The Silence of Buddha and his Contemplation of the Truth

[Guest guest]

SPIRITUALITY TODAY

Summer 1988, Vol.40 No. 2, pp. 145-156.

--------------------------

Fr. Chandrakanthan earned his doctorate in theology at St. Paul

University, Ottawa, where he also teaches Eastern Religions. This

article is based on a talk he gave in July, 1986, at the Christian

Meditation Centre, London.

--------------------------

 

A. J. V. Chandrakanthan:

The Silence of Buddha and his Contemplation of the Truth

 

In the life and teaching of the Buddha, true Silence leads to Truth

by avoiding both wordiness and wordlessness because such Silence is

Truth.

 

A philosopher once visited Buddha and asked him: " Without words,

without the wordless, will you tell me the truth? "

Buddha kept silence.

 

After a while the philosopher rose up gently, made a solemn bow and

thanked Buddha saying: " With your loving kindness, I have cleared

away all my delusions and entered the true path. "

 

When the philosopher had left, Ananda, a senior disciple of Buddha,

enquired: " O, Blessed one, what hath this philosopher attained? "

 

Buddha replied: " A good horse runs even at the shadow of the

whip! " (1)

 

This little anecdote eloquently illustrates the manner and method by

which Gautama Buddha sought to experience and express the truth.

Buddha's entire life could be briefly summed up as a relentless

search, a revolutionary discovery, and a revealing experience of

Truth. Stories and anecdotes attributed to him in popular Buddhist

legends, like the art, architecture, and sculpture that endeavor to

capture and contain the radical mystique of the person of Buddha,

often, if not always, present him as a serene, sober, and silent sage.

His first disciples and followers also perceived these qualities of

serenity, sobriety, and silence as indistinguishable traits of his

enlightened personality.

 

A brief exploration of our little anecdote will unfold to us the

importance and the necessity of Silence as an indispensable means

towards an interior experience of the Truth. Because as we shall

illustrate later, silence at the interior and exterior levels is a

sine qua non condition for both meditation and contemplation. In fact,

despite the doctrinal differences that separate the various schools

of Buddhism,(2) a remarkable unity exists among them in recognizing

the indispensability of silence as a powerful catalyst for dhyan or

meditation.

 

BUDDHA: THE SILENT SAGE

 

Buddha was born in or around 563 B.C. into a religious milieu which

had in its tradition two distinct approaches to the pursuit and

personal discovery of the Truth. The first approach was that of

sharpening one's intellect through active engagement in philosophical

inquiries. Truth was sought through metaphysical debates and

discussions.(3) This approach placed strong emphasis on the power of

rational knowledge. The second way was to enter into seclusion and

solitude and to search for the Truth in personal silence.(4) Here the

emphasis was placed on renunciation, detachment, and an ascetical way

of life. Eschewing the first approach, Buddha deliberately and

decisively chose the second. Mauna, rendered in English as " silence, "

was the chief characteristic trait of this path.

 

The word mauna is one of the few terms used commonly by all language

and religious groups in India. In religious treatises and traditions,

this word has a history of its own. Mauna, from which the noun muni,

meaning " sage " or " hermit " is derived, has a meaning exorbitantly

wealthier than its English counterpart " silence. " Mauna means

blissful calmness, joyous recollection, tranquil quietude, and

peaceful stillness.

 

In many of the legends and stories ascribed to Gautama Buddha,(5) he

is referred to as Sakyamuni. Literally this means, " the silent one of

the Sakya clan. " But the popular use of this name for the Buddha also

contains a dual significance. For besides referring to Buddha's clan,

in certain Indian languages the word sakya also refers to something

" graceful " or " pleasing. " Thus Sakyamuni can also mean " one who is

gracefully silent. "

 

Buddha began his search for the Truth as a muni walking on this

graceful path of mauna, whereas the philosopher referred to in the

above story symbolizes one who has chosen the first path, that of

rational inquiries and metaphysical investigations. A philosopher

paying a visit to Buddha to learn about the Truth was thus an

exceptionally uncommon event. And because the path opted for by

Buddha and the way chosen by the philosopher are two parallel lines

that never meet, one can only jump from one to the other. It was

indeed a rare event.

 

The decision of the philosopher to swerve from his path is indicative

of his tacit acknowledgement of the limitations and even failures of

reason and logic. It points to the philosopher's gross disappointment

with metaphysical discussions and debates. He had resolved to eschew

both, words (discourses and debates) and the wordless (signs and

gestures), and humbly requests Buddha to tell him of the Truth,

without using either words or the wordless.

 

Thus, in the penetrating eyes of the Lord Buddha, the philosopher had

become a receptacle ideally prepared to receive the treasure of the

Truth. In his humble request, Buddha astutely recognized the sense of

defeat and despair.

 

A great mystic like Buddha could easily sense the interior

preparedness of the philosopher, who had unreservedly surrendered

himself, with profound trust, docile humility, and audacious hope.

The very decision of the philosopher to come to him asking for an

experience of the Truth was already a revolutionary step of personal

conversion. Thus Buddha did not need any external force to teach him

or lead him to the Truth. Neither was there any need to prescribe

techniques and exercises or lessons on meditation. For Buddha, the

philosopher's sheer openness, the sublime emptiness that could now be

filled to the brim, was enough. He therefore compares this

philosopher to a good horse that is so watchfully alert and aware

that it begins to run if it merely sees the shadow of the whip. The

master has only to touch the whip and the horse nearly flies. Buddha

has only to look into the eyes of the philosopher and all the

teaching that can ever be imparted is readily received.

 

TRUTH AND SILENCE

 

In the stories and discourses attributed to Buddha, one can clearly

see a close link between Truth and Silence. Wherever Truth is

mentioned in reference to Buddha it is always said in relation to

Silence. In fact, popular Buddhist religious tradition attests that

whenever someone asked Buddha to explain the Truth, he invariably

answered by Silence. Thus he gave a new and deep significance to both

Truth and Silence. His silence was not a mere absence of speech or

words. Buddha's silence was eloquent! It was so blissful and ecstatic

that it always provided the perfect answer to those akin to the

philosopher in the above anecdote who sincerely sought for the Truth.

 

For Buddha, Silence as the inevitable path that leads to the Truth is

not distinct from the Truth itself. That is, as the way to the Truth,

Silence already contains the reality of the Truth. They are two

aspects of the same reality.(6) It is no wonder that even in Christian

tradition silence is spoken of as the language of God.7 In Christian

terms, we may say that for Buddha, Silence is the sacrament of the

Truth.

 

Satya, the word translated " truth " in English, is one of the oldest

words in the Indian religious heritage. It too has a wealth of

meanings. Derived from the root sat, meaning " being, " " existence, "

" pure, " " holy, " " perfect; " (8) etc., satya signifies the Truth in all

its unlimited perfection and plenitude. As the ground of all

existence, satya can only be experienced through the medium of

Silence. It cannot be expressed. The moment one tries to express it,

one runs the danger of falsifying it, of rendering it asatya,

" untruth. " The fountain of Silence is the sole medium that is capable

of delivering the Truth.

 

Buddha did not communicate any knowledge with his Silence, but he

nevertheless communed with seekers of the Truth. He did not offer

them a part of his knowledge, but imparted to them an aspect of his

being. He used neither words nor the wordless (signs and gestures).

Rather, the language he used was Silence in the sense of an effulgent

mauna. That is why even a philosopher who counted rational power as

the sole source of true knowledge could accept the failure of logic

and reason and surrender to Buddha, asking him for the Truth in a

medium that does not involve words and the wordless. Perhaps the

experience disclosed to the philosopher both the poverty of words and

concepts and the paucity of wordlessness, thereby motivating him to

choose a medium that transcends them.

 

Buddha's Silence was not wordlessness or noiselessness. It had a

transforming power, permeating and filling the atmosphere around him

with such intensity that people seated at his presence experienced

" the ineffable and the inexplicable. " His Silence had no movement,

yet people around him moved closer to the Truth just by being in his

presence, permeated and filled by the effulgence of his joyous

stillness. His Silence was contagious. It was like the unseen powers

of a magnetic field or the invisible sound waves that travel in the

atmosphere.

 

The close affinity that is said to enjoin Truth with Silence is not

uncommon in the mystical traditions of other religions including

Christianity. Whether it be in the Sufism of Islam or in the Hasidim

of Judaism, silence is always referred to as the prerequisite for an

interior experience of the divine. Silence is often eulogized as the

language of the heart. Buddha's Silence reveals to us the nature and

significance of an ideal form of silence. This becomes more evident

when we contrast the mauna with our ordinary experience of silence.

 

UNQUIET SILENCE

 

The silence which most of us have experienced or know of is an

exterior absence of words or a stillness from noise. During such an

experience we may not use words audibly and externally but the mind

is unquiet, filled with words and noise, ideas, questions, desires,

doubts, and conflicts. All this clouds and confuses the mind; silence

is only on the surface. Quietude is only on the periphery. It is only

a mirage or a deceptive appearance of Silence, because there is

calamity inside and a pretense of calm outside. Such silence can

easily be tilted by the least external noise. Instead of resulting in

peace this forced stillness will explode into annoyance and

irritation.

 

SPEECHLESS SILENCE

 

Persons under sudden shock or deeply excited by fear also experience

a brief spell of silence. This silence may be wordless or it may

render someone momentarily speechless. But there is no lasting peace

or quietude. It only causes confusion and chaos, besides accelerating

anxiety and tension. It is a silence thrust onto a person from

outside and therefore has no natural flow or spontaneity.

 

TRANQUIL SILENCE

 

Buddha's Silence is of a third category. His Silence is not forced by

any internal or external factors. It is natural and spontaneous,

active and sublime. It wells up from the depths of his personality

and overflows with a certain rhythm. It is mauna in the fullest sense

of the term. It radiates energy and emanates vitality. Peace and joy

are inseparably interwoven in its very essence. This Silence is not

negative; there is no " absence " of something. It is wholly positive,

pervading the entire atmosphere around him, so that he can just sit

without uttering anything and the people around him can receive

wisdom. It is this pattern of Silence that the early Buddhist

sculptors and artists endeavored to convey in their images and

replicas of the Buddha.

 

Buddha's Silence was the result of a profound harmony within himself

and with the world outside. It pointed to a deep concord between the

center and periphery of his self and his states of awareness or

consciousness. Buddhism refers to seven layers of such consciousness.

A joyous quietude is attained when these seven layers throb

harmoniously, pulsating in sublime awareness. Buddha is silent

because he knows the narrow boundaries of rational knowledge and the

blind alleys of metaphysical queries. He knows the frailty and

feebleness of words and concepts. His discovery of the language of

Silence helped him dispel the inner darkness and void created by a

rational thirst for knowledge.(9)

 

SILENCE AND CONTEMPLATION

 

As we mentioned earlier, in the Indian languages a contemplative is a

muni. Literally, this means " the silent one. " Muni refers to one who

is so totally and intensely silent, calm, serene, and recollected

that his very presence becomes a pool of energy, radiating an

ineffable spirit of stillness. Buddha was a muni par excellence. The

strength of his contemplation was rooted in his power of Silence,

which led him to enlightenment.

 

In the Eastern contemplative tradition, the act of doing something is

already the thing done. The goal of life for Buddha was the act of

living it. Thus Silence as the way to the Truth is itself the Truth.

In fact, in Buddha's teaching the four-fold salvific truth(10)

incorporates " the path " as one of its constituents, while " the

eightfold path " (11) leads to the realization of the Truth.

 

Buddha persistently refused to define or describe the Truth. It can

only be experienced and assimilated. It was part of his very being.

It cannot be communicated by words, but can only be shared with

someone who possesses the right prerequisites for receiving it into

his or her being.

 

People who came to Buddha with adequate inner preparation received at

least some experience of the Truth through their trustful silence.

Otherwise it is hard to give any proper interpretation to the " cult

of meditation " that is integral to Buddhism and eventually blossomed

into Zen. Paintings and sculpture over two thousand years old portray

Buddha as a serene and silent sage, a phenomenon found in almost all

countries where Buddhism claims adherents.12 It further confirms that

this elegant and eloquent trait of Buddha's personality had a

universal attraction and appeal for over the millennia.

 

In the Christian mystical and contemplative tradition, silence is

strongly recommended as an ingredient of the religio-spiritual quest.

The Desert Fathers and the later monastic tradition stress the role

of silence for interior spiritual growth. St. Benedict advises his

followers, " Monks ought to be zealous for silence at all

times ... " (13) Silence creates an atmosphere and an attitude for

listening and receptivity, for response and recollection. Only thus

can the Truth, that is, the Divine Reality, be able to permeate our

entire being.

 

EMPTINESS

 

A major question arises: how is this ideal form of Silence to be

embraced? Can anyone experience it? Buddha himself provides the

answer. It lies in the Buddhist understanding of the richness of

emptiness.(14) As long as a person is willing to become empty(15) of

all forms of desires and attachments, both within and without, and

learns to avoid using any self-suppressive force, the path of silence

is very accessible. It should be undertaken in an attitude of total

self-surrender, humility, and trust. Otherwise it is very hard to

quiet the mind, which is always clouded with thoughts and concerned

with the deceptive power of the ego. This is possible only by

incessant practice induced by the desire to reach into the very core

of one's " inner-self. "

 

A story of one of the Buddha's disciples can help us to discern how

the process of achieving emptiness is an ideal means of attaining the

Truth:

 

Subhuti was one of Buddha's disciples. He was able to understand the

potency of emptiness: the viewpoint that nothing exists except in its

relationship of subjectivity and objectivity.(16)

 

One day, when Subhuti was sitting under a tree in a mood of sublime

emptiness, flowers began to fall around him.

 

" We are praising you for your discourse on emptiness;' the gods

whispered to him.

 

'But I have not spoken of emptiness;' said Subhuti.

 

" You have not spoken of emptiness, we have not heard emptiness, "

responded the gods. " This is true emptiness. "

 

And the blossoms showered upon Subhuti like rain.(l7)

 

This is the only story that exists about Subhuti. There is nothing

remarkable about him simply because he was one of Buddha's numerous

disciples. Tradition affirms that already during his lifetime, Buddha

had some outstanding persons, kings and scholars, as his disciples.

But the gods did not choose them. They chose the unknown Subhuti.

Herein lies the key to the Buddhist notion of emptiness, which can be

understood and cherished only by being empty.

 

Like tranquil silence, emptiness cannot be expressed. The moment an

effort is made to express it, it loses its value. It is no longer

emptiness. Because in " true emptiness " even the experience

disappears. This is the significance of the Buddhist notion of

sunyata, the attitude that Buddha had when he left the palace and

chose to become a sage. It is not a negative emptiness, but a sublime

emptiness that becomes the firm foundation on which the edifice of

silence can stand.

 

For a few elusive moments, all of us have had glimpses of emptiness

and experiences of silence. But as long as the mind is there, or the

ego is there, such moments pass like a dream. The closer we move

towards silent emptiness, the more elusive it becomes. To grasp this

moment one has to be securely rooted in openness and humility. Only

then can we who are temples of the Holy Spirit can become the

sanctuary of the Truth.

 

JESUS AS THE WAY AND THE TRUTH

 

The striking affinity that binds truth with silence is not uncommon

in Christian tradition. We come to experience Jesus the Truth by

following Jesus the Way.(l8) The challenge is to travel with Jesus in

our own historical context. Through this same process we can also

come to experience Jesus as the Truth.

 

In the Gospel of John, Jesus reveals the subtle dimensions of the

Truth when he says, " The Truth shall set you free " and " you shall

worship in Spirit and Truth. " This gospel also presents an incident

not very dissimilar to that of the story at the beginning of this

article. On the very eve of Jesus' death, a knowledgeable Roman

governor asked him, " What is Truth? " (John 18:38). Little did Pilate

realize that Truth in its plenitude was standing before him. Jesus'

answer to Pilate was very similar to that of Buddha to the

philosopher -- communing or conveying the Truth in Silence. But

unlike the philosopher, Pilate lost the greatest opportunity he was

ever afforded.

 

SILENCE TODAY

 

More than ever before, people today feel the need for silence,

meditation, and contemplation. The growing number of Christian

mediation groups in Europe and North America, like the mushrooming of

ashrams and hermitages in South Asia, very clearly indicates their

deep spiritual longing for an interior experience of the Truth

through a process of silence and stillness.

 

Mahatma Gandhi entitled his autobiography Satya Sodhana, " an

experiment with Truth. " Regularly observing one day of the week as a

day of mauna viradha, " fasting by silence, " Gandhi described it as

one which filled him with the vitality and strength necessary for him

to generate Truth to others. For him, satyagraha, " insistence on

truth, " was an inseparable part of life. Gandhi is also reported to

have said that on this day of silent fast, he was more in contact

with his inner self and feelings than with the reality of God. It was

thus not so much a day of prayer as one of personal reconciliation

with his inner conflicts. When these conflicts are resolved, prayer

blossoms as its joyous result. Such prayer gives peace and solace,

comfort and consolation. Prayer and meditation are not just ways of

learning to relax with God.

 

Today's world is a world of the outer. It has sought and bought the

outer at the cost and expense of the inner. Hence the need to return

to the source and the center of ourselves in Silence and solitude to

discover the treasure of the Truth buried within. As a priceless

statement attributed to Buddha has it, " As long as I had no knowledge

of the treasures within me, all outside things seemed valuable. Now

since I have found the diamond within, all earthly diamonds have

paled into insignificance. "

 

 

NOTES

Paul Reps, (ed.), Zen Flesh, Zen Bones (London: Penguin Books,

reprinted 1982), pp. 119-120.

The major schools of Buddhism are known as Mahayana (practiced in

China, Japan, Korea, and Vietnam), Theravada or Hinayana (practiced

in Burma, Ceylon, India, Laos, and Campuchea), Ch'an or Zen (China

and Japan) and Tibetan Buddhism.

R.E. Hume, (ed.) The Thirteen Principal Upanishads (London: Oxford

University Press, revised and reprinted, 1934), p. 30. See also

Brihad-Aranyaka Upanishad, 5.1 to 6.5 and Mundaka Upanishad, 3.1.1 to

3.2.11.

For some pertinent religious texts see R.M. Panikkar, (ed.),

Matranmanjari: The Vedic Experience, (University of California Press,

1977), pp. 250, 264, 412, 629-630.

Gautama was the family name of Buddha. Siddhartha was the name given

to him by his parents. " Buddha, " in fact, is a title rather than a

name, meaning " the blessed " or " enlightened one. " The name Sakyamuni

is used in later legends and literature.

See Joel Giallanza, " Silence as a Second Language " in Review for

Religious, 46 (1986: 453-457.

Ibid.

R. M. Panikkar, op. cit., pp. 60-66, 110-111, 123-124, 716-720, and

740-742.

Ninian Smart, The Religious Experience of Mankind (London: Collins,

1986), pp. 109-117.

Buddhist traditions maintain that " The Four Noble Truths " were

pronounced by Buddha when he delivered his first sermon. Briefly the

Four Noble or Great Truths are: 1) Sorrow is associated with all

stages of life (i.e. birth, aging, death etc.). 2) Selfish desire is

the cause of all sorrow. 3) Emancipation from sorrow is possible only

by abandoning all selfish desires. 4) The Eightfold Path is the means

by which human beings can overcome all selfish cravings or desires. I

have translated the word duhkka as " sorrow " but it also

means " misery, " " pain, " and " anguish. " For more on this see P.L.

Narasu, The Essence of Buddhism (Delhi: Bharatya Publishing House,

1979), pp. 128-133.

The Eightfold Path is said to contain the scheme of spiritual self-

development leading to enlightenment. It consists of 1) right

understanding, 2) right aspiration, 3) right speech, 4) right action,

5) right pursuits (including means of livelihood), 6) right effort,

7) right attitudes, and 8) right concentration or contemplation.

The paintings and sculptures of Buddha found in Burma, India, Sri

Lanka, Japan, Thailand, Korea, and Vietnam are illustrations of this

phenomena.

Rule of St. Benedict, Chap. 42.

The word sunyata is used in Buddhism to refer to the notion of

emptiness. The religious significance of this term is very much

similar to that of the Greek word kenosis, used by St. Paul, (esp.

Phil. 2:6). Sunyata means emptiness as openness, freedom and

fullness. See A.J.V. Chandrakanthan, " The Richness of Emptiness in

Religious Life, " a talk given on the occasion of the Silver jubilee

celebrations of Sr. Anne Leonard, R.S.C.J., Canadian Provincial of

the Religious of the Sacred Heart of Jesus, (mimeographed), Ottawa,

1987, pp. 2-9.

For more on the Buddhist understanding of emptiness, see F.J. Streng,

Emptiness: A Study in Religious Meaning (Nashville, TN: Abingdon

Press, 1967), pp. 43-81.

In Buddhism and Zen, the distinction between subjectivity and

objectivity means that reality is to be understood in terms of its

impermanent relationships, e.g. a middle-class rich man compared to a

millionaire is a poor man.

Paul Reps, op. cit., p. 43.

Jon Sobrino, The True Church and the Poor (Maryknoll, NY: Orbis

Books, 1984), p. 24.

 

 

 

 

" The Self is the Spirit. This Spirit resides in the heart of every

human being and is in a witness-like state. The Spirit is the

projection of God Almighty, while the Kundalini is the projection of

the power of God, of His desire which is the Primordial Mother, or

you can call it Adi Shakti, Holy Ghost or Athena. So the Kundalini is

the projection of the Holy Ghost, while the Spirit is the projection

of God Almighty. The All-pervading Power of love is the power of the

Primordial Mother, which creates and evolves, and does all the living

work. " - Shri Mataji Nirmal Devi

 

 

Question: How does one discard all the organization and useless

activities (of Sahaja Yoga) and seek her (Holy Spirit/Adi Shakti)

only in the Sahastrara (Kingdom of God)?

 

Answer: Silence on Self

 

 

Question: I am still unable to rid myself of catches and other chakra

problems despite years of daily (Sahaja Yoga) footsoaking and

treatments. What do I do now?

 

Answer: Silence on Self

 

 

Question: I am far from a Sahaja Yoga collective. How do I continue

practicing Sahaja Yoga?

 

Answer: Silence on Self

 

 

Question: My collective leader has told me to leave Sahaja Yoga due

to some personal problems. What do I do now?

 

Answer: Silence on Self

 

 

Question: Despite being years in Sahaja Yoga I do not agree with what

our leaders are doing. I am thinking of leaving my collective. Can

you suggest something that will help me continue on my own?

 

Answer: Silence on Self

 

 

Question: I am a Muslim who absolutely am against worshipping of any

idol or image. How then is Sahaja Yoga and Shri Mataji compatible

with Islam?

 

Answer: Silence on Self

 

 

Question: We are devout Christians who are very uncomfortable with

Hindu rituals, and see the same in Sahaja Yoga. Is there any way we

can do without such rituals?

 

Answer: Silence on Self

 

 

Question: You loudly claim on your website that all religions and

holy scriptures preach the same message. I don't see such evidence.

What have you got to say?

 

Answer: Silence on Self

 

 

Question: I do not want to meditate on anything non-Christian but

agree that the Holy Spirit is feminine. How do I only worship the

Holy Spirit but not the Adi Shakti?

 

Answer: Silence on Self

 

 

Question: My parents and husband are against worshipping Shri Mataji.

How can I solve this serious family problem but still continue to

practice Sahaja Yoga without their knowledge?

 

Answer: Silence on Self

 

 

Question: I completely agree with your belief that if you have to

take a single step in any direction to seek the Divine you are going

the wrong way. How and why did you reach this incredible conclusion

only now despite spending so many years meditating, checking the

scriptures and listening to Shri Mataji's speeches?

 

Answer: Silence on Self

 

 

Question: How can we spread Shri Mataji's message successfully? So

many have failed all these years and Sahaja Yoga is very slow. Most

of the seekers have never heard of Shri Mataji. Other than Her Divine

Message what can we teach new seekers that will attract them?

 

Answer: Silence on Self

 

 

Question: I do not want to follow any religious organization or yoga

teacher but still am interested in spirituality. You think that is

possible?

Answer: Silence on Self

 

 

Question: My mother-in-law is totally against Shri Mataji and regards

Her as just another false guru. But I know Shri Mataji is the Adi

Shakti and want to continue. However, i do not want to antagonize my

mother-in-law. Any suggestions?

 

Answer: Silence on Self

 

 

Question: I am a Sikh. I am completely against any Hindu ritual or

worshipping of their idols and gods. Sikhism is completely against

such practices. But Sahaja Yoga is also so full of such rituals and

gods. What have you got to say, being a Sikh yourself?

 

Answer: Silence on Self

 

 

Question: I am getting somewhat ridiculed for my own spiritual

experiences regarding the crown chakra and the divine feminine.

People think I'm weird by emphasizing that the Devi is the true

nature of brahman and it is creating doubt about my path (despite my

own experiences). Should I continue with my meditations and ignore

them or try to explain to them? What do you suggest?

 

Answer: Silence on Self

 

 

Question: There is so much information about yoga and meditation. I

am so confused and do not know which path to take. What then is the

truth? How do I attain it?

 

Answer: Silence on Self

 

 

Question: I have been in Sahaja Yoga for years but still do not know

what is Self-realization. Can you tell me in detail what you

understand by it?

 

Answer: Silence on Self

 

 

Question: I have been a SY for many years and some of us find shoe-

beating and some rituals quite absurd. You also are against them. How

then can we solve our subtle system problems without such treatments?

 

Answer: Silence on Self

 

 

Question: I am a Muslim living in Pakistan who want to practice

Sahaja Yoga. But there are no centers here. How can I continue?

 

Answer: Silence on Self

 

 

Question: What will happen after Shri Mataji passes away? Will She

still be in the photograph? Where will the vibrations come from then?

 

Answer: Silence on Self

 

 

Question: I have just started meditating on Shri Mataji in the

Sahasrara but find it very difficult. Is there a better way?

 

Answer: Silence on Self

 

 

Question: I do not want to join Sahaja Yoga but believe in a number

of Shri Mataji's teachings. Can you help me?

 

Answer: Silence on Self

 

 

Question: I am an established SYogini who am concerned at the way the

organization is heading. However, I still want to spread Shri

Mataji's teachings. What do you suggest I tell others?

 

Answer: Silence on Self

 

 

Question: I want to practice meditation but find it impossible to

stop the thoughts. I value you opinion. If you don't mind my asking,

but how do you do it?

 

Answer: Silence on Self

 

 

Question: What is the shortest and surest route to realize God?

 

Answer: Silence on Self

 

 

Question: Some religions claim that humans are divine in nature and

that liberation is from within. Can you tell me how all this is

realized in such a hectic and materialistic world?

 

Answer: Silence on Self

 

 

Question: As a SY I am concerned that after Shri Mataji takes

Mahasamadhi there will great grief and sense of loss. How can I cope

with this eventuality and continue my faith and devotion? Do I

continue to meditate on Her photo even though She is not physically

present anymore?

 

Answer: Silence on Self

 

 

Question: Jagbir, you are already telling us to discard Shri Mataji's

photo and meditate on Her is the Sahasrara. A number of SYs have been

offended by this and have left the forum. What makes you so sure you

are right?

 

Answer: Silence on Self

 

 

Question: What is the most profound and deepest enlightenment you

have discovered after all these years, based on the teachings of Shri

Mataji? She also claims that all religions teach the same truth about

the spirit. How is that so given all the religious differences and

centuries-old rivalry?

 

Answer: Silence on Self

 

 

Question: Hi, man-made religions, sects and denominations are wide

spread. So much misdeeds and divisions are committed and blood is

shed in the name of God and religion. Is there a way to make humans

realize that they are all worshipping the One and same Creator, no

matter how different religious organizations have made God to be?

 

Answer: Silence on Self

 

 

Question: It seems that religions are all preaching about a God that

is to be found only in their organizations. Why then is it that the

Divine can only be realized through one's own experience? What and

where is God then?

 

Answer: Silence on Self