PREFACE
The basic
question of life as it construes upon the many,
And upon the individual in the quintessence of human social endeavor;
Tell me, can you define it in form not lengthy,
Such as likening charity itself to, 'You cannot break a feather?'
(1)
In your respected annals poetic to us kind,
Who like to muse upon the sages and ways of man;
Did you
find expression's tether, tether to the gentle mind,
Lifted from the pages, as Truth coming only can?
(2)
For
if the long days of yesteryears' imposition upon us all,
Were to be lifted in the mind by the vision of the heart;
Would
we not spend our times dancing through the hall,
Never even mindful of the ways of war to tear us apart.
(3)
For
as people do contend for simple justice on everyday's charter,
So that grace and ample plenty were to flow amiably from
the heart;
Would the land of plenty not be available to the many by ethical starter;
For now society's death child
was smitten and recovered, amidst ethical dearth.
(4)
We must decry the want in ethics among the social mores
of the people,
Say, simple respect for another's privacy of religion;
Nobody's religion is ever to be overthrown like
crumbling steeple,
For that invasion is as irreverent as saying no to the concert of angelic legion.
(5)
An
assault upon another's religious practice is taboo, not done;
For if one is assaulted and not protected yet by the grace
of God almighty,
Think who is likely to be hurt in the favor of good over evil; no one
Should assume license to destroy
another's heart for God, for piety.
(6)
And if the terms unpleasant, as in a holy war over religious convening,
Or over the exact existing terms of the religious rite to marry,do exert their dharma upon society;
Then
the duty-bound portion of society will by their righteous example confer meaning,
And elevate the terms and issues unto
a level conducive to social propriety.
(7)
When good ethics abound among the people, freedom stretches in the
minds,
Conferring a confrontational contagion useful to good association;
Then, in such a time, happiness prevails
as love does universally offer binds
To friendship, good accord, judicious behavior politically and socially--from truth
no variation.
(8)
The immunity conferred upon such people, where justice easily rules, which immunity from evil
source,
Does bless the culture so deeply and profoundly in the lives of the people--
Such that the knowledge widely
conferred as to the proper ways of life in course
Does give appropriate, benign and beneficial effects, as societal ethics
do social detriments repeal.
(9)
This is the time of the righteous rule, calling nobility of the heart
In
the core of the people to the fore of human interassociation,
Whether on terms political, religious or intellectual of
abstract part;
This heart's noble impart will rule and propound order by nobility's procreation.
(10)
INTRODUCTION
What caused you to ponder all the while upon matters so abstract
That society's reckoning with your mission noble
put you to the hilt
Of deprivation's hold, at least political will intended in fact
Holds you apart in a situation
of war, as, we heard, giant contracts against your life were so wrongly built.
(11)
If society's charter had only
been kinder to you;
Yet, you are mindful of totally fine provision and employ,
So that today's reckoning will be tomorrow's
kinder embue
With Divinity's safe-keeping, its blessings conferred as astutely as by Wallace Roy.
(11)
For
brother's sake you would go to all ends of this Earth
To see that his future was secure and sure to give him harmony with
all things.
Thus you gave all your heart to the truth for him for its very way and worth
In order to save him above
all that war could bother,whilst we wait, oh freedom bell, to so gladly ring.
(13)
For in the midst of any hardship
there is a reckoning all its own
Which confers an easygoing nature in the situational framework of reality;
For what
we call reality is superimposition reduced to the here and now, thereby cutting in to the unknown
As non-commanding in
interest, is just realized as truth's total fealty.
(14)
For as ignorance pales to the replacement yet hypostatic
of knowledge,
The mind is lighted, with truth's benign, beneficent wisdom of heart;
For it is the heart to which goes
the mind in its remarkable faculty of expansion on edge
To calm it, to caress it with innate peace in any situation, to
just observe as total witness's part.
(15)
This vast awareness does to the recipient of wisdom's love vast knowledge
in return confer;
Which in turn blesses the one blessed into a state of realization of Self equal to any task;
And
especially in heroic task work does that Self shine and indeed aver
That any level of capability is possible, if in God's
loving light does one bask.
(16)
Thus heretofore such asseverations cited of truth, in God's wield of hand,
Can
beknownst to an individual yet cause undue action inappropriate on occasion
To the better thinking mind, proving the weakening
of heart's remand;
Oh, how to know a total vision above such compromise of intelligence to some given location.
(17)
QUERY
What basic questions must be asked in the realm of metaphysics as by proven deed;
Review for me
mankind's real purpose and mission as much as ' I ' the individual supreme;
And I will call you my teacher, revere you
above all, always your instructions so dutifully heed.
You proved yourself as heroic leader of America when you conquered
in Saylorsburg nearby the Reagan team.
(18)
ANSWER
I.
You must be commended in your curiosity
coupled with your loving will
To support me as your teacher, for that we must give even more specially than charity;
Your
driving to the question of ' I ' and the many of society's fill
And your recognition of my proven heroic deed should lend
light's clarity.
(19)
Thus I praise your brave sense of mission and have always praised it,
I have been in
good faith that the brilliance of your questions is undeniably portending well;
I should without demur resurrect truth's
questions, since you bravely raised it,
The altar of contemplative metaphysical inquiry, which alone these questions will
quell.
(20)
The quest for truth is a driven process of searching and practicing by good values always;
Certain
fundamental questions can be raised of natural consequence,
And oftentimes the drive to search stems from problems amaze,
To thus find more all-inclusive insight so as to react minimally from mind reactive to problems' sense.
(21)
Peope
oft speak of 'freedom' once truth is a self-realized accomplishment generous;
Thus, we ask where is the source of that
'freedom' so availed,
For we would like to approach its acquaintance venerate;
I can find too many tenets of freedom
in the here and now, thus we must go deeper to the source so unveiled.
(22)
Freedom itself is to be valued widely
among all the people of the state,
Both in the abstract and in the active enjoyment of the society to be found;
It
is as a cure-all for society's complaints and hence fate;
Freedom valued should be respected and dutifully guarded by
all, its place they must freely sound.
(23)
'Who am I,' honored precursor to higher contemplations,
Is the
subjective query, inquisition essential into the subjective;
The answer, 'You are that,' succinctly guides meditation
Upon the universal objective, material world reflective.
(24)
Since the entire universe is to be divided precisely
as between
The subjective ' I ' sitting in the heart of the Self and opposite
The objective 'that' inhering in all
else in reality seen and unseen;
This division neat simplifies our inquiry into reality as Self composite.
(25)
And
even though we must rely upon others for answers to be found,
Since the greatest gift is known to the seeker who has a
teacher;
The joy supreme in the answers once seen throughout that whole universe does sound;
They are for all, never-changing,
above man's and time's changing feature.
(26)
So also we must rely upon others once these answers are seen,
Since
even knowing them, we may falter in the wake of social disease;
We may succumb to conditions and concerted hatred, even
if in wisdom supreme,
So that religious freedom is the apical realization politically, of society's holistic keys.
(27)
Consider a self-realized yogi sitting of a day in the park.
Just how free from social consequences despite
his great knowledge?
Ask him if he has ever entered a marathon for a simple meal's energy impart,
As have I; indeed,
let that meal stretch over the years of society's cruel dredge.
(28)
This willingly take I, if you will only consider
wider conclusions;
For it was that sense of great teaching which had instead sustained my hope,
And here we are today
for its lecturn to recover from long confusions
Put upon many by conspirators' lassooing with dishonesty's now long rope.
(29)
That yogi will never flourish where government mind goes out for prison to get him,
In the sense
of the many; organized rebellion won't work,
And once drunk on God, man's chambers seem like some unlikely whim,
That
Creation could have been better; and thus back to truth-seeking will his mind so avert.
(30)
He may feel free,
totally free from within, having achieved incarnate immortality,
Liberation from man's birth/death cycle, hence from suffering
in the physical;
But if he stands to be arrested by police state, facing off freedom's social fatality,
Then just
who is he to pass on his knowledge to those for truth so quizzical?
(31)
He is the greatest of all, how to pray
in prison he would advise;
And until his superior, who can maintain the spiritual route at once with the political,
Who
will serve as teacher better, since so many will there attempt such freedom to derive;
Thus we ask, what good that inner
sense of freedom, where external devastion so typical?
(32)
'All the more crucial,' comes expectation's answer;
what greater tool than the Self to know?
Ah, but watching the religious face persecution hurts the many citizenry,
Scares
them off from curious plaint, indeed the seed of wrong recruitment does sow;
They may soon join the stoners of those who
would climb for God's message the highest belfry.
(33)
Once this religious contagion yet turned turned upon itself
in inverted form
Does assert its malicious grip upon the people in what we know as war,
The assault upon social values
is intensified as greatly as upon tender bud in hail storm;
Then how the people do suffer, not even knowing really what
it all is for.
(34)
The damage done may not be reversed unless the larger society gives way to wider war,
Calling
in now the good among those concerted in power who had gone wrong,
Gone off in ethical values and moral keel, if only
to collect of those spoils more;
The seed of war is as much purpose as it is conflict, just as rain is yet the flower
seed's song.
(35)
Fot the utility of war to mankind is superlative if that war is indeed righteous,
Giving
the fruits of social splendor, having cleaned away the threats of ills;
When too many people suffer the justices yet to
be settled, injustices outrageous,
Then anarchy will loom the largest symptom, and will spawn larger, deadly evils.
(36)
In this, the Nuclear Day of man, a new promotion of war is to be found
Among the profession so clinically objective
over human heart and emotion;
This, the psychiatric, does sound its battle cry on the most sacred ground,
Wherein
mother rules all hearts from inborn love, yet, now shrinks seek over her but for hateful theory illicit promotion.
(37)
The conclusion of doom which envelops minds in psychology trained
Promotes social decay and disaster, as hope
falls away sadly;
Leaving behind its broken family unit, since parents get blamed,
The people start to fight for new
love, for order; they fight so madly.
(38)
For the culture has been attacked by psychological cult at its unit
foundation,
The venerated family unit of old so dear; now everywhere ruins;
But this vocabulary and analytical way
of thinking is as a neo-creation,
Fooling its practitioner into thinking: to describe it is to claim its moorings.
(39)
Well, what if 'that' is a human life yet frail to freedom
In the wrest of forceful attack disguised by authority's
channel?
This is a new way to destroy freedom, and man's answer is now needed
In order to undo what terror, what travesty,
what trying test, this new sponsor of chattel.
(40)
For in the tenets of psychological thinking today the woman
is attacked not only as parent,
But also for her virtue, where good sense is subverted to spontaneity's normalcy rule;
Little do people know this all began for experiment's broad, bold study aberrant;
How little those animalism theories
have to do with the intellect's nobler tool.
(41)
Thus as the texture of the culture decays to that shrink's savage
mental scourge,
Devastation joins the prospect of decadence then done;
No more a happy place, a fragmented people
sing unknowingly their durge,
Since the dissolution so well-hidden behind sense delusions' mad run.
(42)
Running
nowhere and busy at that, nor capable of established place,
Do the fragmented citizens seek their own security in knocking
at others for theirs;
This social anarchy invites political disaster of unrecognized face
Until things develop into
drastic disaster's edging grip, and at freedom's first chosen wares.
(43)
Now if in the midst of this disorderly
political web, the captor not at home,
She should media-like interrupt decorum over coffee's best brew;
Who is she
to with gestures lewd command information already known,
To try to sum up prodigious realization of the heroine by grouping
as 'metaphysics' what her intellect cannot do?
(44)
This low-minded attempt at now open spying coupled to printed
words' threat
Can never daunt the collective force of the good over evil my patriotic travail does conscribe;
For
people everywhere are praying for their country to settle its war debt,
And bring the Stark family out of its momentous
heritage, historic confide.
(45)
Yes, and those afraid to go to war for their values even in a harmless little
place,
Where conflict never has to flare up openly for the preservation of good conscience,
Are long pontificating
upon the question of hawk or dove ideals' embrace,
Since honor no longer rules over settlement, over resolution on daily
basis substance.
(46)
For when the federal governmental structure displayed non-unity in the conflict known as
Vietnam,
Calling to question the very legitimacy of war in the name of presidential power;
The people were taught
wrongly that universality which claims war to be wrong,
And ever since then in illusion's height does such ignorance politically
tower.(47)
II.
So if in preponderance such thought of liberation's might
Seen by the yogi as
metaphysical detachment from the unreal, the physical;
Then it is possible to approach the impossible fight,
As if
confident that the fight was destiny's correction irreversible.
(48)
For if the political power structure is against
the individual inverted,
Then to camoflage that prisoner's self-knowledge as, yea, insanity,
Becomes possible; such
intellectual dishonesty reverted
To animlaism in the defense of its own strange inanity.
(49)
This is partly
so simply because the beggar was the
queen,
Left out on her own to fend in the greater world from nothing;
How
she faithfully served in perfect attendance amidst city's battle scene,
Knowing her future husband had taken command in
the teaching of beggar's supping.
(50)
Although from another country, culture, people and religious way,
The
ancient Hindu tradition of sadhu took hold upon situation next impossible;
Bereft of job, home, family, career and then
religious say,
Who better to know than the sadhu, who proves by action the truth plausible.
(51)
Then where
is the realm of self-knowledge to be seen by another
If the practitioner is rendered by the political system bereft of
civil rights?
No longer fully and freely engaged directly in religious practice, unless behind cover,
The most brilliant
can appear quite opposite, as if contrariness were the cause of the fights.
(52)
In the meantime what IS the supreme
renunciation upon which all so miserably ponder?
A time to inflict abuse, a way to steal ownership as the deluded unmistakably
see?
Then the very point of it all as a teaching has been thrown over yonder,
To an irreverence place, a place where
no sadhu would try in physical existence to be.
(53)
For no matter the power, the moment, the awe of that spiritual
feat,
If society-at-large does turn its hired, frightened deaf ear upon beggar's wide-reaching plaint;
Then the provisionary
deadlock for food becomes injustice's bold, irreverential seat,
Disguising what--the inability of the deluded in power
to renounce the renunciation, while they the opposite picture paint!
(54)
This political inversion is rarely ever
done in the broadest time of mankind,
For no superlatives can embrace the level in a yogi of such an awesome task;
Henceward,
none but the wisest knows what to think of it, cannot readily find
The answers; nor motivated to find them are those who
for greed make the spoils of hunger war last.
(55)
Those spoils of war grow greater as each year passes upon the
one so wrongly, rudely to hunger sentenced;
Takes Divine intervention of the highest just to make for her continued life
in the physical feasible,
As if God had to pay for his unbelieved miracles with new miracles countenanced
By those
now called forth to witness with minds awonder at what God might say would be feasible.
(56)
III.
Truth
is a doctrine to some who would contemplatively view it,
And truth is a dogma to those who do not understand it;
When
truth is forced upon others by the dogmatic who hew it
Into fragments of the whole by deletion, the honest ones won't
command it.
(57)
Dogma demands on basis absolute perfect attendance in that great school--
Life, itself a
continuity amidst changes put ahead by the continuum called time,
Measured in memory by that continuum that time does
fool,
Mesmerize, and mechanize so closely, that reality goes to such perfect mime.
(58)
Yes, time seems to
direct all things and matters, unobjectifiably as it may occur;
It seems to command each event as it happens, we do bow
to its oppressive hand;
Time talks through happenstance, faceless director who the future will aver,
As if connected
to God direct--with knowledge as old as the finest sand.
(59)
For certainly if time rules from some kingship,
like a giant not loved for his rule;
Then the onlooker suffers some delusory mind, not able to comprehend all,
For
transcendent Truth means transcendent oneness, a tool
To knowing: the essence of time itself is tmelessness, the answer
to Truth's call.
(60)
For we say we seek 'the Truth,' yet what IS that which we Truth call?
Is it available
to just anyone upon summon, unfailing, unailing?
Why should we always want to greet Truth, if it does at times appall?
Is it so special that it is really supposed to hurt, leaving that question for triviality's detailing?
(61)
Truth
encompasses all, is born in the absolute, is part of the relative,
Since it has a material connection, which connection
is in turn dualized;
Therefore such absolute nature of the Truth cannot find its reflected correlative
In the characteristic
dual opposites of the physical, relative world, thus by senses eyed.
(62)
The ineffable nature of absolute Truth
confers a birth which is timeless, as well,
And indeed that highest Truth we call God when in reality known,
Brings
not even the concern for time, does not even the question of existence spell;
Though it is all of the relative, that absolute
Truth in the material world by illusion only partly is shown.
(63)
The senses feed desire, which turns action
into driven addiction;
Desire feeds only desire, so spiralling does the mind its mad dance;
The ignorance of Self
matches the remoteness of Truth by awareful conviction,
And goes for senses; delusion's blind trip, the senses may break
a warring stance.
(64)
For the senses create their own battle, since interaction will tend to conflict
Unless
there is a heartlike intimacy, the deeper the better;
For total commitment in the hand of love will the perfect spouse
depict,
So that loyalty to unity is accomplished in devotion's featherlike fetter.
(65)
If angels do in their
happiness have to fly
In order to discover the depth of their perfect love,
Then how ready am I to marry the one I
descry
As created to receive my love by those legions high above.
(66)
Reasoned love in perfected context,
ruled by the heart,
Will give a caressing matrix in which the senses may play their part;
So if sense desires do not
entrap the mind, leaving it preoccupied--from elevated Truth apart;
Then there is an awareness which confers detachment,
in love's kind, softening impart.
(67)
When mind sees above dual opposites, we say it has resolved;
Resolution
of mind comes from perfect awareness, carried into non-experiential realm;
Such a mind embued of Heavenly light, transcaressed
from absolute, formless, involved
From meditative awareness--such a mind shines, attuned from universal surround.
(68)
When Divine will exerts upon a mind with nether realm acquainted,
So perfect will be the harmony, since the heart
is thus placed in power;
This confers the transcending of time, time no longer in directorship implanted,
And points
up the unreal nature of time, against whose passage the grossest reality is indeed painted.
(69)
When preoccupation
with time does not make further sense,
One's thoughts have an elevated stature born of self-knowledge;
Rarefied ideas
are nectar to Truth's thirst, offering God's dearest recompense,
For then the mind dwells in the heart and finds its love
in its conceptual carriage.
(70)
And the Self we call 'I' finds its place in the heart, so loving,
Defined
and to be engaged by mad wisdom's clamor;
Now we have the love of the being in command and mothering,
Connoting kindness
to be incurred by self-realization through Truth's hammer.
(71)
Truth does destroy the essence of illusion, which
is that level of reality in the grossest bound;
The highest Truth is found above the gross physical,
Where senses
can't even perceive--only only pure, vast witness is found
As indistinguishable; thus, is only pure awareness, by descriptive
word inimical.
(72)
For how can a form-connected medium such as words
Ever do more than convey implicit meaning
of that which is formless
By definition? This fact alone our need for reverence of the Truth stirs,
Making our attitude
for Truth's vehicle perfect, loving, even--and ideally stormless.
(73)
Such descriptive word by image's springboard
does give
Approximate representation of the Truth absolute;
One jumps beyond the limit of meaning in words so descriptive,
Leaping beyond the immediate fathom of meanng when with Truth resolute.
(74)
Thus attained through realization
of Self, to which Truth unerringly rebounds,
Is a mind embued for reality's perfect embrace, so blessed,
That it is
even, in harmony with all things, in one-pointed surrender it abounds,
In availability for life's course, to suffering
then transcendent, caressed.
(75)
So that emotions become guidance given,
As the heart sings its noble surrender,
And stands in and through the mind yet living
Only as the perfect instrumental contender.
(76)
Instrument
to God, found anywhere at anytime,
Such vision perfect will guide the way, define the course;
And no longer in delusion
to the senses, rather in mind condition sublime,
Will that self-realized one find through absolute Truth freedom's penultimate
source.
(77)
When applied against the relative, political sphere,
Will the proof of the Truth of freedom's
inner source, however,
Wax next impossible; only that one chosen, to God most dear,
Will ever master the wielding
of both politic and spirit; almost never.
(78)
This is God's majestic plan, for in His design is Truth's consign
apparent,
Not real except to the practiced yogi; thus the several do contend
In numbers vastly preponderant to test
their knowledge though aberrant
Against that one whose spirit guidance does the political man truly aver and amend.
(78)
Outnumbered and challenged, politically swamped, how can the real win then
In the mind of a lone yogi, no matter
that metaphysical freedom's resonant sound?
'Tis the Truth told throughout the ages of man, this occurs precisely when
God Himself remands, and works wond'rous miracles in the political realm then found.
(80)
Found first alone
by that unique leader, whose witness remains discrete;
Slowly through time and events do the holy people gather to search,
To see how Truth will unfold such majestic reality, beyond the physical they so seek,
And lend support to that revelation
of the miraculous yogi's reality perch.
(81)
Perched next the impossible in Truth's employ,
And in
constant, dynamic surrender to Divinity's calling;
To most the political is utilized as Truth's decoy,
So that the
congregation of the holy will give proper fusion, proper Truth's installing.
(82)
For it is not as much the self-knowledge
of the realized saint
Whose religiosity has been so capitalized upon in the political system,
Which becomes moot to
the point of deliverance from all
acquaint
With corruption, persecution, injustice, and robbery of freedom at instance.
(83)
Rather, this abrogation of the many in plurality diffused as against one so innocent
By nature and by
character deemed different;
this abrogation of honesty's rule,
Is accomplished by brutally negating the very worth
of the special one by God sent,
So that finally that self-worth must rise above cruel judgment's insanity fool
(84)
For the tests of the veracity of such advanced self- knowledge
In one so ordained by political authority as Truth's
suspect,
Collapse under the weight of their corrupted college,
Where learning is ultimately a search quantified, money's
cold inject.
(85)
Having thus deprived severely and persecuted for life
By the power of riches, this faithful
one so detached from money;
The irreverence inflicted upon does call to deep conflict and strife
Those ignorant people
quite widely; it becomes game for deadly political cunning.
(86)
Now if the rarefied questions of subtlest Truth
do construe
As in accord with timeless dialogue, but no longer relevant abroad;
Let them rest for those endowed for
enlightening, those of the few,
And search instead for the real self-worth of that perfect servant so entrusted by God.
(87)
The Christian tradition of persecution by history's ear,
To be followed by the redemption of cruel crucifixion--
Let this remain in the Great Book of Israel's yesteryear,
And find here and now another way to interact with the holy,
with Truth's embodied depiction.
(88)
For the innermost self-worth of that innocent yogi so devoted,
As applied subjectively against wretched objectification's political border,
Will replace that tried lesson with humanity's
heart now rerouted
To respect for piety--no more pitted against some warring starver's denied quarter.
(89)
Why
should this disturb Christian doctrine? It does not.
For parallels all the same, God never votes against mercy!
She
lifted her revered father from his virtual grave, and thus ought,
Ought to be recognized for her heroic worth which was
spawned by this feat, even if to some was it illusory.
(90)
IV.
Let us unravel further essential Truth,
so that we can locate freedom's true source :
We say the one so gifted, so rare, abiding in great self-knowledge is blessed
To have thus derived inner freedom, yet this our discourse
Has not touched upon other than how that freedom sense
is test.
(91)
To test self-knowledge by the political many as against one
Due to corruption and economy will give false result;
Thus we must narrow our quest to the individual against none
But Truth's delineation--to one in the world's assault.
(92)
Assault of the physical against the body and
mind at doubt,
Would teach some that the Self is also divided,
As that which is within versus that which is without;
Yet closer analysis gives way to prayerful Truth confided.
(93)
Why should the great Self for reality be contradisposed
Against the difference between inside and out?
When applied to the political system for freedom disposed,
We saw
how great numbers, for power, for money, do control that bout.
(94)
Thus to conclude that freedom
is only found within
Begs the question, for the one who
has not within truly sought;
Since as we progress from pain inchoate
to nectar's spilling brim,
We do descry such wond'rous reality--God's
immanent fruits thus wrought.
(95)
Truth and the search for Truth, its
practice,
In careful analysis for inquirer's
ancient quest
Leads unerringly to reality by scrupulous
method didactic:
In order to liberate the Self from
deluded attachment, this the seeker's behest.
(96)
The mind engaged in what is real versus
unreal
Goes straight to the Truth all seekers
do crave;
This absolute Truth, direct counterpart
to what is most real,
Is seen as the great source, reality's
way that to freedom did pave;
(97)
This next question logical arises
from perception's concept of border:
If line exists in the relative place
between inner and outer,
Then is there not a contradistinction
of yet reality's metaphysical order,
Whereby what is real would also differ
as to internal and external, oh freedom's doubter?
(98)
Ah! Now we see hypostatic to this,
the question of the source of freedom so great,
That absolute Truth transcends the
relative physical and knows no edge,
No line; no gradated difference hence
in reality's impale can we make!
For transcendent is that Truth which
knows no limit, mind's vast expanse tutelage.
(99)
Then if that source of freedom should
naturally take its counterpart
By the equation of absolute Truth transcendent
to physical attributes in form dualized;
Then freedom's source would be equalled
in its expression, would it not,
In the relative world, as also equivalent,
non-different between inner and outer to the yogi self-realized?
(100)
Hard put to say no, if only to lend
to the dear American nation
Greater hope in this time of anarchy's
testing travail;
I would derive an answer to match an
even kinder Creation,
If only God's awesome Truth telling
would so honor here where mankind did fail.
(101)
Existence implies non-existence, just
as a thing which begins should tend to end;
Something perceived as limitless in
idea, owes that ideation to what limit knows;
Similarly, if freedom is valued and
understood, the lack of freedom is freedom rend;
So does the mind work through sense
perceptions in dual opposites, the attributes the relative realm does impose.
(102)
Review of the Truth known as absolute
brings to mind an end to these;
These dual opposites no longer express
where all is known as unified, transcendent oneness;
Thus to know God is a state of mind
contemplative, beyond dualities that contemplation will appease,
So that the highest Truth would be
forsooth above the very existence quest.
(103)
Take the example of Jesus, that
mahayogi self-realized,
Whose great enlightenment entrapped
him in the politico-physical to supposed death;
By crucifixion, they say, was his redemption,
his demise;
I say no, he escaped by miracles, and
of some look-alike were the people bereft.
(104)
Forgive me this refute before we proceed,
so that I can answer now
That question in the hundredth verse
heretofore--
For if you lend your ear toTruth's
doctrine in active knowhow,
Your mind will be liberated then from dogma
to Truth's real wherefore.
(105)
Yes, comes heartily home that answer
so true
To the question of the equivalency
of freedom
As between that which external or internal
would construe;
This to the insight of one so enlightened,
one privy to God's own kingdom.
(106)
Yet that equivalency cannot be known
directly
Except by the one who has accomplished
the feat,
The feat of self-knowledge which
is gained effectively
By transcending moral judgment's determining
seat.
(107)
A yogi so gifted transcends
to universal laws called karmic
In understanding the ways of the politico-social
collective;
In that realm where a saint
abides the Lord asserts His rule dharmic
On the behalf of preserving that one
so holy, whose holiness respective.
(108)
This remains true to the extent requisite
In protecting any saint from intended
harm;
To that exact end will miracles perquisite
Be employed; there will be no situation
great enough to incur alarm.
(109)
V.
The one so enlightened and pure as
to all worldly things renounce,
And totally the heart to Thy Lord supreme
surrender,
Becomes a leader, yea, great teacher,
whose example accounts
For the munificence of God to the fruits
and gifts of God most directly tender.
(110)
*~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ *
© 1989. All rights reserved.
This epic is being published for you in serial fashion. Please click onto "More Poetry" link for continuation, as well
as the link "Still More Poetry."
Thank you. Marilynn Stark
December 26, 2001
