:/ |/ +// |/c / -// // | -/| /// -/ :/e/|/ / /;/ c: c /c |/// -/ -/ c// c +/ :/ /// /;| c, // /|/, -// ///, -// /, -// //-///, |/// e/ ,//| |/// c, ,/// //// c: e/|/ c /-/ // -/| c // ,/ // +/ //// // c, /// +|/-// // c: /c //c / ;c/ -/| c, /c/ -/|, ,/|e/c /c /// //a c +/ // / -/|: /|;/// c//, /. 1 /|// +// | ////c +/ -/:/ //// / -/ +/-// /|: //c -/:// |//| c| // c/ //c | /-/ /|// / +/ /c| /-/:/ //, ,/|e/c :/ // -/ : -// ////, / -/ +/ c// /c| /// //: c-/ /// e///// / -/| +//|a -/, |// -/ e// //-/ / //// // +/ |-/o// /c| -//e/-/ /;/| /|: |e/// c/ec//, /. 8More than once I had recited from memory, though imperfectly, the lesson of thought learned at some former time (but from whom? One of my very ancient selves) Now I reread it, every word clear and complete, in the book of life held out to me by the illiterate genius who knew all its pages by heart Ramakrishna. Romain Rolland, p. 18/ /////e/ / /;/|, // // |-// c, c /// c| c /-/// /;/ / /o c: :/-/ / c /;/| :/ /;/ 1e/ / // e/ // c/ c, //| // 1e/ / / /// cc /e/ /// +/ / -/ c/ c: +/, /. ?8This Silence is not dependant on others, it is not dependant on a practice, it has no conditions. More importantly, this Silence is discovered to be ones own intrinsic nature. One does not get Silence, one comes to realize that one is Silence Mansoor Abdulla, p. 33 This deeply inward Self is witnessing the world out there, and it is witnessing all your interior thoughts as well. This Seer sees the ego, and sees the body, and sees the natural world. All of those parade by in front of this Seer. But the Seer itself cannot be seen. Ken Wilber, p. 35-:.=, 3, :: 2011 3: 2- 4 -2 8 11 . 14Unity of Religions in Ramakrishna Romain Rolland 18 -1 22 - -3 " 26 -3 " 28 - -3 " 31Yoga of Silence or Chup Sadhana-3 Mansoor Abdulla 33Who are We? Ken Wilber 35 5 38 - 43 46 -3 2011 7-: : : r| rr -rr| rr-rr |+ ;=r r +r rr r |+r-rr =r r rr rr -rrr r! r| rr ==r =r +r + ir|rrr -r| ;=r r--r -r r+r =r+r r rr rr r-r r! -56 , 110017, : 011-41764317, - sandhaan@airtelmail.in : , W -3 v7, W . , O , -2 O , 7, - , - , Yoga of Silence (Chup Sadhana)-3Mansoor Abdulla, Unity of ConsciousnessErwin Shrodinger, 9-, ! -:.=, 3, :: 2011 4 7 ( 10.13.1) l l l l l , l, , l l l 2 -l 2 2 l () 2 (All system-building is idiotic). $ l 2 l l 11 l 2 2 P 2 2 , , , , , ~ , 2 2 l 2 , P 2 , 2 2 2 2 2 5 -:.=, 3, :: 2011 2 2 2 2 2 - 2 , l - l ~ l l l l 2 2 2 - l l , _ ~ ~ l l l 2 l - l . l ( , ) ~ , , l ~l , - l . , ~ l 2 l 9 [ , " 2 " , l , , , l l l 2 l - - -:.=, 3, :: 2011 6 ( P l 2 2 150 , l - , - - l , - _ l , - _ - - , l l , ~ , ~ _ a ~ , 2 , 2 2l , ~ 2l , - ~ 2- 2 2 l - 2 _, 2 - 2 2 2 - P P 2P 2 ~ 2 2 ) 7 -:.=, 3, :: 2011 $, l P l P , , , l l l - - - - l l - , , - - , , - , -, P , l , P l + , 2l l , P - l , - , , ; , ~ _ , ~P l , ; - _ - 2 , _ . . . , 2 , 2 , ~ 2 ~ , ~ _ a ~ , 2 , 2 - 8 -:.=, 3, :: 2011 _, _ _ -2 ~ a , - , - - 2 , 2 ~ , - -_- 2 ~ 2P - , 2 , P , l , , l 2 l ~ 2 , l , ~ , , ~P l , ; - _ - , , , 2 _ - , l l - ~ , - 2P , 2 - - _ , P _ l - p , 2 , , - , - l - 9 -:.=, 3, :: 2011- , - 2 m ~ , 2l l , 2 - - ~ P P - _ l , , P 2 - , , 7 l , , , -, , 2 , P , P , l l - _ - , _ P , , _ --l - , 2 - , 2 $ l _ - - , , P , _ - , , , $ - 2 , - ~ , , . P , l 2 l , , 2 , - - , l 2 10 -:.=, 3, :: 2011 c ' ' d ' ' ' ' ' ' ' , , , , 9 ' -d , ' -2 l ; l , , , - l , ; l , l , , l 2 - ; l P ' -' ' , 11 -:.=, 3, :: 2011 -2 , 2 , - 2 - , l l , , - P , , -- l , , ' ' , 2 2 P , l P l P 8 10 , 2 , , m , -- l 2 , 2 l , , , 2l , l P , ! ; l - 2 ! , 12 -:.=, 3, :: 2011 - , $ , , 2 $l 2 P 2 , $l 2 ( -$, $, -$, -$ ) l , P, 2 2l , , l , $l , 2l , $ 2l , $ 2l 2l , l 2 -2 ; l - - -- l P l , - , l , , , - l P , , , , , , - + l l P l - , -:.=, 3, :: 2011 13 2 ~ - , l l l , - , ( 2 , , l 2 2 2 - ~P 2 -~ , - , , l 2 2 l $ ' $ ' , $ $ , 2 2 , ~ _ - 1953 - , , , ' ... , 1989 '' +' - ' ' > '' ' : . . 19, , 248 179, - : sidhsri@sancharnet.in P 14 -:.=, 3, :: 2011 P , , l , - l l l, l , l , ' $ P' - ~ - 2 - l l -l - l , l , $ , , ~ l , l - , - , l , ~ , , - , l - l , , , P - , , P , - 2 - P , P 2 - - P , , , , , - l $ l 2 , 2 - P l , l , l 2 -2 l $ l, ' $ P' 15 -:.=, 3, :: 2011 , l , , l, l , , () - - , , '', '', '', '' - l l , l '', '', ' ', '', '', '' 2 l , P $ $ P l $ l 2 , P , 2 2P ~ , ~ 2 , 2 , 2 , 2 , - 2 - P , P 2 - - P 16 -:.=, 3, :: 2011 7. . ( 1938) m l P 2 m -2 -$ - -2 (1990-92) 2 m 2 , , 1997 2 m 2. -$ -~ - l ~ ~ 2 l 2 -- - (-2), -, (- , 2), , , (2), ' - (2 - ) ' ' ' ' '' l , , , , , l , l 2 , , ' ' , , , , ( ) l 2 ~ P , , , , ~, , 2 l , ~, , , , , , , , , , 2 2 l P ' ' ' ~' '' ' ', ' ' ' ', ' ', ' ' ' ' l , ' ' ( ~ ) l 17 -:.=, 3, :: 2011 ~, l l O P ~- , , l 2 , , l , , 2 - 2 , 2 ~, - l 2 _ ' ' 2 , , (' _' 2 ' ' , ) 2 P ~ P - - ( 1-1-2) , ~ 77 2 _ 2 , '' l , , 2 , P ' ' , ', , , , , , , , , 2 , , , $ , , , ~ ~ ; ~ ; l ~ ; P l ~l m l 2 - l 2 P m P P 7 7 ( 2 () (2P) l ) l - l l ~ 18 -:.=, 3, :: 2011 p p 9 (, ) 7 77 9q 9 q 7 ( , , 2 , ) 9 9 7 7 (2, , 2, ) 7 O ( , , , , , l , , $ 2P, , , , , ) 2 l (' . . .') - 2 m B (1-40)( P )7 (2-31)( ) q (2-33)( ) 7 (3-35)( l ) -7 - (4-8)( 2 2 7 (7-11)( , 2l ) (18-66)( l ( l) ) 2 - 2 , 7 9 q( , ~ 2 ~ l 2 ) 2 P l U7 7 ( 17-5)( , , , _ l , , , $ , l l 9 7 ( 17-6), , , , _ - , , , , - l -, 19 -:.=, 3, :: 2011 P , 2 ~ l 2 , ~ - l, ~l l 2P l , ( ), , - , , 2, , 2, P , - P l - l 2 (, , , ), (, , , -2), , 9, 9 ( ), ( ), , 2 ; 2 , , ~ , - P 2 l l 2 , l-l m l , l 2l 2 l - ~ , l l - 2 , l, l l l P , _ , $ , l 2 , , ~ 20 -:.=, 3, :: 2011Unity of Religions in RamakrishnaI have dedicated my whole life to the reconciliation of mankind. I have striven to bring it about among the peoples of Europe. For the past ten years I have been attempting the same task for the West and the East. I also desire to reconcile, if it is possible, the two antithetical forms of spirit for which the West and the East are wrongly supposed to stand: reason and faith. In our days an absurd separation has been made between these two halves of the soul, and it is presumed that they are incompatible. The only incompatibility lies in the narrowness of view, which those who erroneously claim to be their representatives, share in common. On the one hand, those who call themselves religious shut themselves up within the four walls of their chapel, and not only refuse to come out, but they would deny to all outside those four walls the right to live, if they could. On the other hand the free-thinkers, who are for the most part without any religious sense at all, too often consider it their mission in life to ght against religious souls and in turn deny their right to exist. The result is the futile spectacle of a systematic attempt to destroy religion on the part of men who do not perceive that they are attacking something which they do not understand. A discussion of religion based solely on historical or pseudo-historical texts, rendered sterile by time and covered with lichen, is of no avail. As well explain the fact of inner psychological life by the dissection of the physical organs through which it ows. The confusion created by our rationalists between the outward expression and the power of thought seems to me as illusory as the confusion common to the religions of past ages of identifying magic powers with the words, the syllables, or the letters whereby they are expressed.The rst qualication for knowing, judging, and if desirable, condemning a religion or religions is to have made experiments for oneself in the fact of religious consciousness. Even those who have followed a religious vocation are not Romain RollandRomain Rolland (1866-1944), one the greatest thinkers of modern age, was a famous French writer who broke away from the rigid religious orthodoxy of his environment, studied and taught history of music at the Sorbonne University for some time and then became a full-time writer. He propagated pacist views throughout his life. His most famous novel is Jean Christophe for which he was awarded Nobel Prize for literature in 1915. Rolland was a great admirer of philosophical and religious tradition of India and wrote biographies of Mahatma Gandhi, Ramakrishna and Swami Vivekananda with great admiration but critical understanding. Rolland was also a great admirer of Rabindra Nath Tagore. He and Mahatma Gandhi, whom he met in 1931 when the later was returning from the Round Table Conference held in London, remained lifelong friends. Another valued friend was Leo Tolstoy whose views on human predicament and the way out he greatly admired. The following are condensed extracts from the Introduction (To My Western Readers) by Romain Rolland to his book The Life of Ramakrishna. The title is given by the editor.21 -:.=, 3, :: 2011all qualied to speak on the subject; for, if they are sincere, they will recognise that the fact of religious consciousness and the profession of religion are two different things. Many very honourable priests are believers by obedience or from interested or indolent motives, and have either never felt the need of religious experience or have shrunk from gaining it because they lack sufcient strength of character. As against these may be set many souls who are or who believe they are free from all religious belief, but who in reality live immersed in a state of super rational consciousness, which they term Socialism, Communism, Humanitarianism, Nationalism, and even Rationalism. It is the quality of thought and not its object which determines its source and allows us to decide whether or not it emanates from religion. If it turns fearlessly towards the search for truth at all costs with single-minded sincerity prepared for any sacrice, I should call it religious; for it presupposes faith in an end to human effort higher than the life of the individual, at times higher than the life of existing society, and even higher than the life of humanity as a whole. Scepticism itself, when it proceeds from vigorous nature true to the core, when it is an expression of strength and not of weakness, joins in the march of the Grand Army of the religious soul.On the other hand, thousands of cowardly believers, clerical and lay, within the churches have no right to wear the colours of religion. They do not believe because they choose to believe, but wallow in the stable where they were born in front of mangers full of the grain of comfortable beliefs upon which all they have to do is to ruminate.The tragic words used of Christ that He will be in agony to the end of the world are well known. I myself do not believe in one personal God, least of all in a God of Sorrow only. But I believe that in all that exists, including joy and sorrow and with them all forms of life, in mankind and in men, and in the Universe, the only God is He who is a perpetual birth. The creation takes place anew every instant. Religion is never accomplished. It is ceaseless action and the will to strive the outpouring of a spring, never a stagnant pond.I belong to a land of rivers. I love them as if they were living creatures, and I understand why my ancestors offered them oblations of wine and milk. Now of all rivers the most sacred is that which gushes out eternally from the depths of the soul, from its rocks and sands and glaciers. Therein lies primeval Force and that is what I call religion. Everything belongs to this river of the Soul, owing from the dark unplumbed reservoir of our being down the inevitable slope to the Ocean of the conscious, realised, and mastered Being. And just as the water condenses and rises in vapour from the sea to the clouds of the sky to ll again the reservoir of the rivers, the cycles of creation proceed in uninterrupted succession. From the source to the sea, from the sea to the source, everything consists of the same Energy, of the Being without beginning and without end. It matters not to me whether the Being be called God (and which God?) or Force (and what Force? It may equally be called Matter, but what manner of matter is it when it includes the forces of the Spirit?) Words, words, nothing but words! Unity, living and not abstract, is the essence of it all. And it is that which I adore, and it is that which the great believers and the great agnostics who carry it within them consciously or unconsciously alike adore. . .For a century in new India [The Life of Ramakrishna was written in 1928] Unity has been the target for the arrows of all archers. Fiery personalities throughout this century have sprung from her sacred earth, a veritable Ganga of peoples and thought. Whatever may be the differences between them, their goal is ever the samehuman unity through God. Unity of Religions in RamakrishnaIt is the quality of thought and not its object which determines its source and allows us to decide whether or not it emanates from religion. If it turns fearlessly towards the search for truth at all costs with single-minded sincerity prepared for any sacrice, I should call it religious; for it presupposes faith in an end to human effort higher than the life of the individual, at times higher than the life of existing society, and even higher than the life of humanity as a whole. 22 -:.=, 3, :: 2011From rst to last this great movement has been one of co-operation on a footing of complete equality between the West and the East, between the powers of reason and thosenot of faith in the sense of blind acceptance, a sense it has gained in servile ages among exhausted races but of vital and penetrating intuition.From this magnicent procession of spiritual heroes whom we shall survey later I have chosen two men, who have won my regard because with incomparable charm and power they have realised this splendid symphony of the Universal Soul. They are, if one may say so, its Mozart and its Beethoven Ramakrishna and Vivekananda.The subject of this book is threefold and yet one. It comprises the story of two extraordinary livesone half legendary, the other a veritable epicunfolded before us in our own time, and the account of a lofty system of thought, at once religious and philosophic, moral and social, with its message for modern humanity from the depths of Indias past.Although the charming poetry, the grace and Homeric grandeur of these two lives are sufcient to explain why I have spent two years of my own in exploring and tracing their course in order to show them to you, it was not the curiosity of an explorer that prompted me to undertake the journeyI am no dilettante and I do not bring to jaded readers the opportunity to lose themselves, but rather to nd themselvesto nd their true selves, naked and without the mask of falsehood. My companions have ever been men with just that object in view, whether living or dead, and the limits of centuries or of races mean little to me. There is neither East nor West for the naked soul; such things are merely its trappings. The whole world is its home. And as its home is each one of us, it belongs to all of us. Perhaps I may be excused if I put myself for a brief space upon the stage in order to explain the source of inner thought that has given birth to this work. I do this only by way of example, for I am not an exceptional man. I am one of the people of France. I know that I represent thousands of Westerners, who have neither the means nor the time to express themselves. Whenever one of us speaks from the depths of his heart in order to free his own self, his voice liberates at the same time thousands of silent voices. Then listen, not to my voice, but to the echo of theirs. . . I have just rediscovered the key of the lost staircase leading to some of these proscribed souls. The staircase in the wall, spiral like the coils of a serpent, winds from the subterranean depths of the Ego to the high terraces crowned by the stars. But nothing that I saw there was unknown country. I had seen it all before and I knew it wellbut I did not know where I had seen it before. More than once I had recited from memory, though imperfectly, the lesson of thought learned at some former time (but from whom? One of my very ancient selves) Now I reread it, every word clear and complete, in the book of life held out to me by the illiterate genius who knew all its pages by heart Ramakrishna. . .Allowing for difference of country and of time, Ramakrishna is the younger brother of our Christ.I am bringing to Europe, as yet unaware of it, the fruit of a new autumn, a new message of the Soul, the symphony of India, bearing the name of Ramakrishna. It can be shown (and we shall not fail to point out) that this symphony, like those of our classical masters, is built up of a hundred different musical elements emanating from the past. But the sovereign personality concentrating in himself the diversity of these elements and fashioning them into a royal harmony, is always the one who gives his name to the work, though it contains within itself the labour of generations. And with his victorious sign he marks a new era.I myself do not believe in one personal God, least of all in a God of Sorrow only. But I believe that in all that exists, including joy and sorrow and with them all forms of life, in mankind, and in men, and in the Universe, the only God is He who is a perpetual birth. The creation takes place anew every instant. Religion is never accomplished. It is ceaseless action and the will to strive the outpouring of a spring, never a stagnant pond.Unity of Religions in Ramakrishna23 -:.=, 3, :: 2011The man whose image I here evoke was the consummation of two thousand years of the spiritual life of three hundred million people. Although he has been dead forty years, his soul animates modern India. He was no hero of action like Gandhi, no genius in art or thought like Goethe or Tagore. He was a little village Brahmin of Bengal, whose outer life was set in a limited frame without striking incident, outside the political and social activities of his time. But his inner life embraced the whold multiplicity of men and Gods. Very few go back to the source. The little peasant of Bengal by listening to the message of his heart found his way to the inner Sea. And there he was wedded to it, thus bearing out the words of the Upanishads:I am more ancient than the radiant Gods. I am the rst-born of the Being. I am the artery of Immortality.It is my desire to bring the sound of the beating of that artery to the ears of fever-stricken Europe, which has murdered sleep. I wish to wet its lips with the (nectar) of Immortality. I must beg my Indian readers to view with indulgence the mistakes I may have made in spite of all the enthusiasm I have brought to my task, it is impossible for a man of the West to interpret men of Asia with their thousand years' experience of thought; for such an interpretation must often be erroneous. The only thing to which I can testify is the sincerity which has led me to make a pious attempt to enter into all forms of life.At the same time I must confess that I have not abdicated one iota of my free judgment as a man of the West. I respect the faith of all and very often I love it. But I never subscribe to it. Ramakrishna lies very near to my heart because I see in him a man and not an 'Incarnation' as he appears to his disciples. In accordance with the Vedantists I do not need to enclose God within the bounds of a privileged man in order to admit that the Divine dwells within the soul and the soul dwells in everythingthat Atman is Brahman: for that, although it knows it not, is a form of nationalism of spirit and I cannot accept it. I see God in all that exists, I see Him as completely in the least fragment as in the whole Cosmos. There is no difference of essence. The only difference is that it is more or less concentrated in the heart of a conscience, in an ego, or in a unit of energy, in ion. The very greatest of men is only a clearer reection of that Sun which gleams in each drop of dew. . . I can only see the same river, a majestic 'chemin qui marche' (road which marches) in the words of our Pascal. And it is because Ramakrishna more fully than any other man not only conceived, but realised in himself the total Unity of this river of God, open to all rivers and all streams, that I have given my love; and I have drawn a little of his sacred water to slake the great thirst of the world.But I shall not remain leaning at the edge of the river. I shall go with the stream and pay homage to it from the source to the estuary. Holy is the source, holy is the course, holy is the estuary. And we shall embrace within the river and its tributaries, small and great, and in the Ocean itselfthe whole moving mass of the living God.To My Eastern Readers(We have read above extracts from 'To My Western Readers' which form part of the Introduction to his book The Life of Ramakrishna. The following are some extracts from To 'My Eastern Readers' in the same Introduction.Unity of Religions in Ramakrishna 24 -:.=, 3, :: 2011 ( P l 2 )- , 2 ~l 2 - 2 $ ~ ~ P , P 2 2 2 P , ~ 2 2 2 - l l l , ~ l l l $ l ~ P - 2 l (1) ~ (2) , - P ~ ~ , ~ P l ~ l 2 ~ 2 2 25 -:.=, 3, :: 2011 2 , $ l ~ 2 2 P l 2 l 7 7 ! 2 (7 ) 2 , _ P , , , , , l P l ~ ~ l 2 ~ - , B 2 2 - N , 2 l ~ 2 2 l l P l 2 2 2 P , , , l P , , , , d l P l l , - l , l 2 l Pr _ l l r 2 -1 26 -:.=, 3, :: 2011 2 Pr r 2 , 2 2 2 l , , 2 ( 2 2 , l 2 2 ) l 2 7 7 ( 3-42)( , l , ) l , P 2 l $ l l , , , - -2 , l P ~ l (mind) $ 2P l ~ l ~P l , l , l ~P 2 2 l , , $ ~ - , '' -127 -:.=, 3, :: 2011 - P 2 - $ P 2 _ , l , l , 2 2 2 l l l l l l l 2 l 2 ' 7 ' P , l 2 , , l 2 2 -1 28 -:.=, 3, :: 20115. 9 G 7 , 5 (1.5)( B , ( 9) O , ! - ) ( $), 7 , 92P , , 2P ( ) , l , , - l , 5- $ , $2P $ 2 $ ( q ) 2 $ l l , l l l , , l 2 l l l l l l l 2 $ $ $, $ $ ( , , 2 , 1-4), l 2 , l $ 2P $ $ , $ $ , , l , $ l, P ( 7 ( 3-42) 2 l $ , l l 2 l 2 , - P l 29 -:.=, 3, :: 2011 , l l 2 (), , , l P l ( l ) ~ , l , , , , , l ~ l - l 2 P - - l l 2l 2 2 , 2 $ 2P 2 - l $ l - 2 6. 7W O W 9 (1-9)( 9 (B 9 9B ) O O N-N ! O 7 ) , 2 , O , , W , , l ( l ), 9 , W 2 q 9 , - 2 ( 1.164.46) 2 2 2 2 P - _ (2) 2 7 9 ( 1-27) (2) _ l l () 30 -:.=, 3, :: 20118. 7N: 9 : 7 q B q () . 10.8.38( ) 9 , B ! P , 2 l l l , , l , l , 2 - $ 2 l 2 $ l , , , P l , l , 2l $ 2 , l ( ) 2 2 2 l , 2 , l _ (: ) , _ P _ ( + ) $ l , , , 7 , : 9: 2, : 7 , , , B () _ ( '' ~ ) -3 P , , l () ~ 31 -:.=, 3, :: 20119. q 7 7 B 7 7 7: : (), . 10.7.38 ! 7 U W U ! l (_ ) _ , , , , 2 , 2 , l 2 2 ~ l 2 $ l l , l l 7 , 7 B ( 2 ) , q , , , , : , 7 , , 7 , 7: : l , : 10. p 7 : 7 U : ( :), . 1.164.20 ! , 7 , 7 , ! 2l , 2 l l 32 -:.=, 3, :: 2011 2 l , l 2 ~l 2 2 l 2 l-l l-l P - l , l 2 2 l $ _ , , , 2l l l P B, 2 2 2 l 2 : 2 2 l , , l l 2P P 2 2 l $ , , : l 2 2 , : , p l , , 7 , : l , : , , 7 , U , : , , l 33 -:.=, 3, :: 2011 :l - :l 2 2 :l , , 2 , : l - : - ~ l ~l ~ P :l $ , , , l 2 ~ - -3 12. O, 7--p - : : (2-3) 1. O, 2. (7), 3. , 4. p , 5. ( )13. O U 9B- -N (2-4)O : ! (1.) 9B (2.) ( ) 7 (3.) 7 (N), (4.) () : : l (1) 2 P , _ , (2) _ 2 , (3) , (4) : 2 $ - , $ : 34 -:.=, 3, :: 2011 $ : 2 : l : l ~ , : 2 , 2 :l l : 14. - : -- -: O (2-5) ! 7 , ! , ! O , , , _ $ 2: , 2 , , 2 ' ' - l l , , ~ , - P l l 60 l l 2 , l l : , - $ 2 : $ 2: , , , l 2 P , , , l 2 2 l l - 35 -:.=, 3, :: 2011 ( 6-25) 1anai4 1anai4 uparamed buddhyq dh3tig3h]tayq qtmasa/stha/ mana4 k3tvq na ki`cidapi cintayet(One should quiten the mind with the Intelligence possessed by steadiness. The mind should then be made to abide in the Self, and one should then think of nothing.)One practices Yoga of Silence or Chup Sad-hana, very simply by just becoming quiet several times during the day, for a few seconds. Just be-coming quiet, just stopping. Let me seeJust seeing things as they are, without put-ting labels, and if labels are being put involuntar-ily, then being aware that labels are happening. The point is that mental and physical actions are observed, and this observing is the Silence. Awareness of a sound is not a sound.In the early stages, Chup Sadhana may require a certain effort to reduce the noise in the head. Various practices like Yoga Asanas, chanting mantras, prayers, going on pilgrimage, avoiding intoxicants, reducing the time spent in front of the television and radio or not reading newspapers, can be very benecial.The example of a potters wheel is helpful in understanding what happens in the early days of the practice. A potter uses his foot to keep the wheel moving, and uses his hands to mould the clay. If the potter were to stop pedalling, the wheel would not come to a stop straight away. The momentum that has built up will slowly decrease, and the wheel will eventually come to a halt. Similarly, when one becomes quiet for 5 or 10 seconds, one may nd that the creating of pots does not stop immediately. One may nd that the velocity of the thoughts has even increased. Here the following understanding is very important: that thoughts are not coming, rather they are going away. In the same way as the speed of the wheel is reducing by itself. Eve-rything is going away by itself.To practice Chup Sadhana means, to just rest as Presence with an understanding, that whatever is appearing at the physical or mental level, is only appearing in this silent Awareness. In the begin-ning of the practice, it may seem that ve seconds of Silence is no match for the vast immensity of noise. A moment of Silence may feel like a grain of sand on a huge beach. That is why it may be difcult initially, to have faith in the effectiveness of Chup Sadhana. But once one starts, these short pauses of Silence will start to increase. Within days, one may nd an interesting energy or power building up, and these moments of Silence may feel as if they are growing by themselves.In language, Silence appears to be like emp-tiness, like nothing, like a graveyard, or like an Yoga of SilenceorChup Sadhana-3Mansoor Abdulla(For an introduction to Mansoor Abdulla, please see Issue 1 (p. 26) of the magazine.) 36 -:.=, 3, :: 2011escape from real living. This is just the problem of language. Silence is actually a highly charged state. Just like a fan, that is moving at a very high speed, from a distance may appear not to be moving at all. For those who have a devotional nature, and a strong belief in the existence of God, Chup Sadhana can be practiced by simply feeling Gods Presence everywhere, and becoming quiet. This state is described in the following verse of the Bhagavad Gita:A conviction that everything exists in God, and that there is nothing but God, with this feeling one just becomes quiet. Not thinking about God, not talking to God, just a feeling that whatever ex-ists is God. No questions, no answers, no explana-tions, no prayers. Just Presence, just Silence.Another way to stay in this space is to notice the breath entering the nostril, touching the nostril during entry and watching the breath touching the nostril during the exhalation. Breath awareness is a very simple, easy and yet most profound way to practice Chup Sadhana. The breath is moving by itself all the time. All one does, instead of thinking that one is breathing, is to observe the simple ef-fortless breath without trying to modify it. Observ-ing the natural breath, as it is. The point is, that the silent inner State is al-ready present but due to non-stop talking, work-ing, thinking, wishing, wanting, planning, it ap-pears that the Silence is not there. These non-stop movements of the mind create a thick curtain, so to say, that obscures the light.This is not a practice of doing, rather it is a practice of recognizing what is already there. Even in one's day-to-day life, there are short peri-ods when one is feeling peaceful, feeling at home, feeling an absence of craving and aversion. These moments are also moments of Chup Sadhana. That is why it is good to recognize these moments when they appear.As the practice continues, the gaps will ex-pand by themselves. Eventually, a point should come, when amidst all kinds of activities taking place, the Silence is unbroken. In fact the Silence is always unbroken, because Silence is Self and the Self is never absent. ( 6-30) yo mq/ pa1yati sarvatra sarva/ ca mayi pa1yati tasyqha/ na praza2yqmi sa ca me na praza1yati(He who sees God in all beings, and sees all beings in God, such a person is never away from God and God is never away from such a person.)When one has been walking for a long time and gets tired, one nds the energy com-ing back by taking a little rest. Actions do not restore energy, actions only use up energy. The deeper the rest, the more recharged one feels because the State of Silence is the Source of power. It is said that the most unimaginable powers possible are present in Silence. The practice does not create the Silence, it only reduces the content, which is noise. This is a very important point. Even when these peace-ful states appear for a few seconds, they are ex-tremely valuable. Just as one Rupee is part of a million Rupees, these silent moments, are an integral part of the Innite Silence.The only true sign of progress in the in-ner path is the increasing of this Silence. This yardstick is most powerful and clear as it can-not be misinterpreted, nor is it subjective as other yardsticks of love, compassion, wisdom, light etc. may be. There is no mistaking Si-lence when it happens, and also no mistaking when it disappears and the chatter in the head is back.Allowing oneself to bathe in this Silence for longer periods, one feels an incredible sense of lightness and purity. All burdens seem to be removed. A feeling, that one has absorbed all the profound qualities that one was seeking throughout life. This Silence is not dependant on others, it is not dependant on a practice, it has no conditions. More importantly, this Silence is discovered to be one's own intrinsic nature. One does not get Silence, one comes to realize that one is Silence. Yoga of Silence or Chup Sadhana37 -:.=, 3, :: 2011Who ar e we?Ken Wilber(The American philosopher and author Ken Wilber was born in 1949. At the college level he got dissatised with the study of science as it failed to provide a deeper understanding of the human life and its predicaments. He studied western philosophy and different schools of Indian thought including Upanishads, Buddhism, Vedanta, Nagarjuna, Sri Aurobindo and Raman Maharshi. He extensively practiced Buddhist meditation techniques. He is developing a comprehensive understanding of the present human situation combining the thinking from the East and the West. The eminent medical expert and spiritual teacher Deepak Chopra said of him, "Ken Wilber is the most important explorer of consciousness alive today."). The following KW: So if I say, Who are you?, you will start to describe yourself you are a father, a mother, a husband, a wife, a friend; you are a lawyer, a clerk, a teacher, a manager. You have these likes and dislikes, you prefer this type of food, you tend to have these impulses and desires, and so on.Q: Yes, I would list all the things that I know about myself.KW: You would list the "things you know about yourself."Q: Yes.KW: All of those things you know about yourself are objects in your awareness. Tey are imag-es or ideas or concepts or desires or feelings that parade by in front of your awareness, yes? Tey are all objects in your awareness.Q: Yes.KW: All those objects in your awareness are precisely not the observing Self. All those things that you know about yourself are precisely not the real Self. Tose are not the Seer: those are simply things that can be seen. All of those objects that you de-scribe when you "describe yourself " are actually not your real Self at all! Tey are just mere objects, whether internal or ex-ternal, they are not the real Seer of those objects, they are not the real Self. So when you describe yourself by listing all of those objects, you are ultimately giving a list of mistaken identities, a list of lies, a list of precisely what you ultimately are not.Q: So who is this real Seer? Who or what is this observing Self? KW: Ramana Maharshi called this Witness the I-I, because it is aware of the individual I or self, but cannot itself be seen. So what is this I-I, this causal Witness, this pure ob-serving Self?Tis deeply inward Self is witnessing the world out there, and it is witnessing all your inte-rior thoughts as well. Tis Seer sees the ego, and sees the body, and sees the natural world. All of extract is taken from Wilber's book 'A Brief History of Everything', written in a question-answer format. It may be noted that this extract from Wilber is totally in tune with Patanjali's description of chita-vrittis and the necessity of quietening them to know our real nature. The piece presented here can be easily read as a very lucid exposition of Patanajali's two sutras given right in the beginning of his treatise Yoga Sutra, namely, Yogah chitta-vritti-nirodhah Yoga is the cessation of all movements in the individual consciousness), and Tada drashtuh svarupe avasthanam Then the seer is established in his real self. Please see the relevant portion from Patanjali's Yoga Sutra in Issue 1 of this magazine to know about the Chitta-vrittis and the need to control them.) KW below refers to Ken Wilber and Q to the questioner.) 38 -:.=, 3, :: 2011Who are we?those parade by "in front" of this Seer. But the Seer itself cannot be seen. If you see anything those are just mere objects. Tose objects are precisely what the Seer is not, what the Witness is not.So you pursue this inquiry, Who am I? Who or what is this Seer that cannot itself be seen? You simply "push back" into your awareness, and you dis-identify with any and every object you see or can see.Te Self or the Seer or the Witness is not any particular thought I can see that thought as an object. Te Seer is not any particular sensation I am aware of that as an object. Te observing Self is not the body, it is not the mind, it is not the ego I can see all of those as objects. What is looking at all those objects? What in you right now is looking at all these objects looking at nature and its sights, looking at the body and its sensations, looking at the mind and its thoughts? What is looking at all that?Try to feel yourself right now get a good sense of being yourself and notice, that self is just another object in awareness. It isn't even a real subject, a real self, it's just another object in awareness. Tis little self and its thoughts parade by in front of you just like the clouds foat by through the sky. And what is the real you that is witnessing all of that? Witnessing your little ob-jective self? Who or what is that?As you push back into this pure Subjectivity, this pure Seer, you won't see it as an object you can't see it as an object, because it's not an object! It is nothing you can see. Rather, as you calmly rest in this observing awareness watching mind and body and nature foat by you might begin to notice that what you are actually feeling is sim-ply a sense of freedom, a sense of release, a sense of not being bound to any of the objects you are calmly witnessing. You don't see anything in par-ticular, you simply rest in this vast freedom.In front of you the clouds parade by, your thoughts parade by, bodily sensations parade by, and you are none of them. You are the vast ex-panse of freedom through which all these objects come and go. You are an opening, a clearing, an Emptiness, a vast spaciousness, in which all these objects come and go. Clouds come and go, sensa-tions come and go, thoughts come and go and you are none of them; you are that vast sense of freedom, that vast Emptiness, that vast opening, through which manifestation arises, stays a bit, and goes.So you simply start to notice that the "Seer" in you that is witnessing all these objects is itself just a vast Emptiness. It is not a thing, not an object, not anything you can see or grab hold of. It is rather a sense of vast Freedom, because it is not itself any-thing that enters the objective world of time and objects and stress and strain. Tis pure Witness is a pure Emptiness in which all these individual sub-jects and objects arise, stay a bit, and pass.So this pure Witness is not anything that can be seen! Te attempt to see the Witness or know it as an object that's just more grasping and seeking and clinging in time. Te Witness isn't out there in the stream; it is the vast expanse of Freedom in which the stream arises. So you can't get hold of it and say Aha, I see it! Rather, it is the Seer, not anything that can be seen. As you rest in this Witnessing, all that you sense is just a vast Emptiness, a vast Freedom, a vast Expanse a transparent opening or clearing in which all these little subjects and objects arise. Tose sub-jects and objects can defnitely be seen, but the Witness of them cannot be seen. Te Witness of them is an utter release from them, an utter Free-dom not caught in their turmoils, their desires, their fears, their hopes.Of course, we tend to identify ourselves with these little individual subjects and objects and that is exactly the problem! We identify the Seer with puny little things that can be seen. And that is the beginning of bondage and unfreedom. We are actually this vast expanse of Freedom, but we identify with unfree and limited objects and subjects, all of which can be seen, all of which sufer, and none of which is what we are.Patanjali gave the classic description of bondage as "the identifcation of the Seer with the instruments of seeing" with the little subjects and objects, instead of the opening or clearing or Emptiness in which they all arise. . .So when you rest in the pure Seer, in the pure Witness, you are invisible. You cannot be seen. No part of you can be seen, because you are not an object. Your body can be seen, your mind can be seen, nature can be seen, but you are not any of those objects. You are the pure source of awareness, and not anything that arises in that awareness. So you abide as awareness.39 -:.=, 3, :: 2011Who are we?Tings arise in awareness, they stay a bit and depart, they come and they go. Tey arise in space, they move in time. But the pure Wit-ness does not come and go. It does not arise in space, it does not move in time. It is as it is; it is ever-present and unvarying. It is not an object out there, so it never enters the stream of time, of space, of birth, of death. Tose are all expe-riences, all objects they all come, they all go. But you do not come and go; you do not enter that stream; you are aware of all that, so you are not caught in all that. Te Witness is aware of space, aware of time and is therefore itself free of space, free of time. It is timeless and space-less the purest Emptiness through which time and space parade.So this pure Seer is prior to life and death, prior to time and turmoil, prior to space and movement, prior to manifestation prior even to the Big Bang itself. Tis doesn't mean that the pure Self existed in a time before the Big Bang, but that it exists prior to time, period. It just never enters that stream. It is aware of time, and is thus free of time it is utterly timeless. And because it is timeless, it is eternal which doesn't mean everlasting time, but free of time altogether.It was never born, it will never die. It never enters that temporal stream. Tis vast Freedom is the great Unborn, of which the Buddha said: "Tere is an unborn, an unmade, an uncreated. Were it not for this unborn, unmade, uncreated, there would be no release from the born, the made, the created." Resting in this vast expanse of Freedom is resting in this great Unborn, this vast Emptiness.And because it is Unborn, it is Undying. It was not created with your body, it will not per-ish when your body perishes. It's not that it lives on beyond your body's death, but rather that it never enters the stream of time in the frst place. It doesn't live on afer your body, it lives prior to your body, always. It doesn't go on in time for-ever, it is simply prior to the stream of time itself.Space, time, objects all of those merely pa-rade by. But you are the Witness, the pure Seer that is itself pure Emptiness, pure Freedom, pure Openness, the great Emptiness through which the entire parade passes, never touching you, never tempting you, never hurting you, never consoling you.And because there is this vast Emptiness, this great Unborn, you can indeed gain libera-tion from the born and the created, from the sufering of space and time and objects, from the mechanism of terror inherent in those frag-ments, from the vale of tears called samsara. : Ideas arent what they used to be. Once they could ignite fires of debate, stimulate thoughts, incite revolutions and fundamentally change the ways we look at and think about the world. They could penetrate the general culture and make celebrities out of thinkers Albert Einstein, Carl Sagan, Stephen Jay Gould. The ideas themselves could even be made famous: for instance, 'the end of ideology', 'the medium is the message', 'the feminine mystique', 'the Big Bang theory'. If our ideas seem smaller nowadays, its not because we are dumber than our forefathers but because we just dont care as much. We are living in an increasingly post-idea world a world in which big, thought-provoking ideas that cant be monetized are of so little intrinsic value that fewer people are penetrating them and fewer outlets are disseminating them, the Inter-net notwithstanding.The real cause may be information itself. It may seem counterintuitive that at a time when we know more than we have ever known, we think about it less. . . What future portends is more and more information Everests of it. There wont be anything we wont know. But there will be no one to think about it.Neal GablerUniversity of Southern California 40 -:.=, 3, :: 20115.1 . - : - P l 2 2 2 2 () , (+) - 2 : Q , q , q 7 q : ~ , , _ l , 2, l ~ U 6 4 ~ 2 l l P ~ l Q 5.2 . (), 9 2l _ ! 2l : 2 - -: -() - -: - - -: -: 2 , , , 2 , - 2 Q : - P 2 l 7 -5- ( ); . . 9 p W; q 9 B W41 -:.=, 3, :: 2011. - - 2 . 2l (-, -: -:) () _ ( ) P : 2 (:) () : ( ) ( ) ( ) : ( ) ( ) ( ) : ( ) : l - : , : , l 5.3 . p W ( ). 2 $ - , l 2 $ : :. : $ 2 l 5.4 . p W ( ) 2 ~ , : (l ), ( ), : ( ), : (l ) 9 ( ) ~l 2 5.5 . ! l : 1. : 2. 3. 4. 5. , , 6. 2: _ 7. , 2: _ : 8. : 9. 10. : 11. : 12. : 13. : 14 : 5.6 . Q, q, q, q, _ _ : : : : : : : : : : : : : : : : : : : : :-5 42 -:.=, 3, :: 2011 2 l l l :: , :, ; , :, ; , :, :, : l 2 - l l l 2 ~ l l 5.7 . - ~ , ( ~ l ) , , , ! : () ( ) 7 ( ) 7 () _ ! : : : : : : : : : : : : : : : : :5.8 . P -: (Q), (q), (), (7 ), (q), (), (), (Q), (), (q), ()5.9 . (), (), ( ), ( ) 7 (, ) l : , , , ? _ ! : : : : : : : : : : : : : : : : :P P: P P P: P P P: P:5.10 . l :1. _ 2. 3. : 4. 5. : 6. : 7. 8. : : 9. -543 -:.=, 3, :: 2011 10. : : 11. _ 12. : 13. 14. : 15. ? 16. : 17. 18. : 19. : 20. P5.11 . q. q l 2, , P ~ , P 2 ( ) ~ 2 $ 2 2 2 ~l ~ q 2 ( ) (. ) 2 B q , 9 9 q ~ l (2 ) (P ) q ( ) p 2 _ P q () p 2 P 5.12 . , _ 2 :: ! !: : ? : ?: : : ? , : _ ?: , : _ _ ?: ? : -------5 44 -:.=, 3, :: 2011! U5.5 1. 2. 3. 4. ? 5. , , 6. () ? 7. , 8. (l) ? 9. (l) 10. (l) ? 11. (l) 12. 13. l 14. l 5.8 : , , , :, , :, , :, , , :5.10 1. 2. 3. 4. 5. 6. (l) 7. 8. 9. 10. 11. 12. 13. 14. 15. ? 16. 17. 18. (l) ? 19. (l) 20. 5.12 1. 2. 3. ? 4. ? 5. ? 6. , l ? 7. , 8) ? 9) ? 10) 11) -------57 7 7O (7 ! ) 9 p 97B q q - 7 ( 9 p! - 9 9B , )45 -:.=, 3, :: 2011 4445 4 -:.=, 3, : : : :: 20112: 2 , 2 , M L = G (- 1) : 2 2 2 2 l 2 , 2 , 2 2 : 2: " " , l , l, l 2 , l l l , l , l , l l 2 l - , l 46 -:.=, 3, :: 2011" , , , , , - l l , 2 , l " - , l - - " l , , l , ' ' , , , 2 , "- , , 2 , l l , l , , - - , - , 2 2$ . . . , , " l " l , , ' - ' ' - ' 2 , '' " . 2 l , l l 2 l , 2l l P 2 l - 47 -:.=, 3, :: 2011 2 - Q _ , , - l , l - $ $ - , l - The Mind Cannot Lead to GodYou talk a great deal about God, don't you? Your books are full of it, you build churches and temples, you perform ceremonies. This pursuit of God indicates the shallowness of your search. Though you repeat the word God, your acts are not godly, are they? Though you worship God, your ways are ungodly. Though you mention God, you exploit others; and the richer you get, the more temples you build. So, you are only familiar with the word God. But, the word is not God, the word is not the thing.To nd the real, all the verbal utterances of the mind must cease. The image of reality must cease for reality to be. For reality to be, the image and the temple must cease. For the being of the unknown, the mind must put aside its content, the known. To pursue God you must know God. To know what you are pursuing is not to know God. The response which urges you to pursue is born of memory, so what you seek is already created. That which is created is not eternal, it is a product of the mind. J. Krishnamuyrti 48 -:.=, 3, :: 2011 P 2 l 2 - 2 l l , - $ ~ - - , P 2 l , , - l , 2 2 . , 2 2 , , ( ) 2 l l , m- 2 2 ~ P, l , 1 , ~ ~ 2 $ , , l l - , , , , l 2 , m 49 -:.=, 3, :: 2011 2 - , (- ) l l $ $ , , (- )- - 2. , 2- 2 - 2 l P , '- ' - - 2 ' ' , - , - , P - 2 , 2 2 2 2 $-$ - ' ' _ - P - - '' '- ' - l l l ' ' l - , $-$, - - l ', , ' _ , , - l 2, m '- ' 2 2 2 . , , 2-2 2, 2 , 50 -:.=, 3, :: 2011 , l 2 l $ 2 Science and the Sacred l . , l l - - - - l 2 l - - 2 l , - 2 , 2 , _ 2 2 . , l l - P (- )- P ~ 2 2 , 2 2 l " , P . . . 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