Subtle degrees by Rumi

Subtle degrees
of domination and servitude
are what you know as love

but love is different
it arrives complete
just there
like the moon in the window

like the sun
of neither east nor west
nor of anyplace

when that sun arrives
east and west arrive

desire only that
of which you have no hope
seek only that
of which you have no clue

love is the sea of not-being
and there intellect drowns

this is not the Oxus River
or some little creek
this is the shoreless sea;
here swimming ends
always in drowning

a journey to the sea
is horses and fodder
and contrivance
but at land’s end
the footsteps vanish

you lift up your robe
so as not to wet the hem;
come! drown in this sea
a thousand times

the moon passes over the
ocean of non-being

droplets of spray tear loose
and fall back
on the cresting waves

a million galaxies
are a little scum
on that shoreless sea

We see then how far the monuments of…

We see then how far the monuments of wit and learning are more durable than the monuments of power, or of the hands. For have not some books continued twenty-five hundred years or more, without the loss of a syllable or letter; during which time infinite palaces, temples, castles, and cities have been decayed and demolished?

-Francis Bacon (1561-1626)

Senses, mind, intellect, body and soul

Kaṭhopaniṣhad explains the differences in role of senses, mind, intellect, body and soul with the help of the model of a chariot:

ātmānagvaṁ rathinaṁ viddhi śharīraṁ rathameva tu

buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva cha

indriyāṇi hayānāhurviṣhayānsteṣhu gocharān

ātmendriyamanoyuktaṁ bhoktetyāhurmanīṣhiṇaḥ (1.3.3-4) [v21]

The Upanishad says there is a chariot, which has five horses pulling it; the horses have reins in their mouths, which are in the hands of a charioteer; a passenger is sitting at the back of the chariot. Ideally, the passenger should instruct the charioteer, who should then control the reins and guide the horses in the proper direction. However, in this case, the passenger has gone to sleep, and so the horses are running away.

In this analogy, the chariot is the body, the horses are the five senses, the reins in the mouth of the horses is the mind, the charioteer is the intellect, and the passenger seated behind is the soul residing in the body. The senses (horses) desire pleasurable things. The mind (reins) is not exercising restraint on the senses (horses). The intellect (charioteer) submits to the pull of the reins (mind). So in the materially bound state, the bewildered soul does not direct the intellect in the proper direction. Thus, the senses decide the direction where the chariot will go. The soul experiences the pleasures of the senses vicariously, but these do not satisfy it. Seated on this chariot, the soul (passenger) is moving around in this material world since eternity.

However, if the soul wakes up to its higher nature and decides to take a proactive role, it can exercise the intellect in the proper direction. The intellect will then govern the lower self—the mind and the senses—and the chariot will move in the direction of eternal welfare. In this way, the higher self (soul) must be used to control the lower self (senses, mind, and, intellect).