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bharat sandhan

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    : 2 - 5 8 . 10 12 16--3 20 ? 24 --14 26 -2 29 --14 " 32Yoga of Silence or Chup Sadhana-14 Mansoor Abdulla 35

    India is far from Sri Aurobindos Vision Claude Arpi 37

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    as the conviction of being an individu-al self exists, one prays to an almighty God for the resolution of ones diffi cul-ties. Whether God is imagined to live in heaven, or is imagined as ones own Self, prayer is equally effective.

    Simply put, prayer is a state of surrender. Being in the heart or com-ing out of the head is surrender. The individual conditioned self, realising its powerlessness, bows down or is willing to step aside. This willingness of the false-self or ego-self to step down is the opening of the door to the dun-geon where the unconditioned-Self has been kept imprisoned.

    The true-Selfs arrival on the scene is the resolution of the problem. The

    Self recognizing Self is the play of love. In this state of surrender, the Source acts like a mother, nurturing, protecting and fulfi lling all the needs.

    Prayer and SurrenderThe limited personal self, imagin-

    ing itself all day long to be helpless, small, defenceless, a victim of circum-stances, subject to disease, death, old age and a dozen other dilemmas, prays for the fulfi lment of desires and for protection from calamities.

    From the perspective of Indian philosophy, the Self, present in the heart, is the Lord of the Universe, the Master of delusion (maya), and for whom all things are possible. As long

    : ananyq1cintayanto mq/ ye janq4 paryupqsatete2q/ nityqbhiyuktqnq/ yogak2ema/ vahqmyaham

    Th ere are those who have understood that the Source of everything is always present in the heart as the Self. For such people, staying in the heart, eff ortlessly, is the highest form of wor-ship. Proximity itself becomes worship.

    Yoga of Silenceor

    Chup Sadhana-14Mansoor Abdulla

  • 38i-vx, +E-14, i 2012

    The true-Selfs arrival on the scene is the resolution of the problem. The true-Self is already free and whole. The true-Self does not answer the prayer, but is the answer.

    The highest prayer would be to pray to God for that state, in which one never has to pray for anything again. In other words, when God is experi-enced as ones Self, then what is there left to pray for? The personal limited self, realizing that it was always the unlimited Universal Self, is the state of Yoga. Again, it is not that one self is joining the other Self, which is what the word Yoga as union implies, rather the realization that there never were two separate selves. Realization is not an achievement, it is just an under-standing, or just a shift in perspective.

    In this way of looking, prayer and Yoga are the same thing. One could say that if it is absolutely not possi-ble for somebody to practice Yoga, one can pray for Grace and reach the same state. Each prayer is an invocation, whether one is praying to this God or that God, or bowing before this statue or that statue, or using this name or that name. All prayers go to the place of truth in ones own heart. All prayers are answered from the same place. Even a prayer for material success or for mundane things, becomes a means of knocking on that door.

    Any sincere prayer brings the at-tention from the head into the heart. In fact that is the complete spiritual journey.z

    true-Self is already free and whole. The true-Self does not answer the prayer, but is the answer.

    One can look at prayer in the way that everything one could possibly want is already present as ones Self. Because of deep rooted identifi cation with the body, one feels vulnerable and powerless. The needs of the body feel like ones own needs, and the fears of the body become ones own fears. When one prays intensely, the prayer removes the barrier of the conditioning and reveals the heart where the prayer is already answered.

    Another way to understand prayer is that in a sense, all desires are prayers, and all prayers get answered sooner or later. The problem is that in a state of unconscious living, many desires exist in contradiction to one another. For example, one may have a desire to eat a lot of tasty food, and also a desire to be slim. So, these two prayers will cancel each other out. One may desire to have a peaceful uncom-plicated life and also seek complex re-lationships.

    As one becomes quieter and quiet-er through Chup Sadhana or whatever practice, one fi nds that the thinning out of desires and Silence are the same thing. Desires create a wall between individual awareness and the Univer-sal Awareness. As the desires dissolve, this artifi cial separation also dissolves and individuality and Universality be-come one silent space. In this Silence, in this state of nothing all joy is seen as the joy of the Source. At this stage, desires, which were so important, start to feel like disturbance, and the desire-less state is seen as the state of Grace.

    Yoga of Silence or Chup Sadhana-14

  • 39i-vx, +E-14, i 2012

    It is true that in the past two or three decades the Spirit of the country appears to have woven new garbs. But can we equate Indian renaissance' to economic growth, a Chinese-model de-velopment? Certainly not.

    For once I would like to write a personal column. Why? Because 40 years ago, I set my foot on Indian soil for the fi rst time; it was presumably my good karma which made me visit this country during my 1972 univer-sity holidays.

    The journey took me to several places in the Himalayas, my main in-terest being to meet the Dalai Lama and the Tibetan refugees rehabilitated in hill stations, mostly working on the construction of high-altitude roads.

    There was something strange about these people: They had lost eve-rything, they were living in the worst imaginable conditions but still, they always smiled. Wherever I went, I had a similar experience.

    After meeting the Dalai Lama in

    Claude Arpi

    Dharamsala, I began to grasp that Ti-betans, as well as Indians, had a differ-ent set of values compared to us West-erners. They did not possess much material wealth or political freedom (the Tibetans at least), but they had deep human qualities.

    The Tibetan leader was the living embodiment of these values. Watching this simple monk, I understood that, though endangered, inner calm and compassion still exist; he was the per-sonifi cation of a wisdom which looked within.

    Perhaps the West had spent too much time looking outside, concen-trating on outer realisations, control-ling the material world; in the process; it had forgotten the inner virtues and powers of the Spirit.

    Did the Tibetan road worker have a lost key to happiness? This fi rst dis-covery later led me to settle in India two years later.

    I had another serious question: Should the outside, material world

    Claude Arpi was born in France in 1949. His spiritual search started in 1972 with a journey to the Indian Himalayas. Since then he has been an enthu-siastic student of the history of Tibet, China and the subcontinent.

    After graduating as a Dental Surgeon from Bordeaux University in 1974, he decided to come to India.

    Claude Arpi regularly writes on the geopolitics of the region, environment and Indo-French relations.

    You can visit his blog: http://claudearpi.blogspot.com

    India is far from Sri Aurobindos Vision

  • 40i-vx, +E-14, i 2012

    be abandoned and all life devoted to reaching higher realms?

    Frankly, I had some reservations. Travelling for a couple of months in In-dia in the early seventies was a shock for a foreigner. The dirt, the chaos in the big cities, the lack of modern fa-cilities, the blaring loudspeakers, the crowds all these were a constant reminder that things were not so bad in Europe where trains ran on time, towns were clean, information was easily available to the public and hy-giene was a way of life.

    I carried with me a French trans-lation of The Life Divine, Sri Aurob-indos magnum opus. One of the fi rst sentences went home: The affi rmation of a divine life upon earth and an im-mortal sense in mortal existence can have no base unless we recognise not only eternal Spirit as the inhabitant of this bodily mansion, the wearer of this mutable robe, but accept Matter of which it is made, as a fi t and noble material out of which He weaves con-stantly His garbs.

    Matter had to be transformed in the image of the Spirit. I didnt want to spend my life in a Himalayan cave, but to live a real life. Forty years later, one question remains: Is Sri Aurobindo still relevant in the 21st century?

    A few lines cant do justice to Sri Aurobindo, who left us 35 volumes of his philosophical, political and evolu-tionary thought, as well as Savitri, an epic in 28,000 verses. However, some glimpses of his socio-political philoso-phy and how he translated it into ac-tion is thought-provoking.

    Today, we hear that India is shin-ing as never before. But on the streets of any metropolis or in the villages of

    rural India, one still sees the same misery which I saw 40 years ago (with louder noise, more chaos, pollution and garbage).

    It is true that in the past two or three decades the Spirit of India ap-pears to have woven new garbs. But can we equate Indian renaissance to economic growth, a Chinese-model de-velopment with an eight or nine per cent growth of the GNP (to become rich is glorious la Deng Xiaoping), it is certainly not the sort of renaissance Sri Aurobindo envisaged (though he excluded nothing).

    Synthesis was a key word in Sri Aurobindos vision. But synthesis does not mean aping the West! India has to rediscover her past, not for the sake of the past, but because Spirit-uality is the master-key of the Indian mind. The ancient seekers saw that the complexity of the universe could not be explained in the present terms of man or seen by his superfi cial sight, that there were other powers behind, other powers within man himself of which he is normally unaware.

    In the meantime, planetary civili-sation is going through one of the most challenging times of its recorded his-tory. Just read any newspaper, eve-rywhere headlines are similar: Syria, climatic change, nuclear proliferation, corruption, new viruses

    In 1940, Sri Aurobindo foresaw: At present mankind is undergoing an evolutionary crisis in which is con-cealed a choice of its destiny...

    How can we deal with this crisis? Sri Aurobindos answer is by a change in consciousness; not only an individ-ual one, but a revolutionary transfor-mation of the entire race.

    India is far from Sri Aurobindos Vision

  • 41i-vx, +E-14, i 2012

    Most contemporary Indian politi-cians believed that Sri Aurobindo could no longer understand the intricacies of the freedom struggle.

    But Sri Aurobindo strongly disap-proved of the two-nation theory. He described it as only a newly-fangled notion invented by Jinnah for his pur-poses and contrary to the facts, point-ing out: Jinnah is himself a descend-ant of a Hindu, converted in fairly recent times, named Jinahbhai.

    He also took a strong position of the Korean confl ict. When North Ko-rea attacked the South in June 1950, he foresaw the invasion of Tibet: The whole affair is as plain as a pike-staff. It is the fi rst move in the Communist plan of campaign to dominate and take pos-session fi rst of these northern parts and then of South East Asia as a prelimi-nary to their manoeuvres with regard to the rest of the continent in passing, Tibet as a gate opening to India.

    Sri Aurobindo opposed the hegem-ony of any one single ideology. For the planet to survive, every nation, every culture or individual has to fi nd its rightful place according to its own ge-nius.

    Regarding India, Sri Aurobindo wrote to his brother Barindranath who spent several years in the Andamans jail for opposing the mighty British Em-pire: The chief cause of the weakness of India is not subjection nor poverty, nor the lack of spirituality or Dharma, but the decline of thought-power, the growth of ignorance in the motherland of Knowledge.

    One of the many signs of the tre-mendous change has occurred in the explosion of the Indian IT phenome-non. But is it enough?

    On August 15, 1947, coinciding with his 75th birthday, Sri Aurobindo wrote about fi ve dreams. The fi rst one was to see India united again: India today is free but she has not achieved unity. The second dream was to see the resurgence and liberation of the peoples of Asia. He envisaged an important role for Asia in the future of mankind. His third dream was a world-union form-ing the outer basis of a fairer, brighter and nobler life for all mankind. Many groupings such the European Union or the Asean are already taking shape, though the sub-continent has been the slowest to come together.

    The fourth dream was the spir-itual gift of India to the world. Here again, one just has to go to a bookshop in the West where a number of yoga, dharma or meditation centres are al-ready fl ourishing.

    The fi nal dream was a new step in evolution which would raise man to a higher and larger consciousness and begin the solution of the problems which have perplexed and vexed him since he fi rst began to think and to dream of individual perfection and a perfect society.

    Sri Aurobindo has described this quest as the Adventure of Conscious-ness and Joy. It seems to be the most urgent task at hand for humanity. It is what attracted me to India 40 years ago; it is why I am still here.

    The chief cause of the weakness of India is not subjection nor poverty, nor the lack of spirituality or Dharma, but the decline of thought-power, the growth of ignorance in the motherland of Knowledge.

    India is far from Sri Aurobindos Vision

  • 42i-vx, +E-14, i 2012

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