the answer to the question is "Yes."

watching sky

on sofa

with Rokiie

Are all of the points of light in the night sky, other than the moon, planets, and artificial satellites, that we call stars also suns?  

The Sun is a perfectly ordinary star -- a great, glowing ball of gas. In its core, it fuses hydrogen into helium, as all stars do for the majority of their lives, in order to generate enough pressure to avoid collapsing under its own gravity. In that sense, I think the answer to the question is "Yes."

A subtler aspect of this question might be whether other stars are "suns" in that they have planets of their own. In that case, the answer is "No, not quite." Planets are very common around other stars, orbiting as many as 30 percent of stars similar to the Sun. However, there are plenty of stars for which we have no evidence of orbiting planets.

 http://curious.astro.cornell.edu/physics/78-the-universe/stars-and-star-clusters/general-questions/346-what-is-the-difference-between-a-star-and-a-sun-beginner

feeling him breathe

turning earth

toward morning

geboten: necessary

Eight of us on evening porch spoke of what is real.

Is what is now enough?

Eight universes in thinking multiverse bid each other

Good night

the mental and moral qualities distinctive to an individual:

Good words, well written.

James Davison Hunter, who wrote, “The Death of Character,” once noted that good character does not require religious faith. “But it does require the conviction of truth made sacred, abiding as an authoritative presence within consciousness and life, reinforced by habits institutionalized within a moral community. Character, therefore, resists expedience; it defies hasty acquisition. This is undoubtedly why Søren Kierkegaard spoke of character as ‘engraved,’ deeply etched.”                                                                     

(Opinion, The Man Trump Wishes He Were, By David Brooks, Opinion Columnist, Aug. 29, 2019)

Character, "the mental and moral qualities distinctive to an individual," (dictionary) -- the conviction of truth made sacred.

How profoundly we long for it!

one and one repetitive

It is between that which never has been separated that a redundant conjoining takes place.

It is that oft heard sentence:

• New Jerusalem Bible: They are no longer two, therefore, but one flesh. So then, what God has united, human beings must not divide. Matthew, 19:6, - Bíblia Católica Online,
•  New International Version: So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate."
• King James Bible: Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.

When are two one? When they are not two.

When is one not two? When it is not one.

But these are merely opinions, not something known.

So, we study Sandokai.

The relationship between relative and absolute is a huge preoccupation of Zen. Why? Well, frankly, it’s also a preoccupation of many other spiritual traditions. To see this, all you have to do is look for the dualities about which people get very worked up: Divine (or Ineffable) versus human, pure versus impure, transcendent versus mundane, separate versus (re)united with God, ideal versus actual. This duality is so pervasive and recurring, ancient Chan masters adopted a special term for each side: Ji (or Shih) is the concrete, phenomenal (relative) aspect of existence, while Ri (or Li) is the absolute or ultimate aspect of existence.
(--from, 74 – Sekito Kisen’s Sandokai: The Identity of Relative and Absolute – Part 1 by Domyo | Sep 27, 2018)

 It appears the mind we sally forth with is of the sort that splits and severs, dividing each thing from itself, as an english muffen is torn in two, placed in two sides of toaster, buttered and jammed, only to be reunited in the body that takes them in, one after the other, piece and whole devoured by the partial and completion that is human perception and perspective inching toward whole-sight.

"Imagination is more important than knowledge. For knowledge is limited, whereas imagination embraces the entire world, stimulating progress, giving birth to evolution."    (-Albert Einstein, What Life Means to Einstein, 1929)

We might find ourselves arguing if one and one equals two, or...

whether one and one is one itself repetitive.

the humble acceptance of an abiding wonder for “the thing not named.”

What we don’t know is what we are. The essence of things is their isness without conceptualization and without calculation.

The nameless now.

For indigenous people, the stories hint of something unspoken. Theologian Megan McKenna and storyteller Tony Cowan refer to this element as “the thing not named.”

”In more theological or religious terms it is the Midrash, the underlying truth, the inspired layers that are hinted at, that invite but do not force themselves upon us. They must be searched out, struggled with and taken to heart. It is, at root, the mystery that makes the story memorable, worth telling over and over again, and staking your life on it. [4].  

Hopi elders engage multiplicity by referring to the ineffable as “a mighty something [a’ni himu].” [5] Wisdom instructs the elders that one cannot stake life on limited human perspectives; there must be more. And so the elders inquire into the nature of ontology, social location, and the universe with the humble acceptance of an abiding wonder for “the thing not named.”    

(—Cosmology: Part One, Richard Rohr,  Holistic Knowing, Wednesday, August 28, 2019

 Light comes up out east. A new morning.

The hermitage might be ready to rename a sailboat the Sandokai Edelweiss. It will serve to take out for gentle sails those cared for and those caregiving — whether cancer care, hospice care, or those experiencing loss, rehabilitation, or various realms of healing or respite. The reconciliation of opposites, a brief time of nameless presence.

This quiet before dawn.

When what has been called prayer prays itself into formless, nameless, presence.

Nothing there.

The dance of relative and absolute. The inviting undulation of individual and whole.

The humble acceptance of an abiding wonder for “the thing not named.”    

i, no one

What is the cross?

What dies of the cross?

I

Dies.

No one

Lives

surprising

If you can’t find your
Self
Perhaps there is
No self to find

With some thought
You might find
This realization
To be

Good

unicity

Anything I do is everything I do.