Contents:
The Voice of the Silence
Saith the Great Law:—”In order to become the KNOWER of ALL SELF thou hast first of SELF to be the knower.” To reach the knowledge of that SELF, thou hast to give up Self to Non-Self, Being to Non-Being, and then thou canst repose between the wings of the GREAT BIRD.
The Self of matter and the SELF of Spirit can never meet. One of the twain must disappear; there is no place for both.
When thou hast passed into the seventh, O happy one, thou shalt perceive no more the sacred three, for thou shalt have become that three thyself. Thyself and mind, like twins upon a line, the star which is thy goal, burns overhead. The three that dwell in glory and in bliss ineffable, now in the world of Maya have lost their names. They have become one star, the fire that burns but scorches not, that fire which is the Upadhi of the Flame.
And this, O Yogi of success, is what men call Dhyâna, the right precursor of Samâdhi.
And now thy Self is lost in SELF, thyself unto THYSELF, merged in THAT SELF from which thou first didst radiate.
Where is thy individuality, Lanoo, where the Lanoo himself? It is the spark lost in the fire, the drop within the ocean, the ever-present Ray become the all and the eternal radiance.
And now, rest ‘neath the Bodhi tree, which is perfection of all knowledge, for, know, thou art the Master of SAMÂDHI—the state of faultless vision.
Behold! thou hast become the light, thou hast become the Sound, thou art thy Master and thy God. Thou art THYSELF the object of thy search: the VOICE unbroken, that resounds throughout eternities, exempt from change, from sin exempt, the seven sounds in one, the
VOICE OF THE SILENCE
Thy body is not self, thy SELF is in itself without a body, and either praise or blame affects it not.
The way to final freedom is within thy SELF.
That way begins and ends outside of Self.
… thou hast to live and breathe in all, as all that thou perceivest breathes in thee; to feel thyself abiding in all things, all things in SELF.
No light that shines from Spirit can dispel the darkness of the nether Soul, unless all selfish thought has fled therefrom, and that the pilgrim saith: “I have renounced this passing frame; I have destroyed the cause: the shadows cast can, as effects, no longer be.”
For now the last great fight, the final war between the Higher and the Lower Self, hath taken place. Behold, the very battlefield is now engulphed in the great war, and is no more.
Beware, lest in the care of Self thy Soul should lose her foothold on the soil of Deva-knowledge.
Beware, lest in forgetting SELF, thy Soul lose o’er its trembling mind control, and forfeit thus the due fruition of its conquests.
Bhagavad Gita
He should raise the self by the Self; let him not suffer the Self to be lowered; for Self is the friend of self, and, in like manner, self is its own enemy. Self is the friend of the man who is self-conquered; so self like a foe hath enmity to him who is not self-conquered. The Self of the man who is self-subdued and free from desire and anger is intent on the Supreme Self in heat and cold, in pain and pleasure, in honor and ignominy.
I myself never was not, nor thou, nor all the princes of the earth; nor shall we ever hereafter cease to be. As the lord of this mortal frame experienceth therein infancy, youth, and old age, so in future incarnations will it meet the same.
A man is said to be confirmed in spiritual knowledge when he forsaketh every desire which entereth into his heart, and of himself is happy and content in the Self through the Self.
The man deluded by ignorance thinks, ‘I am the actor.’ But he, O strong-armed one! who is acquainted with the nature of the two distinctions of cause and effect, knowing that the qualities act only in the qualities, and that the Self is distinct from them, is not attached in action.
Even though myself unborn, of changeless essence, and the lord of all existence, yet in presiding over nature — which is mine — I am born but through my own maya 5, the mystic power of self-ideation, the eternal thought in the eternal mind.
The man of purified heart, having his body fully controlled, his senses restrained, and for whom the only self is the Self of all creatures, is not tainted although performing actions.
Assimilation with the Supreme Spirit is on both sides of death for those who are free from desire and anger, temperate, of thoughts restrained; and who are acquainted with the true Self.
Brahman the Supreme is the exhaustless. Adhyatma is the name of my being manifesting as the Individual Self. Karma is the emanation which causes the existence and reproduction of creatures. Adhibhuta is the Supreme Spirit dwelling in all elemental nature through the mysterious power of nature’s illusion. Adhidaiva is the Purusha, the Spiritual Person, and Adhiyajna is myself in this body, O best of embodied men.
KRISHNA:
“O best of Kurus, blessings be upon thee. I will make thee acquainted with the chief of my divine manifestations, for the extent of my nature is infinite.
“I am the Ego which is seated in the hearts of all beings; I am the beginning, the middle, and the end of all existing things. …
I established this whole universe with a single portion of myself, and remain separate.”
He who seeth that all his actions are performed by nature only, and that the self within is not the actor, sees indeed. And when he realizes perfectly that all things whatsoever in nature are comprehended in the ONE, he attains to the Supreme Spirit.
Dhammapada
The self is the master of the self. Who else can that master be? With the self fully subdued, one obtains the sublime refuge which is very difficult to achieve. …
By self alone is evil done; by self alone is one defiled; by self alone is evil not done; by self alone is one purified. Purity and impurity depend on oneself; no one can purify another.
Tao Te Ching
What does it mean that hope is as hollow as fear?
Hope and fear are both phantoms
that arise from thinking of the self.
When we don’t see the self as self,
what do we have to fear?
See the world as your self.
Have faith in the way things are.
Love the world as your self;
then you can care for all things.
…
When the ancient Masters said,
“If you want to be given everything,
give everything up,”
they weren’t using empty phrases.
Only in being lived by the Tao can you be truly yourself.
…
Know the personal,
yet keep to the impersonal:
accept the world as it is.
If you accept the world,
the Tao will be luminous inside you
and you will return to your primal self.
…
Knowing others is intelligence;
knowing yourself is true wisdom.
Crest-Jewel of Wisdom
Discernment between Self and not-Self, true judgment, nearness to the Self of the Eternal and Freedom are not gained without a myriad of right acts in a hundred births.
Therefore let the wise one strive after Freedom, giving up all longing for sensual self-indulgence; approaching the good, great Teacher (the Higher Self), with soul intent on the object of the teaching. Let him by the Self raise the Self, sunk in the ocean of the world, following the path of union through complete recognition of oneness. Setting all rites aside, let the wise, learned ones who approach the study of the Self strive for Freedom from the bondage of the world. …
Let the seeker after self-knowledge find the Teacher (the Higher Self), full of kindness and knowledge of the Eternal.
Chief among the, causes of Freedom is devotion, the intentness of the soul on its own nature. Or devotion may be called intentness on the reality of the Self.
Let him who possesses these Perfections and who would learn the reality of the Self, approach the wise Teacher (the Higher Self), from whom comes the loosing of bonds; who: is full of knowledge and perfect; who is not beaten by desire, who really knows the Eternal; who has found rest in the Eternal, at peace like a fuelless fire; who is full of selfless kindness, the friend of all that lives. Serving the Teacher with devotion and aspiration for the Eternal, and finding harmony with him, seek the needed knowledge of the Self.
When the Self is veiled by unwisdom there arises a binding to the not-self, and from this comes the pain of world-life. The fire of wisdom lit by discernment between these two–Self and not-Self–will wither up the source of unwisdom, root and all.
“None but a man’s self is able to untie the knots of unwisdom, desire, and former acts, even in a myriad of ages.
“Freedom is won by a perception of the Self’s oneness with the Eternal, and not by the doctrines of Union or of Numbers, nor by rites and sciences.
Hear now about this subtle vesture or form vesture, born of elements not fivefolded; it is the place of gratification, the enjoyer of the fruits of deeds, the beginningless disguise of the Self, through lack of self-knowledge.
Dream-life is the mode of its expansion, where it shines with reflected light, through the traces of its own impressions; for in dream-life the knowing soul shines of itself through the many and varied mind-pictures made during waking-life.
Here the higher self shines of itself and rules, taking on the condition of doer, with pure thought as its disguise, an unaffected witness, nor is it stained by the actions, there done, as it is not attached to them, therefore it is not stained by actions, whatever they be, done by its disguise; let this form-vesture be the minister, doing the work of the conscious self, the real man, just as the tools do the carpenter’s work; thus this self remains unattached.
The inner activity dwells and shines in sight and the other powers in the body, through the false attribution of selfhood, as cause.
Self-assertion is to be known as the cause of this false attribution of selfhood, as doer and enjoyer; and through substance and the other two potencies, it reaches expansion in the three modes.
When sensuous things have affinity with it, it is happy; when the contrary, unhappy. So happiness and unhappiness are properties of this, and not of the Self which is perpetual bliss.
Sensuous things are dear for the sake of the self, and not for their own sake; and therefore the Self itself is dearest of all.
Hence the Self itself is perpetual bliss–not for it are happiness and unhappiness; as in dreamless life, where are no sensuous things, the Self that is bliss–is enjoyed, so in waking-life it is enjoyed through the word, through intuition, teaching and deduction.
Of the potency of substance altogether pure the properties are grace, direct perception of the Self, and perfect peace; exulting gladness, a resting on the Self supreme, whereby he reaches the essence of real bliss.
The unmanifest is characterized by these three potencies; it is the causal vesture of the Self; dreamless life is the mode where it lives freely, all the activities of the powers, and even of the knowing soul having sunk back into it.
Every form of outward perceiving has come to rest, the knowing soul becomes latent in the Self from which it springs; the name of this is dreamless life, wherein he says “I know nothing at all of the noise of the moving world.”
But I shall declare to you the own being of the Self supreme, knowing which a man, freed from his bonds, reaches the lonely purity.
There is a certain selfhood wherein the sense of “I” forever rests; who witnesses the three modes of being, who is other than the five veils; who is the only knower in waking, dreaming, dreamlessness; of all the activities of the knowing soul, whether good or bad–this is the “I”.
This inner Self, the ancient Spirit, is everlasting, partless, immediately experienced happiness; ever of one nature, pure waking knowledge, sent forth by whom Voice and the life-breaths move.
Discernment is to be made between the Self and what is not Self by the wise man seeking freedom from bondage; through this he enters into joy, knowing the Self which is being, consciousness, bliss.
The Self was before birth or death, and now is; how can it be born for the moment, fleeting, unstable of nature, not unified, inert, beheld like a jar? For the Self is the witness of all changes of form.
The body has hands and feet, not the Self; though bodiless, yet because it is the Life, because its power is indestructible, it is controller, not controlled.
Of this compound of skin, flesh, fat, bone and water, the man of deluded mind thinks, “This is I”; but he who is possessed of judgment knows that his true Self is of other character, is nature transcendental.
The mind of the dullard thinks of the body, “This is I”; he who is more learned thinks, “This is I,” of the body and the separate self; but he who has attained discernment and is wise knows the true Self saying, “I am the Eternal.”
Built up in the Self by its being bound by disguise of intellect–
Is this existence as the separate life, for there is no other than the Self, distinguished by its own nature, but the binding of the Self by the intellect is false, coming from unknowledge.
This binding is untied by perfect knowledge, not otherwise; the discerning of the oneness of the Eternal and the Self is held by the scripture to be perfect knowledge.
And this is accomplished by perfectly discerning between Self and not-self; thereafter discernment is to be gained between individual and universal Self.
When the five veils are taken away, according to inference and scripture, what remains after they are taken away is the Witness, in a form born of awakening.
This is the Self, self-shining, distinguished from the five veils; this is the Witness in the three modes of perceiving, without change, without stain. The wise should know it as Being and Bliss, as his own Self.
That whereby all is enjoyed, but which is itself not enjoyed, know that to be the Self, the Knower, through thy very subtle intellect.
Whatever is enjoyed by anyone, of that he is the witness; but of that which is not enjoyed by anyone, it cannot be said that anyone is the witness.
That is to be self-witness, where anything is enjoyed by itself; therefore the universal Self is witness of itself; no other lesser thing is witness of it.
Aphorisms of Patanjali
At the time of concentration the soul abides in the state of a spectator without a spectacle.
At other times than that of concentration, the soul is in the same form as the modification of the mind.
I’s’wara is a spirit, untouched by troubles, works, fruits of works, or desires.
In I’s’wara becomes infinite that omniscience which in man exists but as a germ.
I’s’wara is the preceptor of all, even of the earliest of created beings, for He is not limited by time.
His name is OM.
From the fact that the soul is conjoined in the body with the organ of thought, and thus with the whole of nature, lack of discrimination follows, producing misconceptions of duties and responsibilities. This misconception leads to wrongful acts, which will inevitably bring about pain in the future.
The Universe, including the visible and the invisible, the essential nature of which is compounded of purity, action, and rest, and which consists of the elements and the organs of action, exists for the sake of the soul’s experience and emancipation.
The soul is the Perceiver; is assuredly vision itself pure and simple; unmodified; and looks directly upon ideas.
For the sake of the soul alone, the Universe exists.
Perfection in meditation comes from persevering devotion to the Supreme Soul.
By concentrating his mind upon the true nature of the soul as being entirely distinct from any experiences, and disconnected from all material things, and dissociated from the understanding, a knowledge of the true nature of the soul itself arises in the ascetic.
When the mind no longer conceives itself to be the knower, or experiencer, and has become one with the soul — the real knower and experiencer — Isolation takes place and the soul is emancipated.
The modifications of the mind are always known to the presiding spirit, because it is not subject to modification.
When the understanding and the soul are united, then self-knowledge results.
The mind, when united with the soul and fully conversant with knowledge, embraces universally all objects.
The inner self of the ascetic may be transferred to any other body and there have complete control, because he has ceased to be mentally attached to objects of sense, and through his acquisition of the knowledge of the manner in and means by which the mind and body are connected.
Fusus al-Hikam
Know, that Being qua Being is neither external existence nor mental, since each one is a type of existence. Being itself is not subject to condition nor is it restricted by either absoluteness or restriction. It is neither a universal nor a particular, nor categorized by generality or particularity. It is one, but not with a oneness superadded to its Essence, nor is it multiple, since each one of these, accompanies Being, in accordance with its respective degrees and stations, indicated by the verse, “Raiser of Ranks, possessor of the Throne.” Being, therefore, becomes absolute, limited, universal, particular, general, specific, unitary or multiple, without experiencing any change in it its Essence and reality.
Being is not a substance, for a substance exists externally without a locus, nor is it a quiddity, which were it to exist would also be in a locus. It is not like specific substances, which need being and its concomitants for its realization. … Being does not exist in the sense that it has a being superadded to it which would necessitate its restriction to a locus. Being is not conceived mentally or externally, rather, its existence is essential and established by itself and not by something differentiated from it. …
Being is not a mental construct, as posited by the misguided, because of the realization of its Essence without a thinker conceiving it, above and beyond their concepts, rational or otherwise, as mentioned by the Prophet (peace and blessing be upon him) “Allah was, and there was nothing else with Him.”
Being qua Being is one; therefore, another existence cannot be realized facing it. Through Being contraries are realized and likes are sustained. Indeed, it is Being that manifests itself in the form of contraries and other forms, necessitating the joining of both sides of a contradiction. Since each side [of the contradiction] negates the other, the difference between the two sides is only conceptual. However, in Being all aspects are united since manifestation and hiddenness and all contrary existential qualities are annihilated in Being itself, so there is no distinction except conceptually.
[Being qua Being] does not accept division and partition, essentially, in the mind or in external reality, for it is simple. It, therefore, does not have genus, differentium, or definition.
Being is absolute good and everything that is good is from it, by means of it, and subsists through its essence and for its essence since it is not in need of anything outside itself for its realization, for it is subsistent and established by itself and establishes all others. It has no beginning, otherwise it would be in need of an existing cause for its coming into being, for it would be contingent. It has no end, otherwise it would be subject to non-being and be described by its opposite, or it would undergo inversion. Being is pre-eternal and everlasting, the First, the Last, the Manifest and the Hidden, because all that is manifest in the Visible or hidden in the Unseen returns to it.
Being is omniscient with respect to all things because of its encompassing of all things by its Essence.
Being is a unitary reality possessing no multiplicity. Multiplicity of its manifestations and forms does not violate the oneness of its Essence.
It possesses a oneness that is not in opposition to multiplicity rather, it is the origin of the oneness that is in contrast to it [multiplicity]. Its oneness is identical with its Singular Essence and the Unity of the names that contrasts with multiplicity—which is the shadow of that original oneness of the Essence … Being is pure light, since all things are perceived through it. It is manifest by itself and through it things are made manifest. Being is the light of the unseen heavens, the spirits, the earth of bodies and forms, because all of these are realized and exist through it. It is the source of all spiritual and corporeal lights.
The reality of Being is unknown to other than it.
Pistis Sophia
And Jesus said to his disciples: “I am come forth out of that First Mystery, which is the last mystery, that is the four-and-twentieth mystery.” And his disciples have not known nor understood that anything existeth within that mystery; but they thought of that mystery, that it is the head of the universe and the head of all existence; and they thought it is the completion of all completions…
And I found a mystery in my Vesture, written in five words of those from the height: zama zama ōzza rachama ōzai,—whose solution is this:
O Mystery, which is without in the world, for whose sake the universe hath arisen,—this is the total outgoing and the total ascent, which hath emanated all emanations and all that is therein and for whose sake all mysteries and all their regions have arisen,—come hither unto us, for we are thy fellow-members. We are all with thyself; we are one and the same. Thou art the First Mystery, which existed from the beginning in the Ineffable before it came forth; and the name thereof are we all.
