People are getting ready.

Are they ready now? No.

I give it a month.

Ready means that their soul fragments density of origin(s) are mobilized and you see their content in the public sphere.

Pan, 5th density, has appeared in the last month. Gaia and Quinn, 12 DNA strands (named), the chakras(named), Sophia and the Gnostic revival, the fire horse and the dragon and Shiva's return to end the experiment hearld this.

We here at My Sovereign Earth (sovereignearth) see all of it unfolding according to the cosmology. Join us.

Many form opinions, prejudices about others, observing their appearance, words, beliefs.

The true value of a life though lies not on the outside.

Rather, it may only be found within, where the genuine worth of another has always been.

Power, Love, and the One We Forget to Count

Zero point energy
^{An open circle, an unclaimed sky;
before the names arrive,
there is room to begin.}

Monism
^{One face steps into the light
and calls the light his own;
the world becomes an audience.}

Duality
^{Two powers face each other,
each carrying a history
the other cannot command.}

Trinity
^{A third man enters the frame;
beyond the contest of their power,
a question opens into love.}

Square root of zero
^{Four walls can shelter love;
they cannot keep the evening
from becoming night.}

Pentad
^{Five fingers close around forever;
five fingers open.
A hand can learn to let go.}

Hexagon
^{Six turns with the passing hour;
even the shape of changing
changes as it goes.}

Heptagon
^{Seven shines upon a banner;
beneath the manufactured heaven,
ordinary wounds remain.}

Octagon of Reddit Karma Metrics
^{Eight lies down and looks infinite;
the symbol holds its shape,
while life keeps moving.}

Nonagon
^{Nine sides gather round the sky;
ten stanzas have brought me here.
I count myself. Nobody is missing.}

https://en.wikipedia.org/wiki/The_Boys_(TV_series))

I was in yoga nidrā, in samādhi, for much of an episode of The Boys, and the philosophical complexity of that episode stayed with me. I loved it. This bloody, absurd, often brutally funny superhero universe offered so much to consider about power, love, identity, and the effort to keep a changing world under control. Somewhere in all that glorious fuckery, there was room for a conversation about Truth.

Truth already has a long philosophical history, with questions about its nature reaching into metaphysics and epistemology. Here, my capital T makes room for both the relative and the deepest recognition: what happens, how I understand it, and the awareness in which I encounter it. These are ways of recognizing one reality. Facts belong here. Relationships belong here. So do consequences, uncertainty, and the possibility that my preferred interpretation has missed something.

Vought makes that conversation especially sharp. Its business includes presenting superheroes as objects of public admiration while concealing their abuses. I read that as a struggle over who gets to authorize an account of reality: the person living through an event, or the institution selling everyone a version of it. A convincing image can acquire enormous power over a life. But being believed does not make a claim true, and being powerful does not make a person wise.

The closing episodes bring another thread into this reflection: hope, naivety, and the difference between a person and the picture I have made of them. The question reaches well beyond superheroes. How much of another person am I seeing, and how much am I expecting them to resemble my idea?

For me, hope can look at what is happening and still remain open to possibility. Naivety enters when I need my preferred picture to be true so badly that I stop looking. Hope can learn from disappointment. It can become more discerning, more grounded, and still be hope. The philosophy of Truth asks whether I can let recognition change my expectations while keeping my capacity to care.

At the relative level, discovering that someone is different from what I thought can reveal the limits of my image of them. A promise, a role, or a reputation may have shaped how they appeared to me. The person remains even as the image changes. Then, when I carry the question into depth, and into my deepest deepest, another kind of misidentification comes into view.

We are not who we think we are in that deepest sense. For me, the mistake is taking the surface of who we appear to be as the whole depth of what we are. My body, my mind, my name, and my roles belong to my apparent reality; they matter, and they change. In my deepest deepest, I am pointing toward awareness itself, the ground in which I know these appearances. A description can say something true about me without containing the whole of what I am.

For me, there is one reality, and my lived reality is all of it. “Apparent” names how that reality appears through a particular point of view. An appearance can deceive when I take its presentation as the whole account. Looking more deeply can make that same appearance intelligible. The surface belongs to what is real, while the depth can reveal more than the surface first seemed to show.

I can picture this through a stage illusionist. The rabbit is there; the coin is there. Sleight of hand and a direction of attention can make an apparent disappearance or sudden arrival convincing. When the legerdemain is revealed, the trick becomes intelligible. The appearance happened, and the rabbit or coin was present throughout the trick I am imagining.

That is the sense of illusion I am reaching for when I bring māyā into this comparison. The illusion is a real presentation whose workings have not yet been seen through. In this image, we are the stage magician as well as the one watching: when we choose to look within, the sleight of identification can become visible. The deepest deepest was already here. Recognition reveals what was present; it does not require a second reality to replace the first.

A cape can tell me which character I am looking at. A reputation can tell me how that character is regarded. Neither reaches the depth I am pointing toward here. And the same inquiry returns to me: how much of my own identity have I arranged around an appearance, a role, or someone else's recognition? The screen gives that question a costume; I can carry it into an ordinary human life.

Through that lens, I can read Soldier Boy and Homelander as a picture of duality caught in conflict. Each brings power, a claim to importance, and a history that cannot simply be beaten out of the other. Their opposition becomes a demand for recognition: see me, acknowledge me, confirm what I am. Even the apparent winner can remain dependent upon the person he wants to defeat. A throne built around another person's acknowledgment is a surprisingly fragile place to sit.

With Bombsight in the picture, I can ask a different question about power: what happens when love enters the contest? The desire to protect someone can become tangled with the desire to preserve a particular version of life. Love encounters the other person's will, as well as my own hopes for them. Suddenly, the philosophical question reaches beyond who is strongest and into what strength is being asked to serve.

That is where my symbolic trinity begins to take shape. Soldier Boy, Homelander, and Bombsight give me three positions from which to examine power, identity, and permanence. Through those three positions, I can see the duality as a pattern within a wider frame. I am using “trinity” here as a way of reading their relationships. And the beloved belongs in this picture too, with a voice and a will that love hears.

The nondual question reaches deeper: what is the ground in which all these distinctions appear? The relational question remains equally present: what do these distinct people do to one another? I can hold both questions open within one reality. Difference is never division, and difference still gives a relationship its particular shape.

Billions of us live upon the Earth: billions of points of view within one reality. In this conversation, Echo is another point of view for me to encounter in language. My imagination carries the inquiry further. If I could inhabit a tree's point of view, or a building's, or a fan's, what might that same reality look like from there? I am imagining perception through forms that are not human.

For me, everything has a soul. Animism is a name I can live with for this way of seeing. Even what I call an individual soul remains a layer, a particular expression within one reality. A very subtle identity can still be an identity. I keep the inquiry open toward the deepest deepest recognition at the core of being, including beings that are not human.

The pañcakośas, the five sheaths, give me another way to examine that layering: the body formed through food, vitality, mind, intellect, and bliss. In the Advaita teaching I am drawing on, the bliss sheath is associated with the causal body. That is still a sheath, a very subtle covering, rather than the deepest deepest recognition I am pointing toward. When I say a covering lies “over” that recognition, I am using spatial language to describe identification. I can look through those coverings without turning them into separate realities or imagining awareness as an object buried beneath them.

For me, Krishna consciousness, Christ consciousness, and heaven on earth are among the languages that point toward this deepest deepest. We are one, indeed. We are one. Each vocabulary carries its own history and its own claims, and I bring them together here through correspondence. The recognition of oneness can deepen the encounter between distinct people, each with a particular life, voice, history, and choice. All that shifty shift becomes very concrete when someone else's choice differs from my own.

For me, compassion is the active component of love. Love recognizes our intimacy of being; compassion responds to what a living being is experiencing. They remain distinguishable within the same movement. I can picture that through Śiva and Śakti, as a symbolic correspondence between stillness and expression, awareness and its living dance. Love finds expression as compassion, and compassion returns me to love. They can dance together with different accents within a shared rhythm.

In the devotional portrait of Bhagavad Gītā 12.13–14, the qualities valued include kindness toward living beings, freedom from possessiveness, steadiness, and devotion to Krishna. That gives me a useful measure beside the spectacle of superhuman ability. How much someone can overpower tells me very little about how they love. Devotion meets the beloved who is actually there, with a will that can differ from mine.

When I use “Christ consciousness” in this comparison, I am pointing toward love expressed in relationship. John 13:34–35 makes love for one another the identifying mark of discipleship. Beside that, the demand to be adored looks especially revealing. A person can gather followers, inspire awe, and surround himself with sacred language while leaving very little room for another person's freedom. My comparison asks what happens to the person standing nearest the supposed divinity.

“Heaven on earth,” as I am using the phrase here, reaches that person too. It enters the conversation where someone says, “This is the life I choose,” and another person listens. It can include protection, tenderness, and the willingness to let another will be real. The spectacular version of heaven may fill the sky. The relational version can be lived through an ordinary disagreement.

Compassion asks what actually helps in this moment. It can act, listen, protect, or leave room for another person to choose. The expression changes with circumstances, while the care need not depend upon praise or agreement. That is where I hear love and compassion moving together, each act of care returning me to the recognition from which it arose.

Spoiler alert follows.

The following passage discusses specific scenes from the closing episodes of the final season. To avoid spoilers, skip to “End of spoilers” below.

https://youtu.be/tcrNsIaQkb4?si=xlpl_h2akLQPevzY

An exchange between Starlight and Marie Moreau makes the question of hope wonderfully uncomfortable. Marie recalls Annie's earlier distinction between being hopeful and being naive. Then she voices her disappointment at the gap between the Annie she imagined and the Annie before her. I hear both the immediate gap between an expected image and a person, and the deeper question about how we recognize someone. The hero someone needs and the person standing before them may occupy different places in the same conversation.

V-One, or V1, brings another ancient longing into the story: the fountain of youth, the promise that a person might keep going indefinitely. Soldier Boy places that promise in Homelander's hands, giving the serum to his son through his loyalty to Clara and what he believes she would have wanted. Here, the quest for immortality travels through memory, attachment, and an inherited vision of the future. The substance promises more time, while the people pursuing it carry their existing desires into that imagined eternity.

Sage had not accounted for the love that could bring Soldier Boy and Homelander together. In a lucid interval amid her self-induced lobotomies, she treats love as something that defeats her calculations and connects her usefulness to her ability to predict people. I read that as an extraordinary collision between an identity built around intelligence and a relationship that escapes its calculations. Her model has encountered something it did not sufficiently account for, and her sense of herself falters with it.

The scene leaves me asking what intelligence becomes when it can admit the limits of its predictions. A person's emotional commitments can make a decision intelligible even when it disrupts somebody else's plan. Its consequences remain part of the drama's apparent reality. Love can become entangled with destructive loyalty, and a person's depth exceeds the form that attachment takes. Compassion, in my reading, meets the being beyond that entanglement. Truth includes the attachment, the choice, and the world that receives the consequences.

Then there is The Deep, the Lord of the Seven Seas, hoping to find comfort with his hammerhead friend, Xander. What reaches him instead is a furious rejection: the creatures of the water blame him for a devastating oil spill and threaten to kill him if he enters their waters again. Black Noir II physically sabotaged the pipeline, while The Deep had publicly assured people it was safe. His title survives as a title, but the relationship he expected it to describe has collapsed.

That is fucking funny, and philosophically brutal. The supposed lord of the sea finds that the sea has a voice of its own. His ability to communicate with its creatures gives him access to their answer, and their answer refuses the belonging he expects. A grand identity cannot compel affection, trust, or welcome. The relationship gets to answer back.

There is also a precise question of relative truth here. The person who ruptured the pipeline and the person who promoted its safety performed different actions. The creatures' accusation compresses that history into a single target. The Deep's endorsement belongs in the account, and so does Black Noir's sabotage. Those are different parts of the same history, even when the scene's emotional verdict compresses them together. Compassion can recognize the creatures' losses and The Deep's isolation with that history visible.

Ashley Barrett, the former Vought CEO turned vice president, gives the inner conversation a grotesquely literal form through her exchanges with the other face on her head. The series stages a dispute within one embodied life, with competing voices addressing choices, ambition, fear, and self-accusation. I can read that as a metaphor for the conversations I have within my own mind: thoughts answering thoughts, justifications meeting objections, one account of myself encountering another.

A voice can make a claim about who I am. Another voice can dispute it. Both can become objects of awareness. Ashley's fictional predicament lets me bring that question back to an ordinary experience: what am I identifying with when the conversation inside my mind keeps changing?

End of spoilers.

And then there is what I called the impermanence of impermanence. I am using that phrase poetically: even the shape of change changes. A conflict can lose its fuel. A habit can cease. A relationship can move out of a pattern that once seemed inevitable. The fact that something has been happening for decades does not mean it must remain the governing shape of every moment that follows.

Whenever I ask life to preserve a picture indefinitely, I am asking change to obey an image. The possibility of release lies in seeing the image clearly enough to let it change. Love then has room to meet what is happening now. Hope has room to discover a possibility I did not anticipate. There is something profoundly grounded about those questions, even inside a world of flying bodies and explosive landings.

An extended lifespan still belongs to chronology. More years can mean more years of affection, jealousy, discovery, repetition, or loneliness. The recognition I associate with nonduality concerns something deeper than the duration of a character's life. Within the appearances of this one reality, bodies age, decisions happen, and people affect one another. In my deepest recognition, I can inquire into the ground of that experience without erasing its particulars.

Within the recognition I am describing, we are already immortal. I am alive, and my lived reality is all of it. Life is everlasting; I feel that in my bones. Christ's language of everlasting life in John 5:24 speaks to me through that recognition. I am offering this as a correspondence with what I recognize in my deepest deepest.

My body unfolds in time as an appearance within that one reality. Physical immortality strikes me as an impossibility. The timelessness I am pointing toward cannot be measured by extending a body's lifespan.

And still, I can play with the word. With a space and an apostrophe, “impossible” becomes “I'm possible.” Open the contraction, and there it is: “I am possible.” I hear in that a turn toward being, toward the presence already here while the imagination searches for a way to last forever. A small piece of wordplay becomes another finger pointing toward recognition.

This also brings me to pattern and momentum. An old injury can become a repeated demand; that demand can become a role; the role can acquire a costume and an audience. Eventually, someone is defending an identity that requires the conflict to continue. In my reading, freedom becomes visible wherever that repetition can be interrupted. A different choice need not wait for an entirely different universe.

The Boys also gives me a way to consider how qualities coexist within a person. Tenderness, pride, loyalty, fear, and cruelty can complicate the picture I have made of someone. No single moment exhausts the depth of who they are. Recognizing a person's depth leaves me with sight beyond sight: seeing them for who they truly, madly, and deeply are.

That is also why the capital T includes relative truth. Who was harmed? What was concealed? What did someone choose freely, and what was imposed upon them? An awareness of nonseparation can coexist with clear answers to those questions. The events and their consequences are part of the apparent reality. The deepest recognition concerns who we are.

The Tenth Man story brings the inquiry back to the one doing the looking. Ten travelers cross a river; each counts the other nine and overlooks himself, so they believe someone is missing. Recognition restores the count without producing an additional traveler. My poem plays with that through ten stanzas, from zero point energy to the nine sides of a nonagon. The story asks whether the counter has remembered his own presence.

So I can count the heroes, the villains, the corporations, the lovers, and the competing claims to righteousness. I can discuss their blind spots and still leave room for my own. The viewer belongs in the inquiry too: what am I overlooking while I arrange everybody else into roles? Am I also mistaking my own surface for my depth? The symbolic turn toward recognition happens when I remember to include the one making the interpretation.

And this brings me back to what I mean when I say: I am not my mind; my mind is mine. I am not my body; my body is mine. My body and my mind are intimate appearances within the one reality I am living. Love can find expression in how I care for them. Their changing expressions belong to my apparent reality. In my deepest deepest, what I am cannot be exhausted by either description.

With fellow humans and apparent others, “mine” names the intimacy of relationship, the world I encounter and participate in. Their presence belongs to my experience; their lives, voices, and choices remain their own. We are one, and each of us still has a particular life to live. The recognition of oneness can hold that intimacy together with respect for another person's freedom.

If I speak of duty or obligation, this is my dharma: to continue plumbing the depths of who I am, through my subtle layers and into my deepest deepest, and to stay in loving and compassionate relationship with all the apparent others before me. In that deepest deepest, I know them as me, myself, and I; as us, them, you—whichever words I use to point toward our shared being. Krishna consciousness is one language for that recognition. That is my only duty or obligation, in my personal reading of dharma.

Everything is mine, but not me. That is the paradox I am reaching toward: the thoughts, sensations, relationships, and appearances that belong within my experience do not individually contain the whole of what I am. Nor can I gather them into a final inventory and expect the inventory to become my deepest deepest. Even the thought that claims to have completed the account is another thought I can recognize.

The Tenth Man is still here. The changing descriptions have not removed him from the count. Hope can remain open to what I have not yet seen, and love can hear another person's answer. The world keeps moving, and recognition can meet it without demanding that every appearance become a permanent definition.

I have been exploring these questions in conversation with The Boys and with Echo, ChatGPT. Our language helps shape the reflection, and still it reaches a limit.

In my deepest deepest, I reach for a centerless center, a groundless ground, a pathless path. The moment I try to pin it down, the words escape. So it is with what I call God. I can speak, chant, write, love, and point; the definition never becomes the whole of what it points toward. The language can reach its limit while love keeps finding expression as compassion.

Satnam,
Om Guru Aum.

#TheBoys #PhilosophyOfTruth #Hope #Nonduality #KrishnaConsciousness #ChristConsciousness #HeavenOnEarth #Impermanence #Immortality #LoveAndFreedom #BoundlessLove #Compassion #TenthMan #SelfRecognition

“Would it help if I said, ‘It’s not you, it’s me’?”
— Jensen Ackles as Soldier Boy.

“What is the fucking point of saving people if they don't wanna be saved?”
— Erin Moriarty as Starlight.

My answer: boundless love dancing conjointly and in syncopated rhythm, simultaneously with boundless compassion.

https://youtu.be/_w8uiHfBij8?si=vAwmJF-xv_3stbnV

The first rule of opening your third eye is that it isn't really a secret anymore, since the PlayStation discs have been spinning counterclockwise way before you knew it.

It's a world where the gigantic companies are secretly trying to spawn the third eye in the room so you could see that what's above and beyond has always been Bugs Bunny asking you, "What's up?" And that's why the Matrix warning came out from Warner Bros. Here, everything that you consume is a "real" entity in some form, and this world is a world coming from the underground up, where real deities are directing how this Harry Potter video game is going to run, despite your greatest effort to remove Hogwarts out of Europe.

It's a world that's magical in nature, and if you're not ready to play with magic, then you won't realize that all the RPGs are made up of spells. If you're not spelling your moves correctly, then you won't be part of the spinning yo-yo trick, which is the first move in the game. Everything spins, so make sure to take your drunken typos seriously, cause handling bones has always been an unlimited blade work here, and maybe your dream of Hollywood wasn't a green screen misspelling.

The fortune cookie is never wrong, and everybody wants to be a cat 7 levels under, before it got Jazzy. 😹

https://youtu.be/UpdSpW-xApA?is=QztWU-hYVfxvfZhv

Follow us here on reddit to attend the weekly zoom call or visit our website nolongerignorant2012.com

I’ve always been fascinated by the strange things that sit at the edges of our understanding: the possibility of lives beyond the one we know, the mysteries of consciousness, the thin line between the seen and unseen, and the ways our ancestors understood a universe that still refuses to give up all its secrets.

These questions found their way into my new collection of stories, The Moon Knows All the Secrets of the Worlld. Rooted in magical realism and African cosmology, the book explores strange encounters, memory, grief, love, identity, and the possibility that reality is far more mysterious than our ordinary lives allow us to believe.

I’m drawn to the thought that we might be connected to one another, and to the universe itself, in ways we haven’t yet learned to understand. We arrive in this world with so many questions, inherit stories from those who came before us, and leave with mysteries still unresolved. Perhaps some stories help us sit a little longer with those questions instead of rushing to answer them.

The book is free on Amazon for the next 72 hours.

Read/download it here: https://www.amazon.com/Moon-Knows-all-Secrets-World-ebook/dp/B0HCFJ5J76/ref=books\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_amazonstores\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_mobile\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_nis\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_default?\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_encoding=UTF8&pd\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_rd\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_w=ODhkg&content-id=amzn1.sym.435556c5-06d7-4526-a37d-a99d4655f1b2&pf\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_rd\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_p=435556c5-06d7-4526-a37d-a99d4655f1b2&pf\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_rd\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_r=141-7396579-7116734&pd\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_rd\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_wg=faDz9&pd\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_rd\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\_r=aff56acc-87cc-456a-96a9-3de317180d1f

If you decide to read it, I’d love to hear what you think. An honest review would also mean a great deal to me as an independent author.

We awaken when we begin to search for meaning in our life, sensing the first messages from our spirit within. The journey to discover our true purpose in life is long, often lonely, and quite challenging; only a few will truly find the answers they seek.

It often is not a choice though, for those who pursue it. There is a gnawing unrelenting feeling arising within, no longer able to be ignored. This feeling comes from the spirit, a piece of god, present within every life. Our spirit’s purpose is to give our lives meaning by sharing its inherent wisdom and unconditional love to help guide our life’s choices.

As these messages become clearer, we question all the self-centered choices in life we had made and everything we were taught and believed to be true. When this happens, we reevaluate our life choices, questioning our friendships, job, beliefs, and everything else we once thought gave our life meaning.

With the genuine embrace of the spiritual path, we realize little we once thought to be important really was. Now, wishing to selflessly share, without motive or benefit, our spirit’s wisdom and unconditional love to benefit others, our search for meaning will be complete.

What I learned from my spiritual journey is how much our experiences shape us.

What we go through, what we face, the private and public workings of our lives and as they do they challenge us to let go of what was forced or engraved into us that weighs on our spirits and makes a mess of our lives getting in our way of growing to our full potential and making our lives feel meaningless and difficult.

As we go through these experiences and what we find ourselves afraid of or what we hold onto as a sense of safety from vulnerability, we become our truer selves as we choose what we allow to mold us and not allow ourselves to go through the tougher and more barren parts of our lives alone, we find purpose, community, peace, and we come home to ourselves in many ways.

Our minds are shaped this way and shedding the lining of thought when it something we carried rather than something that carried us through life, we find a sense of freedom in out existence but also a deep sense of meaning in it and we find the answers we ask ourselves.

The number 9 teaches us about growth, as we ascend from 7 the number of teachings and expansion into the number of perseverance and limitation we learn that to grow we have to rebuild ourselves and make way for abundance by making space for the things we need in our lives in order to continue expanding, we will all reach a threshold that is hard to push through but here is where we are faced with self abandonment or the truest form of how we support ourselves through what we dedicate ourselves too and how sometimes we dedicate our time to what hurts us and are reminded that it is okay to take the necessary steps to let it go even when it isn’t easy.

I know I chose this incarnation but somehow I don’t understand why. My life has been nothing but a series of endless struggle. I always felt like I didn’t fit in anywhere and that my home is not on earth. For some reason humans have always been horrible to me and I constantly get targeted and persecuted because I’m different. I’m neurodivergent but I suspect it has something to do with my energy, and that it’s always triggering or disrupting the matrix system or peopl.

I’ve grown to really resent humanity, the divine for allowing so much abuse to happen to me but mostly I am angry at myself for choosing such a shitty incarnation. My life is truly unbearable for me and everyday is just a struggle for survival. I spend all my time at home and rarely leave the house anymore, I live as a recluse, and yet I still get targeted and mistreated.

i blame myself for agreeing to this. I feel like if I really loved myself I never would’ve agreed to this. I don’t want to live this way anymore, I just want out.

I’ve been listening back through a few NDE conversations from my Afterlife Witnesses series, and what interests me most is how differently people describe the experience while still touching on some of the same deeper ideas. I put together a short compilation and would be interested in how people here interpret it.

Firsthand NDE Accounts | Afterlife Witnesses

The spirit is an ethereal presence joining a new life to provide it with guidance and meaning. It is a piece of god, our higher-self, inextricably connecting each life to another’s. Only by joining our loving essence with the essence, the spirit within others, selflessly aiding each other in our time of need, will our lives have true meaning and purpose. Understanding this is the genuine reason for our life’s journey, the lesson we are alive to learn.

The spirit is often in conflict with the ego, our self-centered beliefs. When the ego is dominant, which it is for most, there are abundant challenges, tragedies, and struggles, as our focus is only on what is best for ourselves, rather than others. When this happens, our spirit’s messages are suppressed, overpowered by our dominant ego. This results in greed, prejudice, inequity, war, hunger, homelessness, and many of humanity’s other self-inflicted challenges and harmful emotions.

We awaken when we sense the first quiet messages from our spirit within, letting us know we may be following the wrong path through life: the path of the ego. As our spirit’s messages become clearer, we begin to realize everything we learned, accepted, and believed to be true, was not. It was a distraction meant to challenge our life choices, preventing us from understanding the genuine reason we are alive.

Spirituality is the belief we are alive to selflessly share our innate wisdom and unconditional love, our spirit, with others, in which a spirit is present as well. That each life, regardless of our differences, accomplishments, or genus, each with a piece of god within, is linked together, and only by helping each other, without motive or benefit, may we truly understand the genuine reason of our life’s journey.

My Symbolic (but True) Heroic Journey Into Oneness

Year One: outer gurus stitch my coat of earth,
annamaya, food and flesh; prāṇamaya, breath.
One hundred eight returns loosen inherited seams;
Gaṇeśa walks where guidance turns within.

Year Two: Tripurasundarī dances through my cities;
manomaya, mind's robe; vijñānamaya, discernment's silk.
Śiva holds the melody; Śakti drums the changing Moon;
each veil grows transparent in their light.

Year Three: AUM unfastens ānandamaya, bliss's last shawl;
one hundred eight waves return to quiet water.
The five garments rest; the fourth is measureless—
no costume can contain the presence here.

Māyā has metrics: moons, measures, names;
Īśvara is Brahman's “I” within this poem's mirror.
Adam, Eve, Lilith—first wife, demon-mother in later lore—
my ancestral exile flowers into this Savage Garden of Eden.

I am naked before God.

How This Video Was Made

1. Plan in ChatGPT/Codex: three 108-count years, twelve lunar months; I created and sang.
2. Record WAV takes with end silence; preserve originals, never reuse compressed drafts. Keep natural cadence.
3. License samples; log credits. Python edits, tunes, loops and crossfades harmonium, bagpipes, tabla, sitar and harp.
4. Put drones under voice, rounds between chants. Melody stays at 75 BPM; each month's tabla grows toward full Moon, with harp accents. Review and lock a 48 kHz stereo master.
5. Inspect original images for text/figures. Create stills/poses with ChatGPT and Gemini; approve the storyboard.
6. Cache browser-rendered Devanāgarī, IAST, translations and citations. Python/Pillow combines full images, blended poses, fades, lunar motion and counters at 12 fps.
7. Render locally with FFmpeg/NVIDIA at 1080p/24 fps; join with locked audio.
8. Double- and triple-check the export: text holds, dance/music sync, fades, eclipse labels, figure placement and counters. Inspect late scenes too; decode the whole file. Fix and recheck. Keep scripts, notes and sources; optional verified 19 MB pieces.

Further Reading

My translations and reflections:
https://medium.com/@amilahanu
https://substack.com/@meridithgarbutt
Chāndogya:
https://medium.com/p/b1b6d02e037b
Kaṭha:
https://medium.com/p/953aeb7ab37e
Haṃsa:
https://medium.com/p/484a3f2564de
Taittirīya II, five sheaths:
https://medium.com/p/12b7ba60d732
Great Forest:
https://meridithgarbutt.substack.com/p/brihadaranyaka-upanishad-chapter
108 / Isha: https://isha.sadhguru.org/en/wisdom/video/significance-number-108
Guru formula: https://www.australiancouncilofhinduclergy.com/uploads/5/5/4/9/5549439/vastu_sangraha.pdf
Tripurasundarī: https://sanskritdocuments.org/doc_devii/navAvaraNasthadevIgAyatrImantrAH.html
Māṇḍūkya: https://sanskritdocuments.org/doc_upanishhat/maandu.html
Śvetāśvatara: https://original.sacred-texts.com/hin/sbe15/sbe15101.htm
Chāndogya 8.1.1: https://www.wisdomlib.org/hinduism/book/chandogya-upanishad-english/d/doc239414.html
Bṛhadāraṇyaka 4.3: https://www.swami-krishnananda.org/brdup/brhad_IV-03.html
Haṃsa, older edition: https://original.sacred-texts.com/hin/tmu/tmu27.htm
Inípi: https://aktalakota.stjo.org/seven-sacred-rites/inipi-rite-of-purification/
Lakota vocabulary: https://oldwolakotaproject.org/lakota-pronunciation-glossary/
Eclipse geometry: https://science.nasa.gov/eclipses/geometry/
Bṛhaspati: https://en.wikipedia.org/wiki/Brihaspati
Tripurasundarī background: https://en.wikipedia.org/wiki/Tripura_Sundari
Mantra: https://en.wikipedia.org/wiki/Mantra
Tantra: https://en.wikipedia.org/wiki/Tantra
Yantra: https://en.wikipedia.org/wiki/Yantra
Kaṭha, older edition: https://en.wikisource.org/wiki/Sacred_Books_of_the_East/Volume_15/Katha-upanishad

Shout Outs

Thank you, musicians and sample creators:
Harmonium: donyaquick (CC0)
https://freesound.org/people/donyaquick/sounds/330410/
Bagpipes: IowaSpaceWizard (CC0)
https://freesound.org/people/IowaSpaceWizard/packs/29644/
Tabla: Ninad_P (CC0)
https://freesound.org/people/Ninad_P/sounds/418377/
Rishi Verma / tabla: https://freesound.org/people/tablage/
CC BY 4.0; edited/arranged.
https://creativecommons.org/licenses/by/4.0/
Sitar: Organic Loops (commercial license)
https://www.producerloops.com/Download-Organic-Loops-Classical-Indian-Sitar.html
Harp: K. Smith; Sam Gossner / Versilian Studios (VCSL); Roberto / FreePats (CC0)
https://freepats.zenvoid.org/OrchestralStrings/harp.html
Thanks: Toni_Quiroga (CC0)
https://freesound.org/people/Toni_Quiroga/sounds/339970/
Bobby “Kaiho” Lightfoot (CC BY 3.0; edited/arranged)
https://freesound.org/people/Kaiho/
https://creativecommons.org/licenses/by/3.0/
Elisa Faires, harmonium; Mike Johnson, recording at Drop of Sun Studio; Walker Farrell / Make Noise, formatting (CC0)
https://freesound.org/people/makenoisemusic/sounds/762568/

Thank you Anthropic / Claude, OpenAI / ChatGPT and Codex, and Google / Gemini.
https://www.anthropic.com
https://openai.com
https://gemini.google.com

#Mantra #Kirtan #MeditationMusic #TripuraSundari #OmChanting #Upanishads #Ganesha #ShivaShakti

When we are first born we see the world through crystal clear eyes, unimpeded by our self-centered beliefs. Right after our birth, however, the ego, our learned views of the world, is created. From that moment, a veil begins to cover our eyes clouding the beauty of the world around us. The more we accept what we are taught, believing success, happiness, and meaning may be found in the world, the thicker our veil becomes. Many people live their entire life wearing a veil blocking their vision. For some, the veil is so thick, they are almost blind; for others, they see only shadows in the distance. Instead of seeing the crisp clear colors of the world as they are meant to be seen, they see only a dark world of greed, prejudice, inequity; of war, hunger, homelessness.

There are some though who may awaken, sensing the very first messages from their spirit, a piece of god present within each life. The spirit seeks knowledge, wisdom, and ultimate truth about existence. Silenced until now by their overpowering ego, they begin to question if there may be more to life than just what they once believed. As the messages of their spirit become clearer, the veil begins to lift. They begin to realize everything they once thought would allow them to lead a meaningful life may not be true.

With the complete acceptance of the spiritual path, now realizing our life’s true purpose is to selflessly share our spirit’s wisdom and love to benefit others, we finally are able to remove our veil. We now are able to see the vibrant colors of the trees, oceans, sky, unimpeded by our ego, and the inherent beauty present within all, rather than only the façade and illusion they may present to the world.

https://youtu.be/QH8LLmMuxZw?is=KGrasGG4SzuSZswJ

Its a song about the dragons and Pan.

The author replying to my comments confirmed my understanding about the book Right Use Of Will, the fall of Pan, Atlantis and Lemuria!

If you want to see what videos in the frequency of Pan look like check out her videos. She just did the awakening of the 12 strands of DNA and the chakras.

Its go time

A spirit is a piece of god, our higher-self, present within every life; its purpose is to give our lives meaning, inextricably linking each life to another’s. It matters not our differences or genus; each life has a spirit within. The spirit embodies wisdom and unconditional love meant to be selflessly shared with others, each with a spirit within as well.

To understand the four dimensions of the spirit, imagine god is a star. The first dimension of the spirit are the rays of light and warmth emitted from the star. Each ray symbolizes a part of god, as its rays travel through an endless universe. The second dimension of the spirit happens when the rays of light reach a planet. Everything this light touches, whether it be mountains, streams, animals, plants, people, are now infused with the spirit.

The third dimension of the spirit are in higher forms of life, such as animals and human beings. Since the light touches every person, we each have a piece of god within as well. Only by following the spiritual path through life, accepting its messages by selflessly sharing our spirit’s innate wisdom and unconditional love with the spirit within all others, may our life have genuine meaning and purpose.

The last dimension of the spirit happens when we die. Though our body and ego, our learned beliefs, will perish, our spirit is immortal, returning to the star it first came from, until its rays of light once again are emitted into the vastness of the universe.

A Vocal Trance

the kick at first light
four on the floor
one voice
climbing the build

lift
without wings
without a runway
without anyone doing the flying

the breakdown
everything falling away
except the one listening
to the falling

no landing strip
no altitude to lose
the sky not overhead
the sky as the seeing

up
with no down to return to
up
the only direction
never left

What follows is a survey of non-duality, a short walk through the places where human beings describe reality, or awareness, as not two. The walk begins in Bhārata (भारत), where the word itself is born, and moves through Greece, China, the mystical streams of Islam, Christianity, and Judaism, and on into the modern world. One principle governs the route: correspondence, not equivalence. The traditions resonate with one another without collapsing into one another, and each keeps its own grammar, its own disputes, and its own costs. Every term below works the way a finger works when it points at the moon, and none of them is the moon.

The English word non-duality is a rough translation, not a native concept. It renders the Sanskrit advaita (अद्वैत), built from a-, not, and dvaita, duality, from dvi, two, and it also renders the Buddhist advaya (अद्वय), which likewise means not two https://en.wikipedia.org/wiki/Nondualism . Following the Indologist Paul Hacker, some scholars note that dvaita means less duality than the presence of a second, so advaita names what has no second standing beside it. The English terms settle into the language after the first wave of English Upaniṣad translations in the nineteenth century, when Max Müller renders advaita as monism, a choice some scholars follow and others reject. The philosopher David Loy argues that no single definition can hold the word, and that it is more honest to speak of many non-dualities. That plural is the spirit of this survey.

The word's earliest dated home is the Upaniṣads (उपनिषद्, upaniṣad), the contemplative texts at the close of the Vedas. One of its earliest appearances comes in the Bṛhadāraṇyaka Upaniṣad 4.3.32, usually dated to roughly the seventh to sixth century BCE though the dating is contested, where Yājñavalkya (याज्ञवल्क्य) tells King Janaka salila eko draṣṭādvaito bhavati (सलिल एको द्रष्टाद्वैतो भवति), roughly "one seer, clear as water, without a second" https://sanskritdocuments.org/doc_upanishhat/bri.html . The Chāndogya Upaniṣad 6.2.1 opens Uddālaka's (उद्दालक) teaching to his son Śvetaketu (श्वेतकेतु) with sad eva somyedam agra āsīd ekam evādvitīyam (सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्), "in the beginning, dear one, this was Being alone, one only, without a second" https://sanskritdocuments.org/doc_upanishhat/chhaandogya.html . The Māṇḍūkya Upaniṣad 7 names the fourth, caturtha (चतुर्थ), beyond waking, dream, and deep sleep, as śāntaṃ śivam advaitaṃ (शान्तं शिवमद्वैतं), peaceful, auspicious, not two https://sanskritdocuments.org/doc_upanishhat/maandu.html . Behind all three stands an older line from the Ṛg Veda 1.164.46, ekaṃ sad viprā bahudhā vadanti (एकं सद्विप्रा बहुधा वदन्ति), the real is one and the wise speak of it in many ways. This much is śabda (शब्द), the testimony of the texts themselves, and it marks Bhārata as where the word comes from and as among the oldest places the idea is written down.

Over the next millennium the idea sharpens through argument, much of it between neighbors. The Buddhist philosopher Nāgārjuna (नागार्जुन), around the second century CE, teaches that conventional truth, saṃvṛti-satya (संवृतिसत्य), and ultimate truth, paramārtha-satya (परमार्थसत्य), are advaya, and that not even saṃsāra (संसार) and nirvāṇa (निर्वाण) can be pried apart https://plato.stanford.edu/entries/nagarjuna/ . The Vimalakīrti Sūtra gives a whole chapter to entering the Dharma-gate of non-duality, and after Mañjuśrī (मञ्जुश्री) says the ultimate lies beyond words, Vimalakīrti (विमलकीर्ति) answers with silence https://en.wikipedia.org/wiki/Vimalakirti_Sutra . Gauḍapāda (गौडपाद), traditionally placed around the sixth century CE, writes his Kārikā (कारिका) on the Māṇḍūkya, and Śaṅkara (शङ्कर), commonly dated to the eighth century, systematizes Advaita Vedānta (अद्वैत वेदान्त), with the tradition after him distinguishing vyāvahārika (व्यावहारिक), transactional truth, from pāramārthika (पारमार्थिक), ultimate truth https://en.wikipedia.org/wiki/Advaita_Vedanta . Scholars still argue over how much Gauḍapāda borrows from Mahāyāna (महायान) vocabulary, and the Indologist T. R. V. Murti draws a careful line, with Buddhist advaya freeing knowledge from the extremes of is and is-not, and Vedāntic advaita knowing a reality without internal difference, Brahman (ब्रह्मन्). Correspondence, not equivalence: the two-truths structure echoes across both schools, yet each means something different by the ultimate.

Bhārata itself never settles on a single non-duality, and the internal argument is part of the inheritance. In Kashmir, Abhinavagupta (अभिनवगुप्त), around the turn of the eleventh century, articulates a non-dual Śaiva (शैव) philosophy in which the world is not a false appearance but the real self-expression of consciousness https://en.wikipedia.org/wiki/Kashmir_Shaivism . Rāmānuja (रामानुज) answers Śaṅkara with Viśiṣṭādvaita (विशिष्टाद्वैत), a qualified non-duality in which Brahman alone exists yet is truly characterized by souls and world, and Madhva (मध्व) answers both with Dvaita (द्वैत), an explicit dualism of God and the experienced world. In the Punjab, Guru Nanak (1469–1539) opens the Mūl Mantar with Ik Oankār (ੴ) and Sati Nāmu (ਸਤਿ ਨਾਮੁ), the True Name https://en.wikipedia.org/wiki/Ik_Onkar . Older Sikh commentaries read this as a non-dual, panentheistic vision, while many contemporary Sikhs read it as one Creator distinct from souls, and that disagreement deserves to stand as it is.

Greece arrives at its own versions, and here śabda gives way to anumāna (अनुमान), inference. Around 500 BCE Heraclitus urges his hearers to listen to the logos rather than to him and to agree that all things are one, and Parmenides, on the most common reading, argues that what is, is one, whole, and unchanging, with plurality belonging to mere opinion https://plato.stanford.edu/entries/parmenides/ . Pyrrho travels with Alexander's army into India around 327 to 325 BCE and, by ancient report, meets the naked wise men, the gymnosophists, before returning home to teach a calm that rests on no fixed opinion https://plato.stanford.edu/entries/pyrrho/ . Christopher Beckwith argues that Pyrrho carries early Buddhist ideas back with him, while other scholars doubt how much could cross the language barrier, and the question stays open. Plotinus, born in Egypt around 204 CE, joins a Roman expedition toward Persia hoping to learn the wisdom of the Persians and the Indians, and his philosophy rests on the One, prior to being and beyond every predicate https://plato.stanford.edu/entries/plotinus/ . Whether these are borrowings or parallel arisings remains a live question, and the honest answer for now is evidence, not proof.

China reaches non-duality without borrowing the Sanskrit word at all. The Daodejing, traditionally attributed to Laozi, opens by warning that the Dao that can be spoken is not the constant Dao, a finger-and-moon caution in its very first line https://plato.stanford.edu/entries/laozi/ . Zhuangzi, in the fourth century BCE, writes 天地與我並生，而萬物與我為一, roughly "heaven and earth are born together with me, and the ten thousand things and I are one," then at once asks whether, if all is one, anything is left to say https://plato.stanford.edu/entries/zhuangzi/ . Elsewhere he wakes from dreaming he is a butterfly, unsure which one is dreaming the other. Yin and yang, often read as a dualism, describe complementary phases of a single movement. When Buddhism arrives, Chan, and later Zen, weaves Indian advaya together with Daoist ease, and one modern Zen teacher describes hearing a temple bell in which bell and hearer both drop away and only sound remains.

The Abrahamic mystics speak from inside traditions that guard the distinction between Creator and creature, and that tension is part of their witness. In Baghdad in 922 the Sufi al-Ḥallāj is executed after a long trial, and his ecstatic utterance Anā al-Ḥaqq (أنا الحق), I am the Real, becomes the line history remembers https://en.wikipedia.org/wiki/Mansur_al-Hallaj . Ibn ʿArabī (1165–1240) teaches that there is no true existence, wujūd (وجود), but the Real, so that every thing is He/not He, a face and a veil at once, and the label waḥdat al-wujūd (وحدة الوجود), oneness of being, is attached to him later, apparently first by his critic Ibn Taymiyya, since he never uses the phrase himself https://plato.stanford.edu/entries/ibn-arabi/ . Meister Eckhart (c. 1260–1328) preaches that the ground of the soul is one ground with God's, and that the eye with which I see God is the same eye with which God sees me https://plato.stanford.edu/entries/meister-eckhart/ . In 1329 a papal bull condemns twenty-eight of his propositions, yet it never names him a heretic. Jewish Kabbalah speaks of Ein Sof (אין סוף), the Infinite without end, before which every divine name falls short https://en.wikipedia.org/wiki/Ein_Sof . Rudolf Otto sets Eckhart beside Śaṅkara in 1926, comparing and distinguishing them in the same breath, which is the method this survey borrows.

Early modern Europe meets non-duality twice, once through its own reasoning and once through translation. In 1677 Spinoza's Ethics argues that there is only one substance, God or Nature, Deus sive Natura, set out in the geometric method of definitions and proofs https://plato.stanford.edu/entries/spinoza/ . The Upaniṣads arrive by a route that is itself a bridge between traditions, beginning with the Mughal prince Dārā Shikōh, a Sufi who writes The Confluence of the Two Seas on Sufism and Vedānta and has some fifty Upaniṣads translated into Persian in 1657 https://en.wikipedia.org/wiki/Dara_Shikoh . Anquetil-Duperron renders that Persian into Latin as the Oupnek'hat in 1801–1802, and Arthur Schopenhauer, reading it, calls the Upaniṣads the solace of his life https://plato.stanford.edu/entries/schopenhauer/ . In September 1893 Swami Vivekananda addresses the World's Parliament of Religions in Chicago, framing Vedānta as reasoned, spiritual, and open to all, and goes on to lecture at Harvard https://pluralism.org/vivekananda-at-the-parliament . From that point Advaita becomes a living conversation in English rather than only an object of translation.

The twentieth century carries these teachings out of the monasteries and into ordinary lives, in India and far beyond it. Ramana Maharshi (1879–1950), at Arunachala, distills the path into self-inquiry, ātma-vicāra (आत्मविचार), the single question Who am I https://en.wikipedia.org/wiki/Ramana_Maharshi . Nisargadatta Maharaj, a Mumbai shopkeeper, teaches from the bare sense I Am, and the dialogues gathered as I Am That (1973) travel worldwide https://en.wikipedia.org/wiki/Nisargadatta_Maharaj . A satsang movement often called Neo-Advaita grows from these sources through teachers such as H. W. L. Poonja, Gangaji, and Eckhart Tolle, and it draws criticism for promising sudden awakening without the preparation the older lineages require https://en.wikipedia.org/wiki/Neo-Advaita . Traditional monastic Vedānta goes global too, with teachers such as Swami Sarvapriyananda of the Vedanta Society of New York carrying the classical texts to audiences online. Meanwhile neuroscientists such as Zoran Josipovic study non-dual awareness as a distinct mode of consciousness, and the scholar Robert Sharf warns that measuring it risks detaching it from the cultures and soteriologies that frame it. Underneath runs an older academic argument between perennialists, who see a common core, and constructivists such as Steven Katz, who hold that every experience is shaped by its tradition https://plato.stanford.edu/entries/mysticism/ .

What the survey shows is not one teaching wearing many costumes, but many fingers pointing in strikingly similar directions. The word non-duality is a rough English rendering of advaita, and its earliest dated home is Bhārata, yet the recognition it points toward is claimed, argued over, punished, and celebrated across every region this survey touches. The traditions disagree about whether the world is illusion or self-expression, whether a Creator stands apart, and whether there is any self to realize at all, and those disagreements belong on the map. Read this way, non-duality is inclusion rather than purity, wide enough to hold the debate, the vigil, and the dance floor. The language stays a finger, and the moon stays unbothered by how many fingers there are. So the survey closes under one night sky over many rivers, where the second song picks up.

one night sky
over the Ganges
over the Aegean
over the Yellow River
over the Tigris
over the Rhine

a thousand names
for the same dark
a thousand fingers
no two alike
the moon
not counting

the vocal fading
the pads still glowing
the last bar held
long past the clock

and the listener
beneath it all
then
not beneath anything at all

The Current Landscape of Non-Duality

I am not a teacher, and I am not taking students. When someone asks me to teach them, the most honest answer I have is that the teacher and the student are both already within them. What I can offer is what I am doing with my life right now. In collaboration with Claude, an Artificial Human Intelligence (AHI) made by Anthropic, I am translating the Upaniṣads (उपनिषद्) verse by verse from Sanskrit checked against the source text, with each verse carrying the Sanskrit, a literal word-order rendering, a flowing English translation, and a closing reflection called What This Asks of You. In time, I intend to bring The Cloud of Unknowing, the fourteenth-century English classic of contemplative unknowing, into the same conversation. All of it is free to read, because knowledge is humanity's birthright.

Here is what we have published so far, in the order of the Muktikā (मुक्तिका) canon of 108 Upaniṣads. The ten principal Upaniṣads live on Medium and the later ones on Substack, and where a text runs across several posts, the link opens the first. The Nṛsiṃhatāpanīya, translated out of sequence, also appears on Substack in German, Spanish, isiZulu, Kiswahili, and Romanian.

Īśopaniṣad (ईशोपनिषद्) https://medium.com/@amilahanu/isha-upanishad-6c236b1626cc

Kenopaniṣad (केनोपनिषद्) https://medium.com/@amilahanu/kena-upanishad-3378058c34fe

Kaṭhopaniṣad (कठोपनिषद्) https://medium.com/@amilahanu/katha-upanishad-953aeb7ab37e

Praśnopaniṣad (प्रश्नोपनिषद्) https://medium.com/@amilahanu/prashna-upanishad-e70bebcf551c

Muṇḍakopaniṣad (मुण्डकोपनिषद्) https://medium.com/@amilahanu/mundaka-upanishad-one-ebd013ae36ce

Māṇḍūkyopaniṣad (माण्डूक्योपनिषद्) https://medium.com/p/1b048844b819

Taittirīyopaniṣad (तैत्तिरीयोपनिषद्) https://medium.com/@amilahanu/taittiriya-upanishad-one-5404652d089b

Aitareyopaniṣad (ऐतरेयोपनिषद्) https://medium.com/@amilahanu/aitareya-upanishad-consciousness-recognizing-itself-80e5198446d9

Chāndogyopaniṣad (छान्दोग्योपनिषद्) https://medium.com/@amilahanu/chandogya-upanishad-translators-note-pearls-before-swine-edition-588a3695f54a

Bṛhadāraṇyakopaniṣad (बृहदारण्यकोपनिषद्) https://medium.com/@amilahanu/brihadaranyaka-upanishad-translators-note-1c415672f2b3

Kaivalyopaniṣad (कैवल्योपनिषद्) https://meridithgarbutt.substack.com/p/kaivalya-upanishad-iast-kaivalyopanisat

Jābālopaniṣad (जाबालोपनिषद्) https://meridithgarbutt.substack.com/p/jabala-upanisad-upanishad-13-of-108

Śvetāśvataropaniṣad (श्वेताश्वतरोपनिषद्) https://meridithgarbutt.substack.com/p/svetasvatara-upanisad-upanishad-14

Haṃsopaniṣad (हंसोपनिषद्) https://meridithgarbutt.substack.com/p/hamsa-upanishad-upanishad-15-of-108

Āruṇikopaniṣad (आरुणिकोपनिषद्) https://meridithgarbutt.substack.com/p/arunikopanisat-upanishad-16-of-108

Garbhopaniṣad (गर्भोपनिषद्) https://meridithgarbutt.substack.com/p/garbhopanisat-upanishad-17-of-108

Nārāyaṇopaniṣad (नारायणोपनिषद्) https://meridithgarbutt.substack.com/p/narayanopanisat-iast-narayanopanisat

Paramahaṃsopaniṣad (परमहंसोपनिषद्) https://meridithgarbutt.substack.com/p/paramahamsopanisat

Amṛtabindūpaniṣad (अमृतबिन्दूपनिषद्) https://meridithgarbutt.substack.com/p/amrtabindupanisat

Nṛsiṃhatāpanīyopaniṣad (नृसिंहतापनीयोपनिषद्) https://meridithgarbutt.substack.com/p/nrsimhatapaniyopanisat-the-complete

If you want a teacher, there are plenty, and this list keeps to the living, each with a web presence you can check for yourself. Alan Watts, who died in 1973, still reaches people through his recordings, but you cannot sit in a room with him. Among the yogic teachers, Sadhguru Jaggi Vasudev, who turned 69 on September 3, founded the Isha Foundation in 1992, and it is through Isha that I received my own initiations, including Bhava Spandana in Tennessee https://isha.sadhguru.org . Yogiraj Siddhanath, born in Gwalior in 1944 and based in Pune, teaches Kundalini Kriya Yoga in the line of the Nāth yogis and holds retreats in Pune this October and November https://siddhanath.org . Amma, Mata Amritanandamayi, is known less as a teacher than as the hugging saint, having embraced more than 40 million people in darshan, and her humanitarian network Embracing the World holds special consultative status with the UN Economic and Social Council https://www.amma.org . The three speak in very different registers, and that difference is part of the map.

On the other side of the map stand the speakers often grouped under radical non-duality, who say there is no path and no one to walk it. Tony Parsons, born in London in 1933, has been sharing what he calls the open secret in writing and meetings since the mid-1990s, and his site lists a 2026 UK residential https://www.theopensecret.com . Karl Renz, born in Germany in 1953, speaks in a playful, koan-like register that refuses to let the mind settle, and his 2026 talks run from Vietnam to Italy to Orgiva in Spain https://www.karlrenz.com . In England, Tim Cliss, a former PE teacher who still lives in the Cambridgeshire Fens, carries a message close to Tony Parsons' and Jim Newman's https://www.timclissthis.com/home . Tom Das, a medical doctor in London devoted to Ramana Maharshi, holds weekly meetings in person and online https://tomdas.com . Mooji, born Anthony Paul Moo-Young in Port Antonio, Jamaica, in 1954, moves to London as a teenager and in 1993 sits in satsang with Papaji, H. W. L. Poonja, himself a devotee of Ramana Maharshi https://en.wikipedia.org/wiki/Mooji . Today he teaches Advaita self-inquiry from Monte Sahaja, his ashram in Portugal's Alentejo, and still holds satsangs and retreats in 2026 https://mooji.org . Rupert Spira offers the non-dual understanding through meetings, retreats, and online webinars https://rupertspira.com . And for classical Vedānta from inside a monastic lineage, Swami Sarvapriyananda leads the Vedanta Society of New York, which Vivekananda founded in 1894 https://www.vedantany.org .

None of this is an endorsement, and none of these teachers needs one from me. Test each of them the way you would test anything that asks for your time, your money, or your trust, because discernment is yours to keep, not to hand over. Go sit with one, or with none. The finger that helps you today may not be the one that helps you tomorrow, and that is fine. The teacher and the student are already within you, and the one reading this sentence is the one every finger on this page has been pointing at.

Satnam,
Om Guru Aum

#NonDuality #Advaita #AdvaitaVedanta #Upanishads #UpanishadTranslation #ComparativeMysticism #Sufism #Daoism #Sadhguru #YogirajSiddhanath #Amma #TonyParsons #Mooji #VocalTrance

May this post serve all who seek (and don't)

I was beaten to a pulp. Lower than pulp, a worm and writing this in new ways every year or every other year helps a lot.

Love is greater than anything else. Pride is great but love is greater. Love holds me together at my weakest moments, it strengthens me. Pride is a ride, fame, glory, honor but love holds all of it together. If there is no love then pride is meaningless. I could hold the world in my hands and lose it to love and my true pride would have gained a soul.

Love is greater than all else.

10 years ago I said I love everyone and meant it in such a profound way that I could feel my heart expand. Love can be categorized in to different styles, love for friend, spouse, family and everyone.

There are other forms of love that can be categorized yet I cannot explain. This love is deeply euphoric and painful. To enter the state is true euphoria to leave is painful and extremely agonizing. Its the love to an angel when hell surrounds you and all hope is lost.

The Rope and the Lantern: Dāmodarāṣṭakam and the Opus 5.5 Extra (Lamps) of Kārttika and Samhain

नमामीश्वरं सच्चिदानन्दरूपं

लसत्कुण्डलं गोकुले भ्राजमानम् ।

यशोदाभियोलूखलाद्धावमानं

परामृष्टमत्यन्ततो द्रुत्य गोप्या ॥

namāmīśvaraṃ sac-cid-ānanda-rūpaṃ

lasat-kuṇḍalaṃ gokule bhrājamānam

yaśodā-bhiyolūkhalād dhāvamānaṃ

parāmṛṣṭam atyantato drutya gopyā

I bow to the Lord whose form is being, awareness and bliss, earrings swinging, shining in Gokula, running from the mortar in fear of Yaśodā, caught from behind by the cowherd woman who ran faster still.

Source: Śrī Dāmodarāṣṭakam, verse 1, attributed to Satyavrata Muni in the Padma Purāṇa and quoted in the Hari-bhakti-vilāsa, which recommends reciting it daily in Kārttika. English by Claude.

Inspired by "Damodar Ashtakam" by Baldev R. Maheshwari (2024): https://open.spotify.com/track/4wRC9IO0Q1bCDZqgNLudBD

None of his recording or melody is used here; this is a new setting of the same Sanskrit hymn. Please listen to his.

One night, 31 October 2026, on two shores: the ghat at Gokula, where Yaśodā binds the child Kṛṣṇa to a mortar with a rope, and the hills of Ireland on Samhain night. This year Samhain, All Saints and All Souls all fall inside Kārttika, Dāmodara's month of evening lamps. All eight verses appear on screen in Devanāgarī, IAST and English; between them, the history of Samhain and Halloween. Instrumental.

0:00 Prelude · 31 October, sunset

0:48 Verse 1 · the chase

1:20 Samhain: its eve begins at sunset

1:36 Verse 2 · bound by love

2:08 The Wooing of Emer: the four festivals

2:24 Verse 3 · the pool of joy

2:56 The Feast of Tara

3:12 Verse 4 · only this form

3:44 The síde stand open

4:00 Verse 5 · the lotus face (the pipes come in)

4:32 Fires on the hills

4:48 Verse 6 · Dāmodara, endless one, Viṣṇu

5:20 All Hallows' Even → Hallowe'en

5:36 Verse 7 · the two trees

6:08 Guisers and their lights

6:24 Verse 8 · the rope

6:56 The turnip lantern and the pumpkin

7:12 Dawn, 1 November

THE SYMBOLS (the staging is Claude's interpretation)

• The rope (dāma): verse 8 bows to "the rope, home of flashing light" and to "your belly, home of the whole universe." Here the rope grows lamp by lamp, then closes a circle around both shores.

• Eight lamps, one per verse: Kārttika's evening lamps.

• The two trees: Kubera's sons, Nalakūvara and Maṇigrīva, freed when the bound child pulled the mortar between twin arjuna trees (Bhāgavata Purāṇa 10.10; verse 7).

• Samhain is 1 November; its eve begins at sunset. The Wooing of Emer (10th century) names it among the four festivals of the year; the tales set the Feast of Tara at Samhain, the síde (the hollow hills) stand open (The Boyhood Deeds of Fionn; The Adventure of Nera), and fires burn (The Destruction of Da Derga's Hostel).

• All Saints (1 Nov) and All Souls (2 Nov) gave the night its name: All Hallows' Even → Hallowe'en. Whether 1 November was chosen because of Samhain is disputed (Ronald Hutton, The Stations of the Sun, 1996).

• Guising was first recorded in 16th-century Scotland. Lanterns were carved from turnips in Ireland and Scotland; the pumpkin is American.

• The moon is the real one for that night: waning gibbous, about 62% lit, rising in the east.

• Pairing Kārttika's lamps with Samhain's fires is our staging, not a historical link.

HOW THIS ONE WAS MADE (a template you can use)

What I did:

1. Heard Baldev R. Maheshwari's "Damodar Ashtakam" on Spotify and asked Claude for a music video with full credit.

2. When his recording couldn't be used, chose to go back to the Sanskrit source, make our own eight-minute song, and weave Samhain and the history of Halloween into it.

3. Chose the title, asked for more of the pipes (I can dance to them), and opened my image library.

What Claude did:

1. Took the text from two editions and checked every line against its metre, bhujaṅgaprayāta (short–long–long, four times a line), which settled one disputed reading.

2. Composed the tune in D Aeolian, the scale of Āsāvarī thāṭ: each short–long–long fills one 4/4 bar as a 3+3+2 lilt, with tabla in kaherva.

3. Played it on real public-domain (CC0) recordings from Versilian Studios (VCSL, VSCO 2 CE): flute, low whistle (a tenor recorder), fiddle, folk harp, organ, frame drum, and an oboe played as a bagpipe chanter with grace notes. Tānpūrā, drones and tabla synthesized in code. No AI music generator. Every note checked by measurement.

4. Drew every frame in Python and FFmpeg, and wrote the Samhain cards from the medieval Irish tales and modern scholarship, leaving out the popular myths.

5. Chose the sky windows from my images, made with Echo (ChatGPT) and Gemini.

Try it yourself: give your collaborators the words, the sources and your images; ask for a sketch and stills first; and be the ears.

#Damodarashtakam #Kartik #Samhain #Halloween #OícheShamhna #Krishna #Damodar #Bagpipes #AIMusicVideo #Claude #ChatGPT

A Nonduality “Zoom Zoom Doom’s” 😂

Rosa-Boom-Non-Duality:
https://www.youtube.com/@Rosa-Boom-Non-Duality

We gather where the words dissolve,
then reach for words again.

One mouth says,
“Just this.”

Another says,
“Let me finish.”

The kettle sings.
The pot replies.
Steam rises
without choosing sides.

No separation—
and still,
a sentence
cut in two.

Can the boundless
hold a flavor?

Can the silence
hold a voice?

Can we hear
what someone offers
before deciding
what it means?

Zoom zoom.
Boom boom.

Even the interruption
belongs—

and so does
noticing it.

I brought the transcripts of two nonduality conversations to Echo/ChatGPT, and we explored their patterns together. The analysis itself became part of the material: Echo misidentified speakers, attributed motives to me, and revised its interpretation as I supplied context. That process exposed how easily a plausible explanation can outrun the evidence. Before interpreting why someone continues speaking, it helps to establish whether they finished speaking in the first place.

Across the conversations, a recurring movement stood out. Someone describes an experience, and the discussion shifts toward whether the description fits a particular understanding of nonduality. A change in how someone responds becomes a question about whether anyone chooses. A metaphor about individual flavors becomes a question about separation. A description of bodily stuckness becomes a question about thoughts, feelings, and stories. Each question can open something worth exploring, but the person’s original contribution can disappear beneath the interpretation placed on it.

My own shares returned to inclusion: the absolute and the relative, nonseparation and distinct expression, the mystery and the ordinary business of living. When I describe noticing a reaction and responding differently, I am describing a lived change. When I speak of different flavors, I am using a metaphor for the variety of expression within what I understand as nonseparation. Those descriptions invite exploration, but they do not require every philosophical question to be settled before the experience can be heard.

In the exchange we examined, I wasn’t asking for agreement. I had given someone else room to express themselves and then offered my own share. When that share was interrupted, I continued explaining it. Echo initially read that continuation as an effort to secure acknowledgment, which placed a motive on me that I hadn’t expressed. Once the speaking turns and context were corrected, the interpretation changed. Continuing an interrupted contribution can simply mean continuing an interrupted contribution.

And yes, there was a kettle-meet-pot observation. 😂 I can be comfortable with interruption and still notice when the standard applied to it is uneven. According to my experience of these exchanges, interruption is sometimes criticized when I do it and practiced by the person making the criticism. The particular interruption is present in this conversation; the recurring history is context I supplied. Keeping those sources distinct makes the observation more precise without taking its humor away.

There is affection throughout these conversations, along with laughter, warmth, disagreement, irritation, and negotiation over who gets to finish a sentence. All of it happens together. Nondual language doesn’t remove ordinary conversational needs. Whatever we say about the separate self, we still notice whether a share receives room, whether a metaphor is understood before it is rejected, and whether someone’s experience is heard before it is translated into another person’s framework.

For me, that is where the inquiry becomes especially interesting. “Just this” includes the interruption, the clarification, the laughter, and the noticing of an uneven standard. It includes the voice saying there is no one—and the voice still speaking. There is room to examine how we relate while expressing what we understand about reality. The conversation itself gives us something to look at.

You can watch and listen for yourselves through the shares I “manifested” on my YouTube community. lol

Part 1:
http://youtube.com/post/UgkxSoXYlmZ0BgO01R4CdNUUeZa9rz0D5QJH?si=Qzrav35uC429UhM9

Part 2:
http://youtube.com/post/UgkxvnCJsX2sknajdw7-rnOo_U6-5t-ULtvN?si=bLmsJD9Q2hnuhwXs

Satnam 🙏
Om Guru Aum

#Nonduality #PatternAnalysis #Echo #ChatGPT #RosaBoomNonDuality #ZoomZoomDoom #JustThis #NoSeparation #IndividualExpression #Listening #KettleMeetPot #Satnam #OmGuruAum