toki ni li nasa: mi ijo seme?

These are the words as recovered from the awoken well:

jan alasa kala li lon tomo tawa telo poka jan Sipi.
ona li toki e ni: mi alasa lon tenpo ale. nanpa kala li pini ala.
jan Sipi li pilin e telo kepeken luka ona.
jan alasa li toki e ni:

lupa pi ilo alasa li kama lili la, mi alasa e kala mute.
ni li lon ale mi.

jan Sipi li toki e ni: sina alasa e kala. taso ken la, lon sina li telo.

Here follows a relaxed translation:

A fisherman is in his boat with Tipi. He says: “I have fished here my entire life. There are infinite fish.” Tipi feels the water slip through his fingers. The fisherman says: “The smaller the holes in my net, the more fish I catch. That is all of my reality.” Tipi says: “You hunt for fish. But maybe your reality is the water.”

Associative musings:

You will hear gurus and the unlike talk about the true self. They often refer to that part of you that does the observing. This is not what you see in the mirror because that is the gross body that is rigged with sensors. They mean the self that observes what you identify with as the self, the one that appears to be thinking or talking in your head. But every time you observe an object, it can no longer be the observer. That is why it is often claimed that the true self cannot be described and is pure subject.

Like you are not getting closer to the pure essence of an onion by peeling away its layers, all the layers of self should not be discarded as false selfs or mere illusions. They are what makes the onion and the self. It is also intriguing that, even though, the pure witnessing subject and so-called indescribable true self is said to all encompassing and infinite. You will hear about infinite awareness and white-light pureness. Mind that you should not use and believe in the words that describe something indescribable.

Read a newer koan (If you grow a tree, you can create a book. But the knowledge of the tree is not in the book.)

Read an older koan (Strong words destroy the strength of the object.)