Sri Ramana Maharshi, Sri Nisargadatta Maharaj and Swami Vivekananda: Celebration of Infinite-Existence-Awareness

OUT OF THE MAELSTROM

beyond the abode of dream and sleep

I am awake as awareness itself

witnessing as it unfolds

the sun dipping in the lake

the flakes of snowy moon etching shadows of juniper trees

where thoughts rise, dissolve and fade

where winds squall in b/w the mountain passes

there and there itself

the withered petals have scattered everywhere

and new mown grasses have grown

from bones in the dust

the eagle soaring high

remains motionless and still

it’s beak resembling the prison of time,

and the wars, bloodshed and death

the horror, the holocaust and the hurricane

and symphonies that surge towards the crest of a wave

and fall with the resembling inaction of its action

the dried sunflowers wilting on the canvas

are suddenly awakened by the morning ragas

or by the chanting of the rivers

offered sacredly to the great existence that I am

you the name and form have endured incision of the surgeon

suffered the palette knife the scalpel and scythe

under the rock or in abandoned asylums

the doors swings

the wind blows hustling the sound of sirens

and echoes of the last hour

in reminiscences of tolling bells and embers of fire

the city vanquished is emptied of its dreams

is existence itself

there silence hath covered the face of the deep

and I don’t know why

and I don’t know why …..

-J

Sri Aurobindo’s Maha-Samadhi and the Chalice of Consciousness: ”Self-Reliant” India (Atma-Nirbhar-Bharat) is the foundation of a Deeper Conscious Reality

Anadi chetoner matri garve alor darshan

In the the womb of the infinite consciousness there is always the light that shines

tarei kriya pakriyay ei bhasoman jagat

that shining forth is this multi-verse afloat

purnwa kare premomayi pratimar bija

it fulfills the desire to manifest the seed-form

akhanda satyer naad shaktir antarale futiye tole phool pahar ashru kishalay

the undivided existence manifests the world of myriad things

sabda rashi punja chetonar aloy bhariye tole bhuvon

from the primordial sound, words are born in the chalice of consciousness

they carry forth the fragrance of a LIFE DIVINE!


‘’Atma Nirbhar Bharat’’ is a policy that supports the vision of a self-reliant and self-sufficient nation effectively in terms of core infrastructure, economy, technology, demography and demand to support all levels of human growth and development. Conceived by the Shri Narendra Modi,  the Prime Minister of India, in 2020, the policy engenders implementation of various schemes and stimulus packages for garnering growth in businesses including MSMES, for optimizing the livelihoods of the poor farmers, for innovation in the agricultural sector and in industrial cluster upgradation to supplement manufacturing from solar PV to defence equipment with full IT logistics. The visionary model of Atma Nirbhar Bharat or Self-Reliant India is based on paradigm shift of perspectives where the sustainability and growth not just incremental growth but a quantum jump in the economy are both fused into the fabric of the nation’s unity in diversity spirit which it had sustained for many millennium.

The word ‘’Atma’’ and ‘’Nirbhar’’ relates to the individual self and the reliance or self-sufficiency of it to foster the concept of an organic unity despite the manifold differences that show up on the surface. This is the central teaching of the Upanishads and the Bhagawat Gita, the cardinal scriptures that have defined the triadic structural symmetry between the individual (microcosm), the universe (macrocosm) and the Supreme Self. Once the dynamics of this triadic relationship is understood perfectly and at all levels of human perception, then the impetus in the seed idea becomes self-activated for the individual and the nation. The clarion call for the dynamic mobilisation of resources, both, human and natural is the operating praxis for such a national policy and it stems directly from the Bhagawat Gita. In the scripture, the call for immediate ACTION which is like a sacrifice or ‘’’yajna’’ where the spirit of dynamism is not deluded by the uncertainty in the possibilities of its outcome is extolled by Krishna, the great preceptor. When a whole nation is awakened by a great cause to action without any selfish desire or motif then that is karma yoga of the highest order on earth: ‘’karmany-evadhikaras te ma phalesu kadachana/ma karma phala hetur bhur ma te sangostvakarmani’’. In this most famous teaching of Karma Yoga, in Gita, the teacher says that we all have the right to work/action but no right to results and we should avoid inaction. The results of any action depend upon many factors some of them are controllable by us using the most sophisticated technology and the others are not. If we get an immediate notice of an impending tsunami in a certain area by using sonar technology, we would take all steps to evacuate people from that place, but the final outcome of the event cannot be predicted by our effort. Our intention and effort without thinking about loses or gains can be considered as one single concerted action that the universe or the cosmos is performing like an orchestra undeterred by any interference of its outcome. In Indian metaphysics, the concept of the individual self is extended to accommodate the entire cosmos whereby action is finally de-localised and agency is distributed across the entire stream of space-time in the universe. Thus, the individual in its deepest sense is an expression of the entire universe in its totality making reality we experience as play within an unchanging consciousness appearing as manifold differentiated local realities. Once, this profound understanding of who we are is dawned then any action we do is an orchestrated action of the entire universe in all its variegated display. This is a motivation, the highest of its kind for equitable action based on the Gita’s concept of ‘Samadarshitwa’- seeing the same reality in every experience making the model for ‘’Atma Nirbhar Bharat’’ a signifier for all-inclusive evolution and development.

Another important aspect of this policy is the understanding of universal intelligence which is operational here in the cosmos – from micro-organisms to neutron stars to supernovas all exhibit and share this intelligence across a network of space-time in the universe. This intelligence with its awareness exhibited in man via the synapses in the brain is a unique feature that gives him power and responsibility to find solutions to every problem. The responsibility aspect of intelligence is a guiding force that can mitigate crisis by optimizing resources that contributes to the highest well-being of a nation. This takes us to the fourth aspect of this policy which is well-being of a nation or ‘Swastha’’. The buddhi yoga of Gita is directly connected with the well-being of a nation and with the idea of a sustainable universe. For a policy to become a movement, one needs to explore the foundational equity of that seed idea which must be organic and supportive of further evolution. If one understands the deep metaphysics of the self in its universal capacity then connecting that to the yoga of action via a fractal network of intelligence for well-ness or wellbeing becomes a reality. Training of minds to resuscitate the visionary goal of such a policy becomes the onus of the executive functionary of that nation seamlessly across the 5 envisaged pillars of economy, infrastructure, systems, demography and demand. Awareness of the ‘’Atma Nirbhar Bharat’’ program is finally linked with the ‘Digital India’’ platform where accessibility of knowledge and understanding have been made to include everyone across every square mile of the country to participate and share their innovation in a two-way information exchange. This has to happen in every strata of the community, the urge to be self-reliant has a scopic field of experiential learning which expounds the growth mind-set of its people in contrast to a static mind-set not open to change. Change is happening every second in our experience, but to find the wholeness of the substratum on which such changes do take place is the work of a balanced mind or Sthita Pragya as explained in the Gita by Krishna the great teacher. This directly follows the path of disinterested action which is the final goal of the self-realization or enlightenment inherent in the policy of Atma Nirbhar Bharat. Self-reliance is based on Law of Conservation of Mass/Energy which outlines the governing dharma of our material universe. Capacity building and innovation are direct outcomes of the thinking mind whose potential is optimized when there is contextual awareness of the situation. In Gita, the teacher imparts this contextual awareness which the student was lacking because of a pre-conditioned mindset. ‘’Trai-gunya-vishaya veda nistrai-gunyo bhavarjuna/nirdvandvo nitya sattva stho niryoga-kshema atmavan’’ (Gita Ch 2, Verse 45) – to become free of dualities and to be self-aware is the goal of all sentient beings, this in fact, is the true meaning of sentience or cognizance where one learns to apperceive where duality is transcended. A contextual problem then reaches its long-term vision of becoming self-luminous as pure existence-consciousness-bliss because that’s what it has been always. With that the whole nation becomes Self-Reliant, because the cosmos is so in its deepest core – there are no more waves competing against each other but only a vast ocean of waters that shines forth eternally.

-J

Apperceiving Duality and Being Self-Aware: The problem of the world is distortion of meaning

Yogishwar Sri Kalipada Guharoy: Tapoban Katha

Distortion of meaning is the real problem of the world. This is specific to the states of the mind, that are, continually fed by the information coming through the sensory apparatus. To be precise, pure consciousness has nothing to do with it, it is the apparent self (the Ego-sense or ‘’I”) trying to grapple forth whatever coming its way and trying to generate meaning out of it. So, strictly there are no states of consciousness but states of the mind which uses this consciousness reflected in the mind and identified with the ego-sense. The subtle bodies in the human persona have subjective experiences (touch, taste, smell etc.) and these experiences are dual in nature. The very basic structure of experience tells us that knowledge via experience is split into the subject/object or knower/known binary. The knowledge that comes in is processed by the mind to further generate meaning and tag that in the memory for later usage and retrieval. The associations that the individual self uses to make yes/no type value judgements are mostly based on cultural and socio-economic conditioning. Today, digital social-media is also playing an important part in disseminating information that attracts or detracts clusters or groups of people. As I said, ‘’pure subject’’ or the Witness Consciousness is not involved in making any judgements or cognitive-decision making process, it only ‘’shines’’ forth thereby giving the intellect (buddhi), the mind (manas) and the sensory-apparatus an access to consciouness reflected in the mind which the Ego then transmits through the connective conduits till the tip of our fingernail. To the pure consciousness or Sat-Chit-Ananda there is no inner mental world or outside physical universe, no subtle or gross- all these appear in it as transitory objects and are impermanent.  Lack of understanding about our fundamental reality is the root cause of all these problems in the world. What does this lack of understanding mean? It is very simple and profound – we don’t know or recognise who we are and that’s the central problem. We don’t understand that we are the pure consciousness (Brahman/Atman/Sakshi) where the universe with its manifold realities appear and dissolve. Pure Consciousness is always unchanging, its intensity is never increased or decreased, it’s like the screen where pictures are projected which keep changing. The witness is beyond space-time, causality, but, interestingly in and through it as manifested reality which we identify with.  

So, what is the problem of the world in simple terms?  

The problem is AVIDYA/IGNORANCE – WE DON’T KNOW WHO WE REALLY ARE!  

It is the most fundamental problem. All other apparent problems of existence and survival are linked to it.  

What is the solution?  

Only by KNOWLEDGE can IGNORANCE be removed!  

What Knowledge? Does knowledge about gravity waves or quantum information in the black holes remove our IGNORANCE? Does KNOWLEDGE about capital markets and AI powered advanced healthcare remove our ignorance?  

The answer is NO.  

ONLY KNOWLEDGE ABOUT THE SELF OR SAT-CHIT-ANANDA can remove this ignorance.  

How can we get that knowledge?  

Through the process of Vedantic Self-Enquiry we can only intuit WHO WE ARE!  

If you try to know it, it becomes the known or object and loses its pure subjectivity .  

If the SELF is known, the problems of the world will be greatly reduced RIGHT NOW!  

How? Will earthquakes stop or Tsunamis end? Or diseases disappear? 

No, they will keep appearing but having known the Self our REACTION TO ALL THESE WILL BE VERY DIFFERENT .  HUMANITY will react like ONE UNIT and there will be TRUE LIBERTY, EQUALITY AND FRATERNITY.  

Sri Krishna and Arjuna, Mahabharata

We will enjoy the differences knowing they are apparent and there will be one great human song of TOTAL LIBERATION.  

Our ways of life will change? Yes, drastically…..there will be a paradigm shift in how we look at the WORLD. We will continue to use technology for the betterment of humanity but since we are aware that it is one Consciousness appearing as many, our ethics will improve, our compassion will shine.  

Can we do this perspectival change?  

It would mean going back to the Upanishads and the Bhagawad Gita……and re-live the truth or wear the truth in our sleeves.  

Is it possible?  

Yes, we are the PURE SELF whether we know it or not – right now! We have to recognize it. When the mind is pure or in a state of no-mind, the self-reveals itself without doing anything (Swaprakasha). The body doesn’t get MOKSHA. Neither the subtle bodies, they drop off once knowledge is dawned upon, and you stay in your OWN GLORY forever. Sat-chit-ananda is no quality, qualities belong to the states of the mind. Sat-Chit-Ananda is Existence-Consciousness-Bliss, it is the substratum of all realities ontic or epistemological.  

That knowledge or understanding is AWAKENING or ENLIGHTENMENT – all the great sages and saints talked about it in the past, they exemplified it in their lives….Buddha to Kabir to Lahiri Mahasaya, Sri Ramakrishna, Sri Aurobindo, Swami Vivekananda and many others have followed the same path. THIS IS THE SUNLIT PATH BECAUSE THERE IS ONLY THE LIGHT – JYOTIRO JYOTIH – THE LIGHT OF LIGHTS – it’s our inner light, of what we are… 

THIS IS THE REALITY – NO THEORY NO PRACTICE – NO RIGHT OR LEFT HAND POLITICS  

BEYOND QUANTUM FOAM AND DE-SITTER SPACE  

SIMPLE AS IT IS LIKE A FLOWER BY THE WINDOW  

OR LIKE THE BUTTERFLY AWAITING TO BE BORN NOT KNOWING ITS COLORS AND THE FORMS…. 

-J

Shiva Art Showcase – A Perspective from Art, Science and Spirituality

I have received some artworks from friends who are doing research on Shiva Consciousness from different perspectives. I am showcasing some of these works but I will add more works as they come along.

Artwork 1 titled ”Worship” – presented by Subhabrata Basu, Project Manager, T & D – done using Mobile Touch Pen

Worship by Subhabrata Basu Project Manager, T & D

Artwork 1 in the Slide Show Series titled ”Shiva Parvati” archived and presented by Dr. Somnath Bhattacharyya, Senior Professor and Founding Director of Nano-Scale Transport Physics Lab @School of Physics, University of Witwatersrand, Johannesburg (From his collections)

Artwork 2 titled ”Churning of the Ocean” photograph, presented Dr. Somnath Bhattacharyya – Churning of the Ocean – traditional Temple Painting and Decoration

Artwork 3 Quantum Tunneling in Amorphous Carbon Systems by Dr. Somnath Bhattacharyya

Artwork 4 Spin Tunneling Through Superconducting Layer by Dr. Somnath Bhattacharyya

Artwork 5 Nano Crystalline Diamond Substrate – Knower and the Field Interactions by Dr. Somnath Bhattacharyya

Shiva Art Showcase Slide Show

Shiva Digital Art Showcase Sept 2020: The Beyond Duality Project

After having interactions with my friends, we have decided to digitally launch an art showcase on Shiva in the light of the Consciousness. Artists, Scientists and Designers would exhibit their works on what they understand about Shiva Consciousness based on their individual experience and research. The first sutra in Shiva Sutras of Kashmir Shaivism says ”Caitanyam Atma” – Consciousness is the Atman from the Adwaita (Non-Dual Standpoint) – this is the fundamental reality behind all experiences in the three states of waking, dreaming and deep sleep. Everything is consciousness, or, everything appears in consciousness as its contents (flower, mountains, seas, quarks, leptons, black holes, body, mind, time and space) but throughout the process consciousness remains free, pure and non-dual.

Art Showcase on Shiva

-J

Q-Ganesha: The Supreme Intelligence and Processing Power with the Ability to Generate Understanding & Meaning

Ganesha Poster

”Om gananam tva ganapatim

havamahe kavim kavinam

upamasravastamam

jyestharajam brahmanam brahmananpata

anah srnvannutibhih sida sadanam

om sri maha ganapatya namah “

(Mandukya Upnanishad)

The great sage Sri Krishna Dwaipayan Vyasa who compiled the Vedas, Upanishads, Puranas and wrote the Gita, unmistakably felt the need to have an extraordinary intelligence by his side who would be able to write down the verses he was composing using his sruti (intution) and smrti (memory for Gita). This would mean that he sought the divine help of a great processing power which could be only provided by the supernal intelligence of Lord Ganesha. That’s exactly how it happened and they struck a deal in between themselves – Lord Ganesha’s terms of condition was that Sage Vyasa won’t be able to stop the flow of the verses and if he had done contrary to it, Ganesha would stop the project immediately. Sage Vyasa had also set how own terms and conditions by asking Ganesha to understand whatever he writes and sometimes he deliberated composed some verses whose meanings very deeply concealed which would mean that even Lord Ganesha will have to contemplate a bit, understand the coherence and then write it down. This gave Sage Vyasa little chance to have a breather before composing the next set of verses. This, of course, if we are talking about the Vedas, Upanishads and Gita, is a necessary pause because these texts where dealing with truth at the absolute level and at the relative level as well. What is amazing here is the Processing Power of Ganesha, he is understanding the meaning and writing at that speed. We are about to enter into the world of Quantum Computers and quantum internet and an estimated 30-qubit QC has the processing power of a conventional computer that runs at 10 teraflops (trillions of floating-point operations per sec). A desktop runs at speeds measured in gigaflops (billions of floating point operations per sec and by comparison we can understand how much advanced a quantum computer is. The QC does processing and all computation work but does it have the capacity to UNDERSTAND AND GENERATE MEANING – does it have QUALIA? Subjective Experience of understanding the verses and write them at that speed?

We can easily infer that Lord Ganesha is an embodiment of supreme intelligence and wisdom though almost humane in his power of blessing us – the world for further evolution of consciousness in the relative domain of existence, though the final goal is beyond this relative multiplicity into the poise of Sat-Chit-Ananda (Existence-Consciousness-Bliss) which was the main topic of all these manifold verses.

Q–Ganesha 1 , Artist Sri Samar Dutta, Sketch Artwork on paper

Here on this auspicious day, I am showcasing artworks by Sri Samar Dutta, resident of Gurugram, India. Mr. Dutta is a commercial artist how was instrumental in designing prestigious SAIL and Coal India pavilions at Pragati Maidan Delhi and elsewhere; he is a prominent figure in the New Delhi Creative Art circa, though he doesn’t take part in solo/group exhibitions, his design ideas are incorporated by the Govt and Industry at various levels. Please enjoy the art works in Ganesha done by him during this pandemic and hope you all will like his artwork. These are great collectibles/art deco for any residence, office or cafes. If you like any of these works you can contact his office MS Associates at +91-9560984717

Q-Ganesha 1 Artist. Sri Samar Dutta, Sketch Artwork on paper

-J

The Song of the Lord and the Way to Transcendence

Children Are Playing…

With a pure heart

And a silent a mind

Unto you in that widening space

Where you have become the Song of the Lord

Fluting the transient pulse in an eternal frame

That holds within it crimson sparrows and moonlit names

And many forests of sunshine bathing in the rivers that twirl and swirl

Every Crack in the Creek

With the clouds and the agony of thunder and lightning

With war and famine and pestilence and death

The lamp deep into your heart

Unhindered, by every crack in the creek

By every pore in the skin

The lamp Is overflowing with the milky ocean of love

Children are playing;

Milky Ocean of Love

The calves are dancing;

And rain falls softly like a song.

Did you gather the strength gained through patience?

Did you gather the universes in your fold?

And there’s no end in thy beginning I am told

When your blessing touches our causal self

May you take us through the untrodden path

Into that undivided wholeness of pure bliss

Where truly I exist

As pure being that I am

Where everything is not….

Where everything is naught…

And light that shines forever in the void…

(3x)…fades

Kalki Avatar Ink on White Paper

-J

The World Sanskrit Day and its Importance in the Modern Paradigm

  • Everything vibrates. The resting atom has within it the perpetually vibrating atomic solar systems. It is emanating cosmic radiations all the time…Sound is deathless. It is preserved forever in the matrix. It is the claim of the Indian metaphysics of sound that you can fashion and refashion your needle of awareness by ‘Mantram’ and ‘Japam’- P.B. Mukharji, Japasutram

Sanskrit, being the oldest language of teaching and discourse, has its roots in the first causal stress or para-vak encapsulated in the vibration of ‘OM’ – this, as explained in the Vedas, is the beginning of the universe. Mandukya Upanishad clearly delineates the significance of OM as the primal vibration which contains all subtle and gross physical manifestations. The first verse of Mandukya says ‘’Om ity etad aksaram idam sarvam /tasya upavyakhyanam/bhutam bhavad bhavisyad/iti sarvamumkara eva/yac canyat trikalatitam/tadapy aumkara eva’’ which literally means that ‘’Aum, the word, is all this, a clear explanation of it. All that is past, present, and, future is verily Aum. That which is beyond the triple conception of time, is also truly Aum. OM is the primordial sound that emanates from Pure Consciousness or para-samvit which finally would generate and evolve subtle matter/energy in form of vibrations giving rise to space, time, matter as gross reality of the universe. The entire universe is Om; past, present, future, whatever is there in time is Om, and, whatever is eternal, i.e. beyond causality, space and time is also. Om is, therefore, to considered as the sound signifier of the fundamental reality of the universe which is Brahman or Pure Consciousness according to the Upanishads. This pure consciousness is unitive and without any changes as it is beyond causality – it is the pure subject ‘’Ayam Atma Bramha’’ when objective reality has dissolved in its own substratum. The system of Indian metaphysics clearly describes the process of language creation from Para-Vak which is the subtlest level to Pasyanti Vak (visionary sound) to Madhyama (middle level) to Vaikhari Vak which is the disintegrated sound we use in languages we speak. Sabda or sound is not a language it gives rise to a complex system of language with rules of grammar, inflections etc. – all spontaneously arising from the 1st causal stress or vacuum fluctuations.

It has to be remembered that the whole of the Vedas and the Upanishads, the most ancient texts available to mankind, were not products of imaginations but were revealed texts or sruti which were experienced by the rishis or seers as kind of experiential knowledge interventions from the divine reality of the substratum. So, the purity or sanctity of Sanskrit as a language or medium for exploring the fundamental reality of the cosmos is preserved in Vedanta. If para-sabda or causal stress which we approximately identify with the quantum vacuum fluctuations, knowing well that it’s not empty, and, virtual particles are popping in and out of existence continually, we intuit that the pre-origin might be ‘’a-para sabda’’ which is the soil or matrix or the state of unmanifest whole without any phenomena. All these are OM as explained in the Mandukya Upanishad verses. Biological and non-biological processes start with para-sabda the underlying matrix being Braham/Atman or the Pure Self (without any trace of objects).

Para-Sabda (Causal Stress) >Pasyanti Vak (Visionary Sound)>Madhyama>Vaikhari (Disintegrated Sound)

The World Sanskrit Celebrations which took place on 3rd August, is way we have identified to reconcile the cosmic vibrations ever prevalent in the gross manifestations of body-mind and in the subtle and causal bodies to be re-configured and re-charged with the matrix of the Self. This can happen when we intuit the truth with mantric vibrations of the Vedas upon recitation of the verses in their purest form. That is the innate state of Buddhahood or the Awakening – it happens here and now.

A seminar was organised by Sri Sri Sitaramdas Omkarnath Samskrita Siksha Samsad via google meet to celebrate the World Sanskrit Day. The programme flyer is presented here and some local media coverage of the event. https://jugasankha.in/the-future-of-sanskrit-language/

The World Sanskrit Day 3rd Aug 2020
The World Sanskrit Day

-J

Zen, Advaita (Non-Dualism) And Its Usage in Corporate ‘Best Practice’ – Knowledge Integration & Practice at User-Interface Levels

This article is published in the e-book ‘The Great Ocean of Being’ which can be directly downloaded from the http://www.i-ternityfoundation.org.

Teachings of Zen & Adwaita in Corporate Best Practice

Zen and its Usage in Corporate ‘Best Practice’ – Joy Roy Choudhury, Member, I-ternity Foundation and Head of Communications, The Beyond Duality Project http://www.beyonddualityproject.wordpress.com

ABSTRACT: Zen Buddhism with its roots in India, China and Japan, is a multi-disciplinary system of experiential learning with the caveat of non-conceptualisation based on a stable foundation of meditational practice that promulgates a state of no-mind. It is not to be misunderstood as an anti-intellectual pursuit, but Zen is suggestive that attachment to thoughts and categories are the maladies of the mind leading to stress. Zen doesn’t let words or numbers limit the possibilities of things it is a way of direct pointing to the mind/heart to discover the ‘’inner-nature’’ leading to self-realization. The Zen practice of meditation results in altered states of consciousness or Satori which helps the practitioner become one with his surroundings, enabling his compassion to flow ceaselessly for all sentient beings. These neuro-cognitive and physiological changes in the practitioner are highly recommended for organizational development in terms of teamwork, strategic landscaping, decision making, creativity and leadership. The stripping of the ego considered as a management virtue, is a spontaneous outcome from the Zen practice, which after all shows the practitioner the ‘’mirror-like’’ state consciousness which cannot be stained by anything.

Keywords: Zen, Leadership, Management and Meditation, Spirituality and Psychology

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The Great Ocean of Being

The Zen Lineage

Zen Buddhism or simply Zen is not only system of learning that have incorporated meditation as an integral part of the understanding of reality as ‘things as they are’, but, it is also highly regarded as a way of life which is organic, spontaneous and receptive to change and transformation. Tracing the history of Zen and its development would take us back to 6th CE, when Bodhidharma, the Indian monk crossed over to China to preach Buddhism, where it encountered the schools of Taoism lead by the venerable master, Lao Tzu, and, also Confucianism, finally reaping the harvests of Zen or Ch’an as it is called in China. The new system thus developed, migrated to Korea, and, finally to Japan where the finest flowering of Zen took place under the able guidance of great monks like Bankei, Basho, Hakuin, Dogen and others.

The meaning of the word Zen has roots in the Sanskrit word ‘Dhyana’ meaning meditation; in Chinese it is called Ch’an. Though meditation is a technique of bringing the wandering mind back into attention, or, a way of centring it, Zen doesn’t exclusively include any technique to reach a desired objective or goal. The very concept of Zen is that it cannot be grasped by normal logic or by common understanding, the quatrain that originated with Bodhidharma puts it together for ages to come as: ‘’a direct transmission outside scriptures and apart from tradition,/no dependence on words and letters,/direct pointing to the human mind,/and seeing into one’s own nature and becoming Buddha, that is, becoming enlightened-awakened- from the normal hypnosis under which almost all of us go round like somnambules.”[1]

Zen Practice and Realization

As it is widely accepted, Zen is based on direct experience that changes the neural architecture, the physiological changes are dominated by a clarity of perception and the enlightened traits or behavioural conducts are all-inclusive based on compassion for the world and all sentient beings. To become awakened, or, to become a Buddha is not an objective or goal in the Zen way of life and it doesn’t put over emphasis on the means to an end in the process of transformation. In Mahayana Buddhism and in Zen, the last desire is the desire for enlightenment which needs to be overcome by the practitioner. In fact, Zen is suggestive that ‘the original realization is marvellous practice.’ Realization is not an endpoint which is somehow reached because of strenuous practice, or, to put it in another way, practice itself is realization. The practitioner lives in the present moment without any affectation towards the past or the possibilities in the future, in a way he is cut off from the linearity of time and this puts his attention on the immediate moment as if these moments are like discrete particles coming one after another. To quote the famous frog haiku by the Zen master, Matsuo Basho: ‘the old pond/the frog jumps in/the sound of water’, here, the moment creates its own ontology where the action is objectively seen by the observer/the poet by being there at that instance. There is no separation between the observer and the observed and in that totality or in unitive consciousness things are seen directly as they are (mirror-like consciousness) which is direct pointing to the human mind or heart. Seeing into one’s own nature is the process of self-realization in Zen. One understands one’s own nature was only obscured by habitual conditioned actions and once the trappings of the false ego are overcome by practice, enlightenment happens suddenly.

Zazen or ‘Sitting Meditation’

‘’The zazen of even beginners manifests the whole of their essential-nature’’ -Dogen, Shobogenzo

In Zen meditation practice called Zazen or ‘sitting meditation’, the focus is on the process of emptying thoughts, but this is something which is to be done with a sense of natural ease. The pertaining question that arises is how does the practitioner control the mind by using the mind? The Zen answer to this is to leave the mind where it is without having to control it or manipulate by dropping thoughts, and, contemplate on an empty state. The Zen way is to allow thoughts or sensory data without engaging with them, without judging, classifying, analysing them at any instance. If the practitioner sits like this with the whole attention on sitting, then he slowly develops a stable centre which is like a ‘swinging door’[2] that remains in its own place whilst allowing thoughts to pass through. This cannot be called a passive sitting as the learner is dynamically present every moment but there is no aim or goal that he must reach because of this practice. This is an important aspect in Zen which is highlighted in Mahayana Buddhism that the final desire is the desire for enlightenment or Nirvana/Moksha that too is not cultivated.

Zen, Tao and the Upanishads

Zen is indebted to Taoism which predated its entry into China because it strengthened natural spontaneity of human nature as in the very definition of Tao (the Way/Course) it is declared that ‘’the great Tao flows everywhere, both to the left and to the right. It loves and nourishes all things, but does not lord it over them, and when merits are accomplished, it lays no claim to them.’’ The Tao or the Way of which we are a part cannot be defined in the same way we cannot define the concept of Brahman in the Upanishads. It is in the realm of experience, but linguistic or visual symbols will only suffice for a partial truth of the Tao. By cutting off the desire for enlightenment, the practitioner has harnessed non-dual action or ‘’wei-wu-wei’’, the action of non-action. Siting without sitting or doing without doing is no doing at all, it is easeful relaxed doing, by getting rid of the reward or the goal, the meditator can finally relax in his own being without having anything to do. The individual who has realized the Tao/the Brahman is always free from duality, there is no separation of his consciousness from that of the cosmos, to him nature is organic and he is an integral part of it, to act upon nature or to do is not an event where the doer is separate from the doing or upon which it is done; in fact, there is no doer but only doing or an awareness of wu-wei or non-doing. In the absence of the doer, doing is non-doing or simply doing-without-doing (Wei-wu-wei).  Lao Tzu says, ‘’the wise man deals with things through wu-wei and teaches through no-words/the ten thousand things flourish without interruption/they grow by themselves and no one possesses them.”[3]‘’They grow by themselves’’, or, ‘’no one possesses them’’ is the definition of nature or cosmos as something organic – the stars, the galaxies, the black holes, the rivers, mountains, the woods, and, green grass are all part of the collective consciousness or the Buddha Nature in Zen. In the Upanishads, the whole material universe has come from Brahman and it says ‘’that which cannot be apprehended by the mind, but by which, they say, the mind is apprehended- That alone know as Brahman and not that which people here worship.”[4]

Magnolia Flowers and the Spontaneity of Non-Dual Action and Zen

Non-Dual Action and Zen

The non-dual action which is the Zen spontaneity has further correlation with Lord Krishna’s sayings to Arjuna on nishkama karma in Bhagawat Gita. In the absence of separation between the subject and object, between the self and the world, or, when there is no awareness of an agent that is believed to do the action as being distinct from an objective action that is done, it is only then that the concept of non-dual action is properly understood. Non-action requires eliminating the sense of self or the ego which interferes with the action because of the expectations associated with it. Unless the practitioner can dissipate the cloud of expectations and desires that prohibits him to experience the world as it is in itself (Tao), non-dual action has no meaning. Even the judgement that something needs to be done in a purposive sense is part of the cloud that obscures the view of the clear or empty sky. Wu-wei is not doing-nothing but doing more with less resources or knowing where to stop. Naturally the system reaches a state of vector equilibrium in this process becoming more sustainable for any action that may proceed. Vector Equilibrium (VE) is the state of relaxing in ground of being, a poise or equanimity where there is no intention of bringing even the mind back into attention or disengage with discursive thoughts; it is simply sitting without sitting and finally reaching zero phase or the empty state on its own accord. Buckminster Fuller who coined the term VE, described it in terms of a system of energy having a distinct geometric form with all vectors having equal length than as a structure, it is the primordial state where movement of energy comes to state of absolute equilibrium or stillness. From this zero-phase, all dynamic energy events occur. He goes on to say that ‘’the vector equilibrium is the zero-starting point for happenings or nonhappenings: it is the empty theatre and empty circus and empty Universe ready to accommodate any act and any audience.”[5]In other words, the vector equilibrium is the quantum field or the vacuum field -the stuff out of which everything is made. It’s a boiling sea of random fluctuations where virtual particles can briefly and spontaneously appear from the vacuum and then disappear again, even when no one has put any energy into the field to create a real particle.

Resting in Consciousness: Zen and Ashtavakra Gita

Relaxing in the being while doing zazen is resting in the state of natural consciousness. In Ashtavakra Gita, the sage Ashtavakra while having a discourse with King Janaka, says ‘’to attain liberation, know yourself as the witness, conscious of all these”, and, later, says “rest in consciousness’’ as there is nothing else to do. If one can relax, unwind and rest in consciousness then this very moment one can be at peace and free of bondage. ‘’This very moment’’ is the Zen, ‘here and now’ and the process of enlightenment is not gradual but sudden or abrupt. The marvellous practice is the realization of that state of enlightenment. The ultimate meaning of meditation is resting in consciousness and ‘seeing through’ to what we ourselves are. The famous Zen master Dogen says: ‘’you shall first learn to step back…’’ by letting go of all thoughts in the natural way and returning to the ground source. Relaxing in the source and resting in beingness is what Martin Heidegger has called resting into yourself – ‘the releasement’ or ‘enchanted regioning’. It is about find a state-space (or, a quantum state) where one can realize that he is the Buddha or the awakened one, and that there never has been a separation between the individual and the universal consciousness. What apparently happened is that, while asleep, the practitioner has forgotten all about the ground on which he treads.

Heidegger’s ‘regioning’ is the ‘field of Buddha’ (The Tao/Brahman) – it opens the truth consciousness.

Zen No-Mind, Shiva Sutras and Gaudapada’s Mandukya Karika, and Tibetan ‘Rigpa’

Buddha talked about the four dignities of man and that includes sitting, walking, lying down and standing; these postures were held by him in the process of enlightenment. In Zen particularly, all these postures can be part of meditation if done with awareness. The key to Zen meditation is moment to moment non-judgemental awareness in a state of mind where there are no thoughts. It is called Zen No-mind or Mushin in Japan (wu-hsin in Chinese). The No-Mind state is also discussed by Gaudapada (Guru to Sankaracarya’s teacher- Advaita Vedanta Lineage)) in the third chapter of Madukya Karika where he says from the perspective of pure Advaita Vedanta – duality causes samsara (subject-object duality) and non-duality causes moksha/liberation. In the three states of waking, dream and deep sleep duality exists so samsara/the subject-object schism is experienced, though in the Karika, Gaudapada suggests that in the deep sleep state duality is not experienced like the other two states (waking and dream) but is present in the seed form. Cessation of duality is moksha/nirvana to him. In verse 3.31 of Mandukya Karika (Ch-3) he says ‘’manodrsyamidam dvaitam yatkimcitsacaracaram/manaso hyamanibhave dvaitam naivppalabhyate” which is that ‘’all these dual objects, comprising everything that is movable and immovable, perceived by the mind (are mind alone)”. For duality is never experienced when the mind ceases to act. In short, duality is an experience of the functioning of the mind, which is the cognizer of cognized, when the mind dissolves or in the state of no-mind there is no duality which the Tibetan Buddhists say in a different way that there is cognizance, but it is empty cognizance. The non-dual awareness is called Rigpa which happens spontaneously in the no-mind state. This state of the practitioner is also discussed in Shiva Sutra texts in Kashmir Shavism. It says ‘’Meditation is the seed. Just sitting relaxed within himself, he enters spontaneously into the lake of Supreme Being.”[6]Swami Lakshmanjoo elaborates this in ‘The Supreme Awakening’ by saying that for a yogi or a practitioner the real asana or posture is the supreme energy of awareness. The real posture only exists when one is truly residing in the state of absolute awareness, the awareness of the self. In Zen, the injunction is often to do nothing and just sit! If anything is done, the mind immediately becomes active bringing in thoughts. In Zen, just sitting is Zazen and by practising it moment by moment it is possible to reach the state of ‘mushin’ or no-mind. The Shiva sutra says that the moment one achieves that state of just sitting with gentle quietness, the practitioner finds himself bathed in the lake of the supreme being. That lake was always within the practitioner as a possibility or potentiality in an involuted state.  In Zen, everything is done with an effortless ease, there is no intention to excel in actions, but excellence or mastery is achieved when the mind has nothing to grasp. Similarly, in the Shiva Sutras, the true yogi leaves aside the effort of yogic exercises (asana), breathing exercises (pranayama), contemplation and meditation and simply remains in the posture with nothing left to do, aware of what he actually is. The sutra further reinforces this point of effortless ease with which a yogi gathers himself by use of the word ‘sukham’ – a blissful internal state where he finds himself in and perceives the reality as the embodiment of his awareness.

Buddha’s Enlightenment Experience

Buddha’s enlightenment happened after he gave up all possible efforts to excel and reach the state of liberation or nirvana. It so happened, that he sat under the bodhi tree with nothing left to do and suddenly with the morning star appeared in the eastern sky, there was a leap in his consciousness and the transformation led to the experience of enlightenment instantaneously. Buddha’s enlightenment experience called anuttara-samyak-sambodhi or ‘’unexcelled, complete awakening’’ was not a willed effort on his part, nor, there was any desire that led to the outcome of enlightenment. Enlightenment simply happened, and it was not a gradual process but an abrupt one. In the parlance of quantum physics, this is a moment of quantum leap where the electrons jump from one orbit to another without going through the intervening space. Such quantum leaps are discontinuous and non-local in origin. In that eternal here-and-now there is the supreme realization that the so-called every day or ordinary consciousness is the source of that supreme awakening. In Zen, enlightenment is an ordinary experience (‘buji’ or nothing special) and one does the same everyday work as chopping wood, carrying water or gardening.  The original mind or the Buddha mind is the ordinary mind as the 6th patriarch of Zen, Hui-neng clarified in his famous verse: ‘’There never was a Bodhi Tree, /nor bright mirror standing. /Fundamentally not one thing exists. /So where is the dust to cling?” Hui-neng who was an illiterate woodcutter, who had never worn the robe or studied the sutras, uttered this verse as he had the supreme awakening of the oneness of all reality here-and-now. The original mind had never wandered to-and-fro, had never gone astray so there is no question of dust to settle on the mirror-mind. It is only that one fails to see the reality of things as they are attached to forms and meanings and as the Diamond Sutra says, “all forms everywhere are unreal and false’’. For Hui-neng, this is a sudden awakening to the empty oneness which constitutes the deeper reality of this universe. When the mind identifies with its own image then the situation is a kind of paralysis since its rooted in fixity. It is a like fixed image of oneself in motion. To cling to it or to grasp it is to allow a constant contradiction or conflict in possible actions. That is why in Zen, the masters often reiterate ‘’in walking, just walk/in sitting, just sit/above all, don’t wobble.” All attempts to control the mind will result in failure and, so, one acts spontaneously with no-mind (wu-hsin) and with no-thought (wu-nien). In the sayings of the great natha yogi, Gorakhnāth, we find the same wisdom attributed to the state of no-mind, ‘unman’. This is ‘beyond mind’ where in a certain sense a deep process of transmutation has taken place, and, the limitations of the ordinary mind with its petty delusions are transcended. The no-mind is the original abode of the mind, but its fluctuations are integral to the experience of false reality.

Patanjali’s cessation of the perturbations of the mind finds a completely new direction under Gorakhnāth as he delves deep into the transcendence and reversal of the functioning of the mind into the state of no-mind, unman: “They are truly wise whose mind dwells in the unmani. The ordinary mind (while in its ‘exoteric’ condition) is deluding; in its reversed state, through which it becomes ‘no-mind,’ it is wisdom.”[7]

Zen Creativity & Teamwork in Corporate Practice

When Satya Nadella, the Microsoft CEO appeared at the Times of India office at New Delhi very recently, he was pleasantly talking about his love for cricket, environment and politics and adding the need for academic institutions to encourage cross-functional skills for the workplace. He later quipped: ‘’I my first week at Microsoft, I ran into a guy who spent his free time alternately reading industry magazines and T.S. Eliot. He said one was for information, the other was for inspiration. More than cross-functional skills, though what we really need to emphasize is teamwork – a culture where people from diverse backgrounds can come together to do great work.”[8] Zen’s biggest contribution to the world community is creativity, as a way of life which is based on ordinary naturalness and spontaneity, the greatest Zen masters were versatile in both poetry and painting, in gardening and pottery, in meditation and cooking. All activities were ensued with mindfulness and a deep attention which further enhanced the practice leading to insight experiences or Kensho. It is a state of insight-wisdom where the sense of one’s physical self, fades and an impression of merging with the world/nature takes place. Often during retreats, the practitioner’s mental field is amplified by a heightening, widening, deepening of internalised awareness. This moment of bliss is a creative opening into something new and fresh; it is also an insight into the buddha nature – all have buddha potentiality them, we are all on the threshold of enlightenment, a small trigger, a flipping of consciousness can bring back the original realisation. Upanishads say that everything in the universe is Brahman. Once the practitioner has direct experience of the principle, he sees the whole thing. Zen always encourages sudden enlightenment. These moments of Kensho are discontinuous and non-local; these moments can happen even amidst a corporate boardroom meeting, with the value of paying attention to detail, a small intuition can bring forth a great innovation in the industry. But key to these moments are neuroplasticity of the brain and an openness to learn. Zen believes in no constructs or concepts- it is free flowing like clouds and water resembling a life that is continuously on the go without any attachment to anything.

The Kensho or Satori states in Zen are flashes of enlightenment which always trigger a new way of seeing things for the practitioner. Meditation and enlightened states have correlation as both involves transformation of brain function. The enlightened traits observed in the practitioner includes quickening of sensibilities and emotions and a greater understanding of existence as experienced ‘here and now’ with refinement of intuition. This insight-wisdom involves an array of complex psycho-physiological changes when one practices zazen or not-thinking meditation and the learner carries this mindfulness and clear awareness into his everyday life. At the level of the beginners, one keeps a simple style of meditation having a passive attitude with focus on the in-breath and the out-breath. This generates a relaxation response, slowly with consistent practice the Zen method of training can initiate integral changes in personality and behaviour with a long-term benefit of spontaneously cultivating selflessness and awareness. Buddha’s eightfold path enumerates right understanding, right thought, right speech, right conduct, right vocation, right effort, right mindfulness and right meditation – these understanding is assumed to be the result of the event that happened to him that long night as he sat under the bodhi tree. Buddha came to understand that our sufferings or stress (‘dukha’) is largely self-inflicted and root cause lies in the ego (the I-Me-Mine complex). Buddha’s experience of enlightenment was a unitive experience of the universal consciousness, and, the application of that in everyday life scenarios is a kind realisation that naturally constitutes the idea of living Zen. Enlightened experiences change the perspective of seeing reality, apart from that everything remains the same- chopping wood, cleaning dishes, cooking and gardening. In Zen, what is more emphasized is this human side of enlightened experiences despite the quantum leap and neurocognitive changes that take place during the process. The clam awareness and emotional stability simplifies the lifestyle of the learner making it more ethical, just and realistic. The concept of ‘sangha’ in Buddhism, a group of monks practising together is way of learning from each other creating strong bonds which goes beyond the logic of the membrane. In modern society, it transpires into the model of support group or micro-clusters of like-minded meditators who can help each other evolve under the guidance of an authentic teacher (Roshi). Retreats or Outbound Experiences are becoming very popular today as many companies have realized that their personnel need to be off from their managerial work for a period of time to declutter their minds and immerse into sessions of digital detox to unwind and find their ‘inner self’ – this in turn helps them to optimize their priorities in workplace and find more creative ways of handling management problems based on integrity, judgement and intuition.

Zen and Corporate Leadership

The human subject and its function are the measure of all things in business and not the bottom line. The Zen way of understanding corporate leadership is the way one acquires the competency to balance rational, non-rational, mental and vital means of apprehension; one develops the spontaneous ability to make conscious decisions which has filtered out ego-driven assertiveness. Zen values both thinking and non-thinking without any special attachment to both. Another important aspect of Zen leadership is the level of tolerance that a practitioner achieves while confronting with ambiguity in business scenarios. Zen masters always ensured that the student becomes more reactive than proactive when dealing with such events that involve paradoxes and finally transcends that reaching a higher non-dual, non-judgemental perspective. In the twenty first century business economics ruled by robotics, analytics, big data, AI which has created ‘disruptions’ in management processes and thinking, forcing a transformation in the content and its application in workplace, leadership skills are seriously redefined positioning it ‘’in between measured knowledge and deep uncertainty.’’[9] This often termed as quantum leadership is based on the principles of quantum physics which sees the complexity in the order of things in nature as an open-ended system than understood in a deterministic classical Newtonian sense. When the Zen master Chao-chou replies to the monk who asked, ‘’For what reason did the 1st patriarch Bodhidharma come to China?’’, he simply says, ‘’cypress tree in the garden’’. Asked again by the monk imploring the master not to answer by objectification, Chao-chou reiterated, ‘’cypress tree in the garden.’’ The answer far from being objectification, is pointing directly to the zen truth of the field of buddha which is the ground on which the monk, the master and Buddha, the awakened one and the cypress tree stand and die, it is Heidegger’s ‘enchanted regioning’ or ‘region’ – the field of the Buddha Being or Mind, forgetting that man always strayed and wandered in strife and suffering. In terms of understanding the new quantum leadership or zen leadership, one needs to develop the capacity of transcending levels where representational thinking is knocked off to the ground, thereby opening a new field of truth and this is paravritti, metanoesis, the 180 degree turn over. ‘’It is not a turning over by a ‘doing or not-doing’ you, a turning from positive to negative’; it is not done by ‘a you’. It is not done by any other ‘entity’ either. It is not done at all. It is the timeless, unceasing prajnāic functioning of our dhyānic non-being that becomes phenomenally present when there is neither doing nor non-doing, i.e. when there is ‘fasting of the mind.’ ”[10] The way of Zen is the natural way without any contrivances of the mind, and, when the Zen leader knows by not knowing, his mind is a ‘’swinging door’’[11] that allows everything to come and pass through without any attachment and ‘’he does not linger where Buddha is, and where there is no Buddha he passes right on.’’

No-Beginning No-End, But, Only Transformation and Evolution

There is a famous Zen saying ‘when you get to the top of the mountain, keep climbing’ which is part of the basic understanding of a developmental process in terms of change and transformation. In Zen, the closure or beginnings are not important, it focusses only on means or practice which itself is the realisation. Zen is a direct way of coming to an understanding of ‘suchness’ by experiencing the reality resulting in a sudden insight-wisdom: ‘’the flowers depart when we hate to loose them;/the weeds arrive when we hate to watch them grow.’’[12] The naturalness of this understanding means that all opposites cancel each other leaving only the ‘here and now moments’ which are self-contained and quiescent. If one lives these moments doing the work assigned to him with ease and without any attachment to the future possibilities or the past, one can essentially become stress free and happy. Mastery is attention or concentration on the process or journey itself than on the outcome. This Zen learning gives a robust fresh attitude in continual professional development which also supports organizational transformation and the evolution of its products and services. It is perfectly natural, unaffected and without any sense of business, and, as Thich That Hanh, the Vietnamese Zen master says ‘’you can wash dishes to have clean dishes or you can wash the dishes to wash the dishes.” In Zen, after all, there is no place to use any effort, it is downright ordinary and nothing special. So, the ignorant will laugh but the wise will always understand that the functioning of the universe is relativistic in nature. This understanding of the interconnectedness of innumerable points in the universe, where each point is connected with all others ad infinitum is the archetype of a spiders web with dew on it, often, called Indra’s net where each dew drop acts as a mirror reflecting all others in the series without any beginning, or, end, is, therefore, the basis of the dependent existence in the world, and this the reason why “when you are silent it speaks;/when you speak it is silent…/the great gate is wide open to bestow alms,/and no crowd is blocking the way.”[13]

About the Author:

Joy Roy Choudhury, Member, I-ternity Foundation

One of the co-founders of I-ternity Foundation, Joy brings in passion and creativity that is required to succeed at the highest levels. With twenty years of experience in corporate communications, brand development, PR and marketing, he has been able to synthesize spirituality and management as a common mantra and vision that helps individuals to grow and develop, and, harness their own potential.  He has worked with different advertising agencies including Ogilvy and Mather, and, also with Roger Waters’ of Pink Floyd on ‘In the Flesh 2002 Tour’ and with Ian Anderson of Jethro Tull (Tull for Tsunami Victims) on designer merchandise. He has worked with UK organization Assessment Tomorrow and UK Skills on E-Assessment and various skills projects. As an ardent follower of The Mother and Sri Aurobindo, he stresses upon Quantum Sustainability, Zen Leadership, Corporate Wellness and Ethics. He is working on Mindfulness programmes to enhance 21st century skills for the community. His research interests are in the areas of Zen Meditation, Ontology of Time from Dogen, Heidegger to ADS-CFT, Time and Organizational Change, Future Poetry of Sri Aurobindo, Quantum Consciousness and Sustainability, Hermeneutics of the Shiva Sutras (Kashmir Shaivism), Ashtavakra Gita and Non-dual Consciousness, Sri Vidya and the Cosmic Design.


[1]Alan Watts, The Way of Zen

[2]Swinging door, Shunryu Suzuki

[3] Lao Tzu, Tao Te King, Ch-2

[4]Kena Upanishad 1.5-8

[5] R. Buckminster Fuller, Synergetics: Explorations in the Geometry of Thinking (2nd edition)

[6]Swami Lakshmanjoo, Shiva Sutras, Sutra 16

[7] Gordan Djurdjevic, Masters of Magical Powers: The Nath Yogis in the Light of Esoteric Notions

[8] TOI 7th Nov 2017 Edition

[9]Liisa Välikangas & Dr. Olli-Pekka Lumijärvi, Quantum Leadership: In search of the next management frontier, Boardview magazine, 2018

[10]Wei Wu Wei, The Tenth Man

[11]Shunru Suzuki, Zen Mind, Beginner’s Mind – Informal Talks on Zen Meditation and Practice

[12]Dogen, Shobogenzo

[13]Cheng-tao ke, Alan Watts, The Way of Zen

-J

The In-ward Turn to Re-Confirm Who You Really Are…Ratha Yatra 2020 Towards A Deep Understanding of Sat-Chit-Ananda

Ratha Yatra 2020

Sat-Chit-Ananda or Existence-Consciousness-Bliss is the Nature of the Self

That’s what you Really Are

Once that is established as realization then the TRUE Understanding of Ratha Yatra will dawn in ….

Then Our Engagement with the world will subsequently change …

We will be One with Everything else…

We will be one with all sentient beings, One with the Universe

Service to the Nation, service to the world springs spontaneously from such understanding

That journey towards the inner-self is the TRUE RATHA YATRA

Here Ratha or Chariot is the body/mind complex which the charioter (Intelligence/Buddhi) drives towards Pure Consciousness -Existence-Bliss

This is the true sadhana or spiritual praxis of Lord jagganatha, Devi Shubadra and Lord Balarama

Then you are not seeking ananda but you are ANANDA itself

Then you are not seeking existence but you are EXISTENCE itself

Then you are not seeking consciousness but you are CONSCIOUSNESS itself

This merging back into the Self is not a process because there is no DOING involved here

It is a RE-COGNITION that you are the Reality of Everything

Everything exists from sub-quantum Planck length particles to macro-clusters like galaxies and giant black holes in YOU THE CONSCIOUSNESS

That is Sat-Chit-Ananda

What happens after the realisation?

Your engagement with the universe changes….things are no more separate but you are that Reality

You vibrate with all beings because all beings are in you the Consciousness

You have become all that or rather you appear as all that…

The difficult situation that the world is going through right now is slowly evolving us towards that DEEPER FUNDAMENTAL REALITY ….

Satyam Jnanam Anantam Brahma (Brahman)

Science is slowly recognizing that there are as many as 36, if not, more, intelligent communicable civilizations in our galaxy alone….and there are trillions and trillions of galaxies in this universe and there are other universes as well

The name, form, function will vary but the substantial fundamental reality on which these universes appear, play around and disappear is ONE SAT-CHIT-ANANDA BRAHMAN and YOU ARE THAT

SPACE, TIME, CAUSALITY ARE ALL APPEARANCES IN YOU THE PURE CONSCIOUSNESS

THIS IS THEN PURNATWAM – THE FULLNESS

THERE IS NO BEGINNING NO END – (ADI ANADI…..) BECAUSE TIME IS ITSELF IN THIS CONSCIOUSNESS WHICH IS NON-DUAL (ADWAITAM)

With that understanding of ONENESS, what comes out spontaneously is KARUNA or COMPASSION

AND YOU PRAY FOR EVERYONE

THIS IS SWASTHA OR WELL-BEING (ABIDING IN THE SELF)

To be in that understanding is STHITA-PRAJNA of Gita (One of Steady Knowledge)….in that UNDIVIDED WHOLENESS YOU SEE HOW THE THE DANCE OF FORMS APPEAR, PLAY AROUND AND DISAPPEAR….you enjoy the dance you become that dance though you are FOREVER STILL IN THE LOTUS OF YOUR HEART

-J

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