This Companion Edition Modernised and Edited by Muriel Daw
The text is MODERNISED FROM THE FIRST EDITION of 1889 (later editions often have variations).
THE NOTES are collected or written by Y0UR COMPANION - Muriel Daw
H.P.B.'s own wording in her notes are in ITALIC PRINT.
1 These instructions are for those ignorant of the dangers of the lower psychic faculties.1
1 In the original edition this separating line was placed under the first sentence, thereby making it a sub-title for the whole of Fragment I. This implies that the whole Fragment deals with the technique of Meditation, including dangers which arise through the use of psychic faculties.
Iddhi [Pāli] also Siddhi [Skt] There are two kinds of psychic faculties. One group embraces the lower, coarse, psychic and mental energies; the other exacts the highest training of Spiritual powers. These higher faculties are gained as by-products on the path to Enlightenment.
2 He who would hear the VOICE OF THE SILENCE,2 'the Soundless Sound', and comprehend it, must learn the nature of immovable mental concentration.3
2 Voice: Nāda [Skt] Sound, voice, reverberation, roar, cry. Esoteric meaning: the potency of sound.
3 Immovable mental concentration: Dhāranā [Skt] Intense and perfect concentration of the mind upon some one interior object, accompanied by complete abstraction from everything pertaining to the external Universe, or the world of the senses.
3 Having become indifferent to objects of perception, the pupil must seek out the King of the Senses, the Thought-Producer, he who awakens illusion.
4 The Mind is the great Slayer of the Real.
5 Let the Disciple slay the Slayer.
7 When to himself his form appears unreal, as do on waking all the forms he sees in dreams;
8 When he has ceased to hear the many, he may discern the ONE — the inner sound which kills the outer.
9 Then only, not till then, shall he forsake the region of the False to come unto the realm of the True.4
4 Region of the False: Asat [Skt] The False, or Untrue. The realm of relativity, where the self-centred ego is the observer, and we pick and choose.
Realm of the True: Sat [Skt] The True; the one eternal and Absolute Reality and Truth, all the rest being illusion. The realm of wholeness, where the True Self is the observer.
[note: In Sanskrit the negative is implied by the prefix ‘a-’.]
10 Before the soul5 can see, the Harmony within must be attained, and fleshly eyes be rendered blind to all illusion.
5 Verses 10-19: The word ‘soul’ is used in this section to represent the self-centred Human ego, or Lower Mind.
11 Before the soul can hear, the image [man] must become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly.
12 Before the soul can comprehend and may remember, she must be united to the Silent Speaker, just as the form to which clay is modelled is first united with the potter’s mind.
13 For then the soul will hear, and will remember.
14 And then to the inner ear will speak —
15 THE VOICE OF THE SILENCE
16 And say:—
17 If your soul smiles while bathing in the Sunlight of your Life; if your soul sings within her chrysalis of flesh and matter; if your soul weeps inside her castle of illusion; if your soul struggles to break the silver thread that binds her to the MASTER;6 know, O Disciple, your Soul is of the earth.
6 The ‘Master’ or ‘Teacher’ is a term variously used by Tibetan, Chinese and Japanese disciples. In early stages it is used of the outside teacher, or guru. In the next stage it is used of the teacher inside oneself, often called the ‘True Self’ or the ‘Higher Self.’ Here in the final stage, as Master, it refers to the ‘Higher Self’ in its aspect as a reflex of the Cosmic Being.
18 When to the World's turmoil your budding soul lends ear; when to the roaring voice of the great illusion7 your soul responds; when frightened at the sight of the hot tears of pain, when deafened by the cries of distress, your soul withdraws like the shy tortoise within the shell of selfhood, learn, O Disciple, that of her Silent “God,” your Soul is an unworthy shrine.
7 The great illusion: Māyā; the objective Universe, in which we see all things as merely relative.
Māyā [Skt] From the root ma, to measure. It is that power by which things are ‘measured’ or formed and made known to the conscious mind; the power which causes the world to appear as really existent and distinct from the universal wholeness.
Appearances. [The word magic comes from the same root.] It has been said: ‘Māyā if measuring the infinite is illusory; Māyā if measuring the finite is not illusory.’
19 When waxing stronger, your Soul glides forth from her secure retreat; and breaking loose from the protecting shrine, extends her silver thread and rushes onward; when beholding her image on the waves of Space she whispers, “This is I,” — declare, O Disciple, that your soul is caught in the webs of delusion.8
8 The ‘delusion’ of personality. The delusion that the outer-facing Manas, or Lower Mind, exists as a separate personality. See Note D on Consciousness
20 This Earth, Disciple, is the Hall of Sorrow, wherein are set along the Path of dire probations, traps to ensnare your EGO by the delusion called “Great Heresy.”9
9 The “Great Heresy’ of the belief in Soul or rather in the separateness of Soul or Self from the One Universal, Infinite Self.
21 This earth, O ignorant Disciple, is but the dismal entrance leading to the twilight that precedes the valley of
true light — that light which no wind can extinguish, that light which burns without a wick or fuel.
22 Says the Great Law: “In order to become the KNOWER of ALL SELF10 you have first of SELF to be the knower.” To reach the knowledge of that SELF, you have to give up Self to Non-Self, Being to Non-Being, and then you can repose between the wings of the GREAT BIRD.11 Yes, sweet is rest between the wings of that which is not born, nor dies, but is inexpressible LIFE throughout eternal ages.
10 Throughout this work H.P.B. makes use of different sizes of type to indicate relative values. In this case ALL SELF is the COSMIC SELF, SELF is the HIGHER SELF, and Self is the self-centred personality which is evanescent.
11 The ordinary self lives in a relative world, where everything is compared with its opposite. In deep meditation the Higher Self is ‘between the wings;’ beyond the reach of all pairs of opposites.
This is taught in all Schools, but in the Nādabindu Upanishad there is a particularly beautiful expression of it, which regards the syllable OM as a Royal Bird carrying one beyond Time and Space.
23 Bestride the Bird of Life, if you would know.
24 Give up your life, if you would live.12
12 Give up the life of physical personality if you would live in spirit.
25 Three Halls, O weary pilgrim, lead to the end of toils. Three Halls, O conqueror of Temptation,13 will bring you through three states into the fourth, and thence into the seven worlds,14 the worlds of Rest Eternal.
13 Temptation: Mārā [Skt] The Personification of Temptation.
14 Experience in each of the Three Halls, or States of Consciousness, will lead to a state in which the self-centred ego will be completely transcended. Then the True Self will be freed to explore new realms.
26 If you would learn their names, then hearken, and remember.
27 The name of the first Hall is IGNORANCE.15
15 IGNORANCE: Avidyā [Skt] Ignorance, darkness without illumination. The ignorance which mistakes Māyā, or illusory phenomena, for reality.
28 It is the Hall in which you first saw the light, in which you live and shall die.16
16 The phenomenal World of Senses and of terrestrial consciousness — only.
29 The name of the second Hall is the Hall of LEARNING. In it your Soul will find the blossoms of life, but under every flower a serpent coiled.17
17 The Hall of Probationary Learning. The astral region, the Psychic World of super-sensuous perceptions and of deceptive sights. It is also the realm of drug-induced states. No blossom plucked in those regions has ever yet been brought down to earth without its serpent coiled around the stem.
30 The name of the third Hall is WISDOM, beyond which stretch the shoreless waters of the indestructible Fount of Omniscience.18
18 Shoreless waters: Akshara [Skt] The Imperishable. The region of the full Spiritual Consciousness beyond which there is no longer danger for him who has reached it.
31 If you would cross the first Hall safely, do not mistake the fires of lust that burn therein for the Sunlight of Life.
32 If you would cross the second safely, do not stop to inhale the fragrance of its stupefying blossoms. If you would be freed from the chains of Karma, do not seek for your Teacher in those regions of astral illusion.
33 The WISE ONES do not linger in pleasure-grounds of senses.
34 The WISE ONES do not heed the sweet-tongued voices of illusion.
35 Seek for him who is to give you birth19 in the Hall of Wisdom, the Hall which lies beyond, wherein all shadows are unknown, and where the light of truth shines with unfading glory.
19 The Initiate who leads the disciple through Knowledge to his spiritual, or second, birth is called the Master.
36 That which is uncreate abides in you, Disciple, as it abides in that Hall. If you would reach it and blend the two, you must divest yourself of your dark garments of illusion. Stifle the voice of flesh, allow no image of the senses to get between its light and yours that thus the two may blend in one. And having learnt the depth of your own ignorance,20 flee from the Hall of Learning. This Hall, dangerous in its perfidious beauty, is needed but for your probation. Beware, Disciple, lest dazzled by illusive radiance your Soul should linger and be caught in its deceptive light.
20 Ignorance: Ajñāna [Skt] Non-wisdom, the opposite of Knowledge, Jñāna. The kind of ignorance which thinks there is nothing more to know.
37 This light shines from the jewel of the Great Tempter.21 It bewitches the senses, blinds the mind, and leaves the unwary an abandoned wreck.
21 The Great Tempter. Mara [Skt] The Destroyer, The Tempter, The Evil One, The Devil. King of the deities in the Realm of Sense Desire, so lord of this whole realm.
Temptation; any demon or obstacle to meditation — a fear or desire that arises as distraction.
Mara, in the more narrow sense of ‘death’, means the factors which fix the life span of each individual.He wears a crown in which shines a jewel of such lustre that it blinds those who look at it, this lustre referring of course to the fascination exercised by vice upon certain natures.
Mara, too, may eventually become enlightened.
38 The moth attracted to your candle’s dazzling flame is doomed to perish in the fire. The unwary Soul that fails to grapple with the mocking demon of illusion will return to earth the slave of Temptation.
39 Behold the Hosts of Souls. Watch how they hover over the stormy sea of human life, and how exhausted, bleeding, broken-winged, they drop one after another on the swelling waves. Tossed by the fierce winds, chased by the gale, they drift into the eddies and disappear within the first great vortex.
40 If through the Hall of Wisdom, you would reach the Vale of Bliss, Disciple, close fast your senses against the great dire heresy of separateness that weans you from the rest.
41 Let not your Life-Spark, merged in the sea of illusion,22 break from the Universal SOUL, but let the fiery power, the force of life, retire into the inmost chamber, the chamber of the Heart, the centre which reflects the Universe.23
22 Sea of illusion: Mārā [Skt]
23 H.P.B. here refers to Kundalini, also in verses 42 and 58. Kundalinī: [Skt] Kundali means coiled. Kundalinī is ‘she who is coiled;’ ‘the serpent power.’ There resides a ‘force’ latent or almost latent in the average human being, at or near the base of the spine. This is sometimes named as a goddess ‘Kundalinī.’ It is an electrospiritual force, a creative power which when aroused into action can as easily kill as it can create. Practices involved in awakening Kundalinī are described in hatha-yoga and tantra. However, as such exercises can be very dangerous, in Buddhism they are given only to students who are resident in a monastery and under direct supervision.
42 Then from the heart that Life Force shall rise into the sixth, the middle region, the place between your eyes, when it becomes the breath of the ONE-SOUL, the voice which fills all, your Master’s voice.
43 Only then can you become a “Walker of the Sky” who treads the winds above the waves, whose step touches not the waters.
44 Before you set your foot upon the ladder’s upper rung, the ladder of the mystic sounds, you have to hear the voice of your HIGHER SELF in seven manners.
45 The first is like the nightingale’s sweet voice chanting a song of parting to its mate.
46 The second comes as the sound of a silver cymbal of the Buddhas,24 awakening the twinkling stars.
24 Buddhas: DhyāniBuddhas [Skt] Archetypal Buddhas, whom we can contact only through meditation.
The title Buddha derived from the root budh ‘to wake.’ It means ‘The Enlightened One,’ ‘The One Who Knows,’ in the sense of he who has become one with absolute truth.
The title is used of Gautama Sākyamuni, the Buddha of this age, who was the founder of present-day Buddhism. There have been other Buddhas in the past, and there will be more in the future.
Archetypal Buddhas, such as Buddha Amitābha, and other DhyāniBuddhas, are fully-enlightened beings existent in the universe; each is representative of one of the expressions of enlightenment.
47 The next is as the melodious plaint of the ocean-sprite imprisoned in its shell.
48 And this is followed by the chant of the lute.
49 The fifth like the sound of bamboo-flute shrills in your ear.
50 It changes next into a trumpet-blast.
51 The last vibrates like the dull rumbling of a thunder-cloud.
52 The seventh swallows all the other sounds. They die, and then are heard no more.
53 When the six are slain and laid at the Master’s feet,25 then is the pupil merged into the ONE, becomes that ONE and lives therein.
25 Laid at the Master’s feet: A sign of complete dedication.
54 Before that path is entered, you must destroy your lunar body,26 cleanse your mind-body27 and make clean your heart.
26 Lunar body: The body of desire, which thinks ‘I want’ is the central sun of the universe, whereas it is, in fact, only a moon revolving round the sun of the True Self.
27 Mind-Body: The individuality, or the re-incarnating Ego, which purifies itself by carefully considering its motive for existence.
55 The pure waters of eternal life, clear and crystal, cannot mingle with the muddy torrents of the monsoon tempest.
56 Heaven’s dew-drop in the heart of the lotus glitters in the early morning sun; when dropped on earth it becomes a piece of clay. Look, the pearl is now a speck of mud.
57 Strive with your unclean thoughts before they overpower you. Use them as they will you, for if you spare them, letting them take root and grow, know that these thoughts will overpower and kill you. Beware! Let not even one of their shadows approach. For it will grow, increase in size and power, and then this thing of darkness will absorb your being before you have even realised the black monster’s presence.
58 Before the “mystic Life-Force”28 can make of you a god, Disciple, you must have gained the faculty to slay your lunar form at will.29
28 Mystic Life-Force: Kundalinī [Skt]
29 Through one-pointed motive and meditation the Life-Force can be tamed and trained. However, the transcendent element can only be present in the space which is formed when the self-centred personality has been completely emptied. It needs much hard work to do this. Acceptance is a large part of the training.
59 The Self of matter and the SELF of Spirit can never meet. One of the two must disappear; there is no place for both.
60 Before your Soul’s mind can understand, the bud of personality must be crushed out; the worm of sense destroyed past resurrection.
61 You cannot travel on the Path before you have become that Path itself.30
30 The Path: the Middle Way which lies between all pairs of opposites. The Master who has become the Path unfailingly does that which is to be done, all thoughts pertaining to “I” and “mine” have long been abandoned.
Every spiritual discipline has suggestions for training in this Path, and the way for Esoteric Buddhists is clearly described in Fragment 3.
62 Let your Soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun.
63 Let not the fierce Sun dry one tear of pain before yourself have wiped it from the sufferer’s eye.
64 But let each burning human tear drop on your heart and there remain, nor ever brush it off until the pain that caused it is removed.
65 These tears, O merciful heart, are the streams that irrigate the fields of charity immortal. Such soil nourishes the rare beauty of the Buddha heart.31 It is the seed of freedom from rebirth. It isolates the Liberated One from both strife and lust, it leads him through the fields of Being unto the peace and bliss known only in the land of Silence and Non-Being.
31 The Buddha Heart: Divine Wisdom and Divine Compassion are the attributes of Buddhahood. The training for Divine Compassion, which includes these merciful tears, is the Way of the Bodhisattva. See Note B The Way of the Bodhisattva
66 Kill out desire; but if you kill it take heed lest from the dead it should again arise.
67 Kill love of life; but if you slay the craving,32 let it not be for thirst of life eternal, but to replace the fleeting by the everlasting.
32 Craving: Tanhā [Skt] Thirst, vehement desire, greed. ‘The will to live,’ the fear of death and love for life, that force or energy which causes re-births.
68 Desire nothing. Chafe not at Karma,33 nor at Nature’s changeless laws. But struggle only with the personal, the transitory, the evanescent and the perishable.
33 Karma is the Law of Cause and Effect. Karma [Skt] Literally: action. As no action can take place without its inevitable result, the Law of Karma is the law of cause and effect which operates throughout the manifested Universe, and controls human evolution in conjunction with the Law of Reincarnation.
Karma [Skt] Literally: action. As no action can take place without its inevitable result, the Law of Karma is the law of cause and effect which operates throughout the manifested Universe, and controls human evolution in conjunction with the Law of Reincarnation.
Every man reaps what he sows, and every debt must be paid in this life or another. This is the chief law of the relative world. Although when we look at karma from a subjective point of view it sometimes seems like a system of rewards and punishments for good or bad behaviour, this is not so. It is a simple, beautiful and constant re-adjustment of the original harmony. Because some of these reactions or compensations take place in this life, and some in future lives, Karma is usually considered in relation to the twin doctrine of Rebirth.
69 Help Nature and work on with her; and Nature will regard you as one of her creators and bow before you.
70 And she will open wide before you all her secrets, show you the treasures hidden in the purity of her very depths. Unsullied by the hand of matter she shows her treasures only to the eye of Spirit — the eye which never closes, the eye for which there is no veil in all her kingdoms.
71 Then will she show you the means and way, the first gate and the second, the third, up to the very seventh. And then, the goal — beyond which lie, bathed in the sunlight of the Spirit, glories untold, unseen by any save the eye of Soul.
72 There is but one road to the Path; at its very end alone the “Voice of the Silence” can be heard. The ladder by which the candidate ascends is formed of rungs of suffering and pain; these can be silenced only by the voice of virtue. Woe, then, if there is one single vice you have not left behind. For then the ladder will give way and overthrow you; its foot rests in the deep mud of your sins and failings, and before you can attempt to cross this wide abyss of matter you must wash your feet in Waters of Renunciation. Beware lest you should set a foot still soiled upon the ladder’s lowest rung. Woe unto him who dares pollute one rung with muddy feet. The foul and sticky mud will dry, become tenacious, then glue his feet to the spot, and like a bird caught in the wily fowler’s lime, he will be stayed from further progress. His vices will take shape and drag him down. His sins will raise their voices as jackals howl and sob after the sun goes down; his thoughts will become an army, and bear him off as a captive slave.
73 Kill your desires, Disciple, make your vices impotent, before the first step is taken on the solemn journey.
74 Strangle your sins, and make them dumb for ever, before you lift one foot to mount the ladder.
75 Silence your thoughts and fix your whole attention on your Master whom as yet you do not see, but whose presence you feel.
76 Merge into one sense your senses,34 if you would be secure against the foe. It is by that sense alone which lies concealed within the hollow of your brain, that the steep path which leads to your Master may be disclosed before your Soul’s dim eyes.
34 Merge into one sense: This is the true synesthesia which lies concealed within the hollow of your brain. Our normal senses experience the realm of duality [which is why we have two eyes, ears and nostrils]; however, totality can only be experienced in a whole manner, never fragmented. This is shown symbolically by the Third Eye, or, as we are told in the New Testament: “Let your eye be single.” Verses 76 - 84 concern preparation; then verses 85 to 90 describe specific stages of this detachment from all external senses.
77 Long and weary is the way before you, O Disciple. One single thought about the past that you have left behind will drag you down, and you will have to start the climb anew.
78 Kill in yourself all memory of past experiences. Look not behind or you are lost.
79 Do not believe that lust can ever be killed out if gratified or satiated, for this is an abomination inspired by the Tempter.35 It is by feeding vice that it expands and waxes strong, like a grub that fattens in the blossom’s heart.
35 The Tempter: Mārā [Skt]
80 The rose must re-become the bud born of its parent stem, before the parasite has eaten through its heart and drunk its life-sap.
81 The golden tree puts forth its jewel-buds before its trunk is withered by the storm.
82 The pupil must regain the child-state he has lost36 before the first sound can fall upon his ear.
36 The child-state he has lost: Buddha-nature is innate within each one of us. As we grow up we develop ideas, masks, theories, etc; all of which are necessary and help us to deal efficiently with the world in which we find ourselves. However, for the spiritual path all of these adjuncts become hindrances and we must learn to drop them completely.
83 The light from the ONE Master, the one unfading golden light of Spirit, shoots its radiant beams on the disciple from the very first. Its rays thread through the thick dark clouds of matter.
84 Now here, now there, these rays illumine it, like sun-sparks light the earth through the thick foliage of the jungle growth. But, O Disciple, unless the flesh is passive, head cool, the soul as firm and pure as flaming diamond, the radiance will not reach the chamber, its sunlight will not warm the heart, nor will the mystic sounds37 of the heights of Space38 reach the ear, however eager, at the initial stage.
37 Mystic sounds: Anāhahata‑shabd [Skt] A sound produced in the heart without contact between two objects; i.e. a mystical sound.
38 Heights of Space: Ākāsic heights. Ākāsic is a made-up adjective from: Ākāsa [Skt] Space; clear space; sky. Derived from kās — to shine, to be visible.
Space is the Fifth of the Great Elements — Earth, Water, Fire, Wind or Air, and Space [sometimes inaccurately known as Ether].
Space has no objective reality, but it is spoken of as that by which an object is bounded. Thus space is to the external perception of matter what time is to mental perception. Just as events happen in time, so objects are placed and move in space. Space is not, however, limited to 3 dimensions, but includes all possibilities of movement in infinite spiritual dimensions.
85 Unless you hear, you cannot see.
86 Unless you see, you cannot hear. To hear and see, this is the second stage.
. . . . . . . . .39
39 This row of dots shows that between the second and fourth stages there is a blank, indicating that the third stage is omitted. There are several other passages missing in these Fragments.
87 When the disciple sees and hears, and when he smells and tastes, eyes closed, ears shut, with mouth and nostrils stopped; when the four senses blend and are ready to pass into the fifth, that of the inner touch — then into stage the fourth he has passed on.
88 And in the fifth, O slayer of your thoughts, all these again have to be killed beyond re-animation.40
40 This means that in the sixth stage of development, which is Dhāranā [Immovable Mental Concentration] every sense as an individual faculty has to be “killed” (or paralysed) on this plane, passing into and merging with the Seventh sense, the most spiritual.
89 Withhold your mind from all external objects, all external sights. Withhold internal images, lest on your Soul-light they should cast a dark shadow.
90 You are now in the sixth stage of immovable mental concentration.
91 When you have passed into the seventh, O happy one, you will no longer perceive the sacred three,41 for you will have become that three yourself. Yourself and mind, like twins upon a line, the star which is your goal, burns overhead. The three that dwell in glory and in bliss ineffable, now in the world of illusion42 have lost their names. They have become one star, the fire that burns but scorches not, that fire which is the basis43 of the Flame.
41 The Sacred Three: The Three Jewels — Buddha, Dharma and Community. See Note A for further details
These are symbolically depicted in triangular form on the cover of most copies of The Voice of The Silence.
42 World of Illusion: Māyā [Skt]
43 Basis: Upādhi [Skt] In this context it means a ‘base’ or a ‘vehicle.’
92 And this, O successful meditator, is what men call Rapt Meditation,44 the right precursor of Contemplation of the ALL.
44 Rapt Meditation: Dhyāna [Skt] Pronounced 'Jahna'. A state of serene, rapt contemplation attained by meditation.
93 And now your Self is lost in SELF, yourself into YOURSELF, merged in THAT SELF from which you first did radiate.
94 Where is your individuality, Disciple, where the Disciple himself? It is the spark lost in the fire, the drop within the ocean, the ever-present Ray become the All and the eternal radiance.
95 And now, Disciple, you are the doer and the witness, the radiator and the radiation, Light in the Sound, and the Sound in the Light.
96 You are acquainted with the five impediments45 O blessed one. You are their conqueror, the Master of the sixth, deliverer of the four Noble Truths.46 The light that falls upon them shines from yourself, O Teacher, who was once a disciple.
45 5 Impediments [Or the 5 Paths of Rebirth]: The Five States of being which are impediments to birth in the Human Realm. [This rebirth takes place from moment to moment, whether or not one happens to be wearing a human body.]
Hatred causes rebirth in the Hells; Greed and lust cause one to become a Hungry Ghost; Ignorance leads to becoming an Animal; Jealousy leads to becoming a Titan [Asura]; and Stupidity leads to rebirth in the heavens of the Sensuous Gods.
When these five impediments are overcome, one may be born in the sixth, the Human realm, from which alone enlightenment is possible. Then the sixth impediment, Pride, must be overcome before the birth of the Higher Self is possible.
Overcoming these impediments is possible by way of The Four Noble Truths.
46 The Four Noble Truths: In the Buddha’s first sermon after his enlightenment, he taught:  All the living things of this world are subject to suffering;  Selfish greed is the cause of this suffering;  That by destroying the greed, suffering will cease;  The outline of a Path, by following which we may destroy the greed. See Note A The 4 Noble Truths
97 And of these modes of Truth —
98 Have you not passed through knowledge of all misery — Truth the first?
99 Have you not conquered the King of Temptations Mārā [Skt] at the point of origin — Truth the second?
100 Have you not destroyed sin at the third gate, and Truth the third attained?
101 Have you not entered ‘the Path’ that leads to knowledge — the fourth Truth?
102 And now, rest beneath the Bodhi tree,47 which is perfection of all knowledge, for, know, you are the Master of THE ALL — the state of faultless vision.48
47 Bodhi Tree: The peepul tree (ficus religiosa) under which Gautama Buddha sat in deep meditation on the occasion when he gained his great enlightenment. Often nowadays known as a ‘Bo-tree,’ short for Bodhi-Tree.
48 State of faultless vision: Samadhi (Skt) Deep meditation. Intense concentration of mind. This state of fundamental wisdomis the true emptiness; a state which is ready to receive enlightenment.
Many different levels of Samadhi are recognised.
103 Behold! you have become the Light, you have become the Sound, you are your Master and your God. You are YOURSELF the object of your search: the VOICE unbroken, that resounds throughout eternities, exempt from change, exempt from sin, the seven sounds in one, the
VOICE OF THE SILENCE
ŌM TAT SAT 49
49 Om Tat Sat [Skt] This is a mantra and therefore the meaning cannot be translated. It is something like a statement of innate truth and goodness: ‘This is how it is!’