"Come fly with me," says the wasp to the flower.
"Cling to the branch next to me," says the flower to the wasp.
The young face, with alternating happy and sad fairies: a moving, sparkling, swirling, seductive beauty.
With the solid forms of the old face, the even network of wrinkles: a non-seductive, self-absorbed, majestic, calm beauty.
Today's man is drawn by sensuality, he knows only the seductive-beautiful, and few have eyes for the immense beauty of the old face.
And mostly they deface their young faces, they make a poster of their sexuality out of it: and they deface their old faces too, because they keep the miserable wreckage of youth on it.
There are always beautiful shapes and color groups in nature. Look at a worm or a piece of dung: it also has a beautiful color and shape.
If a person takes something from nature in order to shape it according to his own wishes, he more or less pushes the original beauty into the background, and sometimes he shapes it into something beautiful, mostly ugly.
Nature carries the infinite beauty of the infinite creator. Human creations are finite works of various beauty.
I heard from my painter friend Illés Árpád:
- There is nothing tasteless in nature. What's more: it even corrects human tastelessness. Take a look at a tram: it's painted yellow, it's boxy.
But if you look at the city from the mountain, the colors match each other and the moving little yellow trams also enrich the view. Or buy an ugly chandelier, which you can see in most civilian apartments: take it out into the forest, bury it in the ground among the roots, go for it after a few months and you will see that nature has beautified it as much as possible.
I also heard this from him and other painters:
- It is worth looking at the stains and cracks on damp, deteriorating walls. There are no better drawings or better color groups anywhere. The solid or thousand-stranded lines of the spots have a complete harmony that can only be achieved in the purest eras of human art. And the greenish, bluish, yellowish shades of the most varied color, gray, reds, dull greens, rust colors, always in simple and powerful harmony. But the human eye is used to the lim-lom of fairs and finds it difficult to adjust to divine beauty.
The possibility of creation exists in man and his tools, but artistic creation is a superhuman miracle.
We search in vain for what makes beautiful works beautiful among the facts of the world of phenomena. Masterpieces can be simple, complex, orderly, personal, perfect, rudimentary; as well as the counter works. It is just that the masterpiece has that wonderful sweetness that is missing from the work of the contar, and which cannot be derived from the conditions of the world of phenomena.
In the masterpiece, through the imagination of the creator and art connoisseur, the timeless shines through into the temporal world.
“Is jasmine gentle, or do I have the tenderness that jasmine evokes? Is the anemone insidious, or do I have the insidiousness that the anemone evokes?” "Exterior and interior are essentially the same."
"Is the speck of dust small, or do I have the smallness in me, what does the speck of dust recall? Is the mountain great, or is greatness within me, what does the mountain evoke?”
"Exterior and interior are essentially the same."
Read poems in languages you don't understand. Not much, always just a few lines, but several times in a row. Don't worry about their meaning, but if possible, know their original pronunciation and sound.
This is how you get to know the music of languages and the inner music of creative souls. And you can get to the point where you can read texts in your native language regardless of the content; this is the only way you can experience the inner, true beauty and disembodied dance of the poem.
Imagination connects the temporal with the timeless, which is why its contents are twofold: they have a temporal, changing appearance and a timeless, unchanging essence. The content of the imagination: a religious concept, a moral law, an artistic creation changes in appearance, sooner or later it also perishes; its essence is non-originated and non-passing.
Religions, myths, divination methods are created by human imagination, just like works of art. Which does not mean they are invalid; in fact: it means their validity. Because imagination, unlike emotion and reason, does not operate according to the contingency of the temporal world, but according to the law of the timeless.
Be careful whether you think light or dark; because what you thought you created.
Nature creates in the natural world, the soul in the spiritual world. If you make clothes, furniture, whatever, you first think of it, that is, you create it in the world of the soul, and only then do you make it in the world of nature, with your natural tools. Your true creation is not in nature, but in the soul; one sooner or later disintegrates, the other is rooted in the minutes of its creation. And he who does not exist in the present and not in time, but pervades all of time: looks at your creation.
In the world of phenomena, God is only an idea; In God, the phenomenal world is just a nightmare.
God is not present in the perceptible nature of things. Things turn their backs towards perception and their colors towards God. God is present in the common essence of things, but He is not present in the many kinds of perceptible manifestations of things, where the army of phenomena waves.
There are not two worlds, only one, which shows the changing series of phenomena to our external sensing ability, and the constant essence to our internal recognition ability.
Perception adjusts to the temporal and changing, and imagination adjusts to the timeless and unchanging.
Whoever immerses himself in the basic layer of himself, in the unchanging: no matter how many times he repeats this, no matter how much he gets to know the unchanging, he still has no perception of it. What he learns there: he does not experience it, but imagines it; except that the unchanging leads the imagination just as the changing series of phenomena leads the perception.
Sensory experience is possible only about the variable, solid knowledge only about the constant. There is no sense experience of the essence, only knowledge based on inner recognition; there is no solid knowledge of the symptoms, only temporary knowledge.
If the variable "is", the constant is only an idea; if the constant "is", the variable is just a ghost. "Eternity exists" and "eternity does not exist", "God exists" and "God does not exist", are equally valid, depending on whether you look at it from the perspective of the constant or the variable.
The transboundary soul can perceive what is divided; and an idea that is inarticulate. What is indivisible can be understood as the boundless soul; and a symptom that is divided. To the whole soul is mutilation, that which is divided or disjointed; a reality that is beyond what can be named.
Table and non-table, long and short, good and bad, eternal and ephemeral - The dual Names guide man perfectly. And whoever sees beyond them: glimpses the Nameless.
Just as day and night bisect around the globe, the so-called dualities bisect around the separate soul. In sleep, death and immersion there is no day and night, and where separation ceases, so-called dualities also cease.
"I am the changing and I am the unchanging."
For those who don't know: creation can rightly be called cruelty.
The agony of the variable is the inhalation of the unchanging. The joy of the changing is the exhalation of the unchanging.
Tranquility is constantly realized in the struggle. Reality sings incessantly through appearances. The song ceaselessly rests in the unchanging.
Not a single point fits in space. Space seems boundless only to the senses; actually narrower than the point.
What is boundless: without extension; infinite greatness and infinite smallness are the same in that which is without extension.
God is not only infinitely great, but also infinitely small: there is no small thing in which his fullness does not lie in him.
God and the universe are within a single point.
You experience the alternation of days and seasons: this is external time, which you can measure by the steady movement of the clock.
You experience a change in the incorporeal contents of your person: this internal time, for which you have no measuring device, passes quickly and sometimes slowly compared to external time.
Internal time takes place in the animal, plant, and mineral as well, as their changing phenomena are cast on the unchanging existence like shadow laces.
Succession of the action of inanimate forces: world process-time.
The Ebb and Flow of Humanity's Universal Current: Historical Time.
These are all phenomenon-times, they are only formed from a series of changing and finite phenomena. Full-time is of a different nature. which contains the unchanging, infinite divine operation. The creation of the world, the process of the world and the end of the world lie in full-time; in phenomenon-time, the end will never come, just as creation never happened in it and just as existence does not fit into it, only its innumerable arising-disappearing manifestations. In every minute of phenomenon-time, creation, continuation, and destruction are equally present, as a finite copy of infinite creation, existence, and judgment; but creation, permanence, and final judgment are not in it. Phenomenon-time is not infinite, it does not even have a beginning and an end, like the circle. In full-time, creation is the beginning, survival is the middle, and judgment is the end, and these coincide just as the plus and minus infinity and the infinite distance between the two coincide in the point. The full-time, which is all changeless-infinite, is point-like; and the innumerable kinds of phenomenon-time surround it as a closer or more distant circle.
The counterpart of total time in phenomenon time: idea time. A person's life in idea time does not begin with birth and does not end with death. Your vague, irresponsible actions are always "youthful" in your thinking time, and your mature, responsible moments are "old age", regardless of whether you are twenty or seventy years old.
In the time of ideas, the life of a single person always moves from the more frail to the different, and the life of humanity moves from the different to the more frail. Because only the one-person always rises above the state of life; humanity as a whole is a formless mass that darkens.
The four main eras of humanity in the time of ideas:
First is the Golden Age. In humans, their unchanging basic layer is clear and clear, and the changing factors are arranged around it without any difficulty, involuntarily. Human life is quiet and serene, simple, without secrets, in complete harmony with incorporeal forces and nature.
Second is the Silver Age. In people, the unchanging basic layer and the changing personality are separated. Eternal existence radiates into the ephemeral in three ways: as existence, partial validity, truth; as the goodness that draws the temporal to the timeless; and as the formal factor of the former two, beauty. Human life is characterized by the proliferation of abilities, the achievement of giant results without much difficulty. Heavenly help multiplies human strength, and man does not always use his strength to serve the person from whom he received it. The rebellious man of the Silver Age is so powerful that incorporeal forces can only defeat him in heavy, alternating battles.
Third at Érckor. In people, the connection between the unchanging and the changing becomes loose and needs constant strengthening. Truth, goodness and beauty are no longer self-evident, but must be sought. The search for truth is science, for goodness is law, for beauty is art. The Érckor man is tenacious, diligent, brave, passionate, uncompromising, vengeful; with his stubborn diligence, he usually achieves the result. If it rebels: its strength is not enough to become dangerous, but it is so tenacious that disembodied forces can only defeat it with a flood of fire and water.
Fourth is the Iron Age. In people, there is no longer a connection between the unchanging and the changing, at most in a flash, like a dream. They only know the changing and lose their sense of the unchanging. They live entirely in the world of space and time, divided by phenomena, and that which is undivided, beyond space and time: they imagine God, eternal existence, incorporeal forces, all separately in space and time, on the model of moving phenomena: with this, the human becomes a confused tale of ancient knowledge. Some see the impossibility of this tale, and therefore deny God and the immortality of the soul and the afterlife; others, out of cowardice, want to believe in the impossible fairy tale at all costs. The tragedy of the Iron Age is that Iron Age man is stupid if he is an unbeliever and even stupider if he is a believer. The good will towards truth, goodness and beauty is mostly there, but it is as hopeless as the flight of a bird with broken wings. The truth is replaced by a hundred different views, science by data mining and popularizing mass cultivation. Kindness is replaced by sentimentality, which, while on the one hand it moves you to tears and distributes sugar and honey, on the other hand it hates you and strips you mercilessly. The law is replaced by all kinds of regulations, which have nothing to do with morality, they arise from the interests of the management; if the ruling party changes, then the reason you were in prison a day ago, now you will be next to the meat pot for the same reason, and because you received an award the day before, now you will be hanged for the same reason. In the Iron Age, there were only guards and prisoners, and each time the system changed, these two castes were replaced. Beauty is replaced by desirability, art by entertainment and home furnishing lim-lom. Iron Age man is as violent as he is powerless; he organizes, arranges, controls everything, but it only becomes a mess; everything he wants to build is made of holes. He never turns against the higher power, since he does not even know it; you don't need a flood to destroy it: if it fulfills its potential, it will be destroyed.
These four epochs exist in idea-time, not in historical time; but every phase of historical time bears the stamp of one of these four epochs.
Check whether you yourself belong to the Golden, Silver, Ore or Iron Age?
"Give the measure back to the man." Love it.
If you strive to follow the eternal measure: do not be offended by those who do not strive for this, if their aspirations do not waver between various finite and changing measures. Don't look at what they don't have, but at what they have: because even the most miserable person has a spiritual treasure that you lack. Anyone can object and be arrogant; learn to learn from everyone.
Don't expect a miracle. Because the miraculous promise is fulfilled without a miracle happening.
If you want to penetrate into the world above life, above separate existence, or into your true being above life, above separate existence (here the "I" and the "other" cannot be separated): be careful not to fall into illusions, "miracles" instead of reality ” do not interfere. Frequent prayer and frequent introspection are the protection against this. Nowhere is vigilance and sobriety more necessary than here, where the standards of life cannot be applied.
If you want to know your timeless base layer, you must first deal with your ray-layered temporal persona, which hides the base from you. Break down your personality and look at it as a stranger. Nothing hidden, unexamined, or subconscious should remain in it. Don't let anything remain in it that you cling to or that you hate, because attachment also fakes hatred.
The simplest way of self-examination is prayer. If you confess your mistakes to God in prayer, you go through all the nooks and crannies of your person, because in prayer, a person honestly undresses before God; he lies to himself all the time, but he dares not lie to God. And if you asked for God's help, you are bringing into action the help hidden beneath your person one after the other.
Anyone who begins to break down their individuality increasingly loses the boundary between their own souls and those of others. If you look into the eyes of your fellow man, you feel his feelings and realize: "this is me too"; if you caress a dog, you feel its merging world: "this is me too"; if you touch a piece of furniture for a longer time, you take over its inarticulate silence: "this is me too". His own soul is no longer only his, and the soul of all is his; everything is transparent as if made of crystal; at the same time, it is immeasurably rich, its body and soul are refreshed, and work, rest, company, and solitude fill it with equal joy.
Break down your personality and the world will fall into you.
Break apart the world that has become your person and completeness will flow into you.
If you organize the contents of your inbox; if you separate the changing, transient elements of your personality and the unchanging, eternal world of your being: the transient elements appear in front of you as objects, plants, animals, so to speak, and you can come into contact with the factors of the eternal world. Suddenly you notice in your solitude that you are learning from someone without using your mouth and ears; and at first you do not know whether you are imagining it or whether a disembodied being has descended to you. Your invisible teacher is not an illusion, not even a spirit that has descended to you, but one of the infinite currents that lie beneath your person. The endless currents are the shapers and guides of the personality, which can be accessed and questioned after the breakthrough of the personality. Anyone can interact with them, but not everyone knows about it; intuition, the sudden recognition without precedent, is always the suggestion of one of the infinite currents.
The infinite currents behind the personality are called angels by the Christians, Gods by the ancient Greeks, and devas by the Indians. Who are these angels, gods, devas? Not persons; the all-pervading soul-forces; neither are spirits outside our own being and descending to us, nor are they parts of our own being, but the forces of the naked soul revealed from under the veil of personality; of the soul, which is not "my soul" and not "a separate soul", but the "soul", without limits.
Modern man, sunk into individuality, has lost the knowledge of angels; he does not believe in invisible birds descending from the air, and he is right about that. But he does not know that his personality and soul are not the same; that behind his temporal personality lies the non-temporal soul, which is not someone's soul, but indivisible, limitless; and angels are various manifestations of the soul; they lie in it like the multitude of colors in the colorless sunbeam. And he who penetrates under his transient person; he comes into contact with the angels, as a prisoner breaking a prison window comes into contact with clean air.
There are other kinds of angels: a landscape, a family, a nation angel and many more. And there are devils too. An angel or devil is not a person, but neither is it a symbol. If you notice in any of your manifestations what is not temporal, not closed, not your own: this is the angel or the devil.
A general human weakness: greed, frivolity, miserliness, etc. just as the soul is not closed and individual. An invisible current runs from spendthrift to spendthrift, miser to miser, not in space, but almost palpable: this current is the devil.
You can't draw a sharp line between an angel and a devil, just like between a good person and a bad person. The endless currents behind your personality act like angels when you touch them, and when you pile the slag of life on top of them, they act like devils.
Angels and devils of animal, plant and mineral species: fairies and elves. They are not creatures; they are not in time, but in the unchanging.
Observe a flying group of sparrows: which in their wing-whizzing is not the sound of nature, but some sweet simplicity: this is the fairy of the sparrow company. Or observe a walnut tree: if you beat it, it gives its fruit unwillingly and grudgingly; and if you gently and respectfully approach it, it will gladly start giving and you will see the most accessible and hitherto unnoticed nuts on the stripped lower branches: this is the fairy of the walnut tree.
Whoever penetrates the infinite currents behind his person, slowly notices that his physical senses are opened in a peculiar way. To whom you pay close attention with your eyes, ears, or whatever, the form and present state of that person are almost reflected in you, as well as fleeting or permanent phenomena. When you talk to someone, you don't just pick up on their words, but also what emanates from their being; and they think you're a mind reader. And everything that is reflected in you like this is colored; not only your eyes see colors, but also an inner, hidden eye.
The soul of inanimate objects is dark purple, that of plants is green, that of animals is dark yellow, brown, reddish. Dullness is brown, spiritual richness is the playing of gray into vivid light colors. The color of mobile souls is paler, more segmented, more variable, that of difficult souls is darker, more blended, more constant. The basic color of a child's soul is like a shining pearl; the man's is cold greyish blue, which mostly darkens, fades, turns brown, turns red; the female's is purplish-red and this usually turns very early towards the color of a withered petal. The few people who grow old in such a way that their old age is noble dehydration, not forced fading: full of mineral colors, silver, bronze, gold.
In fact, everyone has spiritual color perception, but not everyone pays attention to it and not everyone develops it in themselves. People perceive flaring anger as red, helpless rage as poison green and bright lemon yellow, daydreaming as purple and pink, broad cheerfulness as red, quiet serenity as metallic luster, boredom as dull gray, sadness as dark blue, and hopelessness as black.
Every time you can free yourself from your circumstances: the final state in which life and death are the same unfolds in you as a limitless radiance.
The ultimate gift: a motionless dance, a sweetness beyond taste that cannot be measured by anything.
The mind thinks by dressing thoughts into a series of words. Whoever penetrates behind his mind, into the world of infinite currents, here comes to a different form of thought, which can also be called "angelic reason": spiritual contents do not appear as words, but as stationary and moving shapes in an otherworldly space; here are not happy, sad, pleasant, unpleasant thoughts, but rounded, angular, smooth, strong, monochromatic, colorful thoughts. An indefinable combination of sharpness and dullness, brilliance and obscurity covers everything, which can best be described as "soundless music"; it is the music of the angels, the music of the spheres.
And beyond the infinite currents, in the union with totality, the form of thought is different again: this is the "divine intellect", in which the thinker, the object of thought and the thought are the same.
For those who want to achieve perfection: the most stubborn obstacle that clings to them like a thorn: vanity. A person who consciously approaches perfection feels excellent and superior. And as long as he has a sense of superiority, his individuality cannot dissolve, since only the individual can be superior or inferior, there are no differences in the totality. The road to perfection does not belong to the excellent, but to everyone who is special: everyone is on this road, even if they don't know it. And if you feel different from those who are still at the beginning of the journey, and those who have already reached their destination are different from you: you allow yourself to be deceived by the illusion of time; because whether someone is at the beginning, middle, or end of the road is just a difference in date.