beati

beati pauperes spiritu quoniam ipsorum est regnum caelorum

beati mites quoniam ipsi possedebunt terram

beati qui lugent quoniam ipsi consolabauntur

beati qui esurient et sitiunt iustitiam quoniam ipsi saturabuntur

beati misericordes quia ipsi misericordiam consequentur

beati mundo corde quoniam ipsi Deum videbunt

beati pacifici quoniam filii Dei vocabuntur

beati qui persecutionem patiuntur propter iustitiam quoniam ipsorum est regnum caelorum

ego sum

ego sum panis vitae qui veniet ad me non esuriet et qui credit in me non sitiet umquam


ego sum lux mundi qui sequitur me non ambulabit in tenebris sed habebit lucem vita


ego sum ostium per me siquis introierit salvabitur et ingredietur et egredietur et pascua inveniet


ego sum pastor bonus bonus pastor animam suam dat pro ovibus


ego sum resurrectio et vita qui credit in me et si mortuus fuerit vivet


ego sum via et veritas and vita nemo venit ad Patrem nisi per me


ego sum vitis vera et Pater meus agricola est

Just be

Just be. That sounds simple enough. How can we do anything other than be? Being isn't something we do, which is what makes just being challenging in our culture of doers. Being isn't particularly respected among egos. We have to be somebody, and the way we get to be somebody is by doing: You are somebody who has done this or that. The person and persona are created by doing, not by being. However, when all the accomplishments and labels are stripped away, all that's left is a sense of being, of existing, in this simple moment. Such an experience of pure being is the gift that happens just before...


Gina Lake

Translation and transformation

In a series of books (e.g., A Sociable God, Up from Eden, and The Eye of Spirit), I have tried to show that religion itself has always performed two very important, but very different, functions. One, it acts as a way of creating meaningfor the separate self: it offers myths and stories and tales and narratives and rituals and revivals that, taken together, help the separate self make sense of, and endure, the slings and arrows of outrageous fortune. This function of religion does not usually or necessarily change the level of consciousness in a person; it does not deliver radical transformation. Nor does it deliver a shattering liberation from the separate self altogether. Rather, it consoles the self, fortifies the self, defends the self, promotes the self. As long as the separate self believes the myths, performs the rituals, mouths the prayers, or embraces the dogma, then the self, it is fervently believed, will be "saved"--either now in the glory of being God-saved or Goddess-favored, or in an after-life that insures eternal wonderment. But two, religion has also served--in a usually very, very small minority--the function of radical transformation and liberation. This function of religion does not fortify the separate self, but utterly shatters it--not consolation but devastation, not entrenchment but emptiness, not complacency but explosion, not comfort but revolution--in short, not a conventional bolstering of consciousness but a radical transmutation and transformation at the deepest seat of consciousness itself. http://wilber.shambhala.com/html/misc/spthtr.cfm/

God, beyond our dreams

God, beyond our dreams, you have stirred in us a memory,
you have placed your powerful spirit in the hearts of humankind.

All around us, we have known you;
all creation lives to hold you,
In our living and our dying
we are bringing you to birth.

God, beyond all names, you have made us in your image,
we are like you, we reflect you, we are woman, we are man.

God, beyond all words, all creation tells your story,
you have shaken with our laughter, you have trembled with our tears.

God, beyond all time, you are laboring within us;
we are moving, we are changing, in your spirit ever new.

God of tender care, you have cradled us in goodness,
you have mothered us in wholeness, you have loved us into birth.

Bernadette Farrell

Rumi - I Am The Life Of My Beloved:

What can I do, Muslims? I do not know myself. 
I am no Christian, no Jew, no Magian, no Musulman.
Not of the East, not of the West. Not of the land, not of the sea.
Not of the Mine of Nature, not of the circling heavens,
Not of earth, not of water, not of air, not of fire;
Not of the throne, not of the ground, of existence, of being;
Not of India, China, Bulgaria, Saqseen;
Not of the kingdom of the Iraqs, or of Khorasan;
Not of this world or the next: of heaven or hell;
Not of Adam, Eve, the gardens of Paradise or Eden;
My place placeless, my trace traceless.
Neither body nor soul: all is the life of my Beloved.
I have put away duality: I have seen the Two worlds as one.
I desire One, I know One, I see One, I call One.


Jalaluddin Rumi

Funeral Music for Queen Mary (Henry Purcell)

1. Man that is born of a woman
hath but a short time to live,
and is full of misery.
He cometh up, and is cut down like a flower;
he fleeth as it were a shadow,
and ne'er continueth in one stay.

2. In the midst of life we are in death:
of whom may we seek for succour,
but of thee, O Lord,
who for our sins art justly displeased?

Yet, O Lord, O Lord most mighty,
O holy and most merciful Saviour,
deliver us not into the bitter pains
of eternal death.

3. Thou knowest, Lord, the secrets of our hearts;
shut not thy merciful ears unto our pray'rs;
but spare us, Lord most holy, O God most mighty.

O holy and most merciful Saviour,
thou most worthy Judge eternal,
suffer us not, at our last hour,
for any pains of death, to fall from thee. Amen