Bulleh! to me, I am not known

Not a believer inside the mosque, am I
Nor a pagan disciple of false rites
Not the pure amongst the impure
Neither Moses, nor the Pharoh

Bulleh! to me, I am not known

Not in the holy Vedas, am I
Nor in opium, neither in wine
Not in the drunkard`s intoxicated craze
Niether awake, nor in a sleeping daze

Bulleh! to me, I am not known

In happiness nor in sorrow, am I
Neither clean, nor a filthy mire
Not from water, nor from earth
Neither fire, nor from air, is my birth

Bulleh! to me, I am not known

Not an Arab, nor Lahori
Neither Hindi, nor Nagauri
Hindu, Turk, nor Peshawari
Nor do I live in Nadaun

Bulleh! to me, I am not known

Secrets of religion, I have not known
From Adam and Eve, I am not born
I am not the name I assume
Not in stillness, nor on the move

Bulleh! to me, I am not known

I am the first, I am the last
None other, have I ever known
I am the wisest of them all
Bulleh! do I stand alone?

Bulleh! to me, I am not known

— Bulleh Shah

Bulleh! to me, I am not known

Not a believer inside the mosque, am I
Nor a pagan disciple of false rites
Not the pure amongst the impure
Neither Moses, nor the Pharoh

Bulleh! to me, I am not known

Not in the holy Vedas, am I
Nor in opium, neither in wine
Not in the drunkard`s intoxicated craze
Niether awake, nor in a sleeping daze

Bulleh! to me, I am not known

In happiness nor in sorrow, am I
Neither clean, nor a filthy mire
Not from water, nor from earth
Neither fire, nor from air, is my birth

Bulleh! to me, I am not known

Not an Arab, nor Lahori
Neither Hindi, nor Nagauri
Hindu, Turk, nor Peshawari
Nor do I live in Nadaun

Bulleh! to me, I am not known

Secrets of religion, I have not known
From Adam and Eve, I am not born
I am not the name I assume
Not in stillness, nor on the move

Bulleh! to me, I am not known

I am the first, I am the last
None other, have I ever known
I am the wisest of them all
Bulleh! do I stand alone?

Bulleh! to me, I am not known

— Bulleh Shah

The Form of Beauty

‘Now try, she said, ‘to concentrate as hard as you can. Anyone who has been educated this far in the ways of love, viewing beautiful things in the right order and way, will now reach the goal of love’s ways. He will suddenly catch sight of something amazingly beautiful in its nature; this, Socrates, is the ultimate objective of all the previous efforts. First, this beauty always is, and doesn’t come into being or cease; it doesn’t increase or diminish. Second, it’s not beautiful in one respect but ugly in another, or beautiful at one time but not at another, or beautiful in relation to this but ugly in relation to that; nor beautiful here and ugly there because it is beautiful for some people but ugly for others. Nor will beauty appear to him in the form of a face or hands or any part of the body; or as a specific account or piece of knowledge; or as being anywhere in something else, for instance in a living creature or earth or heaven or anything else. It will appear as in itself and by itself, always single in form; all other beautiful things share its character, but do so in such a way that, when other things come to be or cease, it is not increased or decreased in any way nor does it undergo change.’

— Plato, The Symposium (trans. C. Gill)

Us and them

There is as much difference between us and ourselves as between us and others.

— Montaigne

Fire

It is the same as when the fire wants to draw the wood into itself and, again, itself into the wood; then it finds first that the wood is unlike itself. Hence it needs time. First it makes the wood warm and hot, and then the latter smokes and cracks because it is unlike the fire. Now the hotter the wood grows the quieter and calmer it becomes, and the more like the fire it is, the more peaceful it is, until it is itself wholly fire.

— Master Eckhart

How else would we be growing?

‘At first’ writes Pursewarden ‘we seek to supplement the emptiness of our individuality through love, and for a brief moment enjoy the illusion of completeness. But it is only an illusion. For this strange creature, which we thought would join us to the body of the world, succeeds at last in separating us most thoroughly from it. Love joins and then divides. How else would we be growing?’
   How else indeed? But relieved to find myself once more partnerless I have already groped my way back to my dark corner where the empty chairs of the revellers stand like barren ears of corn.

— Lawrence Durrell, The Alexandria Quartet

Cheating

I cheated them, he said, I cheated them all. No you didn’t, I said. What do you mean, he said. We all saw you, all the time, I said. Hiding your head in the sand.

Intimations

‘You see, Justine, I believe that Gods are men and men Gods; they intrude on each other’s lives, trying to express themselves through each other — hence such apparent confusion in our human states of mind, our intimations of powers within or beyond us … And then (listen) I think that very few people realize that sex is a psychic and not a physical act. The clumsy coupling of human beings is simply a biological paraphrase of this truth — a primitive method of introducing minds to each other, engaging them. But most people are stuck in the physical aspect, unaware of the poetic rapport which it so clumsily tries to teach. That is why all your dull repetitions of the same mistake are simply like a boring great multiplication table, and will remain so until you get your head out of the paper bag and start to think responsibly.’

— Lawrence Durrell, The Alexandria Quartet

What was I after all?

What was I after all? Near enough what Conchis had had me told: nothing but the net sum of countless wrong turnings. I dismissed most of the Freudian jargon of the trial; but all my life I had tried to turn life into fiction, to hold reality away; always I had acted as if a third person was watching and listening and giving me marks for good or bad behaviour — a god like a novelist, to whom I turned, like a character with the power to please, the sensitivity to feel slighted, the ability to adapt himself to whatever he believed the novelist-god wanted. This leech-like variation of the super-ego I had created myself, fostered myself, and because of it I had always been incapable of acting freely. It was not my defence; but my despot. And now I saw it, I saw it a death too late.

— John Fowles, The Magus

The pillar of fire

‘Beyond them there ran out a beach. Some thirty or forty yards of shingle. The river narrowed a little and the point took the force of what current there was. Even on a night as calm as that there was a murmur over the shallow stones. Henrik was standing at the very tip of the shingle spit, in about a foot of water. He was facing out to the north-east, where the river widened. The moonlight covered it in a grey satin sheen. Out in midstream there were long low banks of mist. As we watched, he called. “Hører du mig?” With great force. As if to someone several miles away, on the invisible far bank. A long pause. Then, “Jeg er her.” I trained my glasses on him. He was standing, legs astride, his staff in his hand, biblically. There was silence. A black silhouette in the glittering current.
   ‘Then we heard Henrik say one word. Much more quietly. It was “Takk.” The Norwegian for “thanks”. I watched him. He stepped back a pace or two out of the water, and knelt on the shingle. We heard the sound of the stones as he moved. He still faced the same way. His hands by his side. It was not an attitude of prayer, but a watching on his knees. Something was very close to him. As visible to him as Gustav’s dark head, the trees, the moonlight on the leaves around us, was to me. I would have given ten years of my life to have been able to look out there to the north, from inside his mind. I did not know what he was seeing, but I knew it was something of such power, such mystery, that it explained all. And of course Henrik’s secret dawned on me, almost like some reflection of the illumination that shone over him. He was not waiting to meet God. He was meeting God; and had been meeting him probably for many years. He was not waiting for some certainty. He lived in it.
   ‘Up to this point in my life you will have realized that my whole approach was scientific, medical, classifying. I was conditioned by a kind of ornithological approach to man. I thought in terms of species, behaviours, observations. Here for the first time in my life, I was unsure of my standards, my beliefs, my prejudices. I knew the man out there on the point was having an experience beyond the scope of all my science and all my reason, and I knew that my science and reason would always be defective until they could comprehend what was happening in Henrik’s mind. I knew that Henrik was seeing a pillar of fire out there over the water, I knew that there was no pillar of fire there, that it could be demonstrated that the only pillar of fire was in Henrik’s mind.
   ‘But in a flash, as of lighting, all our explanations, all our classifications and derivations, our aetiologies, suddenly appeared to me like a thin net. That great passive monster, reality, was no longer dead, easy to handle. It was full of a mysterious vigour, new forms, new possibilities. The net was nothing, reality burst through it. Perhaps something telepathic passed between Henrik and myself. I do not know.
   ‘That simple phrase, I do not know, was my own pillar of fire. For me, too, it brought a new humility akin to fierceness. For me too a profound mystery. For me too a sense of the vanity of so many things our age considers important. I do not say I should not have arrived at such an insight one day. But in that night I bridged a dozen years. Whatever else, I know that.
   ‘In a short time we saw Henrik walk back into the trees. I could not see his face. But I think the fierceness it wore in daylight was the fierceness that came from his contact with the pillar of fire. Perhaps for him the pillar of fire was no longer enough, and in that sense he was still waiting to meet God. Living is an eternal wanting more, in the coarsest grocer and in the sublimest mystic. But of one thing I am certain. If he still lacked God, he had the Holy Spirit.
   ‘The next day I left. I said goodbye to Ragna. There was no lessening of her hostility. I think that unlike Gustav she had divined her husband’s secret, that any attempt to cure him would kill him. Gustav and his nephew rowed me the twenty miles north to the next farm. We shook hands, we promised to write. I could offer no consolation and I do not think he wanted any. There are situations in which consolation only threatens the equilibrium that time has instituted. And so I returned to France.’

— John Fowles, The Magus