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The Silent Answer to 'Does God Exist', by Swami Veda

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  • zavrel
    The silent answer to Does God Exist Swami Veda Bharati Once I wrote a book titled GOD to which my Gurudeva Swami Rama of the Himalayas contributed a foreword
    Message 1 of 1 , Dec 4, 2002
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      The silent answer to 'Does God Exist'

      Swami Veda Bharati


      Once I wrote a book titled GOD to which my Gurudeva Swami Rama of the
      Himalayas contributed a foreword and gave his blessing. A few months
      later, however, he published a book titled Enlightenment without God,
      his commentary on the Mandukya Upanishad the topic of which is the
      word OM.

      Among the major schools of Indian philosophy there are at least four
      that do not accept a creator God; the two Vedic schools, namely the
      early Sankhya and Mimamsa (the philosophy of rituals and actions) are
      believed by the modern scholars not to accept an omnipotent being.
      The Jaina and the Buddhist traditions, likewise, refuse to espouse a
      creator God. Yet who could challenge the spiritual achievements of
      their adherents?

      These are puzzles that need unravelling, as follows:

      (1) Quite often those who debate in favour of God's existence,
      actually seek to support their notion of God, and not God as S/he/It
      is. In the path of the yogis the suggestion is to drop all notions and
      go into an interior silence. There, somewhere within oneself is to be
      found an answer to the question: Does God exist? In writing the book on
      enlightenment without God, this is what my own spiritual master
      proposed and interpreted the Upanishad as showing the pathways of
      consciousness which one must traverse in order to find that answer.
      Since God is stated to be a-nir-vachaniya, not analysable, ineffable,
      One about whom no statement can be made, there is no point in
      debating the question. The yogis, the Sufis and all other mystics say:
      Do not believe what someone else says; find out for yourself. Let the
      personal experience answer the question. The ways of the systems taught
      by these masters are methodical and one gradually finds the answer
      through them within oneself.

      (2) This writer teaches meditation in all different societies,
      cultures and countries, to believers of all religions, atheists and
      agnostics. Often he has found that the atheists turn out to be better
      meditators because they have no preconceived notions. The writer
      makes it a point to suggest that no belief systems that are not
      personally tested through internal experience, be brought into play in
      the practice of meditation; one must not begin with a pre-judice
      (hyphen here intended).

      (3) When the basic meditation practices are taught, for example some
      of the more the hundred or so mental exercises undertaken during
      shavasana (corpse position), one loses awareness of the body, but
      becomes much more aware of one's consciousness, first steps in self-
      realisation. After a few weeks or months, depending on the individual,
      the practitioners ask: I am not aware of the body and the senses but I
      am aware of a heightened consciousness; what is it? I tell them: Do not
      name it soul or God because these have become emotionally loaded
      words; name it Factor X. God by any other name will do just as well.
      The proof of this pudding, rather Honey as it is called in the
      Upanishads (idam madhu), is in the eating.

      (4) These states of consciousness are not only subjective experiences
      but are corroborated by the study of brain waves. It is now well
      known that at a certain point in the case of a meditation master a flat
      rate wave is produced, as though one were brain dead, yet the meditator
      can recount all the happenings taking place around him/her. Many guides
      of humanity have chosen to leave this "factor" nameless. "the Tao that
      can be named is not Tao", says Tao Teh-Ching. The Buddhist Shunya, the
      Void that voids all voids, comes in this category. So does the "na-
      iti, na-iti" of the Upanishads, and the Via Negativa of Meister
      Eckhardt.

      As you, dear seeker, would actually begin to glimpse this No-God even
      from the distance, you will find that God is not at all quite the way
      our individually tailored notions have us believe. What is It really
      like? In answer to that question the Yogi and the Sufi falls silent,
      unable to name any names. So will you when you reach there.


      Repreinted from Hindustan Times
      November 30, 2002



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