Mostly we live in a state of denial or ignorance of our true human purpose. And it is not about being enthralled with the temptations of the physical world, but it is about accepting our role as an intermediary between the spiritual realms and the realms of matter. The human is able to make that connection and linkage, for the benefit of the whole universe. (At the end of this post there are instructions and a link to download this recording to your computer.)
John: The macrocosm is like the ocean of things. And extracting that through, being able to somehow or another know that, in terms of the sequence of fullness, that it’s also a nothingness.
Able to hold that note. Accessing the will of God, you’re able to recognize how in some infinitesimal way, something can be helped. And it’s always helped in relationship to a part of yourself. In other words, the borrowing or the paying forward or however you’d see that, is on behalf of another. And that other is on behalf of parts of yourself that are caught in, you know, you might say, the bad joke of being in creation.
And this is how you work it out. This is how you work through it. So that you break the cycle of reincarnation of always having to come back and contend and contend. Because every vibration that is outside of the singular thing that is going on has to live itself through.
And in order to keep it from having to live itself through and cause you to have to keep repeating and repeating and repeating, you have to catch up with that one thing, that is the only thing that is going on. That’s why Rumi has in his poem, that if there was 99 things to do or 100 things to do, if there’s 100 things to do and you did the 99 things perfectly, but didn’t do that one thing that you were meant to do, then you’ve wasted your life. And that one thing is this kind of note or quality.
It’s the principle behind the idea of doing the dhikr is to try to put yourself into an affinity with this one key thing that is going on, that exists in all of life. That is the underlayment for everything else that is reflecting. But you identify with the outer, and by identifying with the outer, then you let go of that note. Because the denseness of things in the outer gain and grab your attention; then that causes a person to have to suffer, and the transcending of the suffering is the saintly path. But beyond the saintly path, in other words, the recognition of the ocean, and then still able to be the microcosm in the macrocosm, the ability to kind of somehow do that, is mastery. And even that, then, leads to something else, that’s also in a type of invisibility, which is the ability to sense and see something in terms of outer reflections.
You can tend to sense and to see it in terms of the flicker of things, but the part that I’m struggling with in terms of the sense of seeing this stuff in terms of the flicker of things, is I still have this “doom and gloom” quality in me in that this gets dangerously close to everything going to getting blasted to smithereens. In other words, holding the central note in which there’s nothing going on, and yet then there’s the reflections of things going on, and then that changes the way the reflections are to some degree. There’s the sense and the fear that this is getting dangerously close to blowing everything to smithereens. Because to the degree that other, if it were to ever quit going on, quit being an estranged, off to one side, and it were to actually go into the nothingness, then the world could be destroyed.
The semblance of the world is held together by people’s notionalities and mannerisms that are in kind of a deviated waywardness, and those thoughts create. And of course, they haven’t done a very good job of being very, because they’ve lost the linkage to where and what is properly intended underneath it all, and it has gotten to the point where it has really created a huge complexity towards it all. If that complexity got completely taken out, how could you have creation or manifestation?
So, this is a conundrum. You know, it’s almost as if the underlayment of this whole thing, the saintly quality, is in and of itself, an ideal. An ideal that is somewhere else, that takes us outside and puts us, you know, in terms of our home, at a place that’s at the top of the breath. But where the in-breath turns to the out-breath, that’s our true home. But our breath comes down and we’re in creation. And so if we’re going to be in creation, we can’t deny that because the breath has to go up and it has to go down. It has to be that way. We are that way. We are set into this motif.
That means we have to be able to know our true place. Somewhere else being outside of manifestation, which is reflective of this central note. And at the same time, have a duty within the manifestation by which something can be pulled out as a microcosm to the emptiness that has a way of being touched. A way of being seen. And then not identifying with that, noting it however, and then even slipping to another dimension inside of one’s self where one can see where that thought goes.
When that thought sits there, in the face of a central vibration of it all, the one thing of it all, when it sits in relationship to that, that eventually falls apart, even though it’s denser. The subtler eventually, wins through.
To download this file, Right Click (for PCs) or Control Click (for Macs) and Save: Our True Place
