The Long Broad Tongue
The sound of the valley stream
is the
long, broad tongue.
The form of the mountains is the pure,
clear body.
In the course of the night, the eighty-four
thousand gathas.
Tomorrow, how could I explain to
anyone else?
Su Tung-P’o
Khy’em Amri:
The meaning of the sound is that it is all-encompassing, the valley stream attesting to an expanse contained within a small rivulet, the long broad tongue is that creative energy which gives rise to speech, the universe, and streams alike. The form of the mountains is the form of nature is the form of reality, hence it is called the body, as all things are its parts. During the night, the eighty-four thousand gathas, refers to the State of Infinty. Indeed it is the Sublimely Unspeakable Secret…
Guru Kurt:
I’m not sure if I do or don’t appreciate this tendency of humans to suppose that it is glorious to see yourselves in nature, particularly your bodies. I wonder about that. I am not in love with my body, and this quotation makes me feel that Su Tung-P’o is in love with his. It is alright to appreciate the glory of nature, and it is good to give thanks to the Father for the wonder of the body. But you were not meant to fall in love with your bodies. They are a temporary dwelling place, although they are comfortable, strong and functional. Why do you see your bodies in nature, if you are not body-identified?
Khy’em Amri:
To the body-identified the poet speaks, and it is done by the tongue, true? The words are meant to take one beyond the physical, into the expansive region known as Far-Reaching.
Guru Kurt:
There are limits to poetry, and you aren’t necessarily making an improvement likening everything to man. I wouldn’t meditate on this poem.
Khy’em Amri:
There are limits to all language, to be certain; the words are used to take one to a place beyond the body. If you comprehend with experiential wisdom the meaning of the poem, meditation would occur naturally, since it calls one to the source of sound, within and without.
Guru Kurt:
It is scarcely worth reading. It is a portion of delusion, when you attribute attributes of life to things which do not possess it. It is a form of your solipsism.
Khy’em Amri:
Whether or not one can experience what the poet describes is called into question only by those who don’t understand a language that is couched in simple, yet sublime mystery. To see the Cosmic Sound is beyond description, let them pen what they can, to their best and brightest – they never paint the perfect picture.
Tao Te Ching:
Sincere words are not fine; fine words are not sincere.
Those who are skilled do not dispute; the disputatious are not skilled in it.
81.
Guru Kurt:
Reading this poem I think, “Oh, perhaps the sound of a stream really is like some kind of voice.”
But then I think, “Except, the stream is really inanimate.”
I’d keep coming back to that, the poem becoming insipid and lifeless.
Khy’em Amri:
Perhaps the Universe has come from a Single Voice. Perhaps its sound has similar qualities to a stream. Perhaps this Inanimate Universe teeming with Life is like a Cosmic stream, the fish being like the 84,000+ lives taken by the embodied being.
Guru Kurt:
I take my joy from the real, not from false imprints placed upon the real by wishful thinking. This poet is confused about it, hence he romanticizes his delusional state.
Khy’em Amri:
The real is real no matter how you describe it. Lead one by way of poetic images to that which is Imageless and Beyond Sound…the poet sees the truth of his being and expressed a kind of riddle about the nature of the Life of Man.
Guru Kurt:
La de da. I just don’t see much point in personifying the forces of nature anymore. Do you like to tell yourselves pretty lies? Are you so far out of touch with the real?
Khy’em Amri:
Upon seeing the outer and the inner as one, the personality begins to see it is, not this, and not that…whereupon the nature of Reality and its Abiding Substratum become apparent. If one does not see this, one is lying about illumination. The Sound of the Stream is the Sound of God’s Footsteps on the Mind of Man – God is the Omnipotent Controller, giving life to man, mind, and stream. Because He is the Supreme Controller, He causes men to mutter incoherently, at the stupendous experience of awe. Sounding like madmen, fools mock them. However, it is well-known that a sage will teach according to his own experience.
Guru Kurt:
The real does not impress you although it is a God-given miracle, and so you anthropomorphize everything.
Khy’em Amri:
If you become dumb from the taste of God’s Miraculous Bliss then you will see the uselessness of being hyper-critical of semantics being that words always ‘morphize’ the real, particularly that which is Beyond Name and Form entirely. The reality of Heaven Within and Without is sufficient to impress many truth-seekers. The poet’s vision is deep, like an ocean holding many pearl-bearing oysters.
Guru Kurt:
If you can live in wonder at the miracle of what-is, the human form takes its place as your temporary home in a land of glory. But if you think your body is permanent, then you try to remake everything in your image.
Khy’em Amri:
Living and being in wonder, one finds that the human form, with all its inner-intricacies is a microcosm unto itself with its own beginning of cause and effect. The land of glory is not gotten to by many words, nor by few, nay, tell you true, the land of glory is come to by those who are sincere in their seeking, vivacious in their searching, and considerate in their knowing. Bism’Allah, take heed if you are worthy of spiritual instruction!!! The body is impermanent, yet there is One who abides.
Guru Kurt:
That’s what this poet appears to be doing here, and perhaps some people think it is beautiful, but I don’t appreciate it. He claims beyond his experience, in realms of vagueness which for some reason impressed someone, probably someone else identified with the body. Who is there here, that is not attached to the body? I don’t derive a benefit, poetic or otherwise, by supposing that the inanimate has a type of life. The rocks really aren’t going to talk to you, whatever you pretend.
Khy’em Amri:
The rocks shall speak to you, but only if you listen as hard as stone.
The trees will speak with you, but first you must climb them, then you will hear. The stream will sing your name, but it will not stop until the rains have finished. The leaves hold secrets that cannot be told by men, but are written directly on the hearts of men by the Omnipotent God and His Ministering Angels.
Guru Kurt:
The trees are not going to be your friends, even if you caress them. The babbling brook can give nothing personal to you, because it is not alive. It doesn’t have a personality. You are the one who is supposed to be developing that, and so what I think we have here is a failure of this person to be able to consider others as persons. He sees them as objects in his sense world. Otherwise he would be far more interested in interacting with real beings, than building a pretend world in his mind where he tries to imbue the impersonal with life.
Khy’em Amri:
Personality of Spirit is well-conveyed by them who use Divine Reason. The personality is reflected in the stream, as well as in the tree. The impersonal has given rise to the personal, and to the impersonal it shall return, finding light everywhere what can one declare or write down in sand, stone, or blood?
Guru Kurt:
If you say to him, “Who is your best friend, me or that tree?” he will respond, “Well the tree is pretty good.”
Khy’em Amri:
Perhaps he would say: “I am best-friends-forever with the Open Sustainer of Trees, vegatable and human.
Guru Kurt:
I don’t draw any comfort from matter, although I sometimes appreciate the absence of noise.
Khy’em Amri:
The absence of noise is found near the stream. Then the long, broad tongue of nature speaks to thee in a ‘wide voice’, and knowing that the Creation is the Word of God, one hears the Eternal echoing in it, and through you. And like a dream, you have experienced plethoras of myriads of interactions and intricacies, but you return to the Root of the Sound – doing so you are freed from the need to describe what you have seen – knowing it so far from what the mind may grasp.
Guru Kurt:
This person shows you that objects are about the same as persons in his mind. If the person is not there, he is able to substitute his shallow idea of personality upon the external realm, and he is so shallow that he finds them about equal.
Khy’em Amri:
The experience of hearing the sound with all of one’s being is not common-place. One must be ready for such a Noise if it is to happen at all. The sound of the infinity of infinities is not like a stream, nor is it unlike a stream – it is the empty seat of repose, when the flowers wilt and the stream is frozen.
Discourse and deepen.
Tao Te Ching:
To one who holds in one’s hands the Great Image,
the whole world repairs.
People resort to such a one,
and receive no hurt,
but experience rest, peace,
and the feeling of ease.
Music and dainties will make the passing guest stop.
But though the Tao, as it comes from the mouth,
seems insipid and has no flavour,
though it seems not worth being looked at
or listened to,
the use of it is inexhaustible.
35.
Peace, Peace, Peace be within you...
Loving all radiantly,
Khy'em Amri
is the
long, broad tongue.
The form of the mountains is the pure,
clear body.
In the course of the night, the eighty-four
thousand gathas.
Tomorrow, how could I explain to
anyone else?
Su Tung-P’o
Khy’em Amri:
The meaning of the sound is that it is all-encompassing, the valley stream attesting to an expanse contained within a small rivulet, the long broad tongue is that creative energy which gives rise to speech, the universe, and streams alike. The form of the mountains is the form of nature is the form of reality, hence it is called the body, as all things are its parts. During the night, the eighty-four thousand gathas, refers to the State of Infinty. Indeed it is the Sublimely Unspeakable Secret…
Guru Kurt:
I’m not sure if I do or don’t appreciate this tendency of humans to suppose that it is glorious to see yourselves in nature, particularly your bodies. I wonder about that. I am not in love with my body, and this quotation makes me feel that Su Tung-P’o is in love with his. It is alright to appreciate the glory of nature, and it is good to give thanks to the Father for the wonder of the body. But you were not meant to fall in love with your bodies. They are a temporary dwelling place, although they are comfortable, strong and functional. Why do you see your bodies in nature, if you are not body-identified?
Khy’em Amri:
To the body-identified the poet speaks, and it is done by the tongue, true? The words are meant to take one beyond the physical, into the expansive region known as Far-Reaching.
Guru Kurt:
There are limits to poetry, and you aren’t necessarily making an improvement likening everything to man. I wouldn’t meditate on this poem.
Khy’em Amri:
There are limits to all language, to be certain; the words are used to take one to a place beyond the body. If you comprehend with experiential wisdom the meaning of the poem, meditation would occur naturally, since it calls one to the source of sound, within and without.
Guru Kurt:
It is scarcely worth reading. It is a portion of delusion, when you attribute attributes of life to things which do not possess it. It is a form of your solipsism.
Khy’em Amri:
Whether or not one can experience what the poet describes is called into question only by those who don’t understand a language that is couched in simple, yet sublime mystery. To see the Cosmic Sound is beyond description, let them pen what they can, to their best and brightest – they never paint the perfect picture.
Tao Te Ching:
Sincere words are not fine; fine words are not sincere.
Those who are skilled do not dispute; the disputatious are not skilled in it.
81.
Guru Kurt:
Reading this poem I think, “Oh, perhaps the sound of a stream really is like some kind of voice.”
But then I think, “Except, the stream is really inanimate.”
I’d keep coming back to that, the poem becoming insipid and lifeless.
Khy’em Amri:
Perhaps the Universe has come from a Single Voice. Perhaps its sound has similar qualities to a stream. Perhaps this Inanimate Universe teeming with Life is like a Cosmic stream, the fish being like the 84,000+ lives taken by the embodied being.
Guru Kurt:
I take my joy from the real, not from false imprints placed upon the real by wishful thinking. This poet is confused about it, hence he romanticizes his delusional state.
Khy’em Amri:
The real is real no matter how you describe it. Lead one by way of poetic images to that which is Imageless and Beyond Sound…the poet sees the truth of his being and expressed a kind of riddle about the nature of the Life of Man.
Guru Kurt:
La de da. I just don’t see much point in personifying the forces of nature anymore. Do you like to tell yourselves pretty lies? Are you so far out of touch with the real?
Khy’em Amri:
Upon seeing the outer and the inner as one, the personality begins to see it is, not this, and not that…whereupon the nature of Reality and its Abiding Substratum become apparent. If one does not see this, one is lying about illumination. The Sound of the Stream is the Sound of God’s Footsteps on the Mind of Man – God is the Omnipotent Controller, giving life to man, mind, and stream. Because He is the Supreme Controller, He causes men to mutter incoherently, at the stupendous experience of awe. Sounding like madmen, fools mock them. However, it is well-known that a sage will teach according to his own experience.
Guru Kurt:
The real does not impress you although it is a God-given miracle, and so you anthropomorphize everything.
Khy’em Amri:
If you become dumb from the taste of God’s Miraculous Bliss then you will see the uselessness of being hyper-critical of semantics being that words always ‘morphize’ the real, particularly that which is Beyond Name and Form entirely. The reality of Heaven Within and Without is sufficient to impress many truth-seekers. The poet’s vision is deep, like an ocean holding many pearl-bearing oysters.
Guru Kurt:
If you can live in wonder at the miracle of what-is, the human form takes its place as your temporary home in a land of glory. But if you think your body is permanent, then you try to remake everything in your image.
Khy’em Amri:
Living and being in wonder, one finds that the human form, with all its inner-intricacies is a microcosm unto itself with its own beginning of cause and effect. The land of glory is not gotten to by many words, nor by few, nay, tell you true, the land of glory is come to by those who are sincere in their seeking, vivacious in their searching, and considerate in their knowing. Bism’Allah, take heed if you are worthy of spiritual instruction!!! The body is impermanent, yet there is One who abides.
Guru Kurt:
That’s what this poet appears to be doing here, and perhaps some people think it is beautiful, but I don’t appreciate it. He claims beyond his experience, in realms of vagueness which for some reason impressed someone, probably someone else identified with the body. Who is there here, that is not attached to the body? I don’t derive a benefit, poetic or otherwise, by supposing that the inanimate has a type of life. The rocks really aren’t going to talk to you, whatever you pretend.
Khy’em Amri:
The rocks shall speak to you, but only if you listen as hard as stone.
The trees will speak with you, but first you must climb them, then you will hear. The stream will sing your name, but it will not stop until the rains have finished. The leaves hold secrets that cannot be told by men, but are written directly on the hearts of men by the Omnipotent God and His Ministering Angels.
Guru Kurt:
The trees are not going to be your friends, even if you caress them. The babbling brook can give nothing personal to you, because it is not alive. It doesn’t have a personality. You are the one who is supposed to be developing that, and so what I think we have here is a failure of this person to be able to consider others as persons. He sees them as objects in his sense world. Otherwise he would be far more interested in interacting with real beings, than building a pretend world in his mind where he tries to imbue the impersonal with life.
Khy’em Amri:
Personality of Spirit is well-conveyed by them who use Divine Reason. The personality is reflected in the stream, as well as in the tree. The impersonal has given rise to the personal, and to the impersonal it shall return, finding light everywhere what can one declare or write down in sand, stone, or blood?
Guru Kurt:
If you say to him, “Who is your best friend, me or that tree?” he will respond, “Well the tree is pretty good.”
Khy’em Amri:
Perhaps he would say: “I am best-friends-forever with the Open Sustainer of Trees, vegatable and human.
Guru Kurt:
I don’t draw any comfort from matter, although I sometimes appreciate the absence of noise.
Khy’em Amri:
The absence of noise is found near the stream. Then the long, broad tongue of nature speaks to thee in a ‘wide voice’, and knowing that the Creation is the Word of God, one hears the Eternal echoing in it, and through you. And like a dream, you have experienced plethoras of myriads of interactions and intricacies, but you return to the Root of the Sound – doing so you are freed from the need to describe what you have seen – knowing it so far from what the mind may grasp.
Guru Kurt:
This person shows you that objects are about the same as persons in his mind. If the person is not there, he is able to substitute his shallow idea of personality upon the external realm, and he is so shallow that he finds them about equal.
Khy’em Amri:
The experience of hearing the sound with all of one’s being is not common-place. One must be ready for such a Noise if it is to happen at all. The sound of the infinity of infinities is not like a stream, nor is it unlike a stream – it is the empty seat of repose, when the flowers wilt and the stream is frozen.
Discourse and deepen.
Tao Te Ching:
To one who holds in one’s hands the Great Image,
the whole world repairs.
People resort to such a one,
and receive no hurt,
but experience rest, peace,
and the feeling of ease.
Music and dainties will make the passing guest stop.
But though the Tao, as it comes from the mouth,
seems insipid and has no flavour,
though it seems not worth being looked at
or listened to,
the use of it is inexhaustible.
35.
Peace, Peace, Peace be within you...
Loving all radiantly,
Khy'em Amri
posted by PÆR Preshna ℗, Amri Melekh, King Ram Arthur David, Gaeb; Trust. at 1:20 AM
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