KNOW

THYSELF

A COMMUNITY EFFORT BY
CENTRE FOR SPIRITUAL ADVANCEMENT
Know
Thyself
A COMMUNITY EFFORT BY
CENTRE FOR SPIRITUAL ADVANCEMENT

Curated & Foreword by Dr. C.D. Siby

Published by
The Pure Life Society
(Center for Spiritual Advancement)
Batu 6, Jalan Puchong, 58200
Kuala Lumpur
[Link]

© 2019 by The Pure Life Society and the contributing authors of Know Thyself

All Rights Reserved. No part of this book may be reproduced in any form
or by any means, electronic or mechanical, including photocopying,
recording, or by any information storage and retrieval system, without
permission in writing from the publisher.

First Edition
Printed in Malaysia

Perpustakaan Negara Malaysia Cataloguing-in-Publication Data

Know Thyself
A Community Effort by Centre For Spiritual Advancement
ISBN 978-967-17238-0-7
1. Life-reliazation 2. Spiritual life 3. Religious life
I. Dr. C. D. Siby II. Title

Printed in Malaysia by
Dolphin Press International Sdn. Bhd.
No1, Jalan 13/118b,
Desa Tun Razak,
56000 Kuala Lumpur, Malaysia
Contents
Acknowledgement vi

Foreword vii
by Dr. C.D. Siby

A Brahmakumari Approach 1
by Radha Menon

A Baha’i Approach 3
by Dr. M.M. Sreenivasan

Transcendental Meditation 7
by Desmond Liew

A Christian approach 11
by Fr George Thomas

A Vedanta Approach 13
by Shiv Anand

Explore, Experiment, Experience 15

by K. Haridas

A Theosophical Approach 18
by Michelle Boeglin

A Muslim Sufi Perspective 21

by Dr. Amir Farid Isahak

A Natural Therapist Approach 26

by Datin Siti Suleiha Suguna

A Health and Social Volunteer Approach 28

by K. Ariaratnam

Mother Nature and the god delusion 30

by Gopinath Nagaraj

A Buddhist Approach 33
by Achariya Vijaya Samarawickrama

Center For Spiritual Advancement 36

Photos Credits 37
Acknowledgement
Center for Spiritual Advancements organised the monthly Know Thyself talks
and workshops for 2 years.

The talks aimed to represent the viewpoints of all spiritual representatives over
a common topic, in a spirit of discussion, openness and tolerance. The sharing
of each of these views widened the understanding of the core similarities and
differences from other spiritual movements, and sometimes helped the
attendants to refine their own.

This book is the conclusion of these 2 years of exploration and sharing.

We would like to express our great appreciation to the Pure Life Society for
sharing their facilities and staff to make these events happen. We also would
like to thank again all the speakers, but also everyone who helped to organize,
cater, promote and facilitate the events, including, but not limited to: Dr. Siby
for his guidance and persistent vision, Ms. Prema, Ms. Meera, Youle, Mr P.K.
Moorthy, Mr. Vengadason, Mr. K. Ariaratnam, and everyone who gave their
time and effort to this continuous effort.

Thank you!

vi
FOREWORD

We are deeply humbled and thankful to all our esteemed guests and exponent
scholars for their contributions to this ever-intriguing topic of 'Know Thyself'.

Taking cue from their personal, spiritual journeys in their sincere search for the
truth, we can see that Western and Eastern philosophies generally believe that
one's entire life is a journey towards self-discovery. Although this pursuit often
manifests in the form of self-contemplation, meditation, and prayer, we still
wonder: can we really know ourselves?

After all, scientifically speaking, we are biologically and experientially in a

constant state of change. Moreover, the eye cannot behold itself: instead of
acknowledging the truth, we often project our subconscious impressions onto
what we actually see. As a result, this personal bias only encourages us to be
perceptually blind. Additionally, as the world gets more complex and
technologically advanced, people become more outward bound, consequently
spending less time on the necessary introspection for self-inquiry.

Ultimately, it takes great courage to drop the masks of our ego and look at the
truth of who we are. But we can always make wiser choices, by first taking
more empowering steps to perceive life differently. Therefore it is equally
important for our personal evolution that we appreciate and honor everyone, for
to understand others is to understand ourselves, too.

Dr. C.D. Siby

Chairman
Centre For Spiritual Advancement

vii
A Brahmakumari Approach by Radha Menon
We can free ourselves from life's sufferings when we know ourselves.

Such is the promise of Sāṅkhya (often spelled Sāṁkhya), one of the major
“orthodox” (or Hindu) Indian philosophies. Our mortal bodies house our
immortal souls, confining them to the former's perishability and limitations,
including the cyclic nature of life.

Now, the true bliss of reality lies with the divine energy: the Source, the
Creator, the Supreme Soul (or God, if you will). All souls, in their various
sentient forms, aspire to get there. In order to do so, we must first release our
souls from the mortal experience. And for us human beings, there are seven
levels of the Self we should first surpass.

The first level is the grossest level of the soul consciousness; it is the base
chakra. It hungers for food, security, fame and glory. Yet wherever there is
hunger, fear will follow: the fear of pain, loss, suffering and death. Should we
be stuck at this level, we will stay confused and lost.

The second level is subtler than the first (still gross, nonetheless). This is the
level of the bodily senses, where we enjoy and lust for sensual pleasures. But
should we be distracted by this ephemeral state, the fluidity of thought will
decrease with our increasing lack of concentration. Thus we will experience
disturbance, caused by our senses.

In order to build our concentration level, we will need to pay attention to the
third level — our prana level. Prana, or qi, flows with our breath. It is our vital
energy that is linked to our mind. In synchronising our breaths with our mind
through pranayama practices, we can learn to calm our emotions and hone our
mental faculties.

At the fourth level of soul consciousness, we deal with our conscious and
unconscious (or subconscious) states of being. Like the Freudian analogy of the
iceberg, only 1/5 of our personality is visible (sometimes even to ourselves) and
we need to dig deep within, to access the rest of it. It is here where
self-exploration and self-experimentation truly begins; proper meditation is key
for equanimity.

1
The fifth level is the next crucial step in this path of self-actualisation. True
intelligence, it is said, is higher understanding. While it is still a discriminatory
aspect of the mental faculty, there is nothing logical or analytical in this
process, for comprehension here comes directly from the soul: if you get it, you
get it. Mere mental speculations cannot achieve this level of knowledge for it is
divine.

Moving forward, we can begin to transcend our mortal experience in the sixth
level. One must train their concentration in order to reach and move beyond this
state. Once mastered, one can then truly begin letting go of their physical being.

Upon this release, we reach the seventh level of self-realisation. Tightness will
melt away into a sea of total bliss. You will be free from life's vicious cycle as
you awaken as your true self, and return to the Source.

Ultimately, this journey of self-actualisation, or self-mastery, is what every

sentient being craves. But to do so, one must be mindful of their every action,
to be totally aware of their greater self. The fact that many lost souls in this
world seek intoxicants and stimulants to shortcut to this state, however brief, in
order to experience its grand bliss, goes to show the greatest common desire of
our very existence.

Raja Yoga is the natural way of attaining this end goal of soul consciousness;
one learns to draw energy directly from the Supreme Soul itself. Essentially, its
meditation technique trains us to stay in the Awake state — away from the Sleep
and Dream state the majority of us are in. To do this, we need to be in the
present moment and stay there. And whenever the mind wanders off into the
past or the future, we must watch it with care.

2
A Baha’i Approach by Dr. M.M. Sreenivasan
You are not the person that you see in the mirror. That which you see is your
body. That which is moving, tangibly, is your body.

What, then, are you? Who are you?

Holistically speaking, everything is created with a purpose. But why are we

created? Like an artist who can tell you the reason why he or she created his or
her art, or a writer who writes a story, only the Creator (known as God) can tell
us why anyone of us—the entire Universe—is created.

How can we find out the answer? For the past is gone and the future is
unknown; now—the ever-flowing Present moment—is the most important time
of our lives. Only by engaging with the present can we truly listen to God’s Plan
for us. And if we don’t ask about it—who we are, what the purpose of our lives
is, etc.—we won’t know the answer.

Sadly, our ignorance has got a lot to do with the over-concentration on material
education and goals: spiritual education is seriously lacking in the world today;
this also results in society’s poor understanding about what true happiness is.
For happiness, this most precious, nuanced and abstract thing in the world,
can’t be bought.

In order to understand what true happiness is, we must first understand our true
selves. So, we must ask ourselves: Who are we?

• Who is travelling? Who is ‘I’? -The soul is travelling.

• Where am I going to? -You are supposed to return to the Creator.
• Why am I travelling? -It is only in this human world you can learn spiritual
virtues.
• Where do I get the road map? -If you want to get to a destination, you need
a map (for you know there is a place called Timbuktu, but if you don’t know
where it is, you won’t be able to get there).

Essentially, we are all spirits (also known as souls). For without spirit, there is
no energy, and thus, no life. In this realm of humanity, we are spirits living
through a human body. Every human being must know the destination of their
spiritual journey, and this starts with the basic understanding of who we are.

3
The human body is associated with a hierarchy of five worlds:
1. Mineral World (spirits aim to exist)
2. Vegetable World (spirits aim to exist and grow)
3. Animal World (spirits exist, grow, move and sense)
4. Human World (spirits exist, grow, move, sense, think and create)
a. Upon death (when the spiritual work in the Human World is
complete), the human body decomposes and enters the Mineral
World once more.
b. Unlike the lower worlds, it is only in the Human World that
choice exists—everything we do is a choice.
5. Spiritual World (the most abstract of realms where spirits live on eternally).
Once we elevate ourselves enough to reach the Spiritual World, we can
understand the lower worlds completely. The higher worlds can know and
understand the lower worlds, but the lower worlds cannot know or under-
stand the higher worlds. For example, an adult possesses the higher
awareness to try to educate their offspring, for they can see what needs to
be improved and how to bring them up.

As a soul-traveller, a human being prepares itself through the body-faculties in

the Womb-World (9+ months), to live in the Human World. You use your body
as a vehicle to travel from its birth to its death. Your human existence is your
opportunity to know yourself and to know God, the Source or Energy of
Creation, the Creator.

Our souls travel through the following;

• Time: We learn from experience, which requires time.
• Knowledge: If we don’t ask, we won’t know. We must shed our Ego to gain
true knowledge.
• Space: Our personal experience is exclusive to our physical perception.
When we look at someone else, for example, it is our soul that is using our
eyes as a tool to look at someone else’s soul, through their body-vehicle.

How long are we in the Human World? We shouldn’t be worried about when we
are leaving or how; we should instead be concentrating on whether we are
prepared for our departure. For inside the Human World, the Soul develops
spiritual faculties to use in the next world, the Spiritual World.
If we, as souls, are prepared for the Spiritual World, it will be paradise for us
when we depart. Otherwise, we will be returned to the Human World, where
both “heaven” and “hell” exists. Yet it must be understood that both “heaven”
and “hell” are not physical places but a spiritual condition. As mentioned, our

4
existence in the Human World, or Reality, provides the choice to go to this
eternal paradise or to return to the Human World.

What makes a human being? A being made of both the material and spiritual:

Material Spiritual

Body / Physical being Soul / Spiritual being

Multiple elements Single element

Goes through composition > No composition nor decomposition

decomposition > death

Temporary life ; mortal Eternal life ; immortal

Worker / Tool / Servant / Server ; Commander / Master / Director ;

a means to an end our core / true identity

Acts like a Horse Acts like a Rider

Exists in Material World Exists in Spiritual World

Needs the soul for living Need the Spiritual Sun (God)
for living

The human body needs fundamental material things, such as the sensory and
respiratory systems to survive. These are things we receive in the
Womb-World, and not after we are born. Whereas, in order to thrive, the soul
requires the following, which are to be cultivated after the human birth: virtues
of the human world and essential spirituality (knowledge, love of God/Truth,
divine illumination).

5
To further shed the light on true self-awareness, some significance of God’s
luminaries can be found within the following two quotes:

“The Prophets and Messengers of God (Mohammad, Jesus, Buddha, etc.) have
been sent down for the sole purpose of guiding mankind to the straight Path of
Truth. The purpose underlying their revelation hath been to educate all men,
they may, at the hour of death, ascend, in the utmost purity and sanctity and
with absolute detachment, to the throne of the Most High.” (Baha’u’’lah, The
Gleanings, p.156-157).

“As at the time of death, the real and eternal self of man, his soul, abandons its
physical garment to soar in the realms of God, we may compare the body to a
vehicle which has been used for the journey through earthly life and no longer
needed …”

6
Transcendental Meditation by Desmond Liew
Since time immemorial, man have been striving to “Know Thyself”, try to
make contact with “That”, realizing that there is a higher and bigger ‘Self”, a
never-changing absolute state; which is the most fundamental basis of this
ever-changing relative life, in this big diverse universe.

But what does it really mean by knowing thyself? What or who thyself really
is? Where is thyself located? What are the qualities of thyself? How can we
locate it and what are the benefits in this life or the hereafter of knowing thyself,
since it is so sought after by people of all faiths and creeds for millenias? Like
every other big mystery in life, these are the basic questions often asked.

Maharishi Mahesh Yogi, through the 5,000 years old ancient Vedic knowledge
of India, has founded and revived Transcendental Meditation; a simple, natural
and effortless mental technique which can enable us to easily transcend into
“That” omnipresent field to “Know Thyself”. Maharishi said, all of us are just
like individual waves that come from the same ocean; and when we practice
Transcendental Meditation our minds dive back into “That” omnipresent field
of the big universal “Self” or Pure Consciousness, which is located at our
source of thoughts.

“I call my method meditation, but it is, in fact, a technique of self-exploration;

it enables a man to dive into the innermost reaches of his being, in which dwell
the essence of life and the source of all wisdom, all creativity, all peace, and all
happiness. The word meditation is not new, nor are the benefits of meditation
new… but for centuries the technique of meditation of this kind has been
forgotten.” - Maharishi Mahesh Yogi

More than 600 scientific research studies have been conducted in major
institutions to verify and validate the wide-ranging benefits of Transcendental
Meditation in the areas of mental development, health, human relation and
ultimately enlightenment to individuals and creation of world peace. Scientists
at more than 200 universities, including several of the most prestigious
institutions in the world, have confirmed that this technique works. In fact,
there is no other solution available with as much scientific evidence,
documenting such a wide range of improvements on so many different areas of
life at the same time. And still very few people are even aware that it exists.

7
These scientists discovered that through practising the Transcendental
Meditation mental technique, the human mind can directly access an invisible
energy field that connects everyone and everything. The ancient texts claimed
this experience is essential to develop our full human potential. The scientists
began researching what effects this experience had on people and saw results
they had never seen before: all aspects of life seemed to be positively influenced
at the same time: from full brain development, improved IQ and creativity to
increased happiness hormones, reduced stress and mental problems, improved
health and self-confidence, and even reduced ADHD. The results were simply
spectacular!

They soon discovered an even more remarkable side-effect: when people

experienced this energy field, they appeared to stir it, like a light bulb stirs the
electromagnetic field to radiate light. This side-effect caused people around
them to suddenly feel more connected to each other. People started to think and
behave differently. They found that the effect was so strong, just 1% of the world
population stirring this field could stop nearly all crime, corruption, terrorism,
and even war.

And this is exactly what the successors of the movement left behind by
Maharishi are now doing - continuing the amazing work Maharishi has done
over 50 years around the world. This includes instructing thousands of people
into Transcendental Meditation in 192 countries every day, implementing
various world peace-creating projects and bringing large group of people to
meditate together, to multiply positive coherence for the world, all based on the
ancient Vedic knowledge. In the last few years alone, through a program called
Consciousness-based Education (CBE), more than 600,000 students across the
world have learned this mental technique and practice it together regularly as
part of their school curriculum. World peace is now being created through
raising the consciousness of man, and not through arms.

When we look around us, we see many distinct objects, separate from each
other. There are a chair, a table, and nothing in between. Likewise, we see
ourselves as separate from each other. I am here, you are there, and there is
nothing connecting us. Because our bodies are separate, and our minds are
linked to our bodies, we naturally believe that our minds are separate as well.
This is how we see the world, but that is not how it really is. The texts from the
Vedic Tradition describe civilizations where people had a very different set of
glasses. They saw themselves as a part of a larger inter-connected whole, where
an invisible force connects everyone and everything. They described this force

8
as a field of universal life, universal consciousness. They also described how our
individual minds are individual expressions of this field, just like many different
waves can come from one single ocean at the same time.
The texts described this “ocean”, or thyself, as having qualities of pure love,
omnipresence, omniscience, and omnipotence: the qualities that are usually
associated with the Divine. They didn’t see this Divine as an individual person,
but rather as an omnipresent, impersonal force of which we are all a part of.

Most of us intuitively feel there must be more to life than what we are
experiencing. We all feel that we're good, wise, and loving people deep inside,
but we somehow forget this in our behaviour. We seem to have lost something
along the way. We can’t even begin to imagine what would be possible if we
could rediscover our true selves, to establish ourselves in that omnipresent state
of Pure Consciousness, which is completely silent, like the still ocean beneath
the choppy waves.

But how do you make the mind silent? It almost sounds impossible. The more
you try to make your mind silent, the more you keep it active. The process of
silencing the mind was commonly understood as “meditation”. Over time,
however, the natural process of meditation got lost when people started “trying”
to meditate (usually through some form of concentration on one’s breath or a
sound, or in monitoring one’s thoughts). This misinterpretation that meditation
involves some kind of control of the mind resulted in the loss of the ability to
transcend. “Trying” only keeps the mind active, preventing it from
transcending. Even the slightest activity from the wave will prevent it from
becoming silent and merging with the ocean.

The real goal of meditation – to come back in touch with our true essence, a
complete unity with this higher force of thyself in the universe – was lost. Or
rather, it was almost lost.

There was still a group of masters in the Himalayas, completely secluded from
the rest of mankind, who had the proper techniques to transcend. They kept this
knowledge in its pure form for thousands of years, but the only way to learn it
was to give up pretty much your entire life and go live in a cave in the mountains
near these teachers. In the early 20th century, a young physics student did
exactly that. He joined this tradition and spent 13 years as a student of one of its
last great masters. Eventually, the student became a great teacher himself and
was given the title Maharishi, the Great Seer.

9
In 1958, Maharishi began teaching a simple message around the world - “We
don't have to force the mind to be silent. With the right technique, it will happen
naturally. Meditation, if practiced correctly, is the easiest thing you've ever
done, and anyone can learn to do it… yet, at the same time it will develop your
full potential.” To distinguish his technique from all the hundreds of other forms
of meditation he called it Transcendental Meditation. This was not another
technique to meditate. This was a technique to transcend.

The ancient texts described the universal field of consciousness as the “pure
good”. The true nature of everyone is pure love, pure good, but most of us have
forgotten this. This field of consciousness that connects all of us is always
present. But when humans forgot how to transcend, it's like they forgot how to
turn on the light. Thyself is the light of life, and in this completely silent
universal field is primal love, the pure good we all have inside us. When this
fundamental aspect of our humanity is no longer enlivened, the resulting
darkness will start to result in inhuman behaviour: crime, corruption, terrorism,
wars, etc.

Negativity is just the absence of positivity, the absence of our true human nature;
just as darkness is only the absence of [Link] is why Maharishi always used
to say, “Don’t fight the darkness, just turn on the light.”

Most people go through their whole lives without ever having the experience of
truly being themselves, a state where they can just “be” in silence, rather than
always being busy with “something”. So how can we be ourselves, to know
thyself? By bringing the mind into that state where it’s not seeing, doing, or
thinking anything, a state of pure silence through the practise of Transcendental
Meditation. This is the state of transcending, and it’s really a state of coming
home for the mind, of knowing thyself.

10
A Christian approach by Fr George Thomas

Many problems in the world today can be attested by the premise that we don’t
know who we really are. For should we know who we are, we would be more
likely to make choices aligned with our souls, and therefore eliminate issues
which cause us to feel disharmony, from not staying true to ourselves.
Knowing ourselves require a simple acknowledgement that we are not wise; we
do not know ourselves. We can only know to the extent of what we have been
so far; the next moment is hidden from us. Our future remains a mystery.

Knowing ourselves requires us to look into the source of our being.

Comparatively, trying to find yourself is like a [fictional] character trying to
learn about itself; if the character never realises that there is an entity greater
than itself, then it may never realise its identity fully. So one must seek the
author instead, as only the author knows the truth.

In the case of Christianity, God is the source, our creator. And because God
designed and created us all, just as a writer creates his story and characters, God
knows the answer to our meaning in life. The real quest then becomes our
search for God, because only the source can give the real answer to us. And
should we find ourselves at any stage of this authentic development, we are
being our true selves, which encompasses meaning, truth, goodness, integrity,
value and the divine.

So how do we find God? How do we know God? God is said to reveal what He
wishes to reveal to us, according to His will. Then one should meditate upon
this revelation through the word of God, as with all religious practice.
According to the Bible, we humans are here by God’s design and deliberate
action, created by and sustained by God Himself. So the very fact that God has
created us gives us value. It is for a specific purpose, according to the Book of
Genesis (the first book of the Hebrew Bible and the Christian Old Testament).
Not only is a human being created with a distinctive purpose, he or she also
participates in this gift of creation with his or her unique individuality. In the
Book of Exodus (the second book of the Torah and the Hebrew Bible), God
refers to Himself as “I am as I am”. Therefore, we are what we are and we do
what we do, and no two human beings are alike that way.

Humans, according to Christianity, are created in the image of God: good, with
intelligence and freedom. And our human nature assumes a living dependence

11
with the nature of God, or the relationship with God. Yet, as with the story of
Adam and Eve and the Tree of Knowledge, we show our capability to commit
evil when we do not stay in our purity (the image of God, purified). When we
willfully disobey God, we distort the image of God, and sin.

As we have “natural/original sin”, we are not born with a pure heart and mind;
therefore we have a tendency to go against our Creator. And as Christ was the
son of God, who had died as our substitute for our sins, the only way back to our
Creator is to redeem ourselves through Christ, and the transformation of the
Holy Spirit. By advancing towards the Kingdom of God, we progress from the
depth of sin to glorious perfection in Christ: this is our process of
self-repentance, through scientification and finally into glorification.

When we finally do reach self-perfection in Christ, we reach our authentic self.

We will then find God in ourselves. Such is the way of Salvation, in the glory of
God, when we finally meet face-to-face with our creator in the end.

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A Vedanta Approach by Shiv Anand

Derived from the Sanskrit words veda (knowledge) and anta (end), the ancient
Indian philosophy Vedanta has no agenda other than to guide truth seekers on
their paths of happiness, through a systematic exposition of eternal truths. With
the culmination of knowledge discovered by preeminent seekers of truth,
Vedanta promotes spiritual and material wellbeing, leading one towards their
ultimate goal of self-realisation.

In order to know oneself, one must first look beyond the materialistic
associations with their self-identity. When asked who we are, we may be
inclined to say our name, profession, place of origin, marital status, et cetera.
But beyond these appendages of personality, who are we? What makes you
you? As human beings, what differentiates us from other species such as
animals and plants?

On a gross level, we see that we are fundamentally made of two aspects: spirit
and matter. The matter is our body, made up of organs of our perception. It
houses our spirit, carrying our mind which gives rise to our feelings, emotions,
impulses and attachments. Existing alongside our mind on a subtler level is our
intellect: it is our mental faculty which reasons, judges, questions, decides and
discriminates. While the mind is fine with going through the motions of life
instinctually, the intellect is inclined towards growth and progress. The latter
seeks the true purpose for living, and thus therein lies our real identity.

In essence, the body, mind and spirit combined are the vehicle unique to the
human being in its quest for self-actualisation. This goal cannot be achieved if
one was to concentrate only on the body or the mind. The world today is
accustomed to the development of the human intelligence: the exercise of
mental powers to accumulate information, by means of one’s education and
career. Whereas the intellect requires one to exercise skills to manage their
minds: street smarts, emotional smarts and wisdom are key. Thus, the root
cause of worldly problems is the poor development of the human intellect.

Unlike animals that are completely dependent on their environment for

survival, humans may go through their life experiences but need not be
victimised by them. Only humans have the capacity to be completely
independent of the world, to enjoy life to the fullest.

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In order to attain such self-actualisation, one must aspire to learn about the
human intellect as much as possible.

Truth seekers may pore over those four Vedanta books, authored by Swami
Parthasarathy:

1. Fall of the Human Intellect

2. Governing Business & Relationships
3. The Holocaust of Attachment, Vedanta Treatise
4. The Eternities

Interested readers may also check out [Link] for more information.

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Explore, Experiment, Experience by K. Haridas
At a time when there is much scepticism about issues related to religion and
faith, there is a need to explore, experiment and experience those with an open
mind. Such exploration into issues relating to life’s purpose and meaning, the
power of silence, values and moral standards, change and growth are critical in
getting a handle at ‘Knowing Thyself’.

Such an exploration would seek to understand a reason to live that is more than
mere material wellbeing. It is more about living a life then mere existing. How
do we steer our lives and grow physically, mentally and spiritually? Finding a
purpose in life provides reason, meaning, momentum and direction. This can
inspire a mindset that sets into motion the basis for a meaningful life.

Who am I, where am I, and what am I are all about our lives. How do we add
value to those around us, our friends and contemporaries? Do I have in mind to
leave the world a better place and be an agent for change? These are significant
areas for exploration. We must spend time asking these questions and exploring
those possibilities. The answers are individual and personal and can make a
great difference in a person.

At a recent meeting with young people, I found them very conscious about the
environment, climate change, human rights and minority interests. In
championing these, several spoke about the failures of religion. As they had not
put as much thought and depth into the exploration of both religion and faith, I
found their comments somewhat superficial. Whereas they had spent a lot of
time on the earlier issues exclusively, and studied these in depth.

Religion is a product of a particular time and age, when it addressed the needs
and challenges of the day. It is about codes, standards, theology, belief, rituals
and ceremonies. To some this has become a way of life, while in other
instances, religion and religious institutions have become vested interests.
Believers in many instances do not stand apart, and distinguish by their view
responses to these critical challenges. Religion and religiosity have lost an
existential touch.

Truth, on the other hand, draws on religion, but it is about existential issues of
today. It is about today’s realities, challenges, your goals and all that enriches
your life, your relationships and the contribution you make towards being a

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positive agent for change. It is also about both an inner journey and an external
journey which nourishes one another. It is about seeking clarity and making the
right choices. It is about personal victory and inter-personal understanding. It is
not about being very religious and being very corrupt at the same time.

Many have through an inner journey and the power of silence cultivated
reflection, concentration, contemplation and introspection. At a much deeper
level, one subscribes to meditation, which is more about connecting with the
core of our being. It is about examining one’s life. ‘An unexamined life is not
worth living’. Regular times of silence; a time with oneself is a sound basis for
empowerment and a very good place to start.

One must also explore values and moral standards. What are the non-negotiable
in my life? That which I stand for, with clarity. How do we internalise these
standards and take ownership? With clarity in these areas, we are enabled to
make the right choices and decisions. This will also have an impact on our
conduct and behaviour. Moral standards and values contribute greatly to the
development of an enlightened and sensitive conscience.

All these will lead to knowing oneself. And if one does not know oneself, how
are we to know the ‘other’? An idea critical to understanding relationships.
Conscience, exercising will, seeking discipline, incorporating imagination and
prayer are all parts of an individual’s journey of faith.

Such exploration much lead to experiments with silence, values, truth, vision,
meaning, thus enhancing clarity. Spending time daily in quiet for 30 mins and
more could open one to insights, change in attitudes and behaviour. How does
one invest in the significant roles that one plays as a son, husband, parent and at
one’s work place? We need to focus on priorities in their areas and also develop
physical, mental, social, emotional and spiritual aspects of our lives.

It is through experiments with such times of silence and exploration that one
develops oneself. Through times of silence, complemented by writing down the
thoughts that emerge, one is able to get an understanding of oneself as well as
take necessary action to steer one’s life. Change starting with oneself leads to
honesty, reconnection, forgiveness and in developing positive habits and
behaviour. We can all draw from our religious traditions, and our faith becomes
a response to today’s realities.

Such experiences have liberated individuals, increased their sense of willpower,

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given them a heightened sense of conscience. Imagination has helped them
create a future with possibilities, as well as having a better handle on
themselves. People of all religious motivations have, through silence, found a
responsive faith.

They share stories of personal realisations, change, better money management,

improved family life, enhanced communication with their children and in all
areas a better relationship with the ‘other’. These are stories of faith, not
religious myths. Stories that reveal how individual, through finding a dynamic
existential and relevant basis for living, becomes dynamic and contagious in all
that they do.

In an age of scepticism and materialism, many are interested in stories relating

to faith that makes a difference in their lives, choices, their turning points and
added value to all that they are doing. For what is faith if it does not reveal
stories of honesty, forgiveness, unselfishness, trust and compassion? Mere
religiosity is inadequate for this age and we all need to step out, embrace the
other in the spirit of humanity and contribute together towards making a
difference.

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A Theosophical Approach by Michelle Boeglin

For many, one’s sense of purpose, or sense of self, is to be realised through

some life-changing experience out there. For this reason, soul-searching has
become the common desire of anyone with any spiritual inclination.

But all that is completely unnecessary.

Let’s question our very own perception of who we are. Everything from our
idea of self or personality, as well as our experience and understanding through
our five senses—taste, touch, sight, sound, smell—is filtered through our
thoughts and emotions. And all this biased perception is the cause of our mental
anguish and suffering.

So, then, what comes before the thought? This is the question which the
teachings of non-duality awareness seek to explore.

Non-duality in this case means a unison in awareness, to see that there is no

separation of the self and others. It is not a philosophy. It is a practice of inner
inquiry to awaken us directly to our true identity, or self. It is a form of
empirical practice which allows us to use our direct experience, in the present
moment, to detach our usual way of operating as well as societal conditioning.
It is a dance, a play of consciousness. There is nothing sacred or holy.
Something very ordinary, and so intimate to us, that our mind tends to gloss
over it. In fact, this point of consciousness holds the answer we seek.

Here is an old saying: “What happens to the body and the mind may not be
within your power to change, but you can always put an end to imagining your
mind and body.”

So, imagination is what non-duality teaching counters or prevents. Too often, at

the point of personal interpretation, we assume or presume the meaning of our
physiological and psychological experiences. When we come to a non-dual
state of being, and rest there, we realise and acknowledge that we are the
consciousness which experiences: the experiencer and the experience are the
same. So whatever we perceive, we are; regardless of the meaning we might
give.

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To “Go from Thinking to Being”, to practice non-duality; here are “the first
steps to getting to know yourself”:

1. One must first relax their attention.

2. Be present, and feel your sense of being, right here, right now.
3. Feel effortless in being.
4. Notice what you are, just as you are, prior to any label or identity given by
others.
5. Notice the sense of personhood, and how, after a while it melts away.
6. See that any sense of separation is an illusion of consciousness.

What one realises quickly is the awareness of the flow of thoughts, sensations
and perceptions. Soon, one’s attention shifts from the object of awareness, to
that of the experience (of the awareness). One will realise that even the
awareness precedes thought, with no edge or boundaries and no sense of time
(no past or future). This moment becomes a form of living inquiry which is
ever-present behind an ever-changing experience. It becomes clear then that one
is not the object of thought. One is also thought-less.

This is “naked awareness” or “naked being”. There is no adornment of what we

consider a part of our self-identity. During this state of awareness, we can also
see that anything that comes after our idea of “I am…” is a false sense of
identity. This way, we can see that duality (us versus others) itself is the illusion,
and that non-duality (or oneness with all) is the actual reality.

The main purpose of this teaching isn’t to get rid of our perception of duality, but
to see it for what it is, clearly. To become aware, to be reminded of, constantly,
of our true nature. For ultimately we are what we perceive, too. So this is an
attempt in harmonising our inner and outer worlds.

Attention is like a puppy which we tend to let loose. It runs about, which causes
us mental exhaustion. When we bring it back to rest itself, through a shift of
perception, we bring it back to its source, which is the awareness of our being.
So this isn’t an exchange of identity for a “better” or “truer” self; at the end of
the day, what we truly are is all forms of identity, in a sense.

In realising the truth of non-duality (and in staying with the truth), one frees
themselves from victimhood—one becomes unconcerned by circumstances;
external factors lose their emotional charge, for one witnesses the change in all
experiences and also understands that what is being witnessed and the witness

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(or the perceiver and the perceived) are one and the same. As one essentially
tends to feel the qualities of openness, effortlessness, clarity, timelessness,
stillness and wholeness, among many other indescribable traits of this state of
being, one can then also act from a place of authenticity, and conduct their
relationships accordingly from the heart.

When we are in our natural state, a state of deep restfulness, we will affect the
vibrations of the others to match our own energetic frequency; which means this
would also bring them to rest (more). Whereas, whenever we perceive ourselves
as what we are not, we will draw a line between what we see as “I” and
“Others”, and this tension will give others a sense of incompletion. So the
moment we see that we are not separated from the others, that we are essentially
all one in energy, we can flow more harmoniously from within to the others.
In a sense, we accept the others unconditionally. And this state of being alone
has a very potent healing effect, for the self and others.

What this comes to then allows us to bring out our true selves from the core, and
surpass what we once thought of as problems in life. Through this practice, we
can easily see how we are essentially the healing circle, for ourselves and others.

To quote Rumi, “love said to me: there is nothing that is not me. Be silent.”

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A Muslim Sufi Perspective by Dr. Amir Farid Isahak

WHY DID GOD CREATE MAN?

According to the Qur’an, God created Man to serve Him (in the execution of
His Grand Plan). To serve Him means carrying out all His commandments as
enumerated in the Qur’an, explained or acted out by the Prophet Muhammad
(peace be upon him), as recorded in the Hadiths.

WHO ARE WE?

My (Sufi) understanding of our being is that we are made of four components
(while most people regard the spirit and the soul to mean the same thing, my
understanding is different):

First we are Spirit (ruh) - a spark of the Divine Spirit that is uncreated. This
sparks keeps us connected to our Source, which is God. This spark is the same
for all of us, as it comes from the same source. [Qur’an 32:7-9] and [38:71-72]
tell how God created Man from dust, made him complete (perfect proportions)
and breathed His Spirit into him.

Second, each one of us is a created Soul (nafs) which is what makes us individ-
uals. The soul has basal (animal) needs and instincts, which are essential for
survival as human beings on planet Earth. This defines the “Self” from others.

Third, we have the Intellect (‘akl), which gives us the reasoning capability.
With this we can think logically, and weigh between what is right and wrong,
and what is good, better and best (or the opposite).

Fourthly, we have the Physical Body (jasd), which is what we can see and
touch, about who we are.

The Spirit is inherently good, and inclined towards spirituality and divinity.
The Soul is inherently basal, and inclined towards selfish survival needs, pride,
greed, lust and evil.

[Qur’an 12:53] - “ […] the Soul is certainly prone to evil, unless my Lord
bestows His Mercy: but surely my Lord is Most Forgiving, Most Merciful.”
(This proves that the Spirit, which is from God Himself, and the Soul, which is
prone to Evil, cannot be the same).

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The Intellect makes decisions with input from knowledge, training and experi-
ence, and the influence from the tussle between the Spirit and the Soul.

The Body only follows instructions from the Intellect. Depending on which of
the higher components (Spirit versus Soul) dominate – the Intellect will instruct
the Body towards goodness or badness.

The Spirit is pure and divine. It needs no cleansing. But its divinity is often
suppressed and over-shadowed by the dominant basal Soul. For a human to
reclaim his pristine divine nature, he must thus cleanse his Soul to become
subservient to the Divine Spirit within.

The Sufi Path is about cleansing the soul (tazkiratul nafs) from the basal
animalistic instinctual behavior to one which is fully subservient to the Divine
guidelines. In becoming so, it becomes harmonious with the Spirit component,
and the Intellect will be making decisions which are right and wise – in line
with Divine Order and Wisdom.

CLEANSING THE SOUL

The process involves learning the religious and spiritual guidelines, and
guidance from those who are much better. In the Sufi Path, it means guidance
from a Shaykh (Master) who is well ahead in the same process, and has gone
through the lessons and the experience under his own Shaykh before.

The aim is to have a sublime character full of reverence, humility and subservi-
ence towards God, and full of respect, humility and service towards humanity
and His other creations.

STATIONS OF THE SOUL (SELF)

The stations (Maqaam/Maqaamat) describe the evolution of the Soul as it
improves its nature to become more purified:

1) Al-Amarrah (The Basal, inciting to Evil) [Qur’an 12:53]

2) Al-Lawammah (The Reproachful) [Qur’an 75:1-2]
3) Al-Mulhimah (The Inspired) [Qur’an 91:7-8]
4) Al-Mutma’innah (The Tranquil) [Qur’an 89:27]
5) Ar-Radhiyyah (The Contented) [Qur’an 89:28]

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6) Ar-Mardhiyyah (The Pleasing) [Qur’an 89:28]
7) Al-Kamilah (The Perfect or Complete) [Qur’an 5:3]

The “training” emphasizes on God-consciousness (taqwa) through:

1) Tawba (Repentance)
2) Wara’ (Watchfulness)
3) Zuhd (Renunciation/Detachment)
4) Faqr (Poverty)
5) Sabr (Patience)
6) Tawakkul (Trust in God)
7) Ridha (Pleased with whatever God decides)

while still performing the duties and rituals of the 5 compulsory pillars
(Declaration of Faith, Prayers, Tithe, Fasting and Hajj), plus doing more
optional acts of worship, charity and services to humanity and the religion.

The cleansed and evolved Soul becomes a conduit for Divine Guidance and a
deserving channel of Divine Grace, Healing, and other divine attributes.

The final outcome is one who has the highest knowledge and experience of God
and unconditionally surrenders to Him; has a sublime character that is loved by
all, and is of immense benefit to his community in many ways, through being a
channel of God’s favours upon us.

WHAT ARE OUR DUTIES?

Our duties include knowing God correctly, loving Him deeply, and obeying
Him to the utmost. For the Muslim, this includes learning about God and
spirituality, and learning about Islam, its guidance and its regulations,
understanding these, and complying with these as much as possible, with
sincerity and humility.

Then we have duties to ourselves – which include being spiritually, mentally,

physically and socially (and financially) healthy. So apart from the spiritual and
religious learning, worship and activities, we also have to live healthy lifestyles,
partake only healthy foods and avoid harmful foods and harmful stuff (like
smoking, alcohol and drugs), shun harmful habits and even exercise sufficiently
to keep the body and mind healthy.
Finally we have duties towards others: humans, other living beings, and nature.

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Mankind is entrusted to be the Khalifa (vicegerent/guardian) of the Earth and all
its inhabitants. That is a heavy responsibility indeed, but it is an honourable
duty, assigned by none other than The Lord of The Universe.

Our duties to our immediate family are many. Depending on our position in the
family structure, we are to protect, provide, nurture, educate, and do everything
possible to enable everyone to live happy, healthy, safe, harmonious, purposeful
and prosperous lives. Islam teaches that everyone should aspire to fulfill all the
roles that we are capable of experiencing: as husband/wife, parent, in-law,
grandparent, with no exceptions.

Humans were created as social beings, that is, we are meant to pair up, build
families, and build communities. Thus there is no such thing as religious or
spiritual celibacy in Islam. Everyone, even the prophets and saints, are
encouraged to marry and have many children, and to care for them with love and
responsibility. In fact, the men who have the means and the fortitude are
encouraged to marry up to 4 wives!

Our duties certainly extend to our relatives, neighbours, community and nation.
The religious rules clearly spell out the rights of the community over-ride that
of the individual, and that the rewards for doing acts of worship or devotion
together are much more than if done alone. There are even rules and regulations
for the Muslim community itself. This clearly shows that Islam is a religion for
the community, although the individuals that make up this community are the
ones who have to follow the rules.

The Qur’an states that God created us into nations and tribes (many races,
religions, cultures, languages and countries) so that we may know (understand,
respect, befriend and cooperate with) one another, and not despise one another.
So Muslims are to be kind and cooperative with everyone. It is their duty to
invite everyone to enjoin goodness, and abhor what is bad, and to invite all to
our Way of Life (Islam), through respectful sharing and dialogues, without
coercion, inducement or deception.

We are to be kind to animals, and manage them responsibly. Even though

Muslims are allowed to kill and eat certain animals, we have to do so following
certain regulations, and only with God’s permission. For some Muslims,
touching certain animals is forbidden, yet we are not to hate those animals.

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Likewise we are also guardians of the plants, the forests and the fields. We are
to manage these with care and responsibility. We are not even allowed to destroy
trees during wars!

In fact, we are guardians of the entire planet and beyond.

With these guidelines, it certainly means Muslims are commanded to protect the
Earth and its ecology. We are to help the fight against climate change, global
warming, polar ice-melting, ocean and river pollution, air pollution, deforesta-
tion, ozone layer depletion, and many other woes of our current world. We are
to support, promote and act to help achieve the UN Sustainable Development
Goals.

We are to support and promote everything that is for the goodness of all, and
fight everything that is bad and harmful.

We are to love and care for one another!

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A Natural Therapist Approach
by Datin Siti Suleiha Suguna

There are three authoritative texts or sutras for the discipline of yoga: Hatha
Yoga Pradipika, Gheranda Samhita and Patanjali Yoga. Contrary to popular
belief, yoga is far more than asanas (bodily postures). Its Sanskrit root word
‘yuj’ means ‘to yoke’ or ‘to unite’; hence yoga simply means the union of mind,
body and soul. And when our mind, body and soul are aligned, we experience
real happiness.

Simply speaking, should we observe the saints and sages, we can see that many
of them are mostly farmers. Despite their simple lifestyles, they are able to
attain samadhi or ‘know’ themselves through profound, contemplative
introversion.

Nature alone gives us plenty of examples of true balance or united harmony:

For instance, planets do not collide with one another. But we see a beggar and
think of giving him a certain sum of money, yet we end up offering just a few
coins instead. This typical scenario illustrates how we humans are not in
alignment, unlike nature!

To get ourselves in alignment, we must first understand that everything in life

comes with two aspects: this is known as duality. There is positivity and
negativity, front and back, up and down, etc. And we will not know what is one
without the other. Should we divide ourselves symmetrically, we see that we are
made up of half positive and half negative, and each part of ourselves co-exists
beautifully, naturally. This is why we should see the positive side in everyone
— we will not see the negative side if we see only the positives. Should we let
someone, anyone, be however and whatever they are, and always see the good
in them, we will carry this good vibration with us. As challenging as this
discipline may be, we need to remember that negativity always exists, and it is
positivity that we must cultivate within, in order to achieve and maintain
balance. By bringing both positivity and negativity in alignment, we are
practising yoga — only then we can ‘know ourselves’. Therefore, the real
challenge for us all is to constantly look inward rather than look outward.

That said, yoga is not a religion, but a way of living. Samadhi or enlightenment,
is about uniting our positivity and negativity by aligning ourselves in spirit,

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mind and body. Thus meditation is meant to be an individual practice, for each
of us come into existence with a spiritual blueprint that is uniquely designed by
the Creator or God. Should we have steadfast faith in ourselves and the Creator,
that our body is our home, temple or church that the Creator lives in, we will not
be affected by our physical afflictions and mental sufferings.

Asanas are integral to yoga for good blood circulation, which is conducive to
good breathing and energy levels. To move forward in our yogic practice, we
ought to also practise pranayama (breathing exercises). Good, proper breathing
is important: although air goes into our lungs, what goes into our navel is prana
or chi (spiritual energy). Additionally, we have 72,000 pranic nadis (energy
channels) that run along our nervous system. Furthermore, all our nerve
beginnings are located around our backbone, so it is imperative that we keep a
straight back for this has a direct connection to the health and wellbeing of our
brains and mind. A strong mind comes about through proper breathing.
Therefore it is no wonder that breath control is very important to maintain our
confidence level.

Datin Suleiha concluded the workshop by sharing a key pranayama exercise:

the lobular cleansing breathing exercise. Not only this practice reduces our
stress levels and bodily tension, we also feel more energetic as our blood
circulation improves.

Datin Suguna also revealed the secrets of khecarī mudrā, an ancient practice of
‘tongue rolling’. Its various benefits include better memory retention, improved
eyesight and hearing, mouth odour prevention, and the clearing of throat pain.
Not only can we stay hydrated this way, the production of saliva during this act
is recommended to be swallowed for its antibiotic properties.

These two yogic tips are simple yet profound, and they grace the tip of the
immense benefits of a true, holistic yoga discipline. As Datin Suleiha impressed,
once we achieve and maintain that mind, body and spirit alignment, we can stay
happy and achieve all we desire in life.

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A Health and Social Volunteer
Approach by K. Ariaratnam
It is often said that much more than maturity is involved in discovering who
you are, because in everyday life we keep up appearances through veils,
disguises, unconscious defences and psychological ploys.

Beginnings
Like most Hindus, from young I was drawn into the world of strict religious
observances and temple worship and rituals. These were so pervasive and
deeply rooted in the lives of the Hindu household members.

Need to feel ‘connected’

Yet, deep within me, there was a growing need to feel ‘connected’, to seek
answers to a myriad of questions, principal of which: why is there suffering?

It was in 2009, when I had turned 60, that I met a spiritual guide, or guru, who
was later to become a powerful influence; and who helped me question the very
core foundations of my belief systems. In Michele Boeglin, I learnt she was
driven from an early age by a profound calling for truth and self-knowledge and
how her spiritual formation was rooted in the wisdom traditions of Advaita
Vedanta.

Several sessions with the Yoga of Nonduality and self-enquiry by Michele’s

‘Direct approach’ to self-realization did not go down well with me, as I was not
ripe or ready to go down her path. Simply put, I could not understand these
teachings.

It was three years later, in 2012, (coincidentally, when people waited in bated
breath the ending of the world as predicted by the Incas) that Michele
conducted a course on Ho’oponopono, an ancient Hawaiian practice of
reconciliation and forgiveness; which has elements of non-separation and
fundamental intrinsic oneness: traces of nonduality teachings. With its practical
applications in daily use, Ho’oponopono had gripped me in its jaws. I soon
began applying its principles and practical steps, as it began to influence my
worldview of things; as I found the teachings so profound, yet so simple to
follow.

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This set the stage for a gradual transformation of my spiritual experience, when
over the next several years my understanding of and acceptance of Nonduality
or Advaita became deeper and abiding; to the extent I was confident the
teachings addressed the basic issues confronting the individual and society at
large:

a. “no self, no other, no separation” is the living message of nonduality and the
essence of Self-realization and the ultimate antidote to recurrent suffering
of any kind and in any form.

b. By healing the illusion of separation, the root cause of endless conflict,

competition and violence between individuals, tribes and nations can be
overcome.

c. Suffering can also be overcome if we believe that we are not our thoughts
and we believe we are not our emotions. NB: it is not about suppressing or
denying thoughts and emotions BUT seeing thoughts and emotions for what
they truly are.

To the advaitin (nondualist ), it is always a challenge to lead a life of oneness

and connection with everything and with everyone because of the herd
mentality of “us” versus “them” where “they” violate our sense of what is right,
fair and good.

It is best to go deeper within ourselves to live a deeper unity of our human spirit
amidst the discord in our life and in the world. Only then can we discover a
greater sense of peace and empowerment.

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MOTHER NATURE AND THE GOD
DELUSION by Gopinath Nagaraj
Know Thyself is the primary focus of an initiative of the Centre for Spiritual
Advancement (CSA). As part of a series of lectures on the subject, I was asked
to make a presentation. This commentary is not a verbatim account of that
presentation (which is available on video) but a commentary on the material on
which the presentation was based and a clarification of the ideas that I had
articulated on that occasion. My central thesis is: knowing oneself (beyond
one’s physical and mental dimension) is an untenable goal and a contradiction
in itself. The use of using archaic word types like “thy” may be an ersatz
religious credential to two words, but the reality is that, from a logical
standpoint, the phrase is self-contradictory. Know Yourself may sound more
contemporary but that does not legitimise its tautological emptiness.

In seeking, there must be a seeker and that which is sought. At face value, in
seeking oneself, the seeker and that which is sought are essentially the same. If
the existing physical and mental equipment that one has establish the nature of
one’s Id, then what more of dimensions beyond that.
However, apologists for self-seeking argue that though the seeker and its target
are functionally different, though part of the same entity. The seeker is the
physical/mental complex while the sought is “spiritual essence” or “soul” of the
same entity. The rationale for this is an a priori assumption that both the seeker
and sought has some kind of tangible, coherent existence. Isn’t every human a
inscrutable morass of nurture and nature? Is there a non-tangible target to be
sought?

Establishing what we are starting with in the searching process is a crucial

beginning. Yet, we presume we know what we are looking for, when we
understand little of the tools we have to do it.
This is what the great philosopher Emmanuel Kant railed against, i.e. our
starting point in any logical process (and quest) is always an a priori assumption
of the parameters of that quest.

In Eastern religion, the starting point is a singular sound (as in Aum) or a void
as in Taoism (where wu wei is translated as no motion i.e. total stillness) and in
Buddhism (in the mainstream doctrine as well as the Abhidhamma and the
writings of Nagarjuna but most articulated in Ch’an school).

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All these philosophies and religions in Eastern thought articulate a single point
– the distinction between a seeker and that which is sought is a delusion.

At a physical level, the seeker is simply an outcome of a biology that he shares

with all other life forms. For Man to see himself as separate from other life
forms is an illusion, an ego trip that have worked to the disadvantage of all other
creatures that share existence with him. When we scream and kill a cockroach in
our kitchen, we give scant regard that they were here a 100 million years before
we were, and, by that token, have a greater right to life than we do. The rights of
indigenous communities to their forest resources on the basis that ”they have
lived there for thousands of years” is an argument that justifiably resonates with
so many, especially when those resources are logged or developed for
agriculture. When have we ever thought of extending the compassion to a
creature that has occupied the same environment for millions of years? Their
loss has been our gain. Even where our bodies are concerned, we are in scant
control. Our autonomous nervous system operates our internal mechanism
without us being aware. The millions of bacteria in our gut hum every day
determining whether we will be obese or insane. At a physical level, we need to
see ourselves a colony of cells that have come together for a common purpose.

At a mental/intellectual level – this a game we play with ourselves. Whether we

are a philosopher, artist, psychotic or mass murderer – it is a function of
personality. Personality is moulded by experience and education but
administered by brain chemicals such as acetylcholine and serotine. The ability
of extraneous chemicals, such as narcotics, alcohol and others to modify
personality, points to one major flaw in our mental / intellectual set-up: the idea
that we are what we think we are. If our personality (mental / intellectual
framework) is a function of our body chemistry and biology (there is evidence
that discontinuities in our intestinal bacterial biome can be associated with
mental diseases such as schizophrenia; rational human beings becoming
irrational after brain trauma; people who become proficient in a long forgotten
language after brain surgery), then the very imperative to identify an I within
ourselves is a biological one, that would ensure our survival and ability to
procreate.

At a post-physical level – no one knows. The general wisdom (I use the term
loosely) is that we have this intangible spirit called a “soul”. We speak “our
soul” like we speak of our other possessions – house, car, children, hand, leg.
“My” implies ownership, yet we have no idea what we own where the soul is

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concerned. It is a great idea, where our brain chemicals allow us to enjoy an
ersatz of immortality. But the reality is that we have no idea what a soul is. Is this
simply a grasp at immortality, a delusion at permanence that doesn’t even exist
in our physical and mental state? A fear that we are all that there is of us, and
there is nothing of a legacy that will outlive us?

The whole exercise in Finding Yourself is a contradiction when you understand

that your sense of Yourself is illusion, and that which you seek to find is
Unknowable. So where do you go from here?

1. Be part of that greater reality of Mother Nature that you are

already a part. See all that is around you as part of you.
2. Seek knowledge but no answers. Answers are a lie that stops
the searching process.
3. Be Yourself – this was what the Universe wanted you to be.
Don’t agonise about anything else. Perhaps this should be your
true calling, flaws and all.

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A Buddhist Approach by Achariya Vijaya Samarawickrama

Humanity’s obsession with the search of the soul can be traced to the root of
religion. As the American psychologist Abraham Maslow once observed, we
humans require much more than our basic physiological needs of food, shelter,
and procreation to be happy. Psychologically, we also want to feel safe, loved,
respected, and ultimately empowered (or ‘self-actualised’). Thus, all the
religions in the world are formed for this singular need of humanity: happiness.

From a Buddhist perspective, there are three existential questions to address our
true happiness:
1. Who am I?
2. What is my purpose (of being here)?
3. Am I needed?

When we can answer all these questions satisfactorily for ourselves, we may be
deemed enlightened. While the third question can easily be answered by
making ourselves useful whenever wherever, the first two questions require
much introspective dissection on the universal yet personal identity of the self.

The homo-centric views of Buddhism see that the word ‘manusia’ (Malay for
‘human being’) has Pali origins: ‘manussa’ is a being which can develop its
mind towards self-actualisation. Its mind has an inquisitive nature which
experiences an evolution of consciousness. While we might think that we
human beings are creatures with bodies and souls, in the Buddha’s meditative
introspection, he saw that what we mistake for a body is actually a process of
the following matter (rupa): cohesion, extension/expansion, temperature, and
motion. The soul is a process of the mind (nama): feeling (our contact with our
experience), perception (our recognition of our feeling), mental formations (our
ideas), and consciousness (our false sense of ‘I’).

Not to mention, he also saw that we are a part of the inter-relatedness of life
(sabbe satta), ranging from the entities in the lowest (unhappiest) of realms to
the highest (happiest) of realms. Due to our ignorance of this—or spiritual
short-sightedness—we, too, often fail to see that our ignorance leads to
cravings, which can never be satisfied. So we are always dissatisfied and try to
possess things out of selfishness, thus doing things which may be detrimental
to ourselves and others. Because of this interconnectedness—that all life is one,
and heaven and hell are but states of our mind—we are also the cause of our

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own suffering (dukha). To be above it all, in our frame of mind, is to be happy.

Hence the Buddhist goal is to develop the mind to achieve true wisdom and
happiness. We overcome our fear of impermanence or death when we
understand that death is an illusion of the mind, which disappears upon our
attainment of enlightenment (nirvana). The soul is an energy, and as Albert
Einstein discovered, energy cannot be created or destroyed—it can only keep
moving.

Through meditation (areligious on its own), we can understand that the mind is
a powerful phenomenon of awareness—an activity—which allows entities
(such as our thoughts and emotions) to arise, like a bodiless mirror that reflects
objects (which are impersonal on their own). In purifying our mind (through
meditation/awareness) to its originally perfect state (unmoving and peaceful; the
state of a newborn baby), we can see reality clearly as it actually is. Like a leaf
or the water which is still so long as no wind blows, if we know the true nature
of the sensory impressions (our thoughts and emotions), we will likewise be
unmoved (or detached).

So to know thyself, we have to look within, look without.

And to know thyself is to, ultimately, be happy.

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Center For Spiritual Advancement
The Centre for Spiritual Advancement was established as a component of
Inter-Faith Spiritual Fellowship (INSaF) under the Pure Life Society over two
years ago. With the objective of spreading the message that spirituality is the
foundation of life. We recognise that there are four dimensions to life: Physical,
Mental, Emotional and lastly Energy.

Amoung the four, what is visible is the physical - Body - while the other three
are invisiable to our eyes but we can experience them by our action.

Mental (Mind) has two major chambers but these two chambers have many
sub-chambers. Of the two, one is of lower mental and the other, the higher
mental. Those on the lower mental are ruled by destructive actions while the
higher state is more spiritual in nature where LOVE, COMPASSION and
SERVICE for HUMANITY are embedded. The creative force is felt and
goodness is spread from here.

Thirdly, the emotional nature of a person waves through both the chambers,
thus creating instability at times.

Finally, the fourth dimension is the energy that is relevent and vital for living
ameaningful life is merely in a vegetable state of affairs.

The understandings of these four dimensions are not only important but
necessary for PEACE and HARMONY.

Therefore, Spiritual could be defined as the study of the unseen forces in our
life and to tap the latent power in us which is creative in nature.

The centre commenced its activities initially by holding reading sessions on

text relevant to the understanding of spirituality. Subsequently, we invited
Spiritual guides or Masters to conduct lectures.

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Photos Credits
Cover Photo by Ine Carriquiry on Unsplash
Page 3 Photo by Ylanite Koppens on Pexels
Page 6 Photo by Kendal James on Unsplash
Page 10 Photo by Pawel Czerwinski on Unsplash
Page 12 Photo by Hombre on Unsplash
Page 14 Photo by Jose Alejandro Cuffia on Unsplash
Page 17 Photo by Jazmin Quaynor on Unsplash
Page 20 Photo by Creative Stash on Pexels
Page 25 Photo by Sarah Dorweiler on Unsplash
Page 27 Photo by Toa Heftiba on Unsplash
Page 29 Photo by Paul Weaver on Unsplash
Page 32 Photo by Annie Spratt on Unsplash
Page 34 Photo by Dominika Roseclay on Pexels

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KNOW THYSELF
is an initiative by Center for Spiritual Advancement (CSA)

For further information or upcoming events,

please contact or visit us:
Centre for Spiritual Advancement (CSA)
The Pure Life Society
ISBN 978-967-17238-0-7
Batu 6, Jalan Puchong, 58200
Kuala Lumpur
Tel : 603-7782 9391 / 7785 1087 / 7782 8303
centerforspiritualadvancement@[Link] 9 789671 723807
[Link]