Ode to the Unknown God, by Ravidas

Vani (hymn, mystic poem) of Sant Ravidas from the book, “The Life and Works of Raidas”, by Winand M. Callewaert, Manohar Publications, New Delhi

“Brother, how can you tell me where God [Ram (1)] is, when you have not come close to Him who is the true God [Ram]? All the world is misled, speaking of a ‘Ram’, who is not this Ram. Karma and Akarma (2), Compassionate, Keshav: these are only names of the Creator.

"Through the 'Ram’ which all the world knows, one is lost in delusion, brother.
Of their own accord none understands – with whom can one go and speak?

"He who is never touched by greed in spirit, body or soul, he who is untouched by the material world, whose Name is the Complete, who has no place anywhere – why do you not teach about Him?

"Raidas says, through this I am udas (3) – Brother, who is the Creator? Treat intuitive wisdom and the Creator as if one – that is the abode of the True Ram.”

Notes and Commentary by James Bean

(1) “Ram” is a name of God often used by the classic Sants of India to refer to the Formless true God (Sat Ram, Sat Naam). Ram is a sacred name to be chanted and sung, as well as to be repeated silently within one’s self “with the tongue of thought” (ajapa japa or simran) during meditation practice.

There are however several different usages of the word Ram in Indian religion and mythology. Sant Dariya Sahib once said: “Consider the four meanings of Ram. The first Ram is our inner self. Parashu-ram is said to be the second one. The third one lived in Dasharath’s home. The fourth Ram is the Primeval Sat Purush (God). Call Him (Sat Purush), Ram or call Him Naam, Ram and Naam are one. Both are mutually indistinguishable; Satguru’s Sound Current reveals this wisdom.”

Ravidas: “All the world is misled, speaking of a 'Ram’, who is not this Ram.” How “Gnostic” of Ravidas to have said this. For Ravidas and the Sants, the True God is a God of All-Love and Compassion, Formless, Pure Spirit, not a “smaller” god of war “created in our image”, an angry tribal god or demiurge (kal) involved in the drama of “the world”. For Ravidas and the classic Sants of India, the True God (Ram) is a God of Grace and Spirit beyond “Law” or karma.

The God of Grace
busts into worlds
of time and space
to give moksha,
to liberate souls.

(2) “Akarma”: the one whose nature is non-action, the opposite of karma (action) on the physical plane;

(3) “Udas”: one who follows the path of renunciation. Guru Nanak’s definition of 'udas’ was “to make use of all things in this world and not deem them one’s own, but only God’s property, and ever to possess a desire to meet Him is udas”.

Ravidas said, “Through the 'Ram’ which all the world knows, one is lost in delusion, brother. Of their own accord none understands – with whom can one go and speak?” This reminds me of a verse from the Gospel of Thomas: “I shall choose you, one from a thousand and two from ten thousand, and they will stand as a single one.” That also reminds of lyrics from the Black Sabbath song “It’s Alright”: “Told you once about your friends and neighbours, they were always seeking but they’ll never find it, it’s alright, yes it’s alright.” Perhaps for many it’s alright living a life that does not include the spiritual dimension and they hopefully will reincarnate again and progress someday, will meet again in another dream, but for the one who is awake, life is about experiencing something more, right now. They are not waiting for reincarnations, raptures or the afterlife. They seek to know Ultimate Reality here and now.

Ravidas said: “He who is never touched by greed in spirit, body or soul, he who is untouched by the material world, whose Name is the Complete, who has no place anywhere – why do you not teach about Him?” Even as the Hubble Space Telescope had to be above the turbulence and distortion of earth’s atmosphere in order to see clearly into the cosmos, so too the mystic needs to rise above body-consciousness and mind to know that other realm we also are part of as spiritual beings. The German mystic Meister Eckhart put it this way: “If the soul is to see God, then it must see no temporal thing, for as long as the soul is conscious of time or space, or of an idea, it cannot know God.” The awareness or attention of the soul (surat) must become untethered and free from the temporal world of the five senses, mental images and memories during meditation practice in order to experience that other realm of spirit that we inhabit. Not many are willing to take the time to do this and enter into the silence and stillness beyond the physical, dream, and mental states. It’s easier for most to attempt to physicalize or materialize god on the physical plane, build temple-idols made of wood and stone, or build mental creations, theological abstractions, trying in vain to squeeze eternity into the realms of mind and matter we are more familiar with and quite attached to. These little dolls and temporal boxes aren’t really big enough to contain the Formless, Timeless, Infinite God, the Ocean of Spirit. Mystic souls like Ravidas want to focus on the Missing Reality that hardly anyone notices or talks about, saying:

“Treat Intuitive Wisdom and the Creator as if one – that is the Abode of the True Ram.” This is the Abode of the True God (Sat Raam). According to the footnote by the translator Winand M. Callewaert, the term for “Intuitive Wisdom” is “KEVAL”, a Sanskrit word also meaning a pure, whole, absolute state free from limitation. This state of Intuitive Wisdom which is free from error is attained in samadhi (deep meditation). The usage here by Sant Ravidas of the term Keval for the Supreme State whereby the Self and Supreme Being may truly be known reminds me of another mystic word used by the Masters, and one directly related to keval: Kaivalya (Kai-val-ya) meaning “Oneness” and “Pure Consciousness”. Kaivalya is also another term for Sat Lok or Sach Khand, the True Eternal Realm of Spirit beyond space and time, the True Abode of the soul, our true home, though concealed to physical eyes and ears made of “star-stuff” of this material universe.

Maharishi Mehi in his spiritual discourse, The Philosophy of Liberation, states that “the individual self, the part of God which dwells in the body, is concealed. Direct knowledge ….is not experienced because of the concealments of the four Realms of Qualified Lower Nature: Gross [physical], Subtle [astral], Causal [akashic] and Supra-Causal [universal mind].”

“The realm of creation in which we live is the Gross Realm. Above the Gross is the Subtle Realm; above the Subtle is the Causal; above the Causal is the Supra-Causal, and above the Supra-Causal is Kaivalya, the realm of Oneness (Pure Conscious Realm). The existence of these four realms is as fixed as the Pole star. Thus, there are five spheres of creation including the Gross Realm. Kaivalya is of Pure Consciousness and the other four realms are Non-Conscious, but coexisting with the conscious.” (Philosophy of Liberation) Note: the top part of Kaivalya in some systems of Sant Mat cosmology is called “Radhaswami”, “Anami” or “Anadi”. Maharishi Mehi called it “The Soundless State”, a State beyond Light and Sound.

The Spiritual Journey and Meditation Practice According to Sant Ravidas

From the Book, Guru Ravidas – Life and Teachings

Regarding the Holy Name or Names, one may wonder what they are, how they are obtained, when and how they are repeated, and with what result.

The Holy Names are the sacred utterable words, imparted by the Satguru. These Names are so surcharged with power by the Satguru that through the practice of repeating these spoken Holy Names one can come in contact with the true Naam (the Unutterable Word, Logos, or the Unstruck Divine Music).

This repetition of the Holy Names must be carried on at all times. Apart from one’s normal sitting hours (for meditation), even when one is walking or doing odd jobs with one’s hands and feet, one must continue the repetition by the inner tongue, namely, the mind. With some maturity in this practice of repetition, it becomes so much ingrained in the practitioner that it automatically goes on all the time.

The repetition is to be carried on internally by the mind with one-pointed attention. It is the most potent means to cleanse the mind of its impurities, and with the mind being cleansed, the lustrous Internal Light and the Unstruck Divine Music appear, which ultimately lead the aspirant to God, the Almighty, the Light of all lights and the Source of all bliss.

Verses of Sant Ravidas from the Adi Granth and the Vanis of Ravidas


Jap Raam Naam kahi gavaiga

“After repetition, when thou shalt sing the Lord’s Name,
Then thou shalt enter from duality into non-duality.
The Bliss that lies in contacting this Nectar,
In what words shalt thou sing its praise?
Only by the grace of the Guru
is this inner experience attained.”

Simran, Remembering God’s Name

“He who remembereth God’s Name,
Having sought the company of a Saint;
His miseries are averted,
Thus doth Ravidas proclaim.

"My (inner) tongue is constantly preoccupied with repeating God’s
And my hands are constantly engaged in doing my work.
Thus have I become carefree,
God will take care of me, sayeth Ravidas.

"The threefold miseries of the world
Fleeth away from him
Who carries on repetition of the True Name,
Fixing his attention within, 0 Ravidas.

"Steeped in meditation with one-pointed attention,
Practice devotion to God, 0 Ravidas.
Let the automatic repetition be continued within,
Reverberating the True Naam.

"When the soul (surat)
mergeth into the Sound (Shabd)
and becometh one with it,
Then one obtaineth the supreme Bliss.
The lamp burneth inside, 0 Ravidas,
And Divine Bliss ariseth within.

"Have mercy on me, 0 Lord.
With every breath I repeat Thy Name,
My mind will be delighted only on meeting Thee.
Thou art merciful, gracious
and the Ocean of Compassion,
Thou art the Lord and the companion of the poor.
Grant me Thy shelter night and day,
Let me not wander about anywhere else,
0 my Lord.
Only by Thy grace can vanity and pride be removed,
And the Nectar of the alchemy of God’s Name
be obtained.
Such an intellect I beg of Thee, 0 Merciful One,
That it may not go anywhere else leaving Thy Holy Feet.
Ravidas hath taken refuge in Thy Holy Feet,
Take him to Thy heart considering him Thine own.

"Seeing the Beloved,
Brightness prevaileth within the temple
of my mind.
From a humble hut, I have now acquired the ninefold treasures,
Lord, the Creator, hath showered His grace.
I have obtained my Beloved,
separated for myriads of births,
The entanglement of life after life is over.”

My God,
This heart of mine is sore distraught,
How shall I worship thee aright?

Thou seest me,
And so, if love were mutual,
I should see thee.

And yet,
I see thee not.
Therefore I wander, all disconsolate.

In all thou dwellest, Lord, for ever,
Yet have I never learnt to know thee.

Thou art the Fount of purity and goodness,
I reek with sin.

My treachery, my black ingratitude,
Have dragged me down.

The world’s delusion, selfishness and greed,
Have overwhelmed me.

Thou God of mercy,
Sole stay and hope,
Come swiftly to my aid,
And save.


—  M.K. Gandhi, Songs From Prison

今天我哭過想過談過的事 淡忘於某年某日

某月某日 - Raidas
曲/編 : 黃耀光 詞 : 林夕

二月五日 我和友人聚舊
怎樣發起 沒法記起
只記得談起 那天新聞當日天氣
秘密 迴避再迴避
二月八日 我和愛人在故地
喜或悲 沒法記起 卻記得一口氣

今天這一切 內容和意義
記憶將它登記 編作某年某一日

討論要點 沒法記起
只記得談起 某齣影片怎樣優美
討論某君 令我痛悲 說某君的心理
數當初瑣事三四 照例由月缺談起

因某君寂寞或快樂 於某一天淡忘
於某一剎那說失意 每日如是


熱鬧過後 // RAIDAS

大家紛紛找得到戀愛 還換到無數困惱與事業
但唯獨當天的好友 沒再出現
日子充塞種種感覺 麻木了便覺世界每樣如是
回頭望真正的好友 漸次失落 人永遠寂寞。




緊閉的門窗 冰冷的牆 抑壓的夢想 永沒形象
到街上 沒固定方向 呆望兩旁的 倒退影像

幽暗的前方 彷似沙漠 灰冷的月光 腳下浮蕩
要躲藏 路卻像灰網 圍住我的 孤獨軀殼

我忘記一切感動 忘記了熾熱陽光
我忘記內心感覺 忘記未浮現的期望

抑壓的淚水 刻意掩藏 心碎的日子 每夜遊蕩
看身旁 人冷漠走過 營造脆薄的 低調感覺

幽暗的前方 彷似沙漠 灰冷的月光 腳下浮蕩
要躲藏 路卻像灰網 圍住我的 孤獨軀殼

我忘記一切感動 忘記了熾熱陽光
我忘記內心感覺 忘記未浮現的期望

抑壓的淚水 刻意掩藏 心碎的日子 每夜遊蕩
看身旁 人冷漠走過 營造脆薄的 低調感覺

RCM Finale #22 by  YariGhidone 
Via Flickr:
Nikon D4 &amp; Nikon 10.5 ƒ/2.8 <a href=“” rel=“nofollow”>Facebook</a> | <a href=“” rel=“nofollow”>RCM</a> | <a href=“” rel=“nofollow”>Report Corso RCM Finale</a>


Soy un trapo,
gastado y flácido,
posado sobre el sofá,
tirado sin más.

Tengo desidia dentro,
y no niego que algo de ira,
las vestiduras raidas
y el alma a pedazos.

No sé qué es amar,
ni el amor correspondido,
y no me arrepiento de vivir lo vivido,
pero me hubiera gustado vivir un poco más.

Siempre pesó el qué dirán,
aunque toreara toros inhumanos,
ya no quedan manos,
que me ayuden a levantar

Aquel imperio que construí,
castillos de arena en el aire,
mentiras llenas de desaires,
gilipolleces que no tienen vuelta atrás.

Soy una lágrima en la lluvia,
polvo sobre el tejado,
la rama de un árbol,
soy un trapo en el sofá.

kingofthedumpster asked:

for the oc ask meme: F, L, O, P and Y ;))))))

F: is my favorite.
omg don’t ask me this they’re all my baes
L: lies the most.
tie between riis and raida but it’s for self-preservation so. and they only tell half-lies cause aliens suck at lying.
O: has the most OCs of their own.
??? no one made oc’s of their own. they probably don’t know what ‘ocs’ mean lol
P: is the purest, most perfect cinnamon roll.
bambi hands down
Y: yells the most.
raida always and sometimes kip

send me a letter and i’ll tell you which oc fits best

Paul McCartney Wings Into Manhattan Penthouse

Maybe Paul McCartney can’t buy love, but he did just land a Manhattan penthouse with views fit for a knight, the New York Post’s Page Six reports.

The duplex has 5 bedrooms, 5-plus baths and 40 feet of floor-to-ceiling windows with a terrace of glass overlooking Central Park.

White marble floors start in the foyer and continue through a formal dining room into a double-height living area that features a brass-and-floating-glass staircase. A living room and library face the park on the first floor, while a master suite shares the same striking views from the second floor.

The Beatle’s new home is in a boutique, mid-century building and was listed for $15.5 million by Deanna Raida of Douglas Elliman.


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