I can see a . . .

[Guest guest]

> > Of course some like to leave

> > the thinking to the Guru, spider, the enlightened or anyone

> > who says what they prefer to hear . . .

>

>Yup

 

Hi Gill, Satsingers,

Oh You agree with that? :-)

We also have an infernal, internal and eternal Guru.

I find it very useful

(be a contrary kinda critter) to find

what I prefer not to hear

and listen to what is being said

in my not hearing . . .

I wonder what others don't want to hear?

Perhaps that the Guru knows better than we do?

 

> > We just wear the same perfume.

> > Attar of roses . . .

>

>:-) Is there a fishy smell here?

 

LOL

Lobsters used to wear

essence of fish

for dietary purposes

and out of respect

to our beloved

benefactors . . .

 

I smell a rainbow

(that's why we have whiskers)

Rainbows a coming . . .

 

Lobster

 

 

NO ONE SHOULD ALLOW HIS MIND TO BE A VEHICLE FOR OTHERS TO USE;

HE WHO DOES NOT DIRECT HIS OWN MIND LACKS MASTERY.

-- Hazrat Inayat Khan

 

Commentary by Hazrat Samuel L. Lewis:

 

This has four aspects, three of which correspond to the three gunas

of the Hindus, the fourth of which is the diabolical condition where

one controls and uses the mind of another. This is possible through

hypnotism, black magic and other practices.

 

Some people unknowingly and unwittingly become controlled by others;

when there is love it does not matter much, when there is not love

it brings terrible consequences. The Sufis through their spiritual

control of breath not only can protect their own minds but can guard

the minds and hearts of others. Those who serve the Spiritual

Hierarchy in higher capacities can protect even large areas in this way.

 

Those who are subject to emotions, who are led by others in the mob,

may be considered as "tamasic"; they are blind, ignorant. The

"rajasic" man escapes the control of others, but his mind directs

his will, his real self is not free. This freedom is only true of

the "sattvic" man, whose inner spirit guides his vehicles; this

means not cessation of thought but mastery of thought, so that one

may refrain or adhere to thinking just as one partakes of food or

drink. The real spiritual fast is to refrain from thinking through

concentration upon God; this is called austere contemplation -- "Mushahida".