Inter- Faiths Dialogue

The Saints > Oneness

138 quote(s) | Page 2 / 6

I f there is any lover in the world, 0 Muslim, it is I.
If there is any believer, infidel, or Christian hermit, it is I.
The wine, the cup-bearer, the musician, the instrument and the music,
The beloved, the candle, the liquor and the inebriation, it is I.
The seventy-two religious sects in the world
Do not really exist;
I swear by God every religious sect-it is I.
Earth, air, water and fire: do you know what they are?
Earth, air, water and fire-and the soul as well; it is I
Truth and falsehood, good and evil, pleasure and suffering, beginning and end,
Knowledge, learning, asceticism, devotion and faith-it is I.
Be assured that the fire of hell and its flames,
Paradise, Eden and the angels of heaven-it is I.
Heaven and earth and all they hold: angels, demons, and men - it is I.

quote 3799 | Jalâl ud Dîn Rumi
Mathnawi; Winfield, 1898

D on't laugh like children! You do not understand my state.
Read a chapter from me, unfold a secret from her [the creative Force]:
I am drunk of that wine forbidden by the lawgivers;
I am drunk of the wine of oneness; I am free of color and smell.
I am oblivious to this place; my mind is elsewhere;

quote 3798 | Jalâl ud Dîn Rumi
Divan-i Shams; Winfield, 1898

I sought solitude with my loved one,
Yet find there is no one here but myself.
And if there were a "someone else," then, truly,
I should not have attained her.

When I clutched at His skirt,
I found His hand in my sleeve.

I am the one I love;
He whom I love is I.
Two, yet residing in a single body.

If I have become the Beloved,
Who is the lover?
Beloved, Love and lover-three in one;
There is no place for union here,
So, what is this talk of "separation?"

What He takes,
He takes with His own hand from Himself;
What He gives,
He gives from Himself to Himself.

Hunter, prey, bait, and trap;
Candle, candlestick, flame, and moth;
Beloved, lover, soul, and soul's desire;
Inebriation, drinker, wine, and cupAll is He!

Is it You or I this reality in the eye?
Beware, beware of the word, "two."

"I" and "You" have made of man a duality;
Without these words, You are I and I am You.

quote 3791 | Iraqi
in Chittock & Wilson, 1982; pp. 95,117,125,76,96,110,77,103

W hen the mystery of the oneness of the soul and the Divine is revealed to you, you will understand that you are no other than God. ... Then you will see all your actions to be His actions and all your attributes to be His attributes and your essence to be His essence.

... Thus, instead of [your own] essence, there is the essence of God and in place of [your own] attributes, there are the attributes of God. He who knows himself sees his whole existence to be the Divine existence, but does not experience that any change has taken place in his own nature or qualities. For when you know yourself, your sense of a limited identity vanishes, and you know that you and God are one and the same.

quote 3778 | Ibn 'Arabi
in Landau, 1959; pp. 83-84

T hou art One, the first of every number, and the Foundation of all structure. Thou art One, and in the mystery of the Unity all the wise in heart are astonished; for they can not define it. Thou art One, and Thy unity can neither be lessened nor augmented; for nothing is there wanting or superfluous. Thou art One, but not such a One as is numbered; for neither plurality nor change, nor form, nor physical attribute, nor name expressive of Thy nature, can reach Thee…

quote 3768 | Salomon Ibn Gabirol
The Royal Crown; Zangwill, 1923, 1974; pp. 82-88

S ometimes it will seem to you that you are a part of it by reason of your connection with corporeal substance; and sometimes you will think you are all [forms], and that there is no difference between you and them, on account of the union of your being with their being, and the consubstantiality of your form and their forms...

When you have raised yourself to [awareness of] the first universal matter ... and fathomed its shadowy nature, then you will see the Wonder of wonders. Therefore, pursue this diligently and with love, because this is the purpose of the existence of the human soul, and in this is great delight and extreme happiness.

quote 3767 | Salomon Ibn Gabirol
Fons Vitae, III.204

W hen no offence is offered by them, they are as if non-existent;
When the mind is not disturbed, it is as if there is no mind.
The subject is quieted as the object ceases;
The object ceases as the subject is quieted.

The object is an object for the subject;
The subject is a subject for an object.
Know that the relativity of the two
Rests ultimately on the oneness of the Void.

In the oneness of the Void, the two are one,
And each of the two contains in itself all the ten thousand things.
When no discrimination is made between this and that,
How can a one-sided and prejudiced view arise?

quote 3759 | The Seng-ts’an
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82

W hen oneness is not thoroughly understood,
In two ways loss may be sustained:
The denial of the world may lead to its absolute negation,
While the denying of the
Void may result in the denying of your [true] Self.

quote 3756 | The Seng-ts’an
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82

T he Truth is perfect like the vastness of space,
With nothing wanting, nothing superfluous;
It is indeed due to making choices
That the One Reality is lost sight of.

Pursue not the outer entanglements,
Dwell not in the inner Void;
When the mind rests serene in the oneness of 'things,
Dualism vanishes by itself.

quote 3754 | The Seng-ts’an
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82

T o some, the Self appears as "other";
To me, the Self is 'I'
Like undivided space,
One alone exists.
How, then, could the subject and object of meditation be two?

quote 3724 | The Avadhuta Gita
#39, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992

W hen you know all this universe of forms
To be as vacant as the sky,
Then you'll know Brahman;
Duality will forever cease to be.

quote 3723 | The Avadhuta Gita
#38, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992

W hen ajar is broken, the space that was inside
Merges into the space outside.
In the same way, my mind has merged in God;
To me, there appears no duality.

quote 3720 | The Avadhuta Gita
#31, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992

T ruly, it is by the grace of God
That the knowledge of Unity arises within.

quote 3705 | The Avadhuta Gita
#1, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992

W hen the bliss of Consciousness is attained, there is the lasting acquisition of that state in which Consciousness is one's only Self, and in which all that appears is identical with Consciousness. Even the body is experienced as identical with Consciousness. (1)

... Awareness of the perceiver and the perceived is common to all beings. But with Self-realized yogis it is different; they are aware of them as one.

quote 3687 | Tantric scriptures
(1) Kshemaraj, Pratyabijnahridayam ; (2) Vijnanabhairava

D ay after day, let the yogi practice the stilling of the mind, in a secret place, in deep seclusion, master of his thoughts, hoping for nothing, desiring nothing. Let him find a place that is pure and a pose that is restful... In that place let him rest and practice yoga for the purification of the soul; with his mind and prana [vital energy] stilled, let him be silent before the One.

With his soul in peace, and all fear gone, and firm in the vow of purity, let him hold his mind steady, focusing his intention on Me, the supreme Lord. When the mind of the yogi is steady, and finds rest in the Spirit, when all restless desires have vanished, then he is a yukta, one who has attained yoga. ... Then he knows the joy of eternity; he sees with his mind far beyond what the senses can see. He remains steady in the Truth, unmoving. ... This supreme joy comes to the yogi whose heart is still, whose passions have found rest; he is free from all sin, and is one with Brahman.

quote 3684 | The Bhagavat Gita
6:10-28

O ne becomes intoxicated and enthralled, continually immersed in the inherent bliss of the Self.

This love is not the same as worldly love; by its very nature, divine love turns away from all worldly love. By "turns away," I mean that all one's intention is "turned toward" God. This leads to union with God, and indifference toward all else. Union with God is attained by giving up all other supports.

quote 3677 | The Bhakti Sutras
7-9

D o thou, dear Timothy, in the diligent exercise of mystical contemplation, leave behind the senses and the operations of the intellect, and all things sensible and intellectual, and all things in the world of being and non-being, that thou mayest arise by unknowing towards the union, as far as is attainable, with Him who transcends all being and all knowledge. For by the unceasing and absolute renunciation of thyself and of all things, thou mayest be borne on high, through pure and entire self-abnegation, into the superessential radiance of the divine Darkness.

quote 3673 | Dionysius the Areopagite
Mystical Theology, I.; Editors of The Shrine Of Wisdom, 1965; P. 10

T he higher we soar in contemplation, the more limited become our expressions of that which is purely intelligible; even as now, when plunging into the Darkness which is above the intellect, we pass not merely into brevity of speech, but even into absolute silence, of thoughts as well as of words ... and, according to the degree of transcendence, so our speech is restrained until, the entire ascent being accomplished, we become wholly voiceless, inasmuch as we are absorbed in Him who is totally ineffable.

quote 3672 | Dionysius the Areopagite
Mystical Theology, III.; Editors of The Shrine Of Wisdom, 1965; P. 14

S uppose the soul have attained; the Highest has come to her, or rather has revealed Its presence; she has turned away from all about her and has made herself apt, beautiful to the utmost, brought into likeness [with the Divine] by the preparings and adornings known to those growing ready for the vision. She has seen that Presence suddenly manifesting within her, for there is nothing between, nor are they any longer two, but one; for so long as the Presence remains, all distinction fades. It is in this way that lover and beloved here [in this world], in a copy of that [Divine] union, long to blend their being.

quote 3668 | Plotinus
Enneads, 38:6:34; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 203

W e ought not to question whence it [the experience of Unity] comes; there is no whence, no coming or going in place; it either appears [to us] or does not appear. We must not run after it, but we must fit ourselves for the vision and then wait tranquilly for it as the eye waits on the rising of the Sun which in its own time appears above the horizon and gives itself to our sight

quote 3667 | Plotinus
Enneads, 32:5:8; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 165

T here, our Self-seeing is a communion with the Self, restored to purity. No doubt we should not speak of "seeing," but, instead of [speaking of] "seen" and "seer," speak boldly of a simple unity. For in this seeing we neither see, nor distinguish, nor are there, two. The man is changed, no longer himself nor belonging to himself; he is merged with the Supreme, sunken into It, one with It; it is only in separation that duality exists. This is why the vision baffles telling; for how could a man bring back tidings of the Supreme as something separate from himself when he has seen It as one with himself?

quote 3664 | Plotinus
Enneads, 9:6: 10; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 221

I n this state of absorbed contemplation, there is no longer any question of holding an object in view; the vision is such that seeing and seen are one; object and act of vision have become identical

quote 3663 | Plotinus
Enneads, 38:6:35; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 204

O nce we know our own soul rising still higher, we sing the divinity of the Mind [which produced it], and above all these, the mighty King of that dominion (the Absolute), who, while remaining as He is, yet creates that multitude, all dependent on Him, existing by Him and from Him.

... In advancing stages of contemplation, rising from contemplation of Nature, to that in the soul, and thence again to that in the divine Mind, the object contemplated becomes progressively a more and more intimate possession of the contemplating being, more and more one with them.

... In the divine Mind itself, there is complete identity of knower and known, no distinction existing between being and knowing, contemplation and its object, [but] constituting a living thing, a one Life, two inextricably one.

quote 3660 | Plotinus
Plotinus, Enneads, 30:3:8; in Porphyry, Life Of Plotinus, Turnbull, 1936; pp. 113-114

A ll that is, He contains within Himself like thoughts: the world, Himself, the All. Therefore, unless you make yourself equal to God, you cannot understand God; for like is not intelligible save to the like. Make yourself grow to a greatness beyond measure; by a leap [of intellect], free yourself from the body; raise yourself above all time, become Eternity; then you will understand God.

Believe that nothing is impossible for you; think yourself immortal and capable of understanding all, all arts, all sciences, the nature of every living being. Mount higher than the highest height; descend lower than the lowest depth. Draw into yourself all sensations of everything created, fire and water, the dry and the moist, imagining that you are everywhere, on earth, in the sea, in the sky; that you are not yet born, in the maternal womb, adolescent, old, dead, beyond death. If you embrace in your thought all things at once-all times, places, substances, qualities, quantities-you may understand God.

quote 3648 | The Corpus Hermetica
Poimander, 1.11, based on translation by Yates, F., 1964, pp. 31-32

T he true lover of knowledge is always striving after Being-that is his nature; he will not rest at those multitudinous particular phenomena whose existence is in appearance only, but will go on-the keen edge will not be blunted, nor the force of his passion abate until he have attained the knowledge of the true nature of all essence by a sympathetic and kindred power in the soul. And by that power, drawing near and becoming one with very Being, ... he will know and truly live and increase. Then, and only then, will he cease from his travail.

quote 3638 | Plato
Republic, 490A-B; Jowett

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