Cyrus Cylinder 2600 years ago

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Tao Te Ching verse 1

The very first verse of Tao Te Ching:

The tao that can be taught,
… is not the real tao.
The name that can be named
… is just to frame.

The “unnameable” in-reality,
… has no reference-frame.
A name in particularity,
… has a reference-frame.

Never wanting,
… one sees mysteries without desire.
Ever wanting,
… one sees manifestations within desire.

Yet mystery and manifestation
arise from the same source.

This source is called darkness.
Darkness within darkness.
The gateway to “understanding”.

~ Lao Tzu

Of course we all have a tendency to demystify the mysteries from our own spring-board of understanding under the light of our own perception. We just have to be mindful that a single light will cast shadows, unless … we allow everyone to do the same!

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Rumi: Out beyond the ideas …



“Out beyond ideas of wrongdoing and rightdoing,
there is a field. I’ll meet you there.
When the soul lies down in that grass,
the world is too full to talk about.
Ideas, language, even the phrase each other
doesn’t make any sense.”

Above is Rumi’s poem as translated by Coleman Barks.

Below is the Original Rumi’s poem in Pharsi (Persian) :

از کفر و ز اسلام برون صحرائی است
ما را به میان آن فضا سودائی است
عارف چو بدان رسید سر را بنهد
نه کفر و نه اسلام و نه آنجا جائی است

The Persian word سودا means “Exchanging Goods” and in this context it means exchanging ideas or dialogue.

Here is my crude interpretation of Rumi’s Persian poem where I have replaced the word “Islam” with “faith” and the word “field” with “meadow”

Beyond the realm of heresy and faith there is a meadow
Within that space, we each have understandings to bestow
When the sage reaches that juncture, he’ll rest all his conjecture
Since neither heresy, nor faith, not even that place, any longer has a place

“A true understanding can be achieved through a dialogue (meeting) in a field where at the outset there is no preconceived precepts of what is right & what is wrong.”
This means to really understand each other we need to start the dialogue with a clean slate, where there are no biases and nothing is right or wrong to begin with; where everything just “is”, exists, as phenomenon that occurs in nature. This does not mean that as we engage in dialogue we can not come-up with principals of right or wrong that serves everyone (humanity in general) and not just a particular group or inner-circle.

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خواجوی کرمانی » غزلیات


گفتا تو از کجائی کاشفته می‌نمائی

گفتم منم غریبی از شهر آشنائی

گفتا سر چه داری کز سر خبر نداری

گفتم بر آستانت دارم سر گدائی

گفتا کدام مرغی کز این مقام خوانی

گفتم که خوش نوائی از باغ بینوائی

گفتا ز قید هستی رو مست شو که رستی

گفتم بمی پرستی جستم ز خود رهائی

گفتا جویی نیرزی گر زهد و توبه ورزی

گفتم که توبه کردم از زهد و پارسائی

گفتا بدلربائی ما را چگونه دیدی

گفتم چو خرمنی گل در بزم دلربائی

گفتا من آن ترنجم کاندر جهان نگنجم

گفتم به از ترنجی لیکن بدست نائی

گفتا چرا چو ذره با مهر عشق بازی

گفتم از آنکه هستم سرگشته‌ئی هوائی


Mental Models of Reality

That which we perceive inside is only a mental model of what exists outside

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