Remaining With The Real (from The Book of Secrets by OSHO)
The Book of Secrets comprises a series of discourses given by OSHO between October ’72 and November ’73 at Bombay, covering 112 Keys to the Mystery within: a comprehensive guide to meditation techniques described in the 5000 year-old Vigyan Bhairav Tantra – sutras which according to legend were the enlightenment teachings from Lord Shiva to his consort, Devi.
Eno
had asked a person, "What is the problem? What are the roots so that man can be
solved and man can make some efforts to know who he is?" Why shouldn't he
know without any effort? Why should there be any problem at all? You are, you
know you are – so why can’t you know who you are? Where do you miss? You are conscious.
You are conscious that you are conscious. A life is there; you are alive. Why
are you not aware who you are? What becomes the barrier? What prevents you from
this basic self-knowledge? If you can understand the barrier, the barrier can
be dissolved very easily.
So
the real question is not how to know oneself. The real question is to know how
you are not knowing yourself, how you are missing such an obvious
reality, such a basic truth which is so near to you, how you go on not seeing.
You must have created a device; otherwise it is difficult to escape from
oneself. You must have created walls; you must, in some sense, be deceiving
yourself.
So what is that trick of escaping from oneself, of
not knowing oneself? If you don't understand that trick, whatsoever you do will
not be of any help - because the trick remains, and you go on asking how to
know oneself, how to know the truth, how to know the reality, and consequently
you go on helping the barrier. You go on creating it also, so whatsoever you do
will be of no use.
Really, nothing positive is needed to know oneself,
only something negative. In a way, you have only to destroy the barrier that
you yourself have constructed, and the moment that barrier is not there you
will know. Knowing happens when the barrier is not; you cannot make any
positive effort for it. You have just to be aware of how you are missing it.
So a few things have to be understood as to how you
are missing it. One: you live in your dreams, and then dreams become
barriers. Reality is not a dream. It is there, you are surrounded by it
everywhere. Inside and outside, it is there – you cannot miss it – but you are
dreaming. Then you move in a different dimension which is not a reality. Then you
go on moving in a dreamworld. Then dreams become like clouds around you, and
they create the barrier. Unless mind ceases dreaming, the truth cannot be
known. And when you see through dreams the reality is distorted, and your eyes
are filled with dreams, and your ears are filled with dreams, and your hands
are filled with dreams.
So whatsoever you touch is touched through the
dreams, and whatsoever you see is seen through dreams, and whatsoever you hear
is heard through the dreams, and you distort everything. Whatsoever reaches
you, reaches through dreams, and they change everything, they color everything.
Because of the dreaming mind you are missing the reality outside and the
reality inside. You can go on finding ways and means how to come to reality, but
you will be trying that too through your dreaming mind.
So
you can dream religious dreams – you can dream dreams about reality, about
truth, about God, about Christ and Buddha – but that too will be dreaming.
Dreaming must cease; dreaming cannot be used to know reality.
What do I mean when I say "dreaming"? You
are hearing right now, but a dream is there, and that dream is constantly
interpreting what is being said. You are not hearing me; you are hearing yourself,
because simultaneously you are interpreting – are you not? You are thinking
about what is being said. What is the need to think? Just hear, don't think,
because if you think you cannot hear, and if you go on thinking and hearing,
then whatsoever you hear is your own noise. Then it is not what is being said.
Stop thinking; let the passage of hearing be clear of thoughts. Then that which
is said will be heard.
When looking at the flower, stop dreaming. Don't
allow your eyes to be filled with thoughts and dreams about the past and
future, with what you know about flowers. Don't even say that "This flower
is beautiful," because then you are missing the reality. These words will
become a barrier. You say, "This flower is beautiful," and words have
come in: the reality is interpreted through the words. Don't allow words to
gather around you. Look directly, hear directly and touch directly.
When you touch someone, just touch; don't say that
the skin is beautiful, smooth. Then you are missing, you have moved in dream.
Whatsoever the skin is, it is here now. Touch it and allow the skin itself to
be revealed to you. You look at a beautiful face. Look at it, and allow the
face to enter itself. Don't interpret it, don't say anything. Don't bring your
past mind in.
The first thing: dreams are created by your past
mind. It is the past mind continuously moving around you. Don't allow the past
to come in and then don't allow the future. The moment you see a beautiful
face, a beautiful body, immediately desire arises. You want to possess. You see
a beautiful flower and you want to pluck it. Then you have moved. The flower is
there, but you have moved into desire, into the future. Now you are not here.
So either you are in the past which is not, or you are in the future which has
not come yet, and you are missing that which is there right now.
So the first thing to remember: words should not be
allowed to exist between you and reality. With less words there are less
barriers; with no words there are no barriers. And then you face reality
directly; immediately you are face to face. Words destroy everything because
they change the very meaning.
I was reading someone's biography. She was describing
one day after just coming out of her bed.
The woman writes that "One day, in the morning. I opened my
eyes." Then immediately, she says “But it is not right to say that I
opened my eyes. ‘I’ didn’t do anything. The eyes opened by themselves” She
changes the sentence and she writes, "No, it is not good to say that I
opened my eyes. I did not do anything. There was no effort on my part; it was
not an action at all." Then she writes, “The eyes opened by
themselves." But then she feels this is too absurd because the eyes belong
to her, so how can they open themselves? So what to do?
Language never says what is. If you say “I opened my
eyes," it is a lie. If you say, “The eyes opened by themselves," it
is a lie again, because eyes are just fragments. They cannot open themselves.
The whole organism is involved. And whatsoever we say is like that. If you go
to aboriginal societies in India – and there are many aboriginal tribes – they
have a different language structure. Their language structure is more basic and
more real, but they cannot create much poetry. Their language structure cannot
be helpful for dreaming.
If it is raining, we say, "It is raining."
They ask, "What do you mean by 'it'? What do you mean by 'it'?" They
have simply the word rain. What do you mean by "it"? What is raining?
They just say "rain." Rain is the reality, but we go on adding things
– and the more words are added, the more we are lost, far away, thrown far away
from reality.
Buddha used to say, "When you say, ‘walking,'
what do you mean? Where is the man? Only the walking is. What do you mean by
'the man'?" When we say, "A man is walking," it appears that
there is something like a man and something like walking – two things added
together. Buddha says there is walking.
When you say, "The river is flowing," what
do you mean? There is just flowing,
and that flowing is the river. The walking is the man, the seeing is the man,
standing and sitting is the man. If you eliminate all these- walking, sitting,
standing, thinking, dreaming – will there be a man left behind? There will be
no man behind. But language creates a different world, and by constantly moving
into words we go on moving away.
So the first thing to remember is how not to allow words
unnecessarily. When there is a need, you can use them, but when there is no
need remain empty, remain nonverbal, mouna, remain silent. There is no need to be constantly verbalizing
things.
Secondly, don't project. Don't verbalize, don't
project. Look at what is there. Don't add things and then look. You see a face.
When you say, "It is beautiful," you are putting something into it,
or if you say, "It is ugly," you are again putting something into it.
A face is a face. Beauty and ugliness are your interpretations. They are not
there, because the same face may be beautiful to someone and ugly to someone
else, and to a third it may be neither. He may be indifferent; he may not even
look at it – at the same face. The face is simply a face. Don’t put things into
it; don't project. Your projections are your dreams, and if you project then
you miss. And this is happening every day.
You see that a face is beautiful; then desire is
created. The desire is not for that face or that body; it is for your own
interpretation, your own projection. The person that is there, the real
person, has been used as a screen, and you have projected yourself. And then
disillusion is bound to be there because the real face cannot be forced into
unreality by your projection. Sooner or later the projection will have to be
dropped, and the real face will come out, and then you will feel that you have
been cheated. You will say, "What has happened to this face? This face was
so beautiful and this person was so beautiful, and now everything has gone
ugly." Again you are interpreting. The person remains whatsoever he is,
but your interpretations and projections go on, and you are never allowing
energy to assert itself. You go on suppressing it. You are suppressing inwardly
and outwardly also. You never allow the reality to assert itself.
I am reminded that one day a neighbor asked Mulla
Nasruddin whether he could have his horse for a few hours. The Mulla said,
"I would gladly give my horse to you, but my wife has gone with the horse
and they will be out for the whole day." Just at this moment the neigh of
the horse was heard from the stable, so the man looked at Mulla Nasruddin.
Nasruddin said, "Okay, whom do you believe – me or the horse? And the
horse is a notorious liar to boot. Whom do you believe?"
We create an untrue world around us because of our
projections, but if the reality asserts and the horse neighs from the stable,
we ask, "Whom do you believe?" We always believe ourselves, not the
reality that goes on asserting. It is asserting every moment, but we go on
forcing our illusions. That is why every man feels disillusioned in the end. It
is not because of reality. Every man and woman feels disillusioned in the end,
as if the whole life has been a waste. But now you cannot do anything, you
cannot undo it. Time is no more with you. Time has flown and death is near and
you are disillusioned, and now the opportunity is lost.
Why does everyone feel disillusioned? Not only those
who are unsuccessful in life, but those who are successful in life, they also
feel the same. It is okay if unsuccessfuls feel disillusioned, but even those
who succeed feel this way. Napoleons and Hitlers and Alexanders, they also feel
disillusioned. The whole life has been a waste. Why? Is the cause really in
reality, or is the cause in the dreams which you were projecting? And then you
could not project them and the reality asserted itself, and ultimately reality
wins and you are defeated. You can win only if you are not projecting.
So remember the second thing: look directly at things
as they are. Don't project, don't interpret, don't force your mind upon things.
Allow the reality to assert itself, whatsoever it is. This is always good, and
howsoever beautiful your dreams they are bad, because you are bound on a
journey of disillusion. And the sooner you are disillusioned, the better. But
once one illusion is gone, immediately you start creating another to replace
it.
Allow a gap. Between two illusions, allow a gap.
Allow an interval so the reality can be seen. This is very arduous – to look at
the reality as it is. It may not be according to your desires. There is no need
for it to be according to your desires. But then you have to live with reality,
to live in it – and you are in it! It is better to come to terms with
reality than to go on deceiving yourself, and you are not aware how you go on
projecting. Someone says something, and you understand something else. And you
base things on your understanding, and then you make a house of cards out of
it, you create a palace of cards. It was never said! Something else was meant!
Always see what is there. Don't be in a haste. It is
better not to understand something than to misunderstand. It is better to
remain ignorant consciously than to think that you know. Look into your
relationships – at the husband, the wife, the friend, the teacher, the master,
the servant – look! Everyone is thinking in his own ways, interpreting the
other, and there is no meeting, no communication. Then they are fighting, in
constant conflict. The conflict is not between two persons, the conflict is
between false images. Be alert so that you don't have any false image of anyone
else. Remain with the real, howsoever hard, howsoever arduous and difficult,
even if sometimes it seems impossible. But once you know the beauty of
remaining with the real, you will never be a victim of dreaming.
And thirdly, why do you dream? It is a substitute.
Dreaming is a substitute. If you cannot get whatsoever you desire in reality,
then you start dreaming. For example, if you have fasted the whole day, in the
night you will dream. You will dream about food, of being invited by a great
emperor, or some such thing. You will be eating and eating and eating in your
dreaming. The whole day you were fasting, and now in the night you are eating.
If you are sexually suppressive, then your dreams will become sexual. Through
your dreams it can be known what you are suppressing in the day. Your daytime
fast will be shown by your dream. Dreams are substitutes, and psychologists say
that it will be difficult for man as he is to live without dreams. And they are
right in a way. As man is it will be difficult to live without dreams, but if
you want a transformation, then you have to live without dreams. Why are dreams
created? Because of desires. Unfulfilled desires become dreams.
Study your desiring; be aware and observe it. The
more you observe it, the more it will disappear. And then you will not create
webs in the mind, and you will not move in a private world of your own. Dreams
cannot be shared; even two intimate friends cannot share their dreams. You
cannot invite anyone into your dreams. Why? You and your lover cannot both be
in the same dream. Your dream is yours; another's dream is another’s. They are
private. Reality is not so private, only madness is private. Reality is
universal, you can share it; you cannot share dreams. They are your private
madness – fictions. So what is to be done?
One can, in the day, live so totally that nothing is
left suspended. If you are eating, eat totally. Enjoy it so totally that you
don't need any dream in the night. If you are loving someone, love so totally
that no love enters into your dreams. Whatsoever you do in the day, do it so
totally that nothing is suspended on the mind, nothing is incomplete which has
to be completed in dreams. Try this, and within a few months you will have a
different quality of sleep. Dreams will go on becoming less and less, and deep
sleep will deepen. And when in the night dreams are less, in the day
projections will be less because, really, your sleep continues and your dream
continues. With closed eyes in the night and with opened eyes in the day, they
continue. Inside a current goes on.
Any moment, close your eyes and wait, and you will
see that the film has come back; the dream is running. It is always there, just
waiting for you. It is just like the stars in the day. They have not disappeared,
but only because of the sunlight you cannot see them. They are there waiting,
and when the sun will set they will start appearing.
Your dreams are just that way – moving within you
even while you are awake. They are just waiting. Close your eyes, and they
start functioning. When dreams are less in the night, in the day you will have
a different quality of waking. If your night changes, your day changes; if your
sleep changes, your waking changes. You will be more alert. With less dreams
running within, you will be less asleep. You will look more directly.
So don't leave anything suspended, that is one thing.
And whatsoever you are doing, remain with the act. Don't move anywhere else. If
you are taking a shower, be there. Forget the whole world. Now this shower is
the whole universe. Everything has ceased; the world has disappeared. There is
only you and the shower. Remain there. Move with each act so totally that you
are neither lagging behind nor jumping ahead; you are with the act. Then dreams
will disappear, and with less dreaming you will be more able to penetrate the
reality.
Now the sutra [#68] – the technique:
Be hope-less.
The technique is concerned with this. As a hen mothers her chicks, mother particular knowings,
particular doings, in reality.
The key term is in reality.
You are also mothering many things, but in dreams – not in reality. You are also doing
many things, but in dream – not in reality. Don't mother dreams, don't help
dreaming to grow
more in you; don't give your energy to dreaming. Withdraw yourself from all
dreams. It will be difficult because you have invested so much in your
dreaming. If you suddenly withdraw yourself totally from dreaming, you will
feel as if you are sinking and dying, because you have always lived in a
postponed dream. You have never been here and now, you are always somewhere
else. You have been hoping.
Have you heard the Greek parable of Pandora's box? To
revenge a certain deed on the part of a man, Pandora was sent a box, and the
box had all the diseases that are now rampant in humanity. They were not there
before, and when the box was opened the diseases were released. Pandora, being
afraid after seeing the diseases, closed the box. Only one disease remained
there and that was hope; otherwise man would have dissipated – all these
diseases would have killed him, but because of hope he continued.
Why are you living? Have you ever asked? There is
nothing to live for here and now. There is just hope. You are carrying a
Pandora's box. Why are you living right now? Why do you get up every morning?
Why do you start the whole day again – again and again? Why this repetition?
What is the reason? You cannot find any reason right now for why you are
living, and if you find something it will be something in the future – a hope
that something is going to happen: someday “something" is going to
happen. You don't know when that day will come; you even don't know what it is
that is going to happen – but someday “something is going to happen," and
so you go on prolonging yourself, you go on carrying yourself.
Man lives just in hope, and this is not life because hope
means dream. Unless you live here and now, you are not alive. You are a
dead weight, and that tomorrow which will fulfill all your hopes is never to
come. When death will come, then only will you realize that now there is no
tomorrow, and now you cannot postpone. Then you will feel disillusioned,
cheated – but no one has cheated you; you are the master of the whole mess.
Try to live in the moment, in the present, and don't
cherish hopes, whatsoever their nature. They may be worldly, they may be
otherworldly; it makes no difference. They may be religious – somewhere in the
future, in the other world, in heaven, in the nirvana, after death – but
it makes no difference. Don't hope. Even if you feel a subtle hopelessness
here, remain here. Don't move from the moment here and now. Don't move! Suffer
it, but don't allow the hope to enter in.
Through hope dreaming enters. Be hopeless. If life is
hopeless, be hopeless. Accept it, but don't cling to any future event. Then
suddenly there will be a change. Once you remain in the present moment, dreams
stop – because then they cannot arise. The source has been withdrawn. You
cooperate with them, you mother them; that is why they arise. Don't cooperate
with them, don't mother them.
This sutra says... mother
particular knowings. Why particular knowings? You also
mother, but you mother particular theories, not knowings; particular
scriptures, not knowings; particular hypotheses, systems, philosophies, world
views – but never particular knowings. This sutra says throw them away.
Scriptures, theories, they are of no use. Have your own experience which is
real, your own knowings, and mother them. Howsoever trivial, a real knowing is
something. You can base your life upon it. Whatsoever they are, always think of
real, particular knowings that you have known.
Have you known anything? You know many things, but
everything is borrowed. Someone has said them, someone has given them to you.
Teachers, parents, society, they have conditioned your mind. You
"know" about God, you "know" about love, you
"know" about meditation. You don't know anything really! You have not
tasted anything, this all is borrowed. Someone else has tasted, the taste is
not your own. Someone else has seen, but you have your eyes and you have not
used
them. Someone else has experienced – a Buddha has
experienced, a Jesus has experienced – and you just go on borrowing their
knowings. They are false! For you, they are of no use. They are more dangerous
than ignorance, because ignorance is yours and the knowledge is borrowed.
It is better to be ignorant; at least the ignorance is yours. It is authentic, it is real,
sincere and honest!
Don't go on with
borrowed
knowledge. Otherwise
you will forget that you are ignorant, and you will remain ignorant.
This sutra says ... mother
particular knowings Always try to know something in a way
that is fresh, direct, immediate. Don't believe in anyone. Your belief will
lead you astray. Trust yourself – and if you cannot trust yourself, how can you
trust anybody else?
Sariputta came to Buddha and said, “I have come to
believe in you. I have come! Help me to build faith in you”.
Buddha is reported to have said, "If you don’t
believe in yourself, how can you believe in me? So forget me. First have trust
in yourself, believe in yourself. Only then can you have trust in someone
else."
So remember this: you cannot trust anybody if you
cannot even trust yourself. The first trust is always within. Only then can it
flow, only then can it overflow; it can reach to others. But how can you trust
if you don't know anything? How can you trust in yourself if you don't have any
experience? Try to trust in yourself. Don't think that this experience of
looking through others' eyes is only with the absolute. It is with ordinary
experiences also. But let them be your own. They will help you to grow, they
will make you mature, they will make you ripened.
This is really strange: you look with others’ eyes,
you live with others' lives. You call a rose beautiful. Really, is it your
feeling or just a teaching that is spread around you that a rose is beautiful?
Is this your knowing? Have you known it? You say that moonlight is good,
beautiful. Is it your knowing, or is it
just that poets have been singing about it and you are repeating it? If you are
like a parrot, you cannot live your life authentically. Whenever you assert anything
and whenever you say anything, first check within whether it is your knowledge
and your experience.
Throw
out all that is not yours – it is of no use – and cherish and mother all that
is yours, because only through that will you grow. Mother particular knowings, particular doings, in reality.
Always remember “in reality.” Do something. Have you done anything
ever; or have you been just following others, just following orders? “Love your
wife": have you really loved her? Or are you just doing a duty because it
has been said, because it has been taught: Love your wife, or love your mother;
love your father; love your brother – so you are loving and you are following!
Have you really loved any time when you were there? Was it ever the case
that no teaching was working and no other was being followed? Were you ever
authentically in love? You can deceive yourself; you can say, “Yes!” But find
out before you say anything. If you have loved, you would be transformed; the
particular act of love would have changed you. But it has not changed you
because your love is false. And the whole life has become false. You go on
doing things that are not your own. Do your own thing and mother it.
Buddha
is good, but you cannot follow him. Jesus is good, beautiful, but you cannot
follow him. And if you follow you will become ugly. You will be a carbon copy.
You will be false, and you will not be accepted by the existence. Nothing false
is accepted. Love a Buddha, love a Jesus, but don't be their carbon copies.
Don't imitate. Always allow your own self to move in its own way. You will
become Buddha-like one day, but the path will be basically your own. One day
you will become a Jesus, but you will have traveled along
a different route, you will have experienced different things. One thing is
certain: whatsoever may be the route and whatsoever may be the experience, it
must be authentic, real, and your own. Then you will reach one day. Through
falsity you cannot reach the truth; falsity will lead to more falsity.
Do something,
remembering well that it is you who are doing it without following anybody.
Then even a very small act, just a smile, may become a source of satori, a
source of samadhi, cosmic consciousness. You come back to your home and
smile at your children. That smile is false; you are pretending. You are
smiling because a smile is expected. It is a painted smile. Nothing else is
smiling in you but the lips. They are manipulated; the smile is mechanical.
And you can become so habituated in this that you may completely forget how to
smile. You may laugh, but the laughter may not be coming from your center.
Always
remember; no matter what you are doing, observe whether your center is involved
in it or not, because if it is not involved it is better not to do a thing.
Don't do it! No one is forcing you to do anything. Don't do it! Preserve your
energy for the moment when something real happens to you; then do it. Don't
smile, preserve the energy. The smile will come, and then it will change you
completely. Then it will be total. Then every cell of your body will smile.
Then it will be an explosion – nothing painted.
And
children know, you cannot deceive them. The moment you can deceive them, they
are no more children. They know when your smile is false, they can detect it;
anyone who is real will detect it. Your tears are false, your smile is false.
These are small acts, but you are made up of small acts. So don't think to do
something big – that then you will do this. If you are false in small things
you will always be false.
It
is easy to be false in big things. If you are false in small things, it is very
easy to be false in big things, because big things are always on exhibition.
They are for others to see, so you can very easily be false.
You
can be a saint if saintliness is respected. Then you are on exhibition – just
an exhibition piece. You can be a saint because it is respected and ego-fulfilling, but
everything will be false. Just think, if a society changes its attitudes as
they have been changed in Soviet Russia or in China, immediately saints
disappear – because there is no respect for them.
I remember one of my friends, a Buddhist bhikkhu who
went to Soviet Russia in Stalin's days. He told me that whenever somebody would
shake hands with him, suddenly the man would shrink and would say, “You have
the hands of a bourgeois." He had very beautiful hands. As a bhikkhu he
had never done anything; he was a beggar, a royal beggar, so there had been no
labor. His hands were very smooth, beautiful, feminine. In India, whenever
someone touched his hands he would say, “So beautiful!" In Russia,
whenever someone would touch his hands, he would shrink away, and the
condemnation would come into his eyes and he would say, “So you have bourgeois
hands, the hands of an exploiter." He came back and told me, "I felt
so condemned there that I longed to be a laborer."
Saints disappeared from Russia because now there is
no respect. All that saintliness which was there was only on exhibition; it was
a showpiece, painted. Only real saints can exist now in Russia. For unreal ones
there is no possibility because you will have to struggle there to be a saint,
and the whole society will be against you. In India, the easiest way to survive
and exist is to be a saint. Everyone respects you. You can be false, and
falsity pays.
Remember this: from the very morning, when you open
your eyes, try to be real and authentic. Don't do anything which is false. Only
for seven days, go on remembering. Don't do anything which is false. Whatsoever
is lost, let it be lost. Whatsoever you lose, lose it. But remain real, and
within seven days a new life will be felt within you. The dead layers will be
broken and a new living current will come to you. You will feel alive again for
the first time - a resurrection.
Mother doings.. mother knowings. . in
reality – not
in dream. Do whatsoever you like to do, but think – really, are you doing it,
or is your mother doing it through you or your father doing it through you?
Because dead men, dead parents, societies, old generations gone long ago are
still functioning within you. They have created such conditionings that you go
on fulfilling them – and they
were fulfilling their dead fathers and mothers, and you are fulfilling
your dead fathers and mothers, and no one is fulfilled. How can you fulfill
someone who is dead? But the dead are living through you.
Always observe when you do something, whether your
father is doing it through you or you are doing it. When you get angry, is it
your anger, or is it the way your father used to be angry? You are just
imitating. I have seen patterns going on, being repeated. If you marry, your marriage is going to be just approximately the same
as your father’s and your mother's. You will act like your father, your wife
will act like her mother, and you will create the same mess again. When you get
angry, observe: are you there or someone else? When you love, remember, are you
there or someone else? When you speak something, remember, are you speaking or
your teacher? When you make a gesture, remember, is it yours or is someone else
present in your hand? It will be difficult, but this is sadhana. This is
what spiritual effort means.
And leave all falsities. You may feel a certain
dullness for a time being, because all your falsities will drop and the real
will take time to come and assert itself. There will be a period of a gap.
Allow that period, and don't be afraid and don’t become scared. Sooner or later
your false selves will drop, masks will drop, and your real face will come into
being. Only through that real face can you encounter God. That is why this
sutra says:
As a hen mothers
her chicks, mother particular knowings, particular doings, in reality.
Keith and Marnie Elliott’s “REMEDY” Site
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Marnie's Images
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The Journal
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Gleanings
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From The Writings Of. . .
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Allegories
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