My Beloved is ONE alone; Everywhere my eyes seem Him only. In search of love, I came to this world, but after seeing the world I wept, for I felt coldness on all sides, and I cried out in despair, "Must I too Become cold?". And with tears, tears, tears, I nurtured that plant with tenderness which I had almost lost within my heart. Putting reason in the churn of love, I churned and churned. Then I took the butter for myself.
PILGER — Services for Rick Koepke, 61, of Pilger will be Saturday at 2 p.m. at St. Peter’s Lutheran Church with military honors at the Pilger Cemetery. Visitation will be Friday from 3 until 8 p.m., with the family present from 6 to 8 p.m., at Minnick Funeral Home in Pilger and continue at 11 a.m. Saturday at the church.
He died Sunday, Sept. 9, 2012, at his residence.
———
Richard Lynn Koepke was born March 27, 1951, in Norfolk to Junior and Doris (Mulinix) Koepke. He was baptized and confirmed at St. Peter’s Lutheran Church in Pilger. Rick attended Pilger Public School and graduated in 1969.
Rick Koepke entered the U.S. Army Nov. 28, 1969, with basic training at Fort Lewis, Wash., and advanced infantry training at Fort Knox, Ky. He served as an armored reconnaissance specialist in Vietnam with the 4th Infantry Division and was later transferred to the American Division H Troop, 17th Cavalry.
In addition to numerous commemorative medals, he was awarded the Bronze Star medal for meritorious achievement in ground operations against hostile forces. Rick was honorably discharged in July 1971.
Rick returned to Pilger where he began working with his mother in her upholstery shop. In 1973, he became owner operator of Koepke Upholstery, acquiring a reputation for superior craftsmanship. In addition, he worked for various farmers and bartended at the Pilger Pump.
Following 18 years in upholstery, he partnered in a new business, K & K Pallet in Stanton. Rick was presently employed by J & L Trucking of Stanton.
Rick was a lifetime member of the Stanton VFW Post 3602, American Veterans Motor Cycle Club of Nebraska and St. Peter’s Lutheran Church. He served on the Pilger Fire Department for a number of years.
Survivors include daughter Shella and Jeff Thoman of Concordia, Kan., and sons Noah and Isaac; son Jesse and Amy Koepke of Lincoln and sons Briar, Landon and Xander; sisters Sonja and Ray Lehman of Stanton, Linda and Rich Kuehler of Yankton, S.D., and June and John Horst of Wisner. Many nieces, nephews and great friends also survive him.
Rick was preceded in death by his parents and a brother, Roger Koepke.
If there was no pain one would not enjoy the experience of joy. It is pain which helps one to experience joy. Everything is distinguished by its opposite. The one who feels pain deeply is more capable of experiencing joy. And personally, if you were to ask me about pain, I should say that if there was no pain life would be most uninteresting to me. For it is by pain the heart is penetrated, and the sensation of pain is deeper joy. Without pain the great musicians and poets and dreamers and thinkers would not have reached that stage which they reached and from which moved the world. If they always had joy, they would not have touched the depths of life. ~~~ "Supplementary Papers, Miscellaneous VII", by Hazrat Inayat Khan (unpublished)
There is the sun and there is the moon, there is man and woman, there is night and there is day. The colors are distinguished by their variety and so are the forms. Therefore to distinguish anything there must be its opposite; where there is no opposite we cannot distinguish. There must be health in order to distinguish illness; if there were no health and only illness then it would not have been (distinguished as) illness. ... Life is a puzzle of duality. The pairs of opposites keep us in an illusion and make us think, 'This is this, and that is that'. At the same time by throwing a greater light upon things we shall find in the end that they are quite different from what we had thought.
Seeing the nature and character of life the Sufi says that it is not very important to distinguish between two opposites. What is most important is to recognize that One which is hiding behind it all. Naturally after realizing life the Sufi climbs the ladder which leads him to unity, to the idea of unity which comes through the synthesis of life, by seeing One in all things, in all beings. from http://wahiduddin.net/mv2/XIV/XIV_2_12.htm
All that is constructed is subject to destruction; all that is composed must be decomposed; all that is formed must be destroyed; that which has birth has death. But all this belongs to matter; the spirit which is absorbed by this formation of matter or by its mechanism lives, for spirit cannot die. from http://wahiduddin.net/mv2/XI/XI_I_12.htm
That which the soul has borrowed he must give back when it has done its work; it was borrowed for a certain time and for a certain purpose. When the purpose is fulfilled, when the time is finished, then every plane asks for that which the soul has borrowed from it, and one cannot help but give it back to that plane. It is this process which is called assimilation. Since man is born greedy and selfish he has taken all things willingly, enthusiastically -- he gives them back grudgingly and calls it death. ...
Death is nothing but the taking off of one garb and giving it back to the plane from which it was borrowed, for the condition is this: one cannot take the garb of the lower plane to the higher plane. The soul is only released when it is willing -- or compelled -- to give its garb to the plane it has taken it from. It is this which releases the soul to go on in its travel. And as it proceeds to a higher plane, after its stay there it must again give its garb back and be purified from it in order to go further. ... This knowledge also throws a light upon the question of death. Death is not really death; it is only a passing stage, it is only a change, as changing clothes. from http://wahiduddin.net/mv2/XIV/XIV_2_3.htm
A true worshipper of God sees His presence in all forms, and thus in respecting others he respects God. It may even develop to such an extent that the true worshipper of God, the Omnipresent, walks gently on the earth, bowing in his heart even to every tree and plant, and it is then that the worshipper forms a communion with the Divine Beloved at all times, when he is awake and when he is asleep.
Anyone who has some knowledge of mysticism and of the lives of the mystics knows that what always attracts the mystic most is nature. Nature is his bread and wine. Nature is his soul's nourishment. Nature inspires him, uplifts him and gives him the solitude for which his soul continually longs. Every soul born with a mystical tendency is constantly drawn towards nature; in nature that soul finds its life's demand, as it is said in the Vadan, 'Art is dear to my heart, but nature is near to my soul'. ... Nature does not teach the glory of God; it need not teach this as nature itself is the glory of God. People wish to study astrology and other subjects in order to understand better, but if we study astrology then we are sure to arrive at an interpretation which is given by a man, whereas what we should read from nature is what nature gives us and not what any book teaches us.
There comes a time with the maturity of the soul when every thing and every being begins to reveal its nature to us. We do not need to read their lives. We do not need to read their theories. We know then that this wide nature in its four aspects is ever-revealing and that one can always communicate with it, but that in spite of this it is not the privilege of every soul to read it. Many souls remain blind with open eyes. They are in heaven, but not allowed to look at heaven; they are in paradise, but not allowed to enjoy the beauties of paradise. It is just like a person sleeping on a pile of gems and jewels. From the moment man's eyes open and he begins to read the book of nature he begins to live; and he continues to live forever.
'There is One Holy Book, the sacred manuscript of nature, the only scripture which can enlighten the reader.' Most people consider as sacred scriptures only certain books or scrolls written by the hand of man, and carefully preserved as holy, to be handed down to posterity as divine revelation. Men have fought and disputed over the authenticity of these books, have refused to accept any other book of similar character, and, clinging thus to the book and losing the sense of it have formed diverse sects. The Sufi has in all ages respected all such books, and has traced in the Vedanta, Zend-Avesta, Kabbala, Bible, Quran, and all other sacred scriptures, the same truth which he reads in the incorruptible manuscript of nature, the only Holy Book, the perfect and living model that teaches the inner law of life: all scriptures before nature's manuscript are as little pools of water before the ocean.
To the eye of the seer every leaf of the tree is a page of the holy book that contains divine revelation, and he is inspired every moment of his life by constantly reading and understanding the holy script of nature.
The truth is to be realized from all things, from religion, from philosophy, from science, from art, from industry. The only difference is that one takes a shorter way and the other takes a longer way. One goes round about and the other takes a straight path. There is no difference in the destination; the only difference is in the journey, whether one goes on foot or whether one drives, whether one is awake or whether one is asleep and is taken blindly to the destination, not knowing the beauties of the way. from http://wahiduddin.net/mv2/VI/VI_21.htm
'I passed away into nothingness -- I vanished; and lo! I was all living.' All who have realized the secret of life understand that life is one, but that it exists in two aspects. First as immortal, all-pervading and silent; and secondly as mortal, active, and manifest in variety. The soul being of the first aspect becomes deluded, helpless, and captive by experiencing life in contact with the mind and body, which is of the next aspect. The gratification of the desires of the body and fancies of the mind do not suffice for the purpose of the soul, which is undoubtedly to experience its own phenomena in the seen and the unseen, though its inclination is to be itself and not anything else. When delusion makes it feel that it is helpless, mortal and captive, it finds itself out of place. This is the tragedy of life, which keeps the strong and the weak, the rich and poor, all dissatisfied, constantly looking for something they do not know. The Sufi, realizing this, takes the path of annihilation, and, by the guidance of a teacher on the path, finds at the end of this journey that the destination was he. As Iqbal says:
The individual soul is a shoot that springs from the all-pervading Spirit, its goal being its origin; and every attachment it has on its way is, no doubt, a detaining on the journey. The soul is never fully satisfied so long as it has not reached its destination. The love of the external world is a rehearsal before the performance, which is the love of God, the Inner Being. ~~~ Sangatha II, Tasawwuf, by Hazrat Inayat Khan (unpublished)
In Sufi terms the crushing of the ego is called Nafs Kushi. And how do we crush it? We crush it by sometimes taking ourselves to task. When the self says, 'O no, I must not be treated like this,' then we say, 'What does it matter?' When the self says, 'He ought to have done this, she ought to have said that,' we say, 'What does it matter, either this way or that way? Every person is what he is; you cannot change him, but you can change yourself.' That is the crushing. ... It is only in this way that we can crush our ego.
Every time that we notice its pinprick, every time that its thorns appear before our eyes, we should crush it and say, 'What are you? Are you not thorns, are you not the cause of unhappiness for others and myself as well? I do not want to see my own being in such a form, in the form of thorns! I want my being to be turned into a rose, that I may bring happiness, pleasure, and comfort to others.' If there is anything needed in spiritual teaching, in seeking truth, in self-realization, it is the refinement of the ego. For the same ego which begins by being our worst enemy, will in the end, if developed and cultivated and refined, become our best friend.from http://wahiduddin.net/mv2/VII/VII_40.htm
There are experiences such as failure in business, or misfortune, or illness, or a certain blow in one's life, whether an affair of the heart or of money or a social affair, whatever it may be -- there are blows which fall upon a person and a shell breaks, a new consciousness is produced. Very few will see it is an unfoldment, very few will interpret it as such, but it is so. Have you not seen among your acquaintances how a person with a disagreeable nature, a most uninteresting man to whom you were never attracted, perhaps after a blow, a deep sorrow, after some experience, awakened to a new consciousness and suddenly attracted you, because he had gone through this process? As we unfold at every step in our life, so we do with every experience. The deeper the experience touches us, the greater the unfoldment.
There is a story of a slave called Ayaz, who was brought before a king with nine others, and the king had to select one to be his personal attendant, The wise king gave into the hands of each of the ten a wineglass and commanded him to throw it down. Each one obeyed the command. Then the king asked each one of them, 'Why did you do such a thing?' The first nine answered 'Because your Majesty gave me the order'; the plain truth cut and dried. And then came the tenth slave, Ayaz. He said, 'Pardon, sire, I am sorry,' for he realized that the king already knew it was his command; by replying, 'Because you told me,' nothing new was said to the king. This beauty of expression enchanted the king so much that he selected him to be his attendant.
It was not long before Ayaz won the trust and confidence of the king, who gave him the charge of his treasury, the treasury in which precious jewels were kept. This made many jealous, this sudden rise from a slave to a treasurer of the king, a position which many envied. No sooner did people know that Ayaz had become a favorite of the king than they began to tell numerous stories about him in order to bring him into disfavor with the king. One of the stories was that Ayaz went every day into the room where the jewels were locked in the safe, and that he was stealing them every day, little by little. The king answered, 'No, I cannot believe such a thing; you have to show me.'
So they brought the king as Ayaz entered this room, and made him stand in a place where there was a hole, looking into the room. And the king saw what was going on there. Ayaz entered the room and opened the door of the safe. And what did he take out from it? His old ragged clothes which he had worn as a slave. He kissed them and pressed them to his eyes, and put them the table. There, incense was burning, and this that he was doing was something sacred to him. He then put on these clothes and looked at himself in the mirror, and said, as one might be saying a prayer, 'Listen, O Ayaz, see what you used to be before. It is the king who has made you, who has given you the charge of this treasure. So regard this duty as your most sacred trust, and this honor as your privilege and as a token of the love and kindness of the king. Know that it is not your worthiness that has brought you to this position. Know that it is his greatness, his goodness, his generosity which has overlooked your faults, and which has bestowed that rank and position upon you by which you are now being honored. Never forget, therefore, your first day, the day when you came to this town; for it is the remembering of that day which will keep you in your proper place.'
He then took off the clothes and put them in the same place of safety, and came out. As he stepped out, what did he see? He saw that the king before whom he bowed was waiting eagerly to embrace him; and the king said to him, 'What a lesson you have given me Ayaz! It is this lesson which we must all learn, whatever be our position. Because before that King in whose presence we all are but slaves, nothing should make us forget that helplessness through which we were reared and raised, and brought to life, to understand and to live a life of joy. People told me that you had stolen jewels from our treasure-house, but on coming here I have found that you have stolen my heart.'
Wisdom is the ultimate power. In wisdom is rooted religion, which connotes law and inspiration. But the point of view of the wise differs from that of the simple followers of a religious faith. Whatever their faith, the wise have always been able to meet each other beyond those boundaries of external forms and conventions, which are natural and necessary to human life, but which none the less separate humanity.
People of the same thought and point of view are drawn to each other with a tendency to form an exclusive circle. A minority is apt to fence itself off from the majority, from the crowd. So it has been with the mystics. Mystical ideas are un-intelligible to the many. The mystics have therefore usually imparted their ideas to a chosen few only, to a picked band whom they could trust and who were ready for initiation and discipleship. Thus, great Sufis have appeared at different times, and founded schools of thought. Their expression of wisdom has differed to suit their environments; but their understanding of life has been one and the same. The same herb planted in various atmospheric conditions, will vary in form accordingly, but retain its characteristics. from http://wahiduddin.net/mv2/archives/sufism.htm
Everything one sees, hears, or perceives through any sense or experience has a distinct and definite effect upon one's soul, upon one's spirit. What one eats, what one drinks, what one sees, what one touches, the atmosphere in which one lives, the circumstances one faces, the conditions one goes through, all these have a certain effect upon one's spirit. Whether a person eats grosser food or finer and purer food is manifested outwardly. Even if one does not heed it, it is manifested outwardly. The body shows the nature it has inherited from the earth to which it belongs. For the nature of this earth is such that when it receives the seed of a flowering plant it produces flowers, and when the seed of a fruit-tree, it produces fruits. from http://wahiduddin.net/mv2/VI/VI_24.htm
We often suffer because we do not understand. Many conditions and many people are difficult to tolerate because we do not understand them, but once we understand we can tolerate almost anything. from http://wahiduddin.net/mv2/IX/IX_7.htm
All tragedy of life, all misery and inharmony are caused by one thing and that is lack of understanding. Lack of understanding comes from lack of penetration. The one who does not see from the point of view from which he ought to see becomes disappointed because he cannot understand. It is not for the outer world to help us to understand life better; it is we ourselves who should help ourselves to understand it better. from http://wahiduddin.net/mv2/XIV/XIV_19.htm
What a great thing is understanding! It is priceless. No man can give greater pleasure to his fellow man than by understanding him. The closest friend in life is the one who understands most. It is not your wife, brother or sister, it is the one who understands you most who is your greatest friend in the world. You can be the greatest friend of God if you can understand God. Imagine how man lives in the world -- with closed eyes and closed ears! Every name and every form speaks constantly, constantly makes signs for you to hear, for you to respond to, for you to interpret, that you may become a friend of God. The whole purpose of your life is to make yourself ready to understand what God is, what your fellow man is, what the nature of man is, what life is.
Now coming to a still greater secret of life I want to answer the question: how can we grow to read and understand the message that life speaks through all its names and forms? The answer is that, as by the opening of the eyes you can see things, so by the opening of the heart you can understand things. As long as the heart is closed you cannot understand things. The secret is that when the ears and eyes of the heart are open, all planes of the world are open, all names are open, all secrets, all mysteries are unfolded. from http://wahiduddin.net/mv2/VIII/VIII_2_1.htm
Our spirit is the real part of us, the body but its garment. A man would not find peace at the tailor's because his coat comes from there; neither can the spirit obtain true happiness from the earth just because his body belongs to earth.
Bowl of Saki, July 25, by Hazrat Inayat Khan
Commentary by Pir-o-Murshid Inayat Khan:
Spirituality is contrary to materiality. One who is conscious of matter alone is material, one who becomes conscious of spirit also is spiritual. He who thinks, 'I am my body', and sees no further, is material. He may as well say, 'I am my coat', and when the coat is worn out he may say, 'I am dead.' The one who is conscious of the spirit, to him his body is a coat, and as by taking off one's coat one does not die, so even by the death of this body the spirit realized soul does not die. from http://wahiduddin.net/mv2/XIII/XIII_20.htm
Once a person has advanced in spirituality, nothing matters to him - neither what he eats and drinks, for he lives in the spirit the most part of his life; for him the body is a coat and he does not care if it is full of holes or if it is patched. But for a person who has yet to develop spiritually and who follows a process consideration is necessary; it is most necessary that the body should be kept pure, outwardly and inwardly, that it may become a suitable vehicle for the manifestation of the spirit. from http://wahiduddin.net/mv2/XIII/XIII_16.htm
Those who seek for happiness from external sources are never really satisfied. A man imagines that if he could have a certain sum of money he would be happy, but if he gets it he is not really content. He wants more. No earthly happiness is lasting: it never remains. ... The Bible says, 'The spirit quickeneth, the flesh profiteth nothing.' Our spirit is the real part of us. The body is but a garment. There is absolute peace in the abode from whence the spirit came, and the true happiness of the soul lies in that peace. As man would not find peace at the tailor's just because his coat came from there, so the spirit cannot get true happiness from the earth just because the body belongs to the earth. The soul experiences life through the mind and body and enjoys it, but its true happiness lies in peace.
In order to gain this peace we have to begin with ourselves. There are fights going on within us between spirit and matter. Struggles for our daily bread, and want of peace in our surroundings. We must first get this peace within ourselves before we can talk of peace in the world. Then we must be at peace with our surroundings, and never do or say anything that disturbs that peace. All thoughts, words, and actions that disturb the peace are sin, and all thoughts words, and actions that create peace are virtue. from http://wahiduddin.net/mv2/V/V_40.htm
There are two forces in us, love and reason. We must keep an even balance between the two. If we give too much expression to love we become unbalanced and fall into trouble. And if on the other hand we lean too much on the side of reason we become cold. from http://wahiduddin.net/mv2/V/V_40.htm
In balance lies the whole secret of life ... All religions and philosophies have laid down certain principles such as kindness, truthfulness, forgiveness, but the mystic lays no stress on principles, he allows everyone to have his own principles, each according to his point of view and evolution. For example, there are two men, one is so merciful that he will not even harm an insect, and he could not draw a sword to kill another human being, while the other man for the sake of his people is content to fight and to die. These are two opposite points of view, and both are right in their way.
The Sufi therefore believes one should let each hold on to the principle suited to his evolution, but for himself he looks beyond the principle to that which is at the back of it, the balance. He realizes that what makes one lose balance is wrong, and what makes one keep it is right. The main point is not to act against one's principles. If the whole world says a thing is wrong, and you yourself feel that it is right, it is so, perhaps, for you.
The question of balance explains the problem of sin and virtue, and he who understands it is the master of life. There should be a balance in all our actions. To be either extreme or lukewarm is equally bad. There is a saying, 'Jack of all trades, and master of none.' This is very true, as there has been too little effort given, so that no one thing has been done thoroughly. from http://wahiduddin.net/mv2/V/V_37.htm
Success, failure, progress, standstill, one's state of being, it all comes from the condition that a person is experiencing within himself. ... according to the Sufi idea the condition of life around one depends absolutely on the condition of one's inner self. So what is needed to change the conditions in outer life, or to tune oneself, is to work with one's inner self in order to bring about the necessary balance. from http://wahiduddin.net/mv2/VIII/VIII_1_5.htm
The question now arises how to attain to this prayerful attitude in life. In the first place, for those whose prayer is one of praise, if their whole life is to assume a prayerful attitude, they must carry this praise and gratitude into the smallest details of life, and feel grateful for the slightest act of kindness done to them by anybody. Man falls very short of this ideal in life. He is so stiff, he misses so many of the chances of giving thanks. It is sometimes because of his riches, while at other times he is blinded by his power. All that is done for him he thinks is his due because of his money or his influence. When a man has been able to attain this attitude of praise and thanksgiving for all things in life, then his life may indeed be called a prayerful life.
Those who express a hope when they pray can turn their everyday striving into prayer, providing they maintain this hope in every pursuit of life, putting their trust in God, and provided they consider all the objects of their desire as coming from one and the same source when they have gained them.
Those people who glorify God for His beauty, should see the beauty of God in all His creatures. It is of no use to praise God for His beauty, and then to criticize and find faults in His creation. For one's life to be prayerful one must always seek the good in man. Even the worst man has a good spot, and this should be sought and not the bad points. We can learn virtue even from the greatest sinner, if we consider him as a teacher. There is a tradition that Moses asked Satan to tell him the secret of life. from http://wahiduddin.net/mv2/V/V_33.htm
There are many virtues, but there is one principal virtue. Every moment passed outside the presence of God is sin, and every moment in His presence is virtue. The whole object of the Sufi, after learning this way of communicating is to arrive at a stage where every moment of our life passes in communion with God, and where our every action is done as if God were before us. Is that within everyone's reach? We are meant to be so. Just think of a person who is in love: when he eats or drinks, whatever he does, the image of the beloved is there. In the same way, when the love of God has come, it is natural to think of God in everything we do. from http://wahiduddin.net/mv2/IX/IX_7.htm
'If the soul is awakened, how does it awake, and who awakens it?' We see that the time for nature to awake is the spring. It is asleep all winter and it awakes in the spring. There is a time for the sea, when the wind blows and brings good tidings, as if it awakes from sleep; then the waves rise. All this shows struggle, it shows that something has touched it and makes it uneasy, restless; it makes it want liberation, release. Every atom, every object, every condition and every living being has a time of awakening.
Sometimes there is a gradual awakening, and sometimes there is a sudden awakening. To some persons it comes in a moment's time -- by a blow, by a disappointment, or because their heart has broken through something that happened suddenly. It seemed cruel, but at the same time the result was a sudden awakening and this awakening brought a blessing beyond praise. The outlook changed, the insight deepened; joy, quiet, independence and freedom were felt, and compassion showed in the attitude. from http://wahiduddin.net/mv2/XIV/XIV_19.htm
It is the thoughts that spring from the depths of the heart which become inspirations and revelations, and these come from the hearts of awakened souls, called by the Sufis, Sahib-i Dil. The bringers of joy are the children of sorrow. Every blow we get in life pierces the heart and awakens our feelings to sympathize with others, and every swing of comfort lulls us to sleep, and we become unaware of all. This proves the truth of these words, 'Blessed are they that mourn.'' from http://wahiduddin.net/mv2/V/V_28.htm
Every being has an individual ego produced from his own illusion. This limits his view which is led in the direction of his own interest, and he judges of good and bad, high or low, right or wrong in relation to himself and others, through his limited view, which is generally partial and imaginary rather than true. This darkness is caused by the overshadowing of the soul by the external self. Thus a person becomes blind to his own infirmities as well as to the merits of another, and the right action of another becomes wrong in his eyes and the fault of the self seems right. This is the case with mankind in general, until the veil of darkness is lifted from his eyes. from http://wahiduddin.net/mv2/II/II_3.htm
It is the bodily desires, passion, anger, appetite, all the different desires and needs, that make the mind helpless and make man hold on to them. All the worries, anxieties, depressions, and despairs arise from them. There is not a single moment in which the mind is able to stand aloof so as to reflect the light within, the light of the soul, so limited has it been made by the limited existence on earth. In reality this is the whole tragedy of human life.
The one and only thing that hinders man from advancing spiritually, or at least from advancing towards the goal, for which he is destined, and which he is longing to attain, is this: that the mind is so absorbed by the demands and wants of the physical body that it has hardly a moment to give itself entirely to the reflection of the light of the soul. from http://wahiduddin.net/mv2/VII/VII_22.htm
The difference between a scientist and a mystic is that the former analyzes the things he is interested in, studying them by different methods in order to ascertain as much information about them as he can, the ways in which they can be of any benefit, their uses, and their nature, whereas the mystic, though in a way doing the same, first aims at lighting that light within himself by which he can see in this world of darkness and illusion, instead of using some technical instrument or special scientific process. As it is said, ' Seek ye first the kingdom of heaven', so his first task is to light the candle within. from http://wahiduddin.net/mv2/XII/XII_I_15.htm
Where is man's wealth? It is in his knowledge. If his wealth is only in the bank and not in his knowledge he does not really possess it. It is in the bank. All desirable and great things, values and titles, position and possession, where are they? Outside? No, because outside is only that which one knows by the knowledge one has within. Therefore the real possession is not without but within. It is the self within, it is the heart which must be developed, the heart which must be in its natural rhythm and at its proper pitch. When it is tuned to its natural rhythm and pitch, then it can accomplish the purpose for which it is made.
from http://wahiduddin.net/mv2/VI/VI_21.htm
The claim to be kind and sympathetic is like a drop of water saying, 'I am water,' but which, on seeing the ocean, realizes its nothingness. In the same way, when man has looked on perfection, he realizes his shortcomings. It is then that the veil is raised from before his eyes and his sight becomes keen. He then asks himself, 'What can I do that I may awaken this love and sympathy in my heart?' The Sufi begins by realizing that he is dead and blind, and he understands that all goodness as well as all that is bad comes from within. Riches and power may vanish because they are outside of us, but only that which is within can we call our own. In order to awaken love and sympathy in our hearts, sacrifices must be made. We must forget our own troubles in order to sympathize with the troubles of others.
There is a pair of opposites in all things, and in each there exists the spirit of the opposite: in man the quality of woman, in woman the spirit of man, in the sun the form of the moon, in the moon the light of the sun. The closer one approaches reality, the nearer one arrives at unity. from http://wahiduddin.net/mv2/XIV/XIV_2_13.htm
Praise cannot exist without blame, for nothing has existence without its opposite, just as pleasure cannot exist without pain. No one can be great and not small; no one can be loved and not hated. There is no one who is hated by all and not loved by some-one; there is always someone to love him. If one would realize that the world of God, His splendor and magnificence, are to be seen in the wise and the foolish, in the good and the bad, then one would think tolerantly and reverently of all mankind from http://wahiduddin.net/mv2/IX/IX_29.htm
How does the Sufi struggle? He struggles with power, with understanding, with open eyes, and with patience. He does not look at the loss; what is lost is lost. He does not think of the pain of yesterday; yesterday is gone for him. Only if a memory is pleasant does he keep it before him, for it is helpful on his way. He takes both the admiration and the hatred coming from around him with smiles; he believes that both these things form a rhythm within the rhythm of a certain music; there is one and two, the strong accent and the weak accent. Praise cannot be without blame, nor can blame be without praise. He keeps the torch of wisdom before him, because he believes that the present is the echo of the past, and that the future will be the reflection of the present. It is not sufficient to think only of the present moment; one should also think where it comes from and where it goes. Every thought that comes to his mind, every impulse, every word he speaks, is to him like a seed, a seed which falls in this soil of life, and takes root. And in this way he finds that nothing is lost; every good deed, every little act of kindness, of love, done to anybody, will some day rise as a plant and bear fruit. from http://wahiduddin.net/mv2/VI/VI_12.htm
Each one has his circle of influence, large or small; within his sphere so many souls and minds are involved; with his rise, they rise; with his fall, they fall. The size of a man's sphere corresponds with the extent of his sympathy, or we may say, with the size of his heart. His sympathy holds his sphere together. As his heart grows, his sphere grows; as his sympathy is withdrawn or lessened, so his sphere breaks up and scatters. If he harms those who live and move within his sphere, those dependent upon him or upon his affection, he of necessity harms himself. His house or his palace or his cottage, his satisfaction or his disgust in his environment is the creation of his own thought. Acting upon his thoughts, and also part of his own thoughts, are the thoughts of those near to him; others depress him and destroy him, or they encourage and support him, in proportion as he repels those around him by his coldness, or attracts them by his sympathy.
Each individual composes the music of his own life. If he injures another, he brings disharmony. When his sphere is disturbed, he is disturbed himself, and there is a discord in the melody of his life. If he can quicken the feeling of another to joy or to gratitude, by that much he adds to his own life; he becomes himself by that much more alive. Whether conscious of it or not, his thought is affected for the better by the joy or gratitude of another, and his power and vitality increase thereby, and the music of his life grows more in harmony.
There is not anything one should not be ready to tolerate, and there is nobody whom one should not forgive. Never doubt those whom you trust; never hate those whom you love; never cast down those whom you once raise in your estimation. Wish to make friends with everyone you meet; make an effort to gain the friendship of those you find difficult ... No one is either higher or lower than oneself. In all sources that fulfill one's need, one may see one source, God, the only source; and in admiring and in bowing before and in loving anyone, one may consider one is doing it to God. In sorrow one may look to God, and in joy one may thank Him. One does not bemoan the past, nor worry about the future; one tries only to make the best of today. One should know no failure, for even in a fall there is a stepping-stone to rise. from http://wahiduddin.net/mv2/I/I_I_2.htm
In Fitzgerald's translation of Omar Khayyam: 'O my Beloved, fill the cup that clears today of past regrets and future fears. Why, tomorrow I may be myself, with yesterday's sev'n thousand years!' By this he means: Make the best of this moment; it is now that you can clearly see eternity, if you live in this moment. But if you keep the world of the past or the world of the future before you, you do not live in eternity but in a limited world. In other words, live neither in the past nor in the future, but in eternity. It is now that we should try to discover that happiness which is to be found in the freedom of the soul. from http://wahiduddin.net/mv2/VIIIa/VIIIa_1_1.htm
Science is learned by analysis and esotericism by synthesis. If a person who wants to obtain esoteric knowledge breaks things up into bits, he is analyzing them; and as long as he does this he will never come to understand esotericism. In psychology two things are needed: analysis and synthesis; and when through a better understanding of psychology one has accustomed oneself to synthesize as well as to analyze, then one prepares oneself to synthesize only, which leads to a fuller understanding of esotericism. Therefore, the acquisition of esoteric knowledge is quite different from the study of science. from http://wahiduddin.net/mv2/XI/XI_II_1.htm
It is the lover of God whose heart is filled with devotion, who can commune with God; not the one who makes an effort with his intellect to analyze God. In other words, it is the lover of God who can commune with Him, not the student of His nature. It is the 'I' and 'you', which divide, and yet it is 'I' and 'you', which are the necessary conditions of love. Although 'I' and 'you' divide the one life into two, it is love that connects them by the current which is established between them; and it is this current which is called communion, which runs between man and God. from http://wahiduddin.net/mv2/I/I_I_2.htm
The worldly struggle is outward struggle. The struggle on the spiritual path is inward struggle. No sooner does one take the spiritual direction than the first enemy one meets is one's own self. What does the self do? It is most mischievous. When one says one wants to fight it, it says, 'I am yourself. Do you want to fight me?' And when it brings failure, it is clever enough to put the blame on someone else. Do all those who have failed in life accuse themselves? No, they always accuse another person. When they have gained something they say, 'I have done it.' When they have lost something they say, 'This person got in my way'. With little and big things, it is all the same. The self does not admit faults; it always puts the blame on others. Its vanity, its pride, its smallness, and its egotistical tendency which is continually active, keep one blind. from http://wahiduddin.net/mv2/VI/VI_13.htm
By a study of life the Sufi learns and practices the nature of its harmony. He establishes harmony with the self, with others, with the universe and with the infinite. He identifies himself with another, he sees himself, so to speak, in every other being. He cares for neither blame nor praise, considering both as coming from himself. If a person were to drop a heavy weight and in so doing hurt his own foot, he would not blame his hand for having dropped it, realizing himself in both the hand and the foot. In like manner the Sufi is tolerant when harmed by another, thinking that the harm has come from himself alone. ... He overlooks the faults of others, considering that they know no better. He hides the faults of others, and suppresses any facts that would cause disharmony. His constant fight is with the Nafs (the self-centered ego), the root of all disharmony and the only enemy of man. from http://wahiduddin.net/mv2/II/II_3.htm
The mystic develops a wider outlook on life, and this wider outlook changes his actions. He develops a point of view that may be called a divine point of view. Then he rises to the state in which he feels that all that is done to him comes from God, and when he himself does right or wrong, he feels that he does right or wrong to God. To arrive at such a stage is true religion. There can be no better religion than this, the true religion of God on earth. This is the point of view that makes a person God-like and divine. He is resigned when badly treated, but for his own shortcomings, he will take himself to task, for all his actions are directed towards God. from http://wahiduddin.net/mv2/X/X_8.htm
Many intellectual people, with their various ideas, differ from one another in their opinions and in their way of looking at things, in their speculations, but do the prophets differ from one another? No, they cannot differ. The reason is that it is the various minds which differ, not the souls. The one who lives in his mind, is conscious of his mind; the one who lives in his soul is conscious of the soul. ... When a person is living in his mind, he is living through the darkness of the night. The moment he rises above his mind and awakens in the light of the soul he becomes spiritual. And if a thousand spiritual people speak, they will say the same thing, perhaps in different words but with only one meaning, for they have one and the same vision. This is why spiritual realization is called the truth. There are many facts but only one truth. The facts can be put into words but not the truth, for God is truth, the soul is truth, the real self of man is truth.
We generally confuse truth with fact, and we often use the word fact for truth. When we look at it from the mystic's point of view we find that words are too intricate ever to explain what is truth. ... Truth is that which cannot be pointed out, because all things that can be compared have their opposite, but neither God nor truth has an opposite. Names are to point out forms, and words are to distinguish one thing from another, while definitions come from the pairs of opposites or at least from differences. That which is all-pervading and is in all things and beings, that which every word explains and yet no word can explain, is God and is truth.
The seeker after truth goes out into the world and he finds innumerable different sects and religions. He does not know where to start. Then he desires to find out what is hidden under these sects, these different religions, and he begins to seek the object which he wishes to gain through wisdom. Wisdom is a veil over truth, even wisdom cannot be called truth. God alone is truth, and it is truth that is God. And truth can neither be studied nor taught nor learned; it is to be touched, it is to be realized; and it can be realized by the unfoldment of the heart.
late 14c., clokke, originally "clock with bells," probably from M.Du. clocke (Du. klok), from O.N.Fr. cloque, from M.L. (7c.) clocca "bell," probably from Celtic (cf. O.Ir.clocc, Welsh cloch "bell") and spread by Irish missionaries (unless the Celtic words are from Latin); ultimately of imitative origin. Replaced O.E. dægmæl, from dæg"day" + mæl "measure, mark." The Latin word was horologium; the Greeks used a water-clock (klepsydra, lit. "water thief"). O'clock for of the clock is c.1720.
I just watched DAY LIGHT SAVINGS TIME make it's appearance ... until November 4th and it will mess me up again when it goes away. I have concluded that I have WAY TOO MANY clocks in this house. Both my stove and microwave in the kitchen is OVERKILL on clocks for such a small area!! Have concluded our society has an obsession with 'keeping track of time' ... yet physicists will tell you that time is only relevant for MASS and we now perceive the ENERGY UNIVERSE we exist within. MASS is only an illusion due to our material nervous system where brain surgeons can dissect my brain yet the neurologist perceives electrical-chemical communication of the neuron that lives beyond the sight of the brain surgeon's optic nerve. (Am philosophical or what tonight?)
I wanted to be a neurologist when I was in high school back in the late 1960's - I did NOT want to be a brain surgeon!! I am 'into' INTERCONNECTED SYSTEMS in contrasts to hunks of mass like a brain or the chair I'm sitting upon. OUR CULTURE IS TOTALLY MATERIALISTIC!!
O.E. getimian "to happen, befall," from time (n.). Meaning "to appoint a time" (of an action, etc.) is attested from c.1300; sense of "to record the time of" (a race, event, etc.) is first attested 1660s.
O.E. tima "limited space of time," from P.Gmc. *timon "time" (cf. O.N. timi "time, proper time," Swed. timme "an hour"), from PIE *di-mon-, from root *da- "cut up, divide" (see tide).
It is from the ancient Roman Empire and their spoken and written language of LATIN that now enables Americans to divide their reality into NOUNS and VERBS. The Roman's conquered the Celtic people in that region they named Gaul and provided the language of Old French to be spoken by the conquerors of the British Isles in 1066AD. Those in Britain were FORCED to learn the language of their conquerors from the mainland!! The legal language of Old French was boated then over to England ... to then follow in boats closely behind the Pilgrims to the New World.
late 14c., from O.Fr. verbe "part of speech that expresses action or being," from L. verbum "verb," originally "a word," from PIE root *were- (cf. Avestan urvata-"command;" Skt. vrata- "command, vow;" Gk. rhetor "public speaker," rhetra "agreement, covenant," eirein "to speak, say;" Hittite weriga- "call, summon;" Lith.vardas "name;" Goth. waurd, O.E. word "word").
VERY important to attach a NAME to a human being if you desire to own them as a piece of property!!
O.E. nama, from P.Gmc. *namon (cf. O.Fris. nama, O.H.G. namo, Ger. Name, Du. naam, O.N. nafn, Goth. namo "name"), from PIE *nomn- (cf. Skt. nama, Avestannama, Gk. onoma, onyma, L. nomen, O.C.S. ime, gen. imene, Rus. imya, O.Ir. ainm, O.Welsh anu). Meaning "one's reputation" is from c.1300. As a modifier meaning "well-known," first attested 1938. The verb is from O.E. namian. Related: Named; naming. Name-calling is from 1853; name-dropper first recorded 1947. The name of the game "the essential thing or quality" is from 1966; to have one's name in lights "be a famous performer" is from 1929.
It was my friend from Afghanistan that expanded my knowledge of how our culture USES the name that gets affixed to us on our governmental birth certificates. He told me that prior to his family's move to the states they did NOT have a 'LAST NAME'. His family had to MAKE UP a last name for their move! My friend uses his father's FIRST NAME as his own LAST NAME because it was tradition to be called .. "Rahem son of ___" as his NAME. In such a Patriarchal Culture my own name would have been "Linda daughter of Joe".
O.E. fæder "father, male ancestor," from P.Gmc. *fader (cf. O.S. fadar, O.Fris. feder, Du. vader, O.N. faðir, O.H.G. fater, Ger. vater), from PIE *pəter (cf. Skt. pitar-, Gk. pater, L. pater, O.Pers. pita, O.Ir. athir "father")
The word POPE discloses how the idea of FATHER in the ancient Roman Empire with their spoken language of Latin made SYSTEMS OF HUMAN POWER AND CONTROL using a vocabulary base. Latin originated from more ancient languages of Greek, Persian or Sanskrit from India... and molded into the Latin language custom made to BUILD EMPIRES and own humans as pieces of personal property.
PATRIARCHAL VS MATRIARCHAL CULTURES
Native Americans on the other hand have a MATRIARCHAL CULTURE. Russell Means from the Lakota Reservation has some really good YouTube videos on this subject area:
For example, warriors needed the counsel of OLD WOMEN before they took off for war! Such a cultural practice would definitely CUT DOWN on the number of wars our nation is now involved with from African, the Mideast and all the undercover wars in Central and South America, Pakistan, etc.
AM I A NOUN OR A VERB???
Back in the late 1980's I was told by a Lakota that my 'energy name' was FIRE WIND WALKER. I always chuckle because my name was NOT 'Little White Dove'. My brother Chris's name is ONE BEAR.
I also have said my energy name could have been "Totally Worn Out White Woman" ... and my energy name can transform throughout the day!
THE HUMAN IS NOT A NOUN ... THE HUMAN IS AN ENERGY SYSTEM!!
I am an energy system currently manifested in the slower vibrational zone where in optic nerve is limited to the visual spectrum of electromagnetic energy providing us with the word RAINBOW ( White light is dispersed by a prism into the colors of the optical spectrum).
early 13c., "skin color, complexion," from O.Fr. color "color, complexion, appearance" (Mod.Fr. couleur), from L. color "color of the skin; color in general, hue; appearance," from Old L. colos, originally "a covering" (akin to celare "to hide, conceal"), from PIE root *kel- "to cover, conceal" (see cell). For sense evolution, cf. Skt.varnah "covering, color," related to vrnoti "covers," and cf. chroma. Meaning "visible color, color of something" is attested in English from c.1300. As "color as a property of things," from late 14c. O.E. words for "color" were hiw, bleo. The verb is from late 14c.; earliest use is figurative. Related: Colored; coloring.
COLOR is another of our COMMON English words that traveled from Italy and the ancient Roman Empire and LATIN and NOT from the Germanic vocabulary of those on the British Isles prior to them becoming the conquered in 1066AD (Norman Conquest). VERY CRUCIAL DATE in understanding the legal system in our own nation TODAY!
late O.E. wimman (pl. wimmen), lit. "woman-man," alteration of wifman (pl. wifmen), a compound of wif "woman" (see wife) + man "human being" (in O.E. used in ref. to both sexes; see man). Cf. Du. vrouwmens "wife," lit. "woman-man." The formation is peculiar to English and Dutch. Replaced older O.E. wif, quean as the word for "female human being." The pronunciation of the singular altered in M.E. by the rounding influence of -w-; the plural retains the original vowel. Meaning "wife," now largely restricted to U.S. dial. use, is attested from mid-15c. Women's liberation is attested from 1966; women's rights is from 1840, with an isolated example in 1630s.
The issue of women as PROPERTY owned by males is a historic subject area in Western Civilization. MATRIARCHAL CULTURES seem to be few and far between!! And 'woman's liberation' was the result of think tanks focusing upon getting the females into the work place ... and OUT of the home. And, our culture discloses two cars in driveways and children dropped off at daycare ... DAYCARE a word invented in 1964 and accommodates TWO parents working outside the home .... credit cards, mortgages, etc.
And, back to my issue with how our culture has MESSED AROUND with TIME. The humanly created binary of:
DAY AND NIGHT .... EQUALS A DAY of 24 hours
and discloses one again the USE of the English language for those creating personal power systems (USING other human beings being controlled by the human made invention of a CLOCK - as in TIME CLOCK you punch).
DAY is an English word originating from ANCIENT SANSKRIT of India with the meaning "to burn". NIGHT is the word that finds COMMON LINEAGE because NIGHT was the dividing line ... why the Sabbath BEGINS AT SUNSET!!
O.E. niht (W.Saxon neaht, Anglian næht, neht), the vowel indicating that the modern word derives from oblique cases (gen. nihte, dat. niht), from P.Gmc. *nakht- (cf. O.H.G. naht, O.Fris., Du., Ger. nacht, O.N. natt, Goth. nahts), from PIE *nok(w)t- (cf. Gk. nuks "a night," L. nox, O.Ir. nochd, Skt. naktam "at night," Lith. naktis"night," O.C.S. nosti, Rus. noch', Welsh henoid "tonight").
The fact that the Aryans have a common name for night, but not for day (q.v.), is due to the fact that they reckoned by nights. [Weekley]
In early times, the day was held to begin at sunset, so O.E.monanniht"Monday night" was the night before Monday, or what we would callSunday night.
.................................. enough of my discourse on TIME and how Western Civilization has been constructed to provide laborers for those wealthy in a PATRIARCHAL CULTURE that has now existed for millenniums ... a culture that does not honor their children or the weak and vulnerable.
Back in the 1980's I said that a tribe of baboons honor mothers with children more than humans in our society. When threatened baboons will encircle and protect such mothers with young ... in our culture they become welfare moms. And, children learn SO EARLY the difference between rich and poor. Some children being more VALUABLE than others based upon income of their parents. Our legal system finds its root system growing out of the LATIN language spoken and written in the ancient Roman Empire that carried in slaves from their people ... and their skin color was 'white' (those that spoke Gallic or Germanic languages). NOT all slaves were black!
And, today our nation is ruled by the CLOCK ... but then there is ME ... FIRE WIND WALKER. And I smile .... and I see the beginning of my new day beginning at SUNSET ... and daylight savings times has NO CONTROL over the rotation of this planet! I do NOT need a clock to hold awareness of SUNSET!! LOVE IT.
