Dialogues of Nodin and William - Zeu Son of Zeus #17

Dialogues of Nodin and William

Zeu Son of Zeus #17

Dialogues of Nodin and William Zeu Son of Zeus #17

(PD) James Tissot - The Adoration of the Magi (portion - or - 'Modest Mother')

Larry Neal Gowdy

Copyright ©2013-2019 - updated May 11, 2019

The seed may be its own,

and the seed might flower in harsh land,

but still it is the vine that enables the seed,

and it is the vine that instills its kind.

This page was written while I listened to cuts from Rasa's Temple of Love (Jaya Radhe). The music's tempo best matches what is intended for the spoken tempo in the story.

(The men are sitting casually on floor rugs within Alo's small isolated rural stone dwelling of about three strides square, the hewn stone is gray, the exterior appears as a if temple, the interior is plain, the back wall has three indentions, the two side indentions are smaller than the middle, Alo sits near the right indention, a passage behind his back.)

Alo: My time, it is drawing more near.

Nodin: (with anguished face) I had perceived it so, while wishing, I was mistaken.

Alo: The events, {sigh}, they are as was perceived. I too, wished, somehow, I had been mistaken.

Nodin: It is the last one, all others were fulfilled, as you described, and now, now we must face the product of your purpose, and though I rejoice in the purpose, still, I cry, for losing that which made my life fragrant with love. The creative harmony, will no longer be.

Alo: Please, Nodin, may I inquire, of you?

Nodin: Thank you, I know, that you already know, and now, I perceive, and understand why you inquire of what you already know.

Alo: But it is helpful, therapeutic, to speak, even of things known, to expel the knotted emotions, to soothe that which is not soothed.

Nodin: Yes.

Alo: Our lives are now intertwined, our histories color our present, and as I touch a flower, or rock, there you are.

Nodin: And so are you in mine.

Alo: I am thankful that my purpose was mine, and to not be the judge. Those who follow, it is they who will become as the judgment.

Nodin: Have you yet recognized they who will follow?

Alo: No, but, I am secluded, I meet very few, they may already exist, but I do not know of their presence, nor do I sense their presence at a distance; they may not arrive until after my time is done, and then perhaps only of spirit.

Nodin: Of the other two, that did follow as predicted, they were known beforehand.

Alo: Yes, and their souls were known, and recognized, but the history, the sequencing is different, for in one I waited for what was already experienced, but in this latter one, it is a waiting for two who were not previously experienced.

Nodin: I perceive that you possess a similar curiosity as mine, a wondering of the three, of whom had visited for a short moment; though the souls may not be sensed as the same, the curiosity still lingers, of whether the two might be of the three.

Alo: I simply do not know, and though I possess every reason to conclude a no, still, the parallels of ancient souls do spawn questions of how the souls might be related. Has the influence, as you and I have influenced the other, has an ancient influence of my brothers, influenced the two to come? Will I recognize the influence of my brothers within the two?

Nodin: Your thoughts, there is a heaviness, a description, that describes to me a forceful entrance, the two are held within your mind, to be of a force, not of a gentleness, as what we live. And please, your tears of missing the three, my pain, is of your pain.

Alo: Yes, your perceptions are, as always, more accurate, than my words. Please, grant me a moment of repose.

Nodin: (long pause) Ah, excellent, I perceive within you a rest, a soothing, and I am pleased that my presence has been of usefulness.

Alo: Yes, thank you, a mere few words, or a quiet heart, sometimes is all that we need, to heal the stress of anxiety, to soften the harshness of missed longing.

Nodin: (long pause) So much noise!

Alo: (with a kind smile) Yes. If we wait much longer, surely I may become deaf. Speak William, your heart's questions are deafening, the whole of creation begs for relief.

William: Thank you, and please forgive me if my words are perceived as imperfect. I wish no one harm.

Nodin: We are aware of your heart and intentions William; you are here because your heart is right; we would not endure the presence of an improper heart.

William: Alo, Nodin has spoken little of you, but I now know that my path is mine, I must forge my own path, and to not follow another man's heart. I have become self-aware, I can now self-observe, and I can now observe my thoughts as they nascent, but my history of awareness began in recent years, and my absence of previous history precludes my understanding, or a skillful speculating, of how your history has influenced your life, and choices.

Alo: My history, is one.

William: Then, within your experiences, there is no separation, no gap, between what was once to become, to what will cease being?

Alo: No gap. All is one.

William: Then, you observed.

Alo: Yes. As your question pleads, yes, I observed the enterings, and the purpose.

Nodin: William, please allow my words to complement Alo's, for it is distressful for a peaceful mind to busy itself within words, and if a harm is to occur from the use of words, then please, let the harm be mine, and not Alo's. From within the emotional toning of your question, and the observed history of your life, your thoughts are formed from a post-birth point of view, and it is a common thing for a person with no memory to assume conclusions that are judged relative to the present.

William: Thank you Nodin, I do sincerely appreciate your kindness, and thoughtfulness; thoughtfulness is of the origin of kindness, that I now recognize. A man who is without intelligence, who is not with thought of what acts to choose, his cannot become the nature of kindness, and an absence of kindness describes the absence of intelligence.

Nodin: Your curiosity, is of the previous states. From your point of view, the post-birth view, it is natural to think of things as being separate from the other. But from a full view, there are no parts, all is one.

William: Your words, Nodin, your words point to two differences; I am now recognizing a duality of implications, simultaneously, and I am pleased that I am experiencing what in previous years I could not recognize, and your words, they are as a song of two voices.

Nodin: Open your palm, and observe the openness of space and choice between the fingers. Clinch your fist, and observe the restrictions of space and choice. The three dimensions that we find in an open palm, and the two dimensions that we find between clinched fingers, it mirrors what the body perceives of Nature, and it is an analogy of the how and why of Nature. The three-dimensional reality is not a part of all, but rather, the three-dimensional reality is the all, but merely restricted.

Alo: That is a good analogy, and entertainingly of a similar concept as my own at first, one that, unfortunately, no one but you, Nodin, has comprehended.

William: I have heard, in recent years, that man's science, has formed a similar, yet barren interpretation, and though the two interpretations may appear parallel, the greater beauty is in the interpretation that arrived from before birth, and recited from memory, gained from firsthand experience.

Nodin: I did not before know of man's interpretation; thank you, it is of interest to me that perhaps man's science has made a small, but useful, advance. Nevertheless, a part is a thing that exists by itself. A vehicle's steering wheel can be removed and taken outside of the vehicle, the steering wheel is a part regardless of where it exists, but the vehicle's interior is not a part, nor can the concept of an interior be removed from the vehicle, and yet the interior space is restricted. He who was born in and lives within the vehicle, he can only perceive parts, but he who stands outside, looking in, he sees what the first man cannot see.

William: And so then, this life, of matter, it would then be foreknown that it is not real, as if a wholeness of itself, not as what the body imagines.

Alo: Correct.

William: And then, I, seem unable to assume any other conclusion but that the entering of this life was by choice, purposeful, of a purpose. Events do not occur without a cause and an effect, nor without a reason. A vehicle's interior cannot exist without there first being a conscious reasoning to create the vehicle, which creates the restriction that creates the interior. The interior is foreknown, and the interior has its purpose before the interior is itself created.

Alo: Correct. Purpose is first; the created, is to fulfill the purpose. Before matter, is what is not matter; it is as the attribute, and not what the attribute creates.

William: I have read many books, and I have studied many ideologies, but already I had concluded that the writings about masters, were not writings about masters. If I, a man who has in recent years learned self-observation, and I have discovered an awareness that enables me to observe my thoughts, and to recognize from where each thought arises, and to know the origins and definitions of each word learned - and the definitions are my own - then if the masters had truly been self-aware, then the masters would have been aware of their own definitions, and the masters would not have used this post-birth interpretation of words, which describes to me that the masters were not masters, except, perhaps one, plus, perhaps, perhaps, but I cannot, I will not speak the words, you already know my heart.

Nodin: Very good. No man is a master, except that he exceed his master. And thank you, for your presence of thoughtfulness, your absence of words is a blessing of our experiencing the thoughtfulness of another's. And which is the man of whom you suspect to have been a master?

William: Zeu, son of Zeus.

Nodin: Why are Zeu's words different than any other man's?

William: Two things; one, his teaching is of love, and as we are aware, love is the only teaching worthy of attention. If creation is the product of creativity, and harmony is a necessary ingredient of creativity, and quality is the degree of harmony, then love, which is the act of harmony that is creative, then love is the one and only teaching that is useful for any purpose. And two, Zeu may have spoken of his own self-awareness, not from the common post-birth view as is common among the many philosophies, but rather Zeu's words might appear to suggest a firsthand experience.

Nodin: Which words are your thoughts weighing most heavily?

William: "The days, you were eating, that which is dead, you were making it that which lives; when you should come to be in the light, what is it that you will do? On the day you were one, you made the two; when you should come to be two, what is it which you will do?"

Nodin: Yes, and the other?

William: You already know the quantity without my having spoken.

Nodin: Yes, by the tenseness of the emotions within your voice; your words have described that you will not feel a completeness until one more thought is voiced. As we recognize a conversation has ended by the tone of the last words, so also does the absence of the tone describe that the conversation has not ended. And too, your presence radiates your intentions; your life, and thoughts, are open for all to see, to whom chooses to listen.

William: "When you should make the two one, and if you should make the inner side like the outer side, and the outer side like the inner side, and the upper side like the lower side, and so you will be making the male and the female that one alone, so that not the making become male, nor the female become female, when you should make some eyes to the place of an eye, and a hand to the place of a hand, and a foot to the place of a foot, an image to the place of an image, then you will enter."

Nodin: That is a curious thing, for in my absence of book reading, I had suspected that surely many masters would have written of similar things, and now I more closely sympathize with your original conclusion William, that perhaps the writings of masters did not write of masters.

William: Zeu's era did not hold a knowledge of cells, nor of an embryo, and so, when accompanied with what appears to be a firsthand description that is colored by the experience and not by a post-birth point of view, then I am of the opinion that Zeu's words are worthy of a closer investigation.

Nodin: Alo, with your permission.

Alo: Just, little.

Nodin: William, I had previously mentioned some of the words that I am about to speak, but I will now add another, for your use as a comparison. "The dual becomes singular, and the singular becomes dual: the awareness observes. The dualities increase, within their cyclic duration. Duals, quads, triplicities."

William: Yes, Alo's words, plus what I assume are also Alo's. To me, the words describe cell duplication from a firsthand point of view, of cognitive concepts that are not learned numbers, nor of a post-birth point of view, and the words also describe a recognition of duration, a held awareness that cell duplication occurs at similar intervals. A memory of an event that cannot be known, but is proven true, must therefore be a true experience. And so, then, if the life is one event, then so was the observing of the body's development.

Alo: An observation is merely an observation, as is observing a cloud, or a bird, and the observation should not be deemed to be anything but its own act. The value of an observation, is what accompanies; the love... the love... the song of one's soul.

Nodin: (spoken more quietly and softly) William, any man who claims of himself as being of value, his words prove themselves false.

William: I have witnessed enough to recognize the plausibility of many things, but I wish to ask, if it is proper for me to ask; if I have observed my own mind, and I have witnessed that the mind is the mind, and not the soul, then I do not yet grasp how the soul retains an observation and then presents the memory to the mind.

Nodin: By what means does your mind create and store a memory? What is the nature of a memory?

William: Of that I have not yet observed. I may observe the thoughts, and I may observe memories as they are brought to the surface, but I do not yet know the nature of a memory.

Nodin: Then do you believe yourself capable of comprehending an uncommon memory, if you cannot yet comprehend a common memory?

William: You are correct, and my thoughts convict myself, that I am not yet ready to learn of that, which at the moment, I have no means of understanding.

Nodin: Then we will wait, and when you are ready, you will then understand.