If this metaphysical space is to be known,

such knowledge can be attained only by faith and grace,

not by ‘entering’ but by ‘being entered’

-this is so because the greater must reveal itself to the lesser.

Put differently, that which is immanently ‘Spirit’ can only be known receptively,

through its own intellective vision, and not any derivative faculty such as reason,

feeling or sensation. Reason can only discern conceptually,

at best reducing reality to a dualism of subject and object

(as in the case of Descartes) or catagorical postulate

(as in the case of Kant) or dialectic process

(as in the case of Hegel) – its ‘telos’ will tend to be utopian(as in the case of Marx),

fundamentalist( as in the cases of religious, political or secular dogmatism)

or anthropocentrically consencual (as in the case of Rousseau’s social contract);

while sensation or feeling even where elevated to

the level of empirical ‘science,’ can only discern reality as matter or as psyche,

quantitatively, thereby cutting it off from its transcendent

and qualitative roots, leading to an emphasis on hypertrophic subjectivism

(as in the case of Nietzsche), Psychologism(as in the case of Freud),

or reductive positivism(as in the cases of philosophical positivism and of scientism).

That which transcends us cannot be known reductively

but only by that transcendent faculty which is immanent in us-which in

Tradition is termed the ‘Intellect’

or the Self-knowing Spirit. To know is to discern BEING.

We must empty ourselves or our ‘self’ in order to know who we ARE.

We must return to the sacred emptiness of the space that is our

ontological core in order to know that which truly IS.

–M Ali Lakhani (the Distance between us, found in Sacred Web issue 31)




Soaring upwards
Can be like reaching down

Pushing forward

Can be like pushing back

Going right

Can be like Going left

Within is within

All things begin

And end at the cross roads

–GraalBaum 2013



This world-mountain was Nizir to the Chaldeans, Olympus to the Greeks, Hara Berezaiti to the Persians of the Avesta, the later Alborz and Elburz; a transfer, as says Mme. Ragozin, of ‘mythical heavenly geography to the earth.’ This mountain—the solar hill of the Egyptians—we shall again refer to in the next two or three chapters. At its apex springs, the heaven tree on which the solar bird is perched. From its roots spring the waters of life—the celestial sea, which, rushing adown the firmament, supplies the ocean which circumscribes the earth or falls directly in rain. At their fountain these springs are guarded by a goddess. In Egypt Nut, the goddess of the oversea, leans from the branches of the heavenly persea and pours forth the celestial water. In the Vedas, Yama, lord of the waters, sits in the highest heaven in the midst of the heavenly ocean under the tree of life, which drops the nectar Soma, and here, on the ‘navel of the waters,’ matter first took form. In the Norse, the central tree Yggdrasil has at its roots the spring of knowledge guarded by the Norns, the northern Fates; two swans the parents of all those of earth, float there. In Chaldea the mighty tree of Eridu, centre of the world, springs by the waters. The Avesta gives a very complete picture—Iran is at the centre of the seven countries of the world; it was the first created, and so beautiful, that were it not that God has implanted in all men a love for their own land, all nations would crowd into this the loveliest land. To the east somewhere, but still at the centre of the world, rises the ‘Lofty Mountain,’ from which all the mountains of the earth have grown, ‘High Haraiti;’ at its

summit is the gathering place of waters, out of which spring the two trees, the heavenly Haoma (Soma), and another tree which bears all the seeds that germinate on earth. This heavenly mountain is called ‘Navel of Waters,’ for the fountain of all waters springs there, guarded by a majestic and beneficent goddess. In Buddhist accounts, the waters issue in four streams like the

Eden from this reservoir, and flow to the cardinal points, each making one complete circuit in its descent. In the Persian Bundahish there are two of these heavenly rivers flowing east and west. To the Hindus the Ganges is such a heavenly stream. ‘The stream of heaven was called by the Greeks Achelous.’ The Nile in Egypt, the Hoang-Ho in China, and the Jordan to the Jews, seem to have been celestial rivers. This mountain of heaven is often figured in Christian art with the four rivers issuing from under the Throne of God.

Sir John Maundeville gives an account of the earthly Paradise quite perfect in its detailed scheme. It is the highest place on earth, nearly reaching to the circle of the moon (as in Dante), and the flood did not reach it. ‘And in the highest place, exactly in the middle, is a well that casts out the four streams’—Ganges, Nile, Tigris, and Euphrates. ‘And men there beyond say that all the sweet waters of the world above and beneath take their beginning from the well of Paradise, and out of that well all water come and go.






It is precisely the challenge involved

in using inadequate words

that drives the mind

beyond all words…

At the borders of speech

we open ourselves

to the positive value of silence….

Literary reading,

through its complexity, its music,

its suggestiveness, points to a fuller realm of being.

–Edward k Kaplan (citing Abraham Joshua Heschel)

“Your worst enemy cannot harm you as much
as your own unguarded thoughts.

Develop the mind of equilibrium.
You will always be getting praise and blame,
but do not let either affect the poise of the mind:
follow the calmness, the absence of pride.”

–Sutta Nipata

The sharpest boundary, however, is the one that separates the intermediary from the third and highest domain of the tribhuvana, which is termed svar and corresponds to our conception of the heavenly or celestial realm. The first two domains are comparatively similar, as in fact suggested by the words bhur and bhuvar, their respective Sanskrit designations; it is the transition from bhur to bhuvar that presents itself as a radical discontinuity, and in fact entails an inversion. So too the major break on the side of knowing is situated between the second and third of the corresponding degrees, as the analogies given in the Mandukya Upanishad in fact make it clear: nothing could indeed be more radical than the transition from the dream-state to sushupti, the state of dreamless sleep, which for this very reason is generally viewed as a state in which there is no knowing at all. It hardly needs saying that no amount of psychedelic drugs can take us across that border, and that even the techniques of yoga cannot effect that transition in the absence of initiatic grace. One might add that it is the failure to distinguish between the psychic an authentically celestial world that invalidates much of what contemporary authorities have to say concerning the so-called “spiritual life.”

–Wolfgang Smith (cosmology in the face of Gnosis, Sophia Vol. 12, no.2)

God knows creatures, not according to the creature’s knowledge, but according to His own.

–Dionysius the Areopagite

AUM. This imperishable word is the universe.
It is explained as the past, the present, the future;
everything is the word AUM.
Also whatever transcends threefold time is AUM.
All here is God; this soul is God.
This same soul is fourfold.

The waking state outwardly conscious,
having seven limbs and nineteen doors,
enjoying gross objects common to all, is the first.

The dreaming state inwardly conscious,
having seven limbs and nineteen doors,
enjoying subtle objects that are bright, is the second.

When one sleeps without yearning for any desires,
seeing no dreams, that is deep sleep.
The deep-sleep state unified in wisdom gathered,
consisting of bliss, enjoying bliss,
whose door is conscious wisdom, is the third.

This is the Lord of all; this is the omniscient;
this is the inner controller; this is the universal womb,
for this is the origin and end of beings.
Not inwardly wise nor outwardly wise nor both ways wise
nor gathered wisdom, nor wise nor unwise,
unseen, incommunicable, intangible,
featureless, unthinkable, indefinable,
whose essence is the security of being one with the soul,
the end of evolution, peaceful, good, non-dual—
this they deem the fourth.

It is the soul; it should be discerned.
This is the soul in regard to the word AUM and its parts.
The parts are the letters,
and the letters are its parts: A U M.

The waking state common to all is the letter A,
the first part, from “attaining” or from being first.
Whoever knows this attains all desires and becomes first.

The sleeping state, the bright, is the letter U,
the second part, from “uprising” or from being in between.
Whoever knows this rises up in knowledge and is balanced;
no one ignorant of God is born in that family.

The deep-sleep state, the wise, is the letter M,
the third part, from “measure” or from being the end.
Whoever knows this measures everything and reaches the end.

The fourth is without a letter, the incommunicable,
the end of evolution, good, non-dual.

Thus AUM is the soul.
Whoever knows this enters by one’s soul into the soul;
this one knows this.


None of the things which are comprehended by the senses or contemplated by the intellect really subsist; nothing except the transcendent and cause of all.

–St. Gregory of Nyssa


Tribhuvana (Sanskrit) Three worlds; in Hindu literature the three bhuvanas are svarga (heaven), bhumi (earth), and patala (the lower regions). Esoterically the tribhuvanas are the spiritual, psychic or astral, and terrestrial spheres. http://www.experiencefestival.com/a/Tribhuvana/id/195496


Svar (Svarga, Svargaloka)

The heavenly domain (above Bhuvarloka) of Indra, king of the demigods

(See also: Svar , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul) http://www.krishna.com



Firstly, the word Bhur implies existence. God is self-existent and independent of all. He is eternal and unchanging. Without beginning and without end, God exists as a continuous, permanent, constant entity. Secondly, the word Bhur can also mean the Earth, on which we are born and sustained. God is the provider of all, and it is through His divine will that we our blessed with all that we require to maintain us through our lives. Finally, Bhur signifies Prana, or life (literally, breath). God is That which gives life to all. Whilst He is independent of all, all are dependent on Him. It is God who has given us life, God who maintains us throughout our lives, and God alone who has the ability to take away our life, when He so chooses. The only permanent entity, all others are subject to His own will




Bhuvah describes the absolute Consciousness of God. God is self-Conscious as well as being Conscious of all else, and thus is able to control and govern the Universe. Also, the word Bhuvah relates to God’s relationship with the celestial world. It denotes God’s greatness – greater than the sky and space, He is boundless and unlimited. Finally, Bhuvah is also indicative of God’s role as the remover of all pain and sufferings (Apaana). We see pain and sorrow all around us. However, through supplication to God, we can be freed from that pain and hardship. God Himself is devoid of any pain. Though He is Conscious of all, and is thus aware of pain, it does not affect Him. It is our own ignorance that makes us susceptible to the effects of Maya, or illusion, which causes us to feel pain. Through true devotion to God, we can be freed from the clutches of Maya, and thus be rid of pain and sorrow.



Sushupti: Hindu – Hinduism Dictionary on Consciousness

consciousness: Chitta or chaitanya.

1)    A synonym for mind-stuff, chitta; or

2)    the condition or power of perception, awareness, apprehension.

There are myriad gradations of consciousness, from the simple sentience of inanimate matter to the consciousness of basic life forms, to the higher consciousness of human embodiment, to omniscient states of superconsciousness, leading to immersion in the One universal consciousness, Parashakti. Chaitanya and chitta can name both individual consciousness and universal consciousness.

Modifiers indicate the level of awareness, e.g.,

–       vyashti chaitanya, “individual consciousness;”

–       buddhi chitta, “intellectual consciousness;”

–       Sivachaitanya, “God consciousness.”

Five classical “states” of awareness are discussed in scripture:

1)    wakefulness (jagrat),

2)    “dream” (svapna) or astral consciousness,

3)    “deep sleep” (sushupti) or subsuperconsciousness,

4)    the superconscious state beyond (turiya “fourth”) and

5)    the utterly transcendent state called turiyatita (“beyond the fourth”).

See: awareness, chitta, chaitanya, mind (all entries).

(See also: Consciousness , Hinduism, Body Mind and Soul)

The paradox of the human condition is that nothing is so contrary to us as the requirement to transcend ourselves,
and nothing so fundamentally ourselves as the essence of this requirement , or perhaps,
the fruit of this transcendence

–Frithjof Schuon, Echoes of Perennial wisdom

“Growth in experience implies a serious self-doubt and self-questioning
in which values previously held seem to be completely exploded and no
other tangible values come to take their place.  This may even take the
form of a crisis of religious faith in which our whole conception of God
and of our relationship to him may be tuned upside down.  There may seem
to be ‘no God’ at all, or else our relationship to him may seem so
desperate that we feel as though we are damned, in our moments of

–Thomas Merton

“To be a Buddhist
You must not be a Buddhist


When we search endlessly for something, a label often we never find. As you say, the “work” is there
and carries on being there regardless.

Labels are Labels…. it is too easy to follow vain pride and proclaim I am this, and thus I am not that.

“Religion is club, hence the beatings
Spirituality is a path, hence the journey”

–Sis. Artemisias

What is Sister Artemisias saying?

It is too easy to fit a round peg in a round hole. Some people approach their spiritual/religious journey that way. They run out, buy books, nice hats with fluffy bits on and a picture of a pink moose. Once the books are read, the nice fluffy hat can be worn; we can devote decades to saying mantra to the pink moose….

What have we achieved?

We have achieved a nice devotion to a path, a religion, a mantra, a pink moose.

The alternative is to be dynamic. To change…to BE…
To literally follow a journey, to GROW, to develop..to become
sure we can have a devotion to a path or a pink moose mantra along the way
but we need to not join clubs….we need to be on a journey. So once you have painted a wall with a brush you can learn to use a roller. it is too easy to get stuck saying magic words to pink moose and thinking that’s where its at….

So dont be afraid to feel you arent part of a club…
as in my opinion, that is a good thing…

I identify with the Holy Grail personally, as I grew up in the shadow of Glastonbury, England
However… as some say, I think LOVE is the only true universal religion….
Of course discerning what love IS…is another story….

“I gained nothing from supreme enlightenment
It is for that very reason it is called supreme enlightenment.”


Is gentle
And not
A path
Of direction
For a destination
Is grand illusion
As pure silence
Is the source
Of home
The true
We measure
Not in distance
Only in the acceptance
That we are never alone



–silent lotus



“Boundlessness is beyond definition, it is beyond the sum of all of its ‘parts.’ That is to say, if we put together all of the possible attributes and characteristics that could possibly exist in this universe, Boundlessness would embrace all of them and still be ‘larger’ beyond all limits – thus ultimately unimaginable, ungraspable, unknowable.

When a God-name is used, we must always keep in mind that it represents only a small fragment of divine Boundlessness. There are may God-names in Hebrew that describe attributes. Still, time and time again the sages caution us to be careful not to confuse the name of an attribute with the source itself.”


David A. Cooper (Ecstatic Kabbalah)



Into blinding darkness enter those who worship the unmanifest and into still greater darkness those who take delight in the manifest.

Different indeed they declare what results from the manifest and distinct they say what comes out of the unmanifest. This is what we heard from the wise who explained these truths to us.

He who understands both the manifest and the unmanifest together, crosses death through the unmanifest and attains immortality through the manifest.

Covered with the golden disc is the face of truth. Uncover it, O Pusan, so that I who love truth may be able to see it.

O Pusan, the one seer, O controller, O sun, offspring of Prajapati, bring out your radiant rays and focus your radiance so that I may be able to see the auspicious form of yours. Who so ever person is there beyond, that also I am.

The Isa Upanishad