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1/2007 September-October 2007

First page The Path of Jnana [knowledge]

C S Shah

Be fearless and empty your mind of all superstitions and beliefs about God. Accept every
tiny bit on the basis of objectivity and verifiability. Doubt and reject everything unless proved truthful, until you are convinced about the facts. But remember there are methods beyond those prescribed by physical sciences. The Books and the Scriptures, the saints and the prophets come to preach religion that dispels ignorance; however, it requires the proof a scientific parameter - for its acceptance as true. Start without God and end without God; but in this journey get the broadness of heart that would encompass every being on the earth. If this is done, even to a minor extent, you have become religious; if not, you still need to reject God with greater vehemence, for it is compartmentalizing your being into narrowness of sects and races, nations and boundaries. Discriminate between the real and the unreal, true and false, permanent and transient, and reject that is discriminated as unreal, false, and transient. Stick to real, howsoever troublesome this world would try to make it for you, stick to truth howsoever difficult your emotions, feelings and attachments would try to make it for you; then only you can know. Knowledge is power; knowledge is bliss. Knowledge is the goal, and not happiness. Senses give pleasure but end in suffocation; knowledge initially is awe-inspiring but ultimately frees you from ignorance. Therefore, cultivate Jnana Tapas - austerities related to 'seeking knowledge'. Be rational and stick to 'reason', for the knowledge is based on these scientific foundations. Never reject 'reason', for the intuitive truth also accepts it first, only to transcend it in course of further quest. 1

I am fast asleep oblivious to outer world but in the morning I say: 'I had had sound sleep. I am awake and am experiencing this worldly show. but you would experience One Immaterial Simplicity. Reject everything that has name and form and reach the formless and nameless entity. this is the beginning of religion without God.' Who was the witness in all these three states? The same or different? Ponder over the question and you shall once again come to realize the unitary consciousness as the witness of these states also. Thus. The whole universe including this 'thinking human frame' is to be rejected as transient. I am sleeping and dreaming the lovely dreams. The same thoughts are applicable to this whole universe: it was not in the past. No faith. the thing-in-itself. It cannot be true then. and then concentrate on the vicissitudes and vagaries of mind. One minute it is deeply absorbed in writing this article. Thus discriminate and give up identity with the mind as well. on the basis of such discrimination. I was a child. discriminate 'I am not this body'. the substratum behind all ephemeral objects that is what remains. you now have become one with It! This is the religious experience. speech and senses would not be of any help there. 'After knowing that nothing else remains to be known'. Reject both physical and emotional aspects of your worldly existence. Your mind and language. Then what remains? Some say 'nothing' and some say the 'Spirit'.Focus on the body-mind complex. that unchanging. the physical characteristics changed but the 'I' remained the same. the body that grows from childhood through adulthood to old age only to fall sick and die in the eventual course. the other minute it flies to far off land where my son stays. try to experience. or no superstition is 2 . for. Think of that 'I' as the witness and you come towards the permanent truth. this world also does not qualify to be labeled as real. a young man. It broods on the illness of my friend and also thinks of the lovely meeting with wife! This changing mental scenario from one minute to the next leaves the mind in the category of 'falsehood' without any doubt. and now I am this old body. and according to our first statement must be renounced. Identification with that 'I' makes you religious. Try to realize. all-pervading reality and you come to know everything. for such identification is the source of knowledge of reality. no God. and it would not be there in the future. it is in the present.

with every hand I work. You simply don’t create any disturbance. for the humanity is in need of such knowledge. the illusory snake has vanished. You say yes to everything. and go beyond yourself as Spirit worships Spirit. The poor and the afflicted. and you simply go with it.would now fill your eyes and ears. on its own accord. 3 . this and that. The very things that you rejected as false or unreal now start appearing as filled with the same Atman . It is life. Shun the forces of emotions and feelings only to become as broad as this universe extending in infinity. and you shall contribute to its enrichment. the world enshrines within your heart. rise thou birthless and deathless. You assume universal dimension. life and death.” That going with it. You come to realize the essence of the rope as rope. You need not fight. with every eye I see. you don’t push the river. . through every mind I contemplate'. These little manifestations do not befit thee. you do not remain in the world. floating with it. care.c s shah Tantra says: “You say yes." Love yourself.needed for such experience. Joy and gloom.the Atman. for it was never there. concern. 'With every mouth I eat. It is a matter of honest inquiry. The river is going by itself. know yourself. That is the utility: subjective experience of the final bliss and usefulness to humanity as large. come to normal plane of consciousness and the blissful memory of the Witness . rise thou who art always pure. Open your eyes. Do it. everything reaches to the ultimate ocean. relaxing with it. Do not bring or invite limitations of compound matter and materialism in the realm of simplicity of immaterial existence. you need not even swim – you simply float with the current. the greedy and the jealous melt before your eyes and instead stands the Spirit to be worshipped as Spirit: "Rise thou effulgent one.the same 'I'. Love. all vanish in the transcendental journey through them. is tantra. heart and mind with permanent joy. and manifest thy true nature. rise almighty.the Atman . and compassion eventually would merge into one unifying ocean of Immortal Bliss .

‘esharte katra hai darya mein fnah ho jana. …. It tells us to loose individuality. Nobody wants to choose the hell. they end by themselves. ….we strive for happiness. choices to move. Still when we talk we do not talk of sufferings.My page Swaran J. choices to act. merge with great. ….things are uncertain in their own way. We have forgotten ourselves to be the part of greater whole. hope to fulfill our moves. Let we not be categorized with the miserable. Did we ever ask ourselves that why our lives are engulfed in such horrible uncertainty. We do not talk of tears. we talk of joy. We do not want to confront the whole. We enjoy fragmented joys and sorrows.the existence we see that of ours is not finite. hope to get reward of our actions. We talk of pleasure. …. the times when we are experiencing the saddest moment of our life. 4 . which may be the end of our selfish behavior.Ghalib wrote." -Dr. But we fail to recognize that our every act is going to be resulted in uncertainty. unite with the great.that greater whole tells us to merge in it. almost in tears. We talk of escape… let our voice be not submerged in the slime of our sorrows. not simply a part of ocean. That smallness makes us highly individualized. There is no happiness in the small. of course highly selfish. When the pungent most serving is part of our plate. Let drop be enter into the ocean.] …. It tells us to loose our personality.but when we examine properly we find that we live our life in fragments. Can we ever escape the absurdities of life? Can we ever escape the vagaries of time? …. similarly when sorrows go to extreme. This is that underlying existence of ours which we have forgotten while in active engagement with the world. dard ka had se badna hai dawa ho jana’ [pleasure of the drop lies in loosing identity in the river. Swaran J. we talk of sweet. So are we.we talk of happiness all the time. We have hopes. It tells us to loose the distinctiveness. …. We are satisfied in the littleness of our life. …. Let the wisdom of Upanishads be part of our life-"The infinite alone is happiness. We have choices. We suffer a lot. …. Still sometimes hell is our destiny. It is from eternity to eternity.we can strive to find infinite joy when we end the finite in us. possibly the end to our sorrows. we are sad.

no hope. In the inner world you nevertheless are in a frame of warrior but here war is among thoughts. In that gloomy thick forest. Contemplation of such kind occurs only in a heightened state of awareness. no ray Heroically I fight back. Let us imagine that you are engaged in a duel of swordsmanship. a dark arena of ignorance. Swaran J. no gleam. a journey through the dark recesses of the mind. As you face your opponent you are increasingly watchful. in which one is neither tense nor hurried. published posthumously. Aassi [1964-2001] who died at the very young age of 37. Here we are discussing the incorporeal and supposedly spiritual aspect of this journey of thoughts. Were you to relax your vigilance even for a second you would be cut down to pieces. besides being my friend. By doing so it tends to kill the former. for how long would I stay I receive back the hurts. You become the battle ground of thoughts. was a Punjabi poet of great possibilities. In the present verse Aassi talks of a journey. Most of the thinkers regress in a cyclical path. So’n Chidi [The Golden Sparrow] is an extraordinary piece of poetry from Aassi’s fifth and last anthology ‘NIRDESHAK’. A sort of journey which sometimes each of us undertakes but often held back before taking the final plunge.Poetry-a class apart So’n ChidiA JOURNEY TO ETERNITY Aassi -Dr. Your opponent is the counter thought or the thought that dissociates from the original thought. But a thinker in a truly meditative poise continues with the journey without any preconceived notion. That seems the exact situation as Aassi opens his verse : Literary merit and also the aesthetic aspect of this remarkable piece of poetry are to be decided by the laureates. for hurts that I pay 5 . Zen master Yasutani Roshi describes this state in similar words. philosopher and guide. But this sort of progress further advances into two identical states with often diverse consequences. Why he undertakes such a journey? In a journey of thoughts and journey with thoughts one is helpless to talk of a choice. Here identical thoughts keep on repeating themselves causing much distress to the thinker. which only moves forward. unable to ferret out way I sink in the sea of darkness. He relates this analogy to the outer life. A choice between continuous voyage or to be held back! It is a state of progress. an awareness. For him this is the mind of somebody facing death.

var jhallan meri aas bandhave eh leh-lahaunda vejayee jhanda roshani da so’n parcham eh thartharaundi hoi nimani mo’mbatti es de garam tepiyan noo main talian te buchchan kasees vattan bebassi ka’har dhave hava shikhr di chanani di laat kambe meri so’ch kambe aukaat kambe khelhan noo jalavatni mere hisse aayee rangan da jhutha sachcha aassra main sirj liya kite tan udeekada hoega budda Dashrath kade taan mukkega banvaas Chandra kite taan hoegee Kaushalaya tatpar karke ghar di munder te deep raushn nal na koi Lashman shashtardhari turdi hai tan mahaz ek agg vichari kade tharthrave kampkampave bujhan hi lagge akhari chingari vi antim sahara vi agle hi pal dolh deve mere upper umeedan da pura samundar chehkade parinde vangoon kholh deve mere sanhven kise naven brahmand da darvaza te meri ungali pakar ke badali di ek sarani banaun da val sikhave mere lahu’ch balada diva. I begot some delights with them I however play There may be waiting that old Dasharatha along anxious Kaushalaya and they may be putting lamps on the house’ roof in the past foregone way and with me now is no one nor armed Lakshmana who slay only trembling tiny flame that walks with me anyway About to get extinguished last remains of candle that stay with its last bit to rely! Yes.SO’N CHIDI -Aassi Hanehere da sanghana jangal rah nazar na aave jind daraya kalakh’ch gote khaave kise yuddh’ch soorme vangoon main zakham khavan. safar dar safar janam dar janam eh kaun hai jo mere nal hai piran’ch paruche hoi vi ek Jamaal hai jo samarpit hai mainu pani mitti agni samet SO’N CHIDI [THE GOLDEN SPARROW] -Aassi In that gloomy thick forest unable to ferret out way I sink in the sea of darkness no hope. sookde tufan phir vi tor riha hai mainu jiven har gote pichhon dariya uchhalada hai jiv nu upparali sateh val kadam dar kadam. the next beginning or the next genesis! You may say In whose enchanting presence [now] I am wholly dedicated to me? Pray! has turned it into a great ecstasy 6 . you can say whole stockpile of hopes come apart the moment next and they open for me the door to eternity enormous bliss and joy lead me to the place [where I can] arrange my nights and day’ the alert that aflame my blood still pushes me through anyway as waves that push the drowning ones to the sea-shore they lay or sun that rouse me every morn’ and open my next day to the next step. no gleam. no ray heroically I fight back for how long would I stay I receive back the hurts for hurts that I pay I hopefully hold that beaming flag and in my hands it lay agonizing pain of hot wax that makes me loose my sway of the tiny flickering candle I carry on my way my helplessness and fury of wind with trembling thoughts they play which make me quiver like flame I carry on the way It was altogether an exiled existence I endured to this day yes.

my candle or say? how blissful is now this bleak darkness how joyful are woes of the day!! -Translated by-Swaran J. But this concentrated awareness is the only light you have on this unlit murky path. It comes and goes on cyclically. this you. I carry on the way Thinker in Aassi does not satisfy himself with this linear journey. I carry on my way my helplessness and fury of wind. But this battleground. While in an emotional mould his thoughts create images of fellow journeyers who have been separated long back. You will have to keep them separate. They join with the thoughts. either the same or the opposite thought. This itself may be the source of distress. this awareness is separate from the mob of warrior thoughts. He is distressed by their absence: There may be waiting that old Dasharatha along anxious Kaushalaya and they may be putting lamps on the house’ roof in the past foregone way Or he takes another turn of partially compromising with the situation and finding help from within: and with me now is no one. that makes me loose my sway of the tiny flickering candle. As points out Aassi: agonizing pain of hot wax. for to remain in the sustained state of awareness you have to put an effort to it. with trembling thoughts they play which make me quiver like flame. nor armed Lakshmana who slay only tiny trembling flame [of consciousness] that walks with me anyway 7 .jis’chon talashada han main apne hon di paribhasha main te meri mo’mbatti kina suhavana hai eh hanehra jo de riha hai mainu pukhatagi bhariya eh sukhad dukh that distress of thorny way’ who now will define my new being is it me. This sort of pleasure or sorrow does not open new vistas. He adopts many ways and many forms and during the journey. Mostly the thinkers join with battle. The wakeful distress of being the battleground of thoughts is now replaced by pleasure or sorrow of the thoughts.

that distress of thorny way’ who now will define my new being. A sort of journey which sometimes each of us undertakes but often held back before taking the final plunge. enormous bliss and joy Lead me to the place [where I can]. or the next genesis! You may say Is this the end of journey or its beginning? For him definitely this is the beginning. still pushes me through anyway as waves that push the drowning ones. and open my next day to the next step. This is not to be conceptualized or described within the framework of worldly languages. Neither can you describe sweetness in a way that others can experience similar sweetness. He does not even hesitate to call it the next genesis [birth]. It is the moment where every rationality of the mind is to be kept away. So how can Aassi talk about the things which are timeless? How can end of thoughts be described with the activity of thoughts? But still he claims it to be the act of forces within his very being: the alert that aflame my blood. how joyful are woes of the day!! 8 . last remains of candle that stay’ With its last bit to rely! Yes. the things which are in the frame of time. As he says: In whose enchanting presence [now] I am. Here we are discussing the incorporeal and supposedly spiritual aspect of this journey of thoughts. About to get extinguished.Literary merit and also the aesthetic aspects of this remarkable piece of poetry are to be decided by the laureates. It comes instantaneously. It is the end of both acceptance and rejection. you can say Whole stockpile of hopes come apart. is it me. It is the end of everything known. This contact with the ultimate reality is only to be perceived. But Aassi takes the risk of entering into the perils of unknown. the moment next and they open for me the door to eternity. Perhaps nobody is able to. arrange my nights and day’ While talking about this transition from the rational worldly mould to the higher thoughtless mould Aassi does not elaborate much on this point. only to be experienced. wholly dedicated to me. This final decision does not come out of the logical mind. You cannot taste sweet simply by uttering the word ‘sweet’. Neither this is the act of will nor that of wisdom. For the correct understanding you will have to eat something sweet. Any description of it will come out only from thoughts and memory. to the sea-shore they lay or sun that rouse me every morn’. pray! has turned it into a great ecstasy. the next beginning. my candle or say? how blissful is now this bleak darkness.

Free to choose and free to accept the tension and responsibility of his choices. E. -John Lennon 9 .co. Though he is not unresponsive to the painful consequences of his choices in this new existence. Editor The True Self . This is the end of sorrow. For him now even woes are now blissful. Brethren! where there isneither earth nor water light nor air neither infinity of space nor infinity of consciousness nor nothingness nor perception nor absence of perception neither this world nor that world both sun and moon I call thisneither coming nor going neither motion nor rest neither death nor birth It is without stability without procession without a footing That is the end of sorrow.a physico-psycho-spiritual For there is a sphere. We also need your feedback to our endeavor. where he acts right from an all empty consciousness and not from one that is ever fortified by memory laden ego with all its restricted choices.. but he is free now. as For me this So’n Chidi is what his real existence is.Aassi has experienced this sweetness. “Continuity” I am he as you are he as you are me and we are all one. He is now with his real existence. They can also be sent via e-mail. The existence. p. Dr. golden sparrow is now separated from the heavy. worldly ego. by Strong. Swaran J. Your views and writings can be sent on the address that follows.111]* monthly bulletin 11-Ganpati Enclave Ganda Singh Wala Road Majitha Road Amritsar [India] [M] 9815621557 e-mail: omcawr_sj@yahoo. the enlightened one once spoke about this sphere of real existence of man for our understandings: TO READERS AND WRITERS ------------------------------------------For circulation among friends only ------------------------------------------You can share your views and experiences on psychospiritual matters. [The Udâna. tr. This symbolic weightless.☼ *Quoted in ‘Buddhism and Christianity’ by J. Carpenter.

The only thing that determines where you land is the train of thought you take to get there. it matters not whether the room has been dark for five minutes or five years. or impossible. Well-being is our natural state. All pain. easy. one has been submerged for 10. you are not subject to the same results. When doctors or psychologists cite statistics of what happens to Pure physicality Pure movement of awareness within the body within the brain within the neurons. physical. difficult. it will be. or think you can’t. Likewise. and available. they will take the same amount of time to dry off. and life is always seeking to return us to it. it will be. What you do with it may be entirely different. Our culture has instilled within us many beliefs about who and what can be healed. and how long it takes. but internal resistance. or spiritual. A true healer holds more of an investment in wellness than illness.OUR MOTTO The secret of healing is the same as the secret of all success: What you think is what you get. no influence religious or dogmatic psychological or spiritual no preformed opinion of these no guidance no conclusion intense questioning intense effort intense need to find till one is very near to to cross the borders till one is very near to the pure intelligence within till one is very near to have an INSIGHT !!! -‘The True Self’ people who exhibit the same symptoms as you.000 years and other for 10 days. Many of these beliefs are based on limiting thoughts to which other people have subscribed. What hampers well-being is not some external factor. mentally. Just let go of what you are resisting. If you do not think the same thoughts. He or she rejoices in getting you out of therapy rather than keeping you in it. Step onto a different train. and you are not bound to land on the same square. As Henry Ford noted. if you turn on a light in a dark room.Mind & Body How Long Healing Takes By Alan Cohen Alan Cohen …. it simply awaits our cooperation. It is always available in the now moment. “Think you can. they are simply noting how other people have dealt with this issue. To be healed physically. begins and is maintained by a factor of “p ushing against. or spiritually. Life wants us to be healed and constantly moves to accomplish that. the room is just as light the moment you flip the switch. and either way you’ll be correct. you don’t have to make anything happen. Consider two rocks that have sat underwater in a streambed. and you will arrive at a different station. emotionally. If you expect it to be quick. If you expect that healing will be long.” Healing doesn’t ask whether you have been in pain for 30 minutes or 30 years. If you place both rocks in the sun.” When you release your resistance. Some in the healing professions depend on 10 . emotional. healing rushes in.

–Editor. many do so without recognizing the underlying dynamic." -Sri Aurobindo 11 . forgive yourself and life. Years ago a woman at a seminar reported that she had been doing primal scream therapy for seven years. Simply love yourself. Judaism and Islam how to be religiously faithful in action and zealously devoted to God. The Dragon Doesn’t Live Here Anymore and Mr.alancohen. Finally she felt healthy enough to tell her therapist she was ready to leave therapy. Box 835. Haiku.O. HI 96708. Paganism increased in man the light of beauty. For information on this program or to receive Alan’s daily inspirational quote and monthly newsletter. Better healers will tell you that you can or will get better over time. Buddhism has shown him a noble way to be wiser. What you think and do today matters very much. Christianity gave him some vision of divine love and charity. What you have done or what has been matters not. Hinduism has opened to him the largest and profoundest spiritual possibilities. “You can’t leave now ― you’re just getting started. his aim at a many-sided perfection. visit www. including best-selling. email admin@alancohen. who will be for me?” “If I am only for myself. that’s how much life wants well-being for you ― even more. when?” Alan Cohen is author of many popular inspirational books. Everit’s Secret: What I Learned from the World’s Richest Man. Answer with “My thoughts create my life” and you are very close to the health you seek and deserve. the therapist told her. but intellectual dogma and cult-egoism stand in the way. True healers will tell you that the healing you seek is available to you now. the largeness and height of his life. A great thing would be done if these God-visions could embrace and cast themselves into each other. As much as you desire well-being for your child or the people you . How long have you been putting up with pain or a situation that is not working? How long have you not had use of a part of your life that you would rather enjoy? What do you think needs to happen before you can feel good? If you answer with any factor outside yourself. Change your attitude and you will change your prognosis. What a healer tells you is a reflection of the beliefs and expectations you hold.continued visits from their patients. In the Talmud. Who is the real doctor? The mind of thepatient. a wise rabbi posed three questions we should all ask ourselves constantly: “If I am not for myself. or write P. you only delay your Alan will be offering a six -month personal mentorship program. To her surprise.” Inferior “healers” will tell you that you will never get well. While it is rare that a healing professional would consciously or purposely keep a patient longer than he or she needs to stay. The now moment is your point of power. Examine your beliefs about how long you think healing should take. what good am I?” “If not now. and know that the universe wants for you what you want for yourself. purer. so they may unconsciously influence the patient to stay ill for the doctor’s or therapist’s own purposes. "Each religion has helped mankind. gentler.

to attend. sharp.. greed. all your reactions. reasonable. sane. From awareness comes attention.. It is crowded with its own desires. healthy. and you cannot be aware of it if you are merely judging." all of which only makes the mind dull. cooking. logical. and the immense sorrow it has accumulated— not only personal sorrow. the way you sit. no experiencing. because if there is a single dark corner of one's mind which one is afraid to explore.Dr..Last page J.. its instinctual knowledge. Krishnamurti You Can Be a Light Unto Yourself. mending clothes. despair. evaluating. going for a walk. with its inevitable sorrow. To be aware is to watch your bodily activity. The mind has to explore every corner of itself. This whole process is meditation. without the slightest shadow of neuroticism. the movements of your hands: it is to hear the words you use. going round and round in its own backwaters of reaction. this I will keep and that I will reject. in the pursuit of pleasure and self-fulfillment.. with its 12 . Attention flows from awareness when in that awareness there is no choice. but merely observing. "This is good and that is bad.. e-mail – omcawr_sj@ yahoo.. You have to be aware of all that. It includes awareness of the unconscious. all your emotions. no personal choosing. you must have in the mind a great deal of space. the way you walk. to observe. and then every action of your daily life springs from that light— every action—whether you are doing your pain. J. or what you will. leaving no spot uncovered. Krishnamurti FOR CIRCULATION AMONG FRIENDS ONLY Published in public interest by Prakriti-a natural healing centre BULLETIN EDITOR. to observe all your thoughts. insensitive. anguish—such a mind has no space in which to observe. Swaran J. And. saying. It is only in the state of attention that you can be a light unto yourself. You cannot attend if your mind is not highly sensitive. envy.. A mind that is caught in ambition. but the sorrow of man. from that springs illusion.

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