cold body of the selkie man lay upon the sand, so like the drowned one the widow had called for. For her longing, he was hauled upon the sand, exposed to the moonlight. The selkie strained in fraught movements and human form broke from the gleaming seal fur. Undeniably he bore the image of the widow’s lost husband and spoke with the sounds of the dead man’s voice. She hailed back from the rocks. Shadows accumulating beyond the moon’s ability to reform. Colours were washed from sight and silver crashed through her, colder than snow dreams of being. In the dark, the ocean became the rolling flanks of a great beast drifting back across the horizon. Out deep soon, the land’s drop sharp.

Why is almost every robust healthy boy with a robust healthy soul in him, at some time or other crazy to go to sea? Why upon your first voyage as a passenger, did you yourself feel such a mystical vibration, when first told that you and your ship were now out of sight of land? Why did the old Persians hold the sea holy? Why did the Greeks give it a separate deity, and own brother of Jove? Surely all this is not without meaning. And still deeper the meaning of that story of Narcissus, who because he could not grasp the tormenting, mild image he saw in the fountain, plunged into it and was drowned. But that same image, we ourselves see in all rivers and oceans. It is the image of the ungraspable phantom of life; and this is the key to it all.

I feel you calling, in the autumn sweet transformation. I have reached my brightest green to the gold burning sun. I have folded my colours into the wind, bright colours taken to the sky. My silk has gone to moisture in the rising atmosphere and I am your colours again, deep and warm. I hear your calling and I answer, I come back to you, to slip inside the dark. Will I be found by the decaying things? Will I be found by the roots and drunk by tree and flower? Will I slip and mingle and roll along, find my way to a river and with it dance, and give myself in a sigh to the ocean? Will I scatter, a few fragments of sand – my body to glisten beneath a caress of moonlight as I make my way towards no more as I find my way to forever

Why, thou monkey,’ said a harpooneer to one of these lads, ‘we ’ve been cruising now hard upon three years, and thou hast not raised a whale yet. Whales are scarce as hen’s teeth whenever thou art up here.’ Perhaps they were; or perhaps there might have been shoals of them in the far horizon; but lulled into such an opium-like listlessness of vacant, unconscious revery is this absent-minded youth by the blending cadence of waves with thoughts, that at last he loses his identity; takes the mystic ocean at his feet for the visible image of that deep, blue, bottomless soul, pervading mankind and nature; and every strange, half-seen, gliding, beautiful thing that eludes him; every dimly-discovered, uprising fin of some undiscernible form, seems to him the embodiment of those elusive thoughts that only people the soul by continually flitting through it. In this enchanted mood, thy spirit ebbs away to whence it came; becomes diffused through time and space; like Cranmer’s sprinkled Pantheistic ashes, forming at last a part of every shore the round globe over. 10 There is no life in thee, now, except that rocking life imparted by a gently rolling ship; by her, borrowed from the sea; by the sea, from the inscrutable tides of God. But while this sleep, this dream is on ye, move your foot or hand an inch; slip your hold at all; and your identity comes back in horror. Over Descartian vortices you hover. And perhaps, at mid-day, in the fairest weather, with one half-throttled shriek you drop through that transparent air into the summer sea, no more to rise forever. Heed it well, ye Pantheists!

Perhaps they were; or perhaps there might have been shoals of them in the far horizon; but lulled into such an opium-like listlessness of vacant, unconscious reverie is the absent-minded youth by the blending cadence of waves with thoughts, that at last he loses his identity; takes the mystic ocean at his feet for the visible of that deep, blue, bottomless soul, pervading mankind and nature; and every strange, half seen, gliding, beautiful thing that eludes him; every dimly-discovered, uprising fin of some indiscernible form, seems to him the embodiment of those elusive thoughts that only people the soul by continually flitting through it. In this enchanted mood, thy spirit ebbs away to whence it came; becomes diffused through time and space; like Cranmer’s sprinkled Pantheistic ashes, forming at last a part of every shore the round globe over.

SOUL SPRING Everything visible has an invisible archetype. Forms wear down and die. No matter. The original and the origin do not. Every fragile beauty, every perfect forgotten sentence, you grieve their going away, but that is not how it is. Where they come from never goes dry. It is an always flowing spring. Imagine soul as a fountain, a source, and these visible forms as rivers that build from an aquifer that is an infinite water. The moment you come into being here a ladder, a means of escape, is set up. First, you are mineral, then plant, then animal. This much is obvious, surely. You go on to be a human developing reason and subtle intuitions. Look at your body, what an intricate beauty it has grown to be in this dustpit. And you have yet more traveling to do, the move into spirit, where eventually you will be done with this earthplace. There is an ocean where your drop becomes a hundred Indian Oceans. Where Son becomes One. Be sure of two things. The body grows old, and your soul stays fresh and young.

The mystic knows that the essence of prayer is the hidden secret, “I am He whom I love, He whom I love is me.” In the deepest prayer of the heart there is only oneness, for when the heart is open and looks towards God, He reveals His unity. In this state of prayer there are a merging and melting that transcend the mind and its notions of duality: the heart overwhelms us with His presence which obliterates any sense of our own self. These moments of prayer are moments of union in which the lover is lost. The lover has stepped from the shore of his own being into the limitless ocean of the Beloved. (...) When love reveals its real nature we come to know that there is neither lover nor Beloved. There is no one to pray and no one to pray to. We do not even know that we are lost; we return from these states of merging only knowing that we gave ourself and were taken. Our gift of ourself was accepted so completely that we knew nothing. We looked towards Him and He took us in His arms, embraced us in oneness, dissolved us in nearness. For so many years we cried to Him, we called to Him, and when He came the meeting was so intimate that we knew nothing. But when we return from this merging of oneness, when the mind again surrounds us, we can see the footprints that led us to this shore, to the place where the two worlds meet. We can tell stories of the journey that led us to the edge of the heart’s infinite ocean, of the nights we called to Him, and the tears we cried in our calling. For so many years our need was all that we knew, a need born of the despair of separation, the deepest despair known to the soul. This need was our first prayer, planted in the soul by Him who loves us, who wants us for Himself. This need of the soul is the bond of love, the mystic’s pledge to remember Him. The awakening of this remembrance is the knowledge of our forgetfulness, the knowledge of separation. The lover is made to know that she is separate from her Beloved, that she has forgotten Him. Awakening to this knowledge, the lover brings into consciousness the soul’s need to return Home, to journey from separation to union.

A man's soul is like a lagoon connected with the sea by a submerged channel; although to all outward seeming it is land-locked, nevertheless its waterAevel rises and falls with the tides of the sea because of the hidden connection. So it is with human consciousness, there is a subconscious connection between each individual soul and the World-soul deep hidden in the most primitive depths of subconsciousness, and in consequence we share in the rise and fall of the cosmic tides. 16. Each symbol upon the Tree represents a cosmic force or factor. When the mind concentrates upon it, it comes into touch with that force; in other words, a Łurface channel, a channel in consciousness, has been made between the conscious mind of the individual and a particular factor in the world-soul, and through this channel the waters of the ocean pour into the lagoon. The aspirant who uses the Tree as his meditation-symbol establishes point by point the union between his soul and the world-soul. This results in a tremendous access of energy to the individual soul; it is this which endows it with magical powers.

The sole object of revolution was the abolition of senseless suffering. But it had turned out that the removal of this second kind of suffering was only possible at the price of a temporary enormous increase in the sum total of the first. So the question now ran: Was such an operation justified? Obviously it was, if one spoke in the abstract of “mankind”; but, applied to “man” in the singular, to the cipher 2—4, the real human being of bone and flesh and blood and skin, the principle led to absurdity. As a boy, he had believed that in working for the Party he would find an answer to all questions of this sort. The work had lasted forty years, and right at the start he had forgotten the question for whose sake he had embarked on it. Now the forty years were over, and he returned to the boy’s original perplexity. The Party had taken all he had to give and never supplied him with the answer. And neither did the silent partner, whose magic name he had tapped on the wall of the empty cell. He was deaf to direct questions, however urgent and desperate they might be. And yet there were ways of approach to him. Sometimes he would respond unexpectedly to a tune, or even the memory of a tune, or of the folded hands of the Pietà, or of certain scenes of his childhood. As if a tuning-fork had been struck, there would be answering vibrations, and once this had started a state would be produced which the mystics called “ecstasy” and saints “contemplation”; the greatest and soberest of modern psychologists had recognized this state as a fact and called it the “oceanic sense”. And, indeed, one’s personality dissolved as a grain of salt in the sea; but at the same time the infinite sea seemed to be contained in the grain of salt. The grain could no longer be localized in time and space. It was a state in which thought lost its direction and started to circle, like the compass needle at the magnetic pole; until finally it cut loose from its axis and travelled freely in space, like a bunch of light in the night; and until it seemed that all thoughts and all sensations, even pain and joy itself, were only the spectrum lines of the same ray of light, disintegrating in the prisma of consciousness.

Historically, holism had been a break from the reductionist methods of science. Holism (...) is a way of viewing the universe as a web of interactions and relationships. Whole systems (and the universe can be seen as an overarching system of systems) have properties beyond those of their parts. All things are, in some sense, alive, or a part of a living system; the real world of mind and matter, body and consciousness, cannot be understood by reducing it to pieces and parts. 'Matter is mind' – this is perhaps the holists' quintessential belief. The founding theories of holism had tried to explain how mind emerges from the material universe, how the consciousness of all things is interconnected. The first science, of course, had failed utterly to do this. The first science had resigned human beings to acting as objective observers of a mechanistic and meaningless universe. A dead universe. The human mind, according to the determinists, was merely the by-product of brain chemistry. Chemical laws, the way the elements combine and interact, were formulated as complete and immutable truths. The elements themselves were seen as indivisible lumps of matter, devoid of consciousness, untouched and unaffected by the very consciousnesses seeking to understand how living minds can be assembled from dead matter. The logical conclusion of these assumptions and conceptions was that people are like chemical robots possessing no free will. No wonder the human race, during the Holocaust Century, had fallen into insanity and despair. Holism had been an attempt to restore life to this universe and to reconnect human beings with it. To heal the split between self and other. (...) Each quantum event, each of the trillions of times reality's particles interact with each other every instant, is like a note that rings and resonates throughout the great bell of creation. And the sound of the ringing propagates instantaneously, everywhere at once, interconnecting all things. This is a truth of our universe. It is a mystical truth, that reality at its deepest level is an undivided wholeness. It has been formalized and canonized, and taught to the swarms of humanity searching for a fundamental unity. Only, human beings have learned it as a theory and a doctrine, not as an experience. A true holism should embrace not only the theory of living systems, but also the reality of the belly, of wind, hunger, and snowworms roasting over a fire on a cold winter night. A man or woman (or child) to be fully human, should always marvel at the mystery of life. We each should be able to face the universe and drink in the stream of photons shimmering across the light-distances, to listen to the ringing of the farthest galaxies, to feel the electrons of each haemoglobin molecule spinning and vibrating deep inside the blood. No one should ever feel cut off from the ocean of mind and memory surging all around; no one should ever stare up at the icy stars and feel abandoned or alone. It was partly the fault of holism that a whole civilization had suffered the abandonment of its finest senses, ten thousand trillion islands of consciousness born into the pain and promise of neverness, awaiting death with glassy eyes and murmured abstractions upon their lips, always fearing life, always longing for a deeper and truer experience of living.

The great monotheistic faiths have always answered the question of why there is something instead of nothing in the same way, the only way it can be answered: GOD. “In the beginning God created the heavens and the earth” (Genesis 1:1). But why? Why did God bother? Why did God create? Why did God say, “Let there be”? The mystics have always given the same answer—because God is love, love seeking expression. From what the Cappadocian Fathers called the perichoresis—the eternal dance that is Father, Son, and Holy Spirit, there burst forth an explosion of love. Some call it the Big Bang. Some call it Genesis. If you like we can call it the genesis of love as light and all that is. What is light? God’s love in the form of photons. What is water? A liquid expression of God’s love. What is a mountain? God’s love in granite, so much older than human sorrow. What is a tree? God’s love growing up from the ground. What is a bull moose? God’s love sporting spectacular antlers. What is a whale? Fifty tons of God’s love swimming in the ocean. As we learn to look at creation as goodness flowing from God’s own love, we begin to see the sacredness of all things, or as Dostoevsky and Dylan said, in every grain of sand. All of creation is a gift—a gift flowing from the self-giving love of God.

Why, thou monkey,” said a harpooneer to one of these lads, “we’ve been cruising now hard upon three years, and thou hast not raised a whale yet. Whales are scarce as hen’s teeth whenever thou art up here.” Perhaps they were; or perhaps there might have been shoals of them in the far horizon; but lulled into such an opium-like listlessness of vacant, unconscious reverie is this absent-minded youth by the blending cadence of waves with thoughts, that at last he loses his identity; takes the mystic ocean at his feet for the visible image of that deep, blue, bottomless soul, pervading mankind and nature; and every strange, half-seen, gliding, beautiful thing that eludes him; every dimly-discovered, uprising fin of some undiscernible form, seems to him the embodiment of those elusive thoughts that only people the soul by continually flitting through it. In this enchanted mood, thy spirit ebbs away to whence it came; becomes diffused through time and space; like Crammer’s sprinkled Pantheistic ashes, forming at last a part of every shore the round globe over. There is no life in thee, now, except that rocking life imparted by a gently rolling ship; by her, borrowed from the sea; by the sea, from the inscrutable tides of God. But while this sleep, this dream is on ye, move your foot or hand an inch; slip your hold at all; and your identity comes back in horror. Over Descartian vortices you hover. And perhaps, at midday, in the fairest weather, with one half-throttled shriek you drop through that transparent air into the summer sea, no more to rise for ever. Heed it well, ye Pantheists!

Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind.These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness—that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what—at last—I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart…The whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.

Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness—that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what—at last—I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.

Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.

The ocean, for me, holds the power to turn a moment mystical.

Despite mournful envy and Dejected wrath, We bask under blue skies, Bewitching stars, And mystical moons, Loving rumbles of thunder, Glistening raindrops, And a hazy peaceful sunrise. In the face of Sorrowful greed, We delight in magnificent mountains, Bountiful oceans, Turquoise lagoons, Beautiful blossoms, And the green, green grass Of springtime. Through raging anger, Aching sadness, We treasure radiant sunsets, Seek marble courtyards, Ancient architecture, And splendid arched bridges. We sing the praises of Breathtaking falls. Even crushed And bewildered, We are captivated by Exquisite winged creatures, Tropical forests, And the critters we nurture. We embrace the power in our divinity And the superb magic of everything. With every threat to the world We belong to And embrace, We revel in books and dreams. We’re mesmerized by Otherworldly visions And plentiful hues. We cherish The light in ever-curious Truth seekers, And are ever grateful For smiles, Rapturous affection, Laughter, And love.

So laced and lush is this ecosystem that we walk our several miles through it today without making a footfall, only scuffs. Carol tells me that these Olympic rain forests and the rough coast to their west provide her the greatest calm of any place she has been. That she can walk in this rain forest and only be walking in this rain forest, moving in simple existence. Surprising, that, because neither of us thinks we are at all mystic. Perhaps, efficient dwellers we try to be, we simply admire the deft fit of life systems in the rain forest. The flow of growth out of growth, out of death . . . I do not quite ease off into beingness as she can. Memories and ideas leap to mind. I remember that Callenbach’s young foresters of Ecotopia would stop in the forest to hug a fir and murmur into its bark, brother tree. . . . This Hoh forest is not a gathering of brothers to humankind, but of elders. The dampness in the air, patches of fog snagged in the tree tops above, tells me another story out of memory, of having read of a visitor who rode through the California redwood forest in the first years of this century. He noted to his guide that the sun was dissipating the chilly fog from around them. No, said the guide looking to canyon walls of wood like these, no, “The trees is drinkin’ it. That’s what they live on mostly. When they git done breakfast you’ll git warm enough.” For a time, the river seduces me from the forest. This season, before the glacier melt begins to pour from the Olympic peaks, the water of the Hoh is a painfully lovely slate blue, a moving blade of delicate gloss. The boulder-stropped, the fog-polished Hoh. Question: why must rivers have names? Tentative answer: for the same reason gods do. These Peninsula rivers, their names a tumbled poem of several tongues—Quinault, Quillayute, Hoh, Bogashiel, Soleduck, Elwha, Dungeness, Gray Wolf—are as holy to me as anything I know. Forest again. For comparison’s sake I veer from the trail to take a look at the largest Sitka spruce along this valley bottom. The Park Service has honored it with a sign, giving the tree’s dimensions as sixteen feet four inches in diameter, one hundred eighty feet in height, but now the sign is propped against the prone body of the giant. Toppled, it lies like a huge extracted tunnel bore. Clambering onto its upper surface I find that the Sitka has burls, warts on the wood, bigger around than my body. For all that, I calculate that it is barely larger, if any, than the standard nineteenth-century target that Highpockets and his calendar crew are offhandedly devastating in my writing room. Evening, and west to Kalaloch through portals of sawed-through windfalls, to the campground next to the ocean. In fewer than fifty miles, mountain and ocean, arteried by this pulsing valley.

Lahana then, too, stretched up her hands: as though to reach past the azure mist, out into the deep sky pierced with stars. They who watch our path as surely as they did our ancestors, as surely as they shall our descendants: watching all the small stories weaving across the vast journey of time. What can the Sun and the Moon and the stars tell us that they did not yet know to tell our ancestors? What do the great souls of the mountains learn as their bodies change, as they meet with the rivers and the sands of the ocean? And what of the knowings of the Earth – the cloth of Lahana’s own body – the layers of time within the flesh, reclaiming body and form after body and form. The Earth changing with each life lived out within her.

Past homes that lie sleeping in streets beneath the scent of flowers and of salt a journey set down in complicated paths until the stones run clear into the ocean the rising light reaching down into the depths of that water then reflecting and resting on this small world, full of beauty on you, full of beauty

SOUVENIR: I am there swimming with sharks in a black and white photo of Italy the sun is free from clouds and I am smiling

Deep Blue Mystic - A Haiku Mighty ocean's grace, True power lies in stillness, Destruction withheld.

Floating free with the wind in his hair and the smell of ocean spray filling his senses, Liam felt at peace, at home. It was such a thrill to ride the waves.

Religions everywhere have sought to comprehend a universal, purposeful human experience: a longing born of high yearnings that come welling and surging in, that are indeed believed to come from a mystic ocean of whose rim no foot has trod.

But what is this thing we call experience? Beyond science is a personal experience shared by the ancients and all humans today, a sense of the awe and mystery of existence. For me this experience must count as an observation even if it si considered incommensurate with our rhetorical vision of the objective tests of science. That power to inspire awe is magically expressed in Carruth’s moving lines, Like tide on a crescent sea-beach, When the moon is new and thin, Into our hearts high yearnings Come welling and surging in: Come from the mystic ocean Whose rim no foot has trod,— Some of us call it Longing, And others call it God. Materialism ignores any references to experiences of awe and mystery as evidence of the nonmaterial.

To speak of creation, There is always a guilt that throbs every artist’s heart on taking the credit of a piece of art that the creative force in the universe has thrusted inside of a human heart and stretched one’s hand towards building sand castles and lines on the ocean. It’s surreal, neither to be seen or to be saved. But if it is both “seen and saved” it could mean the force was strong enough to indulge in the play of the world, to rip apart the womb of the heart of a man and come out, to stretch its wings and break the cage, to scream till your voice reaches the moon. In all such cases it’s always a mystical force that creates art and never the artist.

Riverstone: Viscount of tine stony grave Alive and well attended to; Deliverance beyond this day: I bid thee well along and thru. Despite the case at hand to see Before my eyes against me say: To rid me of my misery, A desperate call to riverine stay. The cult which led me to that place- A devil hooked on just romance-; My sister bled with solemn grace: A flower sti I I and yet to dance. Whatever for we shan't oblige For mystic chanting let alone The daemons and their just demise The daylight break to Riverstone. And well adhered to firm belief The dudgeon of a higher man Amidst my song of pear and leaf To take thee to a brighter land. A season of the greater arts A life of wealth, and will to bring The pristine health of desperate hearts- The kindness of a Druid king- And let alone the blessed face My own two eyes remember this Alone, beyond the steady race, To dance about the cold abyss. A presence well enchanted in The ways of light yet to demand My sister in the hands of sin A daughter of the ocean-brand. To sea she runs with ample stride The wave alone to render sti I I To peer along her way with pride My darling heart she kindly fills. And like the darling buds of May She dances from around and to Deliverance beyond this day: I bid thee well along and thru

I’d rather have drugs and liquor and divine visions than this empty barren fatalism on a mountaintop,” he wrote toward the end of his stint. These words are especially poignant when you consider that two years earlier he’d written to Allen Ginsberg: “I have crossed the ocean of suffering and found the path at last.” For Kerouac, the path of Buddhism proved too difficult, too alien to his temperament, and he eventually retreated into the mystical French Catholicism he’d known as a boy. Its fascination with the martyrdom of the Crucifixion jibed with his sense of himself as a doomed prophet destined for self-annihilation. The essential Buddhist ethic—do no violence to any living being—was a principle that tragically eluded him in his treatment of himself.

While she was generally resistant to emotionalism and sentimental religious flatulence,101 Palmer both experienced and attempted to describe many unitive moments and visions of intense spiritual ecstasy. In doing so she used language that is the native tongue of many Catholic mystics. Images of mystical marriage to Christ, being lost in oceanic love, being filled with the fire of the Spirit, becoming one with the will of God—this is the language of John of the Cross, Teresa of Avila, Catherine of Siena, and Phoebe Palmer.

A haze on the far horizon, The infinite, tender sky, The ripe, rich tint of the cornfields, And the wild geese sailing high; And all over upland and lowland The charm of the goldenrod. Some of us call it Autumn, And others call it God. Like tides on a crescent sea beach, When the moon is new and thin, Into our hearts high yearnings Come welling and surging in; Come from the mystic ocean, Whose rim no foot has trod. Some of us call it Longing, And others call it God

A haze on the far horizon, The infinite, tender sky, The ripe, rich tint of the cornfields, And the wild geese sailing high; And all over upland and lowland The charm of the goldenrod. Some of us call it Autumn, And others call it God. Like tides on a crescent sea beach, When the moon is new and thin, Into our hearts high yearnings Come welling and surging in; Come from the mystic ocean, Whose rim no foot has trod. Some of us call it Longing, And others call it God.

So what if she tripped? That was what life was all about. The moods of her paintings reflected that. The ocean whispered her secrets to anyone that wanted to listen. Pain, joy, love, anger, and sadness….all were a part of the human experience. The point wasn't to avoid the emotions. It was to embrace them and live life through them, as majestically and flamboyantly as the dramatic waters of the sea did.

She stood naked on the edge of a cliff, towering over a gray ocean, waves crashing below as wind whistled through the forest behind her. The only source of light was the moon, its rippling reflection littering the sea with diamonds.

In his book, Man’s Search for Meaning, Victor Frankl argued that a life purpose is not some mystical fairy tale, but the reality of every single human being on our planet. What is more, having an understanding of your life’s purpose has life-saving potential. He observed this while being detained in the concentration camps of Nazi Germany. Similar experiences were recounted by the survivors from USS Indianapolis, a United States heavy cruiser that was sunk at the end of the World War II. The need to maintain radio silence meant nobody in naval command knew about the attack until days afterwards. The survivors had several nights in the water before rescue came. They reported that virtually everybody wanted to give up their struggle for life at one point or another. The effort to stay afloat so long was overwhelming. Some did give up and died. But the rest, when tempted to quit the effort, focused on their reasons to keep fighting. They encouraged each other with thoughts of people who depended on them in their civil lives: spouses, parents, siblings, and kids. If someone had no one to live for, others would tell them about those in their future who would surely need them—their future spouses and kids. They had a reason to survive: wanting to be there for others who needed them. Those sailors became committed to fulfill this, and their commitment was enough to keep them alive. A good reason is a magnificent tool. A reason-powered motivation can save your life in more than one way. We’ve seen how a reliance on emotion-filled inspiration derived from others doesn’t ultimately motivate you at all if your core values are not involved. However, that does not mean that emotions won’t help you. Far from it. Just be aware of the limitations of relying on your emotions to power consistent action. Emotions are elusive in their nature, but as long as they last, they can boost your abilities many-fold. Emotions give you the ability to get fired-up to begin something. You’ve probably heard the saying, “Well begun is half done.” Starting is the action that magically produces progress. Consider things you’ve begun in the past. One moment you were doing nothing, so had exactly zero potential to reach your goal. Then you made a decision that you would do this and a surge of enthusiasm moved you forward. You were in motion; you’d started. An infinite ocean of possibilities had opened in front of you. Any decision to start something will have this effect.

overlooking the mystical Melovian Sea. The ocean glimmered and glittered as if enchanted by the Goddess Nacrea. Talis had dreamed of seeing the ocean ever since his father had told him bedtime stories of his youth in Onair,

He provides a long passage ascribed to the (largely mythical) Tantric sage Padmasambhava and then breathlessly informs his readers that nothing remotely as profound is to be found anywhere in the religious texts of the West—though, really, the passage is little more than a formulaic series of mystic platitudes, of the sort to be found in every religion’s contemplative repertoire, describing the kind of oceanic ecstasy that Christian mystical tradition tends to treat as one of the infantile stages of the contemplative life.

A view of the sea drives people crazy—in a positive sense, it calms them, but it disturbs them too. There must be some atavistic link between the eye, the soul and water, extensive waters of mystic depths and an inaccessible, dark bottom. Some connections quiver, are inexplicable.

By the time he was by her shores, it was the twilight hour And he stood witness to their blending in celestial communion His tired eyes beheld the amber of her blushes drip into her tresses And ripple in a gentle zephyr of his caresses In her ankles he saw the white frills of a long turquoise robe, Replete with the tinkling of her anklets Like the many dead whose ashes are dissolved in her waters, He emptied in her the remnants of his memories, so there remained no trace of his old self, Like a monk who does self-oblation, shunning all bondages of an insignificant past He wished to be reborn in the same life, a different man with a different name – A man with no yesterdays and no tomorrows

The lights of the town distant across the harbour I am one of those who were unable to sleep – the sentience of Time beneath a shoreless sea of drifting stars while you were woven to the moon And you – You were the ocean and we were the land You lay down unflinching You lay down forgetting And you were the ocean and we were the land

I feel like the sea has its own voice. Not the one everyone talks about – the voices of the dead or the sirens or the monsters – but its own. And it could tell you the answer to everything if you only knew how to ask it.

As all power, Kamasqa is both an effluence, an etheric light fluid, as well as a dreaming. It is always creative, just as any river that is born of the melting of the glaciers, which starts as a trickle and then becomes the roaring rivers that feed the ocean. Along its way it creates habitat through life, it creates opportunities, lands to be cultivated and the people to be fed from it. I, personally, as with everything that is good medicine, take the stance of the poet when it comes to my relationship with Kamasqa. I try not to define it too much. I try just to understand that it visits me in different expressions, and every one of the expressions allows me to be more creative as a soul because I am anointed and touched by its flowing through me. It never composes me, it never defines me, but it does inspire me. And it does help dream me into being. And that’s how I understand Kamasqa to be. Creative power is a good definition, but there is much more to it.

As long as the ego dominates the individual, he cannot have the oceanic or transcendental experiences that make life meaningful. Since the ego recognizes only direct causes, it cannot admit the existence of forces beyond its comprehension. Thus, not until the ego bows down to a higher power (as in prayer, for instance) can an individual have a truly religious experience. Not until the ego surrenders to the body in sex can a person have an orgiastic experience. And only when the ego abdicates before the majesty of nature will a person have a mystical experience. In each case, the dissolution of the ego returns the individual to the state of unity and continuum in which "moving" experiences are possible.

I am rising from the pitfall where I crashed and burned. I am the dark. I am the light. I'm honest. Intuitive. I let feelings wash over me. I'm set in my ways. I'm obsessive. Aggressive. I like to be correct. I'm compassionate. Intimate. Dedicated. I'm wise. Still a child. I'm zesty. I'm temperamental. My heart is on my sleeve. I bury it deep like a treasure. There are days in the sun and some sleepless nights. I have laughter; I have tears. I show my courage; I offer my fear. Inside me is an enigma, a mystic moon with all its phases. My pulses are as vast and bewildering as tides. Out to the ocean, then retreating to the shore. To where they belong.

Mountains fall and seas divide and impossible things may seem but where there’s despair there is and faith and where there’s sadness the consolation is near. Every breath is a chance to reborn, but to be reborn you have to die before dying

The Fates were heard as winds To our ears they ran faster and threw their voices further than we could understand Thus we watched the tides reaching out slowly and thin on to barely felt journeys The shuddering tides whose movements became of our own body Familiar and well-used and unremarkable to us

He stopped and turned around, smiling at me for the first time. “All right, do tell me, please, which of the two is greater, do you think: the Prophet Muhammad or the Sufi Bistami?” “What kind of a question is that?” I said. “How can you compare our venerated Prophet, may peace be upon him, the last in the line of prophets, with an infamous mystic?” A curious crowd had gathered around us, but the dervish didn’t seem to mind the audience. Still studying my face carefully, he insisted, “Please think about it. Didn’t the Prophet say, ‘Forgive me, God, I couldn’t know Thee as I should have,’ while Bistami pronounced, ‘Glory be to me, I carry God inside my cloak’? If one man feels so small in relation to God while another man claims to carry God inside, which of the two is greater?” My heart pulsed in my throat. The question didn’t seem so absurd anymore. In fact, it felt as if a veil had been lifted and what awaited me underneath was an intriguing puzzle. A furtive smile, like a passing breeze, crossed the lips of the dervish. Now I knew he was not some crazy lunatic. He was a man with a question—a question I hadn’t thought about before. “I see what you are trying to say,” I began, not wanting him to hear so much as a quaver in my voice. “I’ll compare the two statements and tell you why, even though Bistami’s statement sounds higher, it is in fact the other way round.” “I am all ears,” the dervish said. “You see, God’s love is an endless ocean, and human beings strive to get as much water as they can out of it. But at the end of the day, how much water we each get depends on the size of our cups. Some people have barrels, some buckets, while some others have only got bowls.” As I spoke, I watched the dervish’s expression change from subtle scorn to open acknowledgment and from there into the soft smile of someone recognizing his own thoughts in the words of another. “Bistami’s container was relatively small, and his thirst was quenched after a mouthful. He was happy in the stage he was at. It was wonderful that he recognized the divine in himself, but even then there still remains a distinction between God and Self. Unity is not achieved. As for the Prophet, he was the Elect of God and had a much bigger cup to fill. This is why God asked him in the Qur’an, Have we not opened up your heart? His heart thus widened, his cup immense, it was thirst upon thirst for him. No wonder he said, ‘We do not know You as we should,’ although he certainly knew Him as no other did.

Beyond sufism, beyond advaita, beyond christian mysticism, beyond humanism, beyond atheism, agnosticism and pantheism, there is a river - a river that's pure - a river that's chaste - a river that’s incorruptible - a river that has the power to breathe life into even the most degraded society - but you can't find it anywhere, for it doesn't exist in the way we usually perceive existence, that is, it doesn't exist as a tangible physical river, like the Hudson or the Thames or the Nile - rather it exists as particles in your brain, and all it needs is the right kick to get formed. And when enough such rivers start flowing from the fountainhead of enough awake brains, the whole world will turn into an ocean of vigor, virtue and love.