2022/04/14

Muhammad: A Story of the Last Prophet Chopra, Deepak: Scrbd

Muhammad: A Story of the Last Prophet (Enlightenment Collection Book 3) eBook : Chopra, Deepak: Amazon.com.au: Kindle Store

Muhammad: A Story of the Last Prophet
Muhammad: A Story of the Last Prophet (Enlightenment Collection Book 3) by [Deepak Chopra]

“Compassionate and clear…a courageous undertaking.” —Greg Mortenson, New York Times bestselling author of Three Cups of Tea and Stones into Schools


“As a scholar and storyteller extraordinaire, Deepak Chopra portrays a morally courageous yet highly human messenger of God.” —Irshad Manji, Director, Moral Courage Project, New York University


From the New York Times bestselling author of Buddha and Jesus comes the page-turning and soul-stirring story of Muhammad. Deepak Chopra—easily one of the most influential spiritual leaders in the world today—delivers this stunning, sincere, and highly accessible portrait of the Prophet of Islam. Chopra’s Muhammad is an outstanding resource for everyone who thinks they should know more about the man who inspired the world's fastest-growing religion.


360 pages
8 September 2010

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Product description
From the Back Cover
In this riveting novel, beloved international bestselling author Deepak Chopra captures the spellbinding life story of the great and often misunderstood Prophet.


Islam was born in a cradle of tribal turmoil, and the arrival of one God who vanquished hundreds of ancient Arabian gods changed the world forever. God reached down into the life of Muhammad, a settled husband and father, and spoke through him. Muhammad's divine and dangerous task was to convince his people to renounce their ancestral idols and superstitious veneration of multiple gods. From the first encounter, God did not leave Muhammad alone, his life was no longer his own, and with each revelation the creation of a new way of life formed and a religion was born.


Muhammad didn't see himself as the son of God or as one who achieved cosmic enlightenment. His relatives and neighbors didn't part the way when he walked down the parched dirt streets of Mecca. There was no mark of divinity. Orphaned by age six, Muhammad grew up surrounded by dozens of cousins and extended family to become a trusted merchant. Muhammad saw himself as an ordinary man and that is why what happened to him is so extraordinary.


Rooted in historical detail, Muhammad brings the Prophet to life through the eyes of those around him. 
A Christian hermit mystic foretells a special destiny, 
a pugnacious Bedouin wet nurse raises him in the desert, and 
a religious rebel in Mecca secretly takes the young orphan under his spiritual wing.

 Each voice, each chapter brings Muhammad and the creation of Islam into a new light. 
The angel Gabriel demands Muhammad to recite, the first convert risks his life to protect his newfound faith, and Muhammad's life is not a myth but an incredible true and surprisingly unknown story of a man and a moment that sparked a worldwide transformation.
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From the Inside Flap


Review

"Chopra shows that neither revering nor reviling Muhammad will unlock the meaning he embodied. So what will? Chopra's answer is bound to challenge Muslims and non-Muslims alike." -- Irshad Manji, Director, Moral Courage Project, New York University 

"Chopra takes us into the past through the Prophet Muhammad's journey, and brings wisdom and perspective to an often misunderstood figure. His compassionate and clear depiction is a courageous undertaking, and a valuable effort against the enemy of ignorance. An important and timely book, indeed." -- Greg Mortenson, New York Times bestselling author of Three Cups of Tea and Stones into Schools 

"I am grateful that Deepak Chopra, instead of adding to the often useless pile of [Muhammad] biographies, has instead crafted an absorbing novel based on Muhammad's life. Any reader will come away better informed both about the prophet himself and about Islam, the world's second largest religion." -- Harvey Cox, Hollis Research Professor of Divinity at Harvard University, and author of The Future of Faith 

"It's worth discovering Muhammad through Deepak Chopra." -- Ayaan Hirsi Ali, bestselling author of Infidel and Nomad 

"Compellingly told, this is not only good storytelling, it also helps readers, especially non-Muslims, better understand the complexities and contradictions surrounding Islam." -- Booklist 

"[O]ne of the most imaginative and touching biographies of Muhammad...Chopra's grasp of Muhammad's life and mission extends his range in a surprising direction; his popularization is welcome." -- Publishers Weekly 

"...an intricate, deeply considered depiction of the Prophet's life. At a time when Muhammad is largely misunderstood outside (and sometimes inside) of the Muslim world, the novel gives a vivid voice to his story." -- The Daily Beast 

"It is a positive portrait that nonetheless points to human flaws and complexities." -- The Arizona Republic 

"...profound summation of his life, teachings, and service of humanity..." -- Spirituality & Practice 

"His approach is as engaging as it is informative and deeply humanizing. The first-person narratives each paint a new layer onto the picture of the Beloved of God, in all his humanity and complexity and perfection." -- Dalia Mogahed, in a Huffington Post review 

"...the finest of his long shelf of books. ...Chopra returns in his own attractive voice with one of the more level, tough-love, discussions of Islamic religion available." -- The Daily Beast 

"[Chopra] produces an imaginative, evocative rendition of what it must have been like to be in the company of such an individual, making his way in an environment in many ways so alien to our own." -- The Historical Novels Review --This text refers to the hardcover edition.

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About the Author
Deepak Chopra is the founder of The Chopra Center for Wellbeing in Carlsbad, California, and is acknowledged as one of the master teachers of Eastern philosophy in the Western world. He has written more than fifty-five books and has been a bestselling author for decades, with over a dozen titles on the New York Times bestseller lists, including Buddha and Jesus . --This text refers to the hardcover edition.
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Customer reviews
4.1 out of 5 stars

Top reviews from Australia
optima47
4.0 out of 5 stars Harsh times in a harsh land
Reviewed in Australia on 24 January 2016
Verified Purchase
If you would like to be able to see the circumstances that created the need for a Prophet and find some perspective for his messages, then read "Muhammad: A Story of the Last Prophet".
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ellison
3.0 out of 5 stars A Novel Muhammad
Reviewed in Australia on 10 June 2017
Written as a novel this begins with one hundred pages of first-person encounters of people with the pre-prophet Muhammad, it shares the texture and culture of the era. Includes him getting married.

He is visited by an angel who shares god's word. 
When he tells other they run him out of town. 
Where he goes is at first welcoming but they tire of his message. 
He calls them traitors and asks a guy what to do because, after all he is a prophet. The guy says thumbs down and blades get wet. He eventually retakes his home town. The author concludes with some reasonable words.

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Top reviews from other countries
j p mccarthy
4.0 out of 5 stars Facinating read.
Reviewed in the United Kingdom on 27 June 2015
Verified Purchase
Once again great stoty telling from Deepak Chopra. Have now read Jesus and Budda and all three seem to let you in on their unknown stories. Great stuff.
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Praveen Sharma
2.0 out of 5 stars Old book delivered. Looked like a used one!!
Reviewed in India on 14 August 2020
Verified Purchase
As a product, it is an interesting book about a fascinating subject. However, this is a not typical biography. It is written in a novel style, and not an easy read.


Also, the book I received was an old one. The pages are yellow, rustic and the binding looks taped. Nevertheless, I didn’t return since it is not an easy find.
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Karu Williams
4.0 out of 5 stars A deep view on the founding of Islam
Reviewed in Germany on 9 June 2015
Verified Purchase
A Novel breathing the wind, the sand and poetry of a life in the Arabian desert which lets the reader understand the historic circumstances of the Koran and it's author Muhammad.
It also shows us the deep spiritual dimension of Islam and that it needs a lot of empathy, will and thoughtfulness to enter into depths of this great religion.
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Kamal Jain
3.0 out of 5 stars IT IS OK.
Reviewed in India on 29 March 2016
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IT IS OK.
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Reader
1.0 out of 5 stars Muhammad:story of the last prophet
Reviewed in Canada on 7 April 2012
Verified Purchase
Chopra is no writer - contrary to the popular belief - for want of a better statement. He should stay with his first profession - MD. 

Unfortunately, the west tends to seek his opinions on any subject that is vaguely related with any culture or topic that is not western, thus giving most readers the impression that Chopra is knowledgeable about all that is not occidental. His book on Muhammad seemed to be well researched, but does not hold readers interest for long. I found it difficult to plough through - still have a couple of chapters to finish - it's been a few months since I started reading the book. I have read at least half a dozen books in between.


A book that has been researched should at least acknoweldge sources that were used. Writing style - again - does little to hold readers interest. There are numerous other authors who have written superior accounts of various prophets with greater depth - Annemarie Schimmel and Karen Armstrong being two. Anyone interested in religious backgrounds of other faiths should seek out works of the aforementioned authorities.

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Muhammad: A Story of the Last Prophet

by
Deepak Chopra (Goodreads Author)
3.65 · Rating details · 1,217 ratings · 159 reviews
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7 Years Ago
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Ron Louis "Jesus: A Story of Enlightenment " which is book two in Deepak's Enlightenment series. This book on Muhammad is 3rd, 1st is Buddha. He also wrote "God: A Story of Revelation" after the Enlightenment series.(less)
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LISTS WITH THIS BOOK
Books on Prophet Muhammad s.a.w.

66 books — 68 voters

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Oct 24, 2011PJ Swanwick rated it really liked it
Shelves: spiritual
Novel about Islam's founder proves surprisingly accessible and entertaining

4.5 stars: I had braced myself to slog through Deepak Chopra's biographical novel "Muhammad: A Story of the Last Prophet." Instead, I was delightfully surprised by the compelling story of Muhammad's journey from affluent trader to reluctant prophet, and the engagingly lyrical music of the suras (verses) he channeled from Allah.

Story: Although ostensibly a novel, Chopra bookends his story about the Muslim prophet with an author's note and an afterword, offering the reader a history lesson while reflecting on the current relationship between Islam and the rest of the world. The novel emphasizes that of all the founders of the great world religions, Muhammad is the most like us. Muhammad, a merchant who marries a rich widow and routinely travels in caravans as part of his trade, lives a regular life until the day the archangel Gabriel appears and orders the reluctant 40-year-old Muhammad to recite. (To recite, Chopra reminds, is the root word of Koran.) Using multiple first-person narrators--slaves and merchants, hermits, and scribes--he portrays life (including its brutality) on the streets of Mecca. Each chapter is self-contained. Muhammad's wife, Khadijah, laments there have been no warnings that this tumultuous, life-changing event is about to occur; Ali, the first convert, explains how the Prophet approached him. Compellingly told, this is not only good storytelling; it also helps readers, especially non-Muslims, better understand the complexities and contradictions surrounding Islam. (From Booklist)

Spiritual/metaphysical content: Medium. The book focused more on the man than his teachings, which I found to be less than satisfying. I had hoped to gain more insight into the teachings of Islam, although Chopra does describe the five pillars and six core beliefs of Islam, along with some of his other teachings. However, other aspects of the work delighted me. I expected to learn much about Islam, but what I didn't expect was the love of poetry that suffused Arab hearts and the attendant lyricism of Muhammad's suras. I enjoyed the poetry of each sura as much as the message.

Do you not see how he has lengthened the shadows?
the One is He who made the night a garment for you.
He gave you sleep so that you may rest
And the morning sky to be a resurrection.

And

Lo, I swear by the afterglow of sunset,
And by the night and all it enshrouds.
And by the moon when she is at the full,
You will journey to higher and higher worlds.

Another unexpected delight was the wealth of Arabic sayings that were both pithy and poetic: "Fate ... was like a wasp covered in honey. You cannot taste the sweetness without a sting."

My take: In addition to being a simple and easy introduction to the life and teachings of Muhammad and Islam, "Muhammad" proves to be entertaining, historically accurate, and relevant to our times. Chopra's stilted writing style made several of his non-historical novels less than enjoyable to me in the past. However, his short and direct prose works well in the context of this fictionalized biography. By writing each chapter from a different character's perspective, including Muhammad's enemies, Chopra offers fascinating perspective and varies what might otherwise be a monotonal story. The actual events of the Prophet's life provide a thrilling framework fraught with conflict that propels the story forward.

I learned a great deal about Muhammad's life and the rise of Islam. Although much blood was spilled in the evolution of Islam, violence was integral to Arabic life at that time. Muhammad struggled to project his message of peace, acceptance, and submission above the sometimes horrific reality of Arabic life in the 7th century. Chopra's author's note, afterward, timeline, and family tree helped clarify the complex history of the times and placed his life in a clearly defined context.

One of the most fascinating aspects of the story was the realization that Muhammad was a man like any other, not a son of God (such as Jesus) nor a transcendent human (such as Buddha). The angel Gabriel chose him as a medium to deliver Allah's message, and the reader clearly sees how Muhammad was forced into the role of reluctant prophet but also military commander, master politician, and sometimes brutal judge in order to ensure the survival of Allah's message. As Chopra notes, "I didn't write this book to make Muhammad more holy. I wrote it to show that holiness was just as confusing, terrifying, and exalting in the 7th century as it would be today."

For more reviews of spiritual/metaphysical novels, see Fiction For A New Age.
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Feb 05, 2012Heba rated it it was ok

I find this one a bit difficult to rate. It was well written, and despite the few little inaccuracies here and there, it stayed fairly faithful to the facts we know about the life of our Prophet Muhammad PBUH. On the other hand, as a Muslim myself, this kind of a book that sort of fictionalizes ( i.e. puts words and gives feelings to the people, whom we respect greatly, that they might have NOT felt or said, hence possibly altering our views on them) the stories I believe in as facts makes me a bit uneasy.

I would recommend reading this along with at least one or two other books that tell the stories of Islam and its Prophet. That way the picture you'll get will be more complete. (less)
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May 04, 2019Annette rated it it was amazing
Shelves: historical-fiction-0500s, novel-of-religious-leader, biographical-fiction
Islam, the world’s second-largest religion, is the most misunderstood religion. This journey of the Prophet Muhammad offers a clear depiction and a better understanding of his life and how it shaped his mission. It gives a reader a chance to be better informed.

Set in 6-7 AD, a time when “slaves were kept and cruelty abused. So were women and unwanted baby girls were routinely left to die on a mountainside after they were born.” Set mostly in Mecca, in a desert valley in western Saudi Arabia, (today, Islam’s holiest city). The seclusion provided by sands of desert gave Mecca a protection it needed from the invaders and a seclusion which gave birth to a new religion.

Muhammad is orphaned by age of six. He grows up surrounded by cousins and extended family.

At a young age, he makes a reputation for himself as a trusted merchant. He makes it through a desert leading safely a caravan for an older merchant, who was too weary to travel.

He marries a rich widow almost twice his age. She had many offers before. But they say, “She was waiting for a pure husband.”

Later, there is a shift in Muhammad’s behavior. Even his four daughters find him aloof. And others claim that he lost his mind. He likes to walk on the slopes of Mount Hira. One day, he finds a cave there, which he cleans and afterwards spends a lot of time there.

The angel Gabriel appears and tells him, he’s God’s chosen one. Now, he understands that “God is not someone you can seek. He is in all things, and always has been.”

He and his followers change one believer at a time. “To protect some of his followers, he sends them across the sea to Abyssinia, where the Christians recognize us as brothers under the same God. A bitter irony, this. Our own blood brothers, the Quraysh, persecute us without mercy.”

Hundreds of ancient Arabian gods have vanquished in favor of one God. “The God of Muhammad has cast down the gods of Arabia. They have crumbled to dust.”

Muhammad becomes the bringer of peace, settling feuds between Jews and Arabs.

The lives of Muhammad and his family are revealed through the lives of other people, for example Bedouin wet nurse, who takes him to the desert and nurses him for the first two years of his life as it was custom. The points of views through which the story is revealed are very interesting, making the story deeply engrossing.

Also, presented with great prose, “She had outlived most of Muhammad’s family with such steel in her spine that she threatened to outlive the rest of us too.”

P.S. The famous “five pillars of Islam” prescribe the duties of the faithful:

- The profession of faith, declaring that Allah is the one God and Muhammad his prophet.
- Prayer, which takes places five times a day facing Mecca, the most sacred place on earth.
- Charity, through the giving of alms to the poor.
- Fasting during the month of Ramadan.
- Pilgrimage, at least once in a lifetime, to Mecca.

There are six core beliefs (one God, prophets/messengers sent by God, angels, books sent by God, judgment day, fate) that would be agreed upon even by sects that otherwise divide along fierce lines like the Sunni and Shia. These beliefs overlap closely with those of both Judaism and Christianity. But no religion can escape the claim that it surmounts all others; often, leading to religious conflicts.


@FB/BestHistoricalFiction (less)
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Jun 13, 2011Maryam rated it did not like it · review of another edition
I gave this book one star not because the way it was written but about the content. As a muslim I felt that the writer was very disrespectful & had many hidden negative messages in the words spoken by his characters in the book, whether they were muslims or non-muslim.

I believe that you cannot judge past events and generations on today's standards. & yet they do. Picturing all Arabs as barbaric! Even nowadays condemning other cultures & traditions based on our own!

There are many facts in this book that are false. & many others that I don't know about.

If you want to know more about Islam, I do not recommend this book. But if you want to see how a spiritual scholar views Islam, then go ahead. I do believe that his writings was biased. He has other books about other religions, I didn't read them. Maybe this is how he writes! Condemning all religions as an oppression to humankind & suffocating their free will.

I wonder were the sources he used to write his book! (less)
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Sep 28, 2011Shaik rated it it was amazing
As a Muslim, I have read a number of books on the life of Muhammad, but this book stands out as a category of its ow
n.

Firstly the book does not claim to be a work of history, rather it is a work of fiction. The narrative is in the first person, with each of the characters telling their personal story.

The author would have had to have done thorough research before attempting a work of such creativity, while at the same time not contradicting known historical data.
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Apr 13, 2011Ritu rated it it was ok
The first half of the book was better than the latter half. I found Mohammad's background, his early life interesting. I also understand the author's motivation in writing the book - exploring how an apparently common man had the revelation of God. I liked the format of the book - the way the story was narrated through the eyes of the different people in Mohammad's life - his wetnurse, hs wife, his daughter, a beggar, a cousin and so on. I liked the book upto the point when God reveals himself to Mohammad. After that the book went downhill. I am not sure if the author was convinced himself - but Mohammad's mission to spread Islam across the world, all the tribal wars, the justification to do the wars, becoming a strategist in warfare, convincing oneself that the actions done were the direct result of God's instructions, the slaughter and rape of woman and children....all that - I did not care for. Why is it neccesary for God to have his message spread everywhere? Shouldn't people who want to be enlightened about God go to the messenger? Why is there the need for force to convert people to a faith? (less)
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Jan 07, 2012Katrina rated it liked it
This is a quick read, and it was interesting to imagine how people would have reacted to Muhammad in the early days of his revelation, as well as how challenging the situation was for him. Each chapter is written from the perspective of a different character, which gives a nice sense of how different factions reacted as well as people closer to him. The afterword bothered me, as Chopra presents a very orthodox picture of islam as Islam itself. He goes on to talk about Sufism in very positive terms, but seems to make a distinction between Islam and Sufism, rather than seeing that the Sufi approach to Islam demonstrates that Islam is not monolithic nor does it have to be interpreted dogmatically. In short, the novel itself is worth reading, but the afterword only feeds into existing prejudices and stereotypes about Islam. (less)
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Apr 12, 2011Lindsey rated it it was ok
I read this with my book club. I don't think I would have ever read it on my own, but I'm glad that I did. I know so little about Muhammad and Islam in general so it was good to learn the story of their prophet. However, the author is not Muslim and I think I would like to hear a Muslim's perspective on Muhammad. (less)
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Jan 17, 2012Ridzwan rated it really liked it
Muhammad - A Story of the Last Prophet was released in the US during a time of re-heightened tensions against Islam. Americans were protesting the building of an Islamic Centre in New York several blocks away from ground zero as it rekindled memories of the horrific attacks in 2011. The decision to launch the book at such a time could have been an opportune one by the publisher, harnessing the mass curiosity that people had with the most influential man ever in the history of mankind.

The novel takes on different vantage points of characters that have encountered Muhammad at various stages of his life. From his father Abdullah, his wet nurse the Bedouin Halimah, daughter Zaynab and several other colourful individuals like the prostitute Jasmine. But taken in its sum, these different vantage depicts very well the social, political and even economic climate in Mecca 1400 years ago when tribal loyalties rule, oppression against the weak were rampant and belief in the idols dictated every single aspect of life. Convincing people to abandon their traditional Gods and take on monotheism was indeed a monumental feat for a goat herder who could neither read nor write.

The author has made it very clear that the work is a novel. It is not meant to be a historical documentary nor is it an accurate depiction of actual events. But despite that, he has done fairly well in painting the context and environment upon which Islam was born. This goes a long way in helping the casual observer understand why Islam was revealed upon humankind.
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Mar 04, 2012Saadia rated it really liked it
Well, it was interesting. 

The first third was interesting, about Muhammad growing up an orphan and snippets of his life and personality viewed through third parties. 

The second third was also interesting, with Muhammad being exposed to the intrigues of his time and eventually seeing the angel of prophecy. 

The third part was rather daunting, having to read about Muhammad's struggles with hostility and persecution and fighting his way. The last story about putting a group of Jews to death and reducing the families to slavery just turned my stomach.

I liked learning about the historical presence of the Kaaba and the Zamzam well in Mecca. But I was disturbed by the strife and intrigue among the arab tribes: it seems to me that very little has changed in centuries. Still so much hostility and affinity for intrigue and strife.

Sigh! (less)
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May 07, 2015Dina Salaymeh rated it it was amazing
I always prefer to read about prophet Muhammad's life from non-Muslims because their point of view is always objective, transparent, bold and non political. Unfortunately we have grown so pathetic and desperate that we even disagree on the courses of the prophet's life and how he lived it.

This is the best book about the prophet I have read so far because it is presented as a novel where the main characters come in one at a time and tell you the story from their perspective. it is not a historic ...more
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Feb 02, 2014Alabas0d rated it did not like it
I’m very interested in learning about the story behind each religion, and how it developed. Obviously, I didn't get the chance to study every religion; however, many of my readings and academic studies revolved around Abrahamic religions. This being said, this book lacks historical accuracy. After reading “Quran” (Muslims holy book) and many historical books about Islam, I noticed that a great deal of information provided is wrong or twisted.

Now I’m interested to read his book about Jesus and check its accuracy. Hopefully, it is not a trend for him to drop historical accuracy in the sake of story development.

This is a fiction book that revolves around a well-known historical character. The book is very well written. Deepak did a great job in making the reader involved, especially in the first third of the book. The only reason I'm giving this book 1 star is because of it historical inaccuracy.

I wouldn't recommend this book to someone who wants to learn about Muhammad; nonetheless, it is a good book if you have a background on Islam and looking for good fiction story about Islam that provides a different perspective.
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Mar 16, 2011Linda rated it really liked it
This is one of those books that jumped off the library shelf, right into my path. I am glad I read it because I learned so much - about the incredible rise of Islam and its appeal, and about the life of Muhammad. I know about the life of Christ and Buddha, but next to nothing about Muhammad. This is a novel, but the author did his research as far as dates, genealogy, and the chronology of events. It was very readable; each chapter using a different voice from Muhammad's life. It was kind of like Bible stories, but I didn't have to read the Koran to get the facts.
If you are interested in Muhammad and the growth of Islam, and don't want the history books, I recommend this little book that sheds a different light on Muhammad. As the author says "I didn't write this book to make Muhammad more holy. I wrote it to show that holiness was just as confusing, terrifying, and exalting in the seventh century as it would be today." (less)
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Jan 02, 2011Alan Jacobs rated it liked it
OK as historical fiction, not so good as fiction. I use historical fiction to fill myself in on areas where I'm weak without having to delve though dense, fact-filled tomes. This book did the trick for me on the life of Muhammad. It presented views of Muhammad and his forebears through the voices of various persons in Mecca and Medina who had personal contact with them. I assume that the major events depicted were actual events that are believed to have happened in the life of Muhammad. Novelistically, the book did not seem to go anywhere, to make any point.

The view of early Islam is somewhat scary. Allah is out for blood--it's not possible to subsume Islam into a non-Islamic state. Islamic is a total way of life, including personal life and governance. Allah and Muhammad are particularly hard on a group of Jews who seemed to have betrayed Muhammad by making a deal with Islam's foes, and then to try to come back into Islam's fold. Muhammad appoints a judge to decide those Jews' fates, and then carried out the judge's decision that all the men should be beheaded, and all their wives and daughters enslaved. Muhammad was a mean dude, and Allah is a mean god.

It's also clear why Islam became popular in Arab lands: Allah was already a big deal, but idols were a major part of everyday religion. The native religion was based on a caste system, where the rich were able to gain redemption, and the poor were left spiritually and materially bereft. Islam offered a spiritual equality accepting the Islam and practicing its five pillars. As Islam was able to build and conquer, those who succumbed to the religion became part of an inner group, a higher caste based on spirit rather than wealth, but which could lead to material comfort.

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Dec 25, 2013Khaleel Datay rated it liked it
I've read a number of biographies on the Arabian Prophet and found this book an interesting departure from the usual presentation. Deepak Chopra's novel is uniquely told through the eyes of friends, family members, and even enemies. This style brought an immediacy and vibrancy to the life of the Prophet, not to be found elsewhere. The author keeps the language simple and easy to understand, and it is this style that contributes to bringing the life of seventh century Arabia alive on the pages. 

We get a deep sense of the humanity of the extraordinary person that Muhammad was, his search for answers from a greater being and the profound impact on his life when he received the first revelation of the Quran via the angel, Gabriel. 
We see how the Prophet made enemies in his struggle to convince his community to worship one God as opposed to the hundreds of idols they followed. Not because they didn't agree with the message, but because they stood to lose tons of revenue from the visitors to Mecca who trekked to the holy city to visit the sacred house built by Prophet Abraham and his son. 

To write a story on the life of a man who brought a faith followed by almost 2 billion people is enough to send any writer for cover, but Chopra handles the subject matter with tact and diplomacy without pulling any punches where he felt he needed to. Chopra's characters are well drawn from what must have been a huge amount of research. The book never attempts to be a narration on the entire life story of the Prophet, yet the author was able to take you through his life with snippets as told through the eyes of his wife, his daughter, a Jewish holy man etc. It makes for a fascinating read and definitely worth a look at. (less)
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Feb 20, 2012Linda rated it really liked it
This is my second novel on Muhammad and I frankly find his story fascinating. What made this book special was the spirituality that was woven into the story complete with verse from the Koran and references to Christianity and Judaism. 

I remain perplexed by the images of such a gentle yet violent prophet; so unlike images we have of Jesus or Buddha. 
It is no wonder that we have such a diversity among Muslims. I read Chopra's novel on Jesus and plan on reading the one on Buddha. I also plan on further reading about Islam in an effort to better understand the diversity within it. (less)
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Sep 19, 2010Solady Batterjee is currently reading it
As Muslims we take somethings for granted.. For a human to receive the responsibility of spreading a new religion !! This is for sure out of the ordenrly .. Reading the story with a different eye gave me the ability to imagine how fearious it must have been.. Bering touched by an angle!!
Muslims,, listen to me, it's about time we don't take our Islam for granted, it's time to think more deeply about it and sense it's power and bueaty in our life.. (less)
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Oct 21, 2012أكرم Jaml-Allail rated it it was amazing
exceptional book. Made me know Muhammed, Fatimah, Ali, Waraqah, ABdullah and Amina Muhammad's parents in different way, yet a great one. (less)
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Nov 13, 2021Rupert Wolfe-Murray rated it liked it
Not as good as Buddha, another book by this author, but worth reading. Last chapter is best as he summarizes Islam.
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May 21, 2020Huzaifa Irfan rated it liked it
This is an enchanting story of Prophet Muhammad (s) told by Deepak Chopra in the form of a novel where the narrator changes; this story is being told by Muhammad's companions, starting from Abdul Mutalib and ending on Abu Sufyan, Deepak Chopra through their lense understand and tell about Muhammad (s) and how he changed the their world: starting from NOBODY, humanist indifferent to different religions, tolerant towards all. Then a sudden transformation, becoming an unreluctant messenger of God, doing things he normally doesn't like, it was a hard, painful and most powerful aspect of his life.

Arousing from nothingness to domination of the Arab world ― from meek to unstoppable, from the submitter to Dominator, from being peaceful to clearance of Arabia from idolatry. Despite unwilling, he imposed what God asked him to. Muhammad (s) to Depak Chopra is the only human (unlike Jesus (a.s) and Budda) man that is successful beyond anyone imagination and still dominate the world ideologically; it has caused havoc and provide greatest civilizations and hope to millions ― you might hate or love Muhammed (s) but according to Depak Chopra, one thing you can't do is to ignore the more of human prophet Muhammad (s) ― now, past and the age(s) to come.

This is biographical novel narrated by Depak Chopra through nineteen different acquaintances of prophet Muhammad (s); these includes women, men of every caste: slaves, rich merchants, believers and skeptic, and rejectors alike, everyone of it tell their own tale and experiences about what they had experienced in their lives, in regards to Muhammad (s) ― before and after prophethood, it has three chapters; the life before prophethood, the angel embrace and God's warrior, the story goes through multiple people but remains consistent and everyone has to say something different.
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Large chunk of this story is all about stories before prophethood and rest about new faith: it shows Muhammad (s) lineage, his wet nurse, his mother, his father, his childhood, then wondering and discussion about God, his marriage to rich merchant Khadija, daughters and after angel embrace, it is more of summary of activities recorded in hadith literature.
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The most important aspect I loved about Depak is how well he gone inside characters to tell a story from their side, it doesn't even feel that the writing is naraating a story but the character he chose to tell, does it ― I was enthralled especially in the way he gone down to tell story from mouth of hypocrite ( who proclaimed to be muslim but was not ) against Muhammad (s) yet it was respectful, he made prophet Muhammad (s) the best he can.
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However, I still found character narrating stories that don't concern them or they are oblivious to it in original, I found it more inspired from popular ahadith then actual history, you can say it is rather a novel form of history told in most of the papular hadith literature ― this makes it weak, and vulnerable, it is not the work of research to bring out truth, however, he also put some controversial issues, like age of Ayesha (r.a) to be 9 at marriage, killing off whole Jew tribe of Madina so on― I found no need for it, if he desired so, researched more, and presented unbiased independent of what muslims considers or believe normally, as I inclined to have Quran inclined history.
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Moreover, a Good read! 🌸 (less)
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Aug 08, 2011Sharon rated it really liked it
Deepak Chopra tells the life story of the prophet Mohammed and how Islam came to be created. Each chapter is the memory of someone who had close contact to the man--a wife or daughter or friend, even his lifelong enemy. One of them, Ali, the first convert, says, "Let me tell you how the Prophet opened the door of my soul, so that he may open yours." Mohammed was just an ordinary man who received a command from the Angel Gabriel to 'recite' even though that was the last thing he was used to doing or capable of doing. His 'divine task was to convince his people to denounce their ancestral idol worship and superstitious veneration of multiple gods'. Mohammed says of them,"They believe in no God and trust none of the gods they do believe in. My secret is that God is not someone you can seek. He is in all things, and always has been. He created this earth and then disappeared into it, like an ocean disappearing into a drop of water." The revelations that Mohammed received changed the world and this book is well worth the read. (less)
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Apr 08, 2012Sanjida Kamal rated it liked it
This is an important book to read for Muslims and non-Muslims alike. Religion in general is a touchy subject and no matter how an author discusses it, criticism is bound to appear. I didn't know much about Muhammad and the beginnings of Islam before but I think this book provided a good introduction to how Islam came about, not so much what Islam teaches. Having the story told from different perspectives in a fictionalized manner made the story easier to comprehend. The feelings of the individuals that were portrayed aren't accurate because it is fictionalized as the author mentions in the introduction. This is a great book to read for people that are merely curious and don't want an overload of information. I appreciated the author's writing style as it seemed respectful of Islam, though there could have been more of a distinction between how Islam should be practiced and how it it is perceived. This is especially true when the author speaks about Jihad. Despite the fact, it was still a great read. I might even read Chopra's other books on Buddha and Jesus. (less)
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Jan 29, 2017Aylin Alpustun rated it liked it · review of another edition
I cannot really put a label on my feelings after completing the book.

It touched the Prophet's life from the "surface". I had expected a "deeper" analysis of His life and teachings so this was not the book that catered to my expectations.

However, I must at the same time admit that the pleasure of easy reading was coupled with learning new facts and a fresh way of looking at events.

Each chapter is relayed from the viewpoint of a different character which was very clever. It gave the reader insight into Muhammad's life through the eyes of family, traitors, enemy, trades people, slaves...
If you are looking for an introduction to the life of Muhammad and the basic teachings of Islam, this is the book. (less)
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Nov 19, 2010Matt rated it really liked it
It was a great read. I am on a personal journey to learn as much as I can about religions across the world, and this I found was very enlightening. Chopra does an amazing job of weaving a tale of the up and downs of the life of Muhammad, and expressing the positives and negatives of this influential historical character. A must read for any one who has questions on Islam and their Prophet.
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Jun 02, 2011Brian rated it did not like it
I am listening to the audiobook which is narrated by he author. While I enjoy his Indian accent, and I know that he is a successful author, I find his reading talent a bit limited. So far, his monotone has made quite a challenge for me to follow the story. I could not finish the book, it could not hold my interest.
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Feb 05, 2015Maryam Kd rated it did not like it
I wouldn't recommend this book to those who want to learn about Prophet Muhammad (Pbuh). As some had said, I also felt some resentment in the words written by the author. A much better alternative would be "Muhammad: His life based on the earliest sources" by Martin Lings or "Muhammad:Man of God" by Seyyed Hossein Nasr. (less)
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Mar 24, 2015H rated it really liked it
Didn't enjoy this as much as 'Jesus' and 'God', perhaps it's because I'm a catholic. Well written as usual from Chopra, gave me a lot of new information about the origin and fundamentals of Islam, as well as always reminded me of the nature of human beings. I think the Prophet Mohammed PBUH would hang his head today. (less)
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==

Overall
4 out of 5 stars
Performance
4 out of 5 stars
Story
4 out of 5 stars


匿名
25-10-2020

A Nice Perspective

I was interested in this book because Audibles selection on Islam is super limited and mostly anti-islamic material. The novel jumps around a lot so you need to have some idea of the history of Islam to follow it. Also the production value is low and although I love when readers narrate, I felt it didnt fit this book and it was somewhat different to hear clearly.

6 people found this helpful


Overall
3 out of 5 stars


Victor
30-12-2010

Great story, poor naration


This is a great story told in an interesting way but the reader is not very good.

6 people found this helpful

Overall
5 out of 5 stars
Performance
5 out of 5 stars
Story
5 out of 5 stars


Ash
25-04-2021

Great Exercise for Story from Different Take

Listening to a novel taking on origin of Islam is interesting to say least. The imagination of the writer is appreciated. However, many of chronology of events & facts as were transmitted through Muslim scholars are not as accurate which was mentioned by writer in his introduction. It is still a novel that tales an interesting story to those who are interested to be introduced to Mohamed the Prophet. There are plethora of scholarly work that can be looked at for those who are interested. I would recommend the following as an example only; 
Sahih Bukhari, Sealed Nectar (Al Raheeq Al Makhtom ), & 
fikh Al Syrah by Imam Ghazali. 

Thanks for good work.

2 people found this helpful


Overall
1 out of 5 stars


Shahrad Milanfar
21-10-2010

Poorly written and poorly narrated

I was a bit surprised about how poorly written and narrated this book was. Dr. Chopra is capable of much better writing. He certainly should have let a professional narrator do the reading.

7 people found this helpful


Overall
3 out of 5 stars


susan
19-04-2011

Okay

trunkated story of the life of Muhammed, at times it was hard to hear the narrator

3 people found this helpful

Overall
2 out of 5 stars
Performance
2 out of 5 stars
Story
2 out of 5 stars


Davidgonzalezsr
28-03-2022

Bazinga

I'm spending some time in Saudi Arabi and wanted to learn about the customs, courtesies, and history. Jeddah is a beautiful city and I look forward to learning more about the country.

This was my third book on Muhammad in as many months. It was available via the Audible Plus catalog. It was not very informative or interesting. The narration by the author was fine.

If you have recommendations please comment below with title and author and I will look into them. Thank you in advance.

Disclaimer: My enjoyment of the narrator is based on my listening speed. I only leave 5 stars for books I've listened to or will listen to multiple times. I'll update my review if I listen again.

Overall
1 out of 5 stars
Performance
1 out of 5 stars
Story
1 out of 5 stars


pooneh
27-03-2022

Monotonous and boring

So hard to listen to. Confusing, scattered, and choppy. Stories have no references and not clear how someone illiterate can speak so eloquently and record their diaries (not Muhammad but others too). Didn’t enjoy at all despite being familiar with most of the characters and stories from other sources as I was growing up.. sorry. Expected much more.

Overall
2 out of 5 stars
Performance
3 out of 5 stars
Story
1 out of 5 stars


Carmen Lang
31-01-2022

Oversimplified with errors

I'm sure Deepak Chopra had the best of intentions with this book and for that I give him an A for effort. However as a Muslim and someone who's more familiar with the life of the prophet, his character his, his behavior, his way of thinking, his reverence for Allah and his overall temperament, through our Hadith , I found this book very erroneous and oversimplified. I wanted to do a review one quarter way through chapter one but since audible wouldn't let me I continue to listen and actually listen two parts of chapter 11. For what anyone interested in the history of Islam and the story of the prophet Muhammad I was suggest they read a book by a Muslim author that understands s e e r a h and Hadith and the importance of not over simplifying with made up character emotions and thoughts. However I do commend Deepak for his attempt.

Overall
3 out of 5 stars
Performance
3 out of 5 stars
Story
3 out of 5 stars


Kevin Hallock
03-01-2022

Provided a new perspective

I learned much about the context in which Islam developed during its formative years; it was a very different world with different values.

Would have been better with a professional narrator.

Overall
1 out of 5 stars
Performance
1 out of 5 stars
Story
1 out of 5 stars


Amazon Customer
01-10-2021

Worse than I thought

I found it sad and disrespectful in many ways. Deepak completely failed to touch the surface of something that could of been a beautiful story.

Comparative — The Contemplative Life.

Comparative — The Contemplative Life.




The Perennial Tradition and Comparative Mysticism


Mystic or contemplative strands of the world's religious traditions are sometimes grouped together and categorized in what has been called "The Perennial Tradition." The term perennial refers to the fact that the ideas associated with these contemplative versions of faith continue to arise, and show themselves throughout history, independent of religious tradition. 

 On this theory, the perennial contemplative tradition is embedded within each individual religion – it is the "common denominator" among the diversity of religious thought.










The most famous treatment of the Perennial Tradition comes from Aldous Huxley. In his The Perennial Philosophy he defines the concept as follows:





"Philosophia Perennis: the phrase was coined by Leibniz; but the thing — the metaphysic that recognizes a divine Reality substantial to the world of things and lives and minds; the psychology that finds in the soul something similar to, or even identical with, divine Reality; the ethic that places man's final end in the knowledge of the immanent and transcendent Ground of all being — the thing is immemorial and universal."


Or, put in more simplified terms: 
(1) There is a Spiritual Reality that is the Source and Ground of Existence, 
(2) this Spiritual Reality can be directly experienced as the Ground of each created being, and 
(3) our ultimate destiny, if we choose it, is to experientially know or unite ourselves with the Source, and reflect this union in our lives.

One of the primary debates surrounding the Perennial Tradition is just how unified world mysticism actually is. 
 On one hand, there are those who argue that Huxley and others create a false synthesis. That the mystic strands of each religious tradition are far more diverse than they are similar and can't reasonably be boiled down to a lowest common denominator. 
 On the other hand, there are those who, along with Huxley, see more unity than diversity and believe that we can fairly speak of "a mystic philosophy" or some kind of synthesis between traditions. The content on this site leans towards seeing unity among the traditions.




[Spiritual Practice] Zazen — The Contemplative Life.

Zazen — The Contemplative Life.



Zazen


“Your body-mind of itself will drop away and your original face will appear.”

– Dogen, Recommending Zazen to All People


Traditionally, individual Zen practice is a guided process between roshi (almost always a teacher who has been certified in a particular lineage) and student, who periodically have meetings (dokusan) to discuss issues of progress. Each student’s progression toward enlightenment is thus unique, based on the observations and recommendations of their guide. A roshi can be thought of a master who uses a variety of tools – formal teaching, zazen, and individual guidance – to lead their students toward enlightenment. The fundamental tool in the roshi’s toolkit is instruction in zazen – sitting meditation.

Zazen

In initial zazen practice, modern students are most often instructed to sit in a traditional meditation posture (usually the “full-lotus” or “half-lotus,” coupled with distinctly Zen hand and spinal positions) and bring their attention to the breath. When the mind inevitably wanders, students are simply instructed to return their attention to the breath. An alternative, sometimes considered an initial aide to this type of meditation, is to have a student “count breaths” from 1-10. Maintaining attention on the breath is the most basic form of zazen, but is often considered an effective method of bringing a student to realization, in and of itself. Many roshis instruct their students to remain with a simple breath meditation for the entirety of their journey.

Although Zen teachers often emphasize that any interpretations or conceptualizations of zazen are “going beyond zazen itself,” maintaining attention on the breath is often conceptualized as a way of bringing the mind to stillness and thereby directly realizing one’s True or Original Nature.




Another, less common, form of zazen involves the use of a koan. In koan practice, a student is given a paradoxical saying or phrase designed to snap the mind out of its ingrained way of operating and into a direct experience of True/Original/Buddha Nature. One way of thinking about a koan is as a saying which only makes complete sense from the perspective of Original Nature. After being given a koan, a student seeks to “penetrate” or solve the paradox, both in periods of official sitting zazen and during daily activities. Traditional koans include, “What is your original face before your parents were born?,” and “What is Mu (emptiness)?” Koan practice is associated with the Rinzai sect of Zen Buddhism.

Finally, sometimes considered the highest or final form of zazen, is shikantaza – ”just sitting.” Shikantaza involves neither explicit attention on the breath, nor the use of a koan, but simply sitting in correct zazen posture with the faith that enlightenment will unfold naturally of itself. Practitioners of shikantaza typically draw their understandings from Dogen, who describes posture, moving “beyond thinking,” the “dropping away of body and mind,” and the natural unfolding of enlightenment:








“In an appropriate place for sitting, set out a thick mat and put a round cushion on top of it. Sit either in full- or half-lotus posture. For the full-lotus posture, first place the right foot on the left thigh, then the left foot on the right thigh. For the half-lotus posture, place the left foot on the right thigh. Loosen the robes and belts and arrange them in an orderly way. Then place the right hand palm up on the left foot, and the left hand on the right hand, with the ends of the thumbs lightly touching each other.

Sit straight up without leaning to the right or left and without bending forward or backward. The ears should be in line with the shoulders and the nose in line with the navel. Rest the tongue against the roof of the mouth, with lips and teeth closed. Keep the eyes open and breathe gently through the nose. Having adjusted your body in this manner, take a breath and exhale fully, then sway your body to left and right.

Now sit steadfastly and think not thinking. How do you think not thinking? Beyond thinking. This is the essential art of zazen. The zazen I speak of is not learning meditation. It is simply the dharma gate of enjoyment and ease. It is the practice-realization of complete enlightenment. Realize the fundamental point free from the binding of nets and baskets. Once you experience it, you are like a dragon swimming in the water or a tiger reposing in the mountains. Know that the true dharma emerges of itself, clearing away hindrances and distractions.”

“Your body-mind of itself will drop away and your original face will appear. If you want to attain just this, immediately practice just this.”

“This broad awakening comes back to you and a path opens up to help you invisibly. Thus, in zazen you invariably drop away body and mind, cut through fragmented concepts and thoughts from the past, and realize essential buddha-dharma.”

“Now sit steadfastly and think not thinking. How do you think not thinking? Beyond thinking. This is the essential art of zazen.”




Philip Kapleau, a modern Zen teacher, adds the following description of shikantaza:


















“The very foundation of shikan-taza is an unshakable faith that sitting as the Buddha sat, with the mind void of all conceptions, of all beliefs and points of view, is the actualization or unfoldment of the inherently enlightened Bodhi-mind with which all are endowed. At the same time this sitting is entered into in the faith that it will one day culminate in the sudden and direct perception of the true nature of this Mind – in other words, enlightenment.”













Students, both lay and monastic, are nearly always encouraged to engage in daily sitting zazen, often coupled with periods of more intensive group practice at sesshin.


Active Zen

In addition to sitting zazen, Zen teachers often emphasize “practicing Zen” in daily life by maintaining full attention on the task at hand. In a traditional breath meditation, when one realizes they are lost in thought, attention is returned to the breath. In active Zen, when one realizes they are lost in thought, attention is returned to the task at hand. Thus, a pattern of daily action while practicing active Zen may look as follows:


Notice the thought,
return to cooking,
notice the thought,
return to cooking,
notice the thought…


Notice the thought,
return to sweeping,
notice the thought,
return to sweeping,
notice the thought…


Notice the thought, return to ______.


When performed at sesshin, this type of active Zen is often practiced using the act of walking as the focus of attention, and is there referred to as kinhin.

Interpretations


True Nature and Identification With “Mind Beyond mind”

A wide array of language is used to describe the effects of zazen meditation, all of which seems to point to the experience of identification with “Mind beyond mind.” This identification is sometimes spoken of as the experience of Pure Existence in stillness of mind (similar to descriptions of meditative practice from the Christian, Vedanta, and Yoga traditions), but more often emphasis is put on descriptions of Mind as it actively observes interior and exterior phenomena from its broader, unifying perspective. This “Mind Beyond mind” – variously referred to as True Nature, Essential Nature, Buddha Nature, Bodhi Mind, Big Mind, Original Nature, Original Face, the “Non-dual” Mind, Emptiness, Suchness – is posited by the Zen Tradition as the inheritance of all sentient beings, in fact already existing as the ground of each individual consciousness, if they can only learn to see it. Correlations could conceivably be drawn between this concept and those of Atman, Purusha, the Seat of Consciousness, the Indwelling Spirit of God, etc. from other traditions.


Satori / Kensho

Direct experience of One’s True Nature and/or the Nature of Existence is sometimes spoken of as happening in a flash, in one moment which drastically and unmistakably changes one’s outlook on the world. This experience of “sudden enlightenment” is referred to in the Zen Tradition as Satori or Kensho.







“Satori may be defined as an intuitive looking into the nature of things in contradistinction to the analytical or logical understanding of it. Practically, it means the unfolding of a new world hitherto unperceived in the confusion of the dualistically-trained mind. Or we may say that with satori our entire surroundings are viewed from quite an unexpected angle of perception. Whatever this is, the world for those who have gained a satori is no more the old world as it used to be; even with all its flowering streams and burning fires, it is never the same once again. Logically stated, all its opposites and contradictions are united and harmonized into a consistent organic whole...Its semblance or analogy in a more or less feeble and fragmented way is gained when a difficult mathematical problem is solved, or when a great discovery is made, or when a sudden means of escape is realized in the midst of most desperate complications; in short, when one exclaims ‘Eureka! Eureka!’”

“But this refers only to the intellectual aspect of satori, which is therefore necessarily partial and incomplete and does not touch the very foundations of life considered one indivisible whole. Satori as the Zen experience must be concerned with the entirety of life. For what Zen proposes to do is the revolution, and the revaluation as well, of oneself as a spiritual unity. The solving of a mathematical problem ends with the solution, it does not affect one’s whole life. So with all other particular questions, practical or scientific, they do not enter the basic life-tone of the individual concerned. But the opening of satori is the remaking of life itself. When it is genuine – for there are many simulacra of it – its effects on one’s moral and spiritual life are revolutionary…”

“This is a mystery and a miracle, but according to the Zen masters such is being performed every day. Satori can thus be had only through our once personally experiencing it.”


There are tensions in the Zen tradition both between sudden vs. gradual enlightenment and a “one time experience” which permanently changes one’s being vs. the need for ongoing meditative practice, with various teachers putting more or less emphasis on one aspect or the other.


Absolute Samadhi

Although many descriptions of the effects of zazen focus on the change in the way consciousness operates “while active in the world,” there are also accounts which describe the experience of absolute consciousness in stillness of mind – pure consciousness aware only of the Ground of Being Itself. This experience is referred to variously as Absolute Samadhi, Pure-Existence, Nothingness, Emptiness, or as “contact with the Void.”







“...we concentrate inwardly and there develops a samadhi in which a certain self-ruling spiritual power dominates the mind. This spiritual power is the ultimate thing that we can reach in the innermost part of our existence. We do not introspect it, because subjectivity does not reflect itself, just as the eye does not see itself, but we are this ultimate thing itself. It contains in itself all sources of emotion and reasoning power, and it is a fact we directly realize in ourselves.”

“Now, when one is in absolute samadhi in its most profound phase, no reflecting action of consciousness appears… In a more shallow phase of samadhi, a reflecting consciousness occasionally breaks in and makes us aware of our samadhi. Such reflection comes and goes momentarily, and each time momentarily interrupts the samadhi to a slight degree. The deeper the samadhi becomes, the less frequent becomes the appearance of the reflecting action of consciousness. Ultimately the time comes when no reflection appears at all. One comes to notice nothing, feel nothing, hear nothing, see nothing. This state of mind is called ‘nothing.’ But it is not vacant emptiness. Rather is it the purest condition of our existence.”

“In this state the activity of consciousness is stopped and we cease to be aware of time, space, and causation. The mode of existence which thus makes its appearance may at first sight seem to be nothing more than mere being, or existence. However, if you really attain this state you will find it to be a remarkable thing. At the extremity of having denied all and having nothing left to deny, we reach a state in which absolute silence and stillness reign, bathed in a pure, serene light. Buddhists of former times called this state annihilation, or Nirvana…”

“... if we were to try to describe it [absolute samadhi], it would be as an extraordinary mental stillness. In this stillness, or emptiness, the source of all kinds of activity is latent. It is this state that we call pure existence. This, perhaps, is the most simplified form of human existence.”


















“...with enlightenment, zazen brings the realization that the substratum of existence is a Voidness out of which all things ceaselessly arise and into which they endlessly return, that this Emptiness is positive and alive and in fact not other than the vividness of a sunset or the harmonies of a great symphony. This bursting into consciousness of the effulgent Buddha-nature is the ‘swallowing up’ of the universe, the obliteration of every feeling of opposition and separateness. In this state of unconditioned subjectivity I, selfless I, am supreme.”












Ox-Herding

Many contemplative traditions have one or more well-known “maps of spiritual development,” which detail the path a soul must take on its journey. In the Zen Tradition, the stages of spiritual development are classically represented by the “Zen Ox-Herding Pictures,” sometimes referred to as In Search of the Missing Ox. In this series of drawings, a man sets out to find and tame an Ox – the Ox most often interpreted as representing one’s True Nature. In the final stage of development, the man “returns to the marketplace,” now living authentically and naturally from True Nature, simply seeking to help his fellow man. The Zen Ox-Herding pictures are themselves open to multiple interpretations and are popular objects of commentary in the tradition.




Historic Descriptions of Zen



Direct Pointing at the Soul of Man


“A special transmission outside the scriptures;
No dependence upon words and letters;
Direct pointing at the soul of man;
Seeing into one’s nature and the attainment of Buddhahood.”

– Unattributed Summary of the Teaching of Bodhidharma



Inherent Nature Originally Complete


“...he [Hung-Jen, then current Grand Master] explained the Diamond Sutra to me. When he came to the point where it says ‘You should activate your mind without dwelling on anything,’ at these words I had the overwhelming realization that all things are not apart from inherent nature. I then said to the Grand Master, ‘Who would have expected inherent nature to be intrinsically pure? Who would have expected that inherent nature is originally unborn and undying? Who would have expected that inherent nature is originally complete in itself?’...”

Sutra of Hui-Neng


Original Face


“Stop searching for phrases and chasing after words. Take the backward step and turn the light inward. Your body-mind of itself will drop away and your original face will appear. If you want to attain just this, immediately practice just this.”

– Dogen, Recommeding Zazen to All People



Beyond Thinking, The True Dharma Emerges of Itself


“In an appropriate place for sitting, set out a thick mat and put a round cushion on top of it. Sit either in full- or half-lotus posture. For the full-lotus posture, first place the right foot on the left thigh, then the left foot on the right thigh. For the half-lotus posture, place the left foot on the right thigh. Loosen the robes and belts and arrange them in an orderly way. Then place the right hand palm up on the left foot, and the left hand on the right hand, with the ends of the thumbs lightly touching each other.

Sit straight up without leaning to the right or left and without bending forward or backward. The ears should be in line with the shoulders and the nose in line with the navel. Rest the tongue against the roof of the mouth, with lips and teeth closed. Keep the eyes open and breathe gently through the nose. Having adjusted your body in this manner, take a breath and exhale fully, then sway your body to left and right.

Now sit steadfastly and think not thinking. How do you think not thinking? Beyond thinking. This is the essential art of zazen. The zazen I speak of is not learning meditation. It is simply the dharma gate of enjoyment and ease. It is the practice-realization of complete enlightenment. Realize the fundamental point free from the binding of nets and baskets. Once you experience it, you are like a dragon swimming in the water or a tiger reposing in the mountains. Know that the true dharma emerges of itself, clearing away hindrances and distractions.”

– Dogen, Recommeding Zazen to All People



Full Rapport With Life, Sitting and Mobile Zazen


“For the ordinary man or woman, whose mind is a checkerboard of crisscrossing reflections, opinions, and prejudices, bare attention is virtually impossible; one’s life is thus centered not in reality itself but in one’s ideas of it. By focusing the mind wholly on each object and every action, zazen strips it of extraneous thoughts and allows us to enter into a full rapport with life. Sitting zazen and mobile zazen are two functions equally dynamic and mutually reinforcing. Those who sit devotedly in zazen every day, their minds free of discriminating thoughts, find it easier to related themselves wholeheartedly to their daily tasks, and those who perform every act with total attention and clear awareness find it less difficult to achieve emptiness of mind during sitting periods.”

– Philip Kapleau, The Three Pillars of Zen



Emptiness


“The uniqueness of zazen lies in this: that the mind is freed from bondage to all thought-forms, visions, objects, and imaginings, however sacred or elevating, and brought to a state of absolute emptiness, from which alone it may one day perceive its own true nature...”

– Philip Kapleau, The Three Pillars of Zen



Working In The Mill


“I said to him, ‘My own mind always produces wisdom. Not being alienated from one’s own essential nature is itself a field of blessings. What work would you have me do?’ The Grand Master said, ‘This aborigine is very sharp! Don’t say any more. Go work in the mill.’ So I retired to a back building, where a worker had me splitting firewood and pounding rice. I spent over eight months at this…”

Sutra of Hui-Neng


Extinguishing Self-Centered Ego, Pure-Existence as One’s Being


“In Zen training we seek to extinguish the self-centered, individual ego, but we do not try to do this merely by thinking about it. It is with our own body and mind that we actually experience what we call ‘pure existence.’

The basic kind of Zen practice is called zazen (sitting Zen), and in zazen we attain samadhi. In this state the activity of consciousness is stopped and we cease to be aware of time, space, and causation. The mode of existence which thus makes its appearance may at first sight seem to be nothing more than mere being, or existence. However, if you really attain this state you will find it to be a remarkable thing. At the extremity of having denied all and having nothing left to deny, we reach a state in which absolute silence and stillness reign, bathed in a pure, serene light. Buddhists of former times called this state annihilation, or Nirvana...

In ordinary daily life our consciousness works ceaselessly to protect and maintain our interests. It has acquired the habit of utilitarian thinking, looking upon the things of the world as so many tools – in Heidegger’s phrase, it treats them ‘in the context of equipment.’ It looks at objects in the light of how they can be made use of. We call this attitude the habitual way of consciousness. This way of looking at things is the origin of man’s distorted view of the world… Zen aims at overthrowing this distorted view of the world, and zazen is the means of doing it.

On coming out of samadhi it can happen that one becomes fully aware of one’s being in its pure form; that is, one experiences pure existence. This experience of the pure existence of one’s being, associated with the recovery of pure consciousness in samadhi, leads us to the recognition of pure existence in the external world too. Discussion of these topics inevitably leads us into epistemological tangles, but let us proceed for the moment, granting that such recognition of pure existence is possible. To look at oneself and the objects of the external world in the context of pure existence is kensho, or realization.

This experience, as we have stressed, is attained by the training of body and mind. Reason comes later and illuminates the experience, and thus the two wheels of the cart of cognition are completed.”

– Katsuki Sekida, Zen Training







Zen instruction and/or sitting groups can be found in the United States through the American Zen Teachers Association (see their list of Centers and Instructors here) among other avenues.






Resources

Print
D.T. Suzuki, Essays in Zen Buddhism. New York: Rider & Company, 1949.
Bodhidharma (attr., Red Pine, trans.), The Zen Teaching of Bodhidharma. New York: North Point Press, 1987.
Hui-Neng (attr., Thomas Cleary, trans.), The Sutra of Hui-Neng. Boston: Shambhala, 1998.
Dogen (Kazuaki Tanahashi, ed.), Beyond Thinking. London: Shambhala, 2004.
Philip Kapleau, The Three Pillars of Zen. New York: Random House, 2000.
Katsuki Sekida, Zen Training: Methods and Philosophy. Boston: Shambhala, 2012.
Shunryu Suzuki, Zen Mind, Beginner’s Mind. Boston: Shambhala, 2011.
Thomas Merton, Zen and the Birds of Appetite. New York: New Directions, 1968.
William Johnston, The Still Point. New York: Fordham, 1989.
Kim Boykin, Zen for Christians. San Fransisco: Ixica, 2018.

Audio/Video
Introduction to Zazen by “Hazy Moon”
Orientation to Zen Buddhist Practice: Victoria Zen Center
Zen Buddhism Basics
The Void and Satori: Alan Watts

[Spiritual Practice] Yogic Meditation — The Contemplative Life.

Yogic Meditation — The Contemplative Life.



Yogic Meditation



"Yoga is the stilling of the changing states of the mind. When that is accomplished, the seer abides in its own true nature."

– Yoga Sutras of Patanjali, 1:2-3


The term Yoga has a variety of meanings within Hindu religious thought. In the context of the Yogic Tradition, Yoga refers primarily to a meditative practice of concentration which leads to the stilling of the mind. During Yogic Meditation, one choses a proper object of concentration (most popularly, as in Vedanta, the symbol om), then “fixes the mind” on this object, until a final state is achieved. Traditionally understood through the philosophical system of Sankhya, the resulting state is conceived of as pure consciousness – purusa – resting in itself.

Meditation in the Yoga Sutras


Yogic Meditation is based on the Yoga Sutras of Patanjali. In the first chapter of his Sutras, after stating that the states of mind can be stilled by “practice and dispassion,” Patanjali goes on to define practice:




“From these, practice is the effort to be fixed in concentrating the mind.” (1.13)




Later in the chapter, Patanjali specifies that the mind should be fixed on one object and elaborates on possible objects of concentration.




“Practice of fixing the mind on one object should be performed in order to eliminate these disturbances [of mind].” (1.32)

“[The syllable om]’s repetition and the contemplation of its meaning should be performed. From this comes the realization of the inner consciousness and freedom from all disturbances.” (1.28-29)

“Or stability of mind is gained by exhaling and retaining the breath.” (1.34)

“Or else, focus on a sense object arises, and this causes steadiness of mind.” (1.35)

“Or the mind becomes steady when it has one who is free from desire as its object.” (1.37)

“Or steadiness of mind is obtained from meditation upon anything of one’s inclination.” (1.39)


Edwin Bryant, the foremost western authority on the Yogic Tradition, comments as follows:




"Sutra 1.32 indicated that the obstacles to yoga can be overcome by fixing or concentrating the mind on an object, and the next few sutras outline various options and methods for accomplishing this. Patanjali has already presented Isvara as an object of concentration in the form of recitation of the sound om, and by placing Isvara first on the list of options and dedicating so many sutras to him, Patanjali has clearly prioritized an Isvara-centered form of meditation. The following sutras up to 1.39 all also contain the particle va, or. Thus they are all alternative and optional techniques for fixing the mind and, as with the Isvara verses, are to be read as referring back to 1.32, that practice on one object eliminates the distractions to yoga. One or more of them might be more suitable to a particular person, time, and places, says Sankara, hence the options."


Yogic meditation is thus a concentration practice. The most common object of concentration is Isvara (“God’) represented by the repetition of the symbol om, but other objects may be used, depending on the inclination of the meditator.

Most broadly, “yoga” can be thought of as an end state, that of the stilled mind. Any practice which leads to the stilling of the mind could conceivably be considered a yogic practice.


Interpretations


Yoga is traditionally interpreted through the philosophical system of Sankhya. Although Sankhya and Yoga would eventually develop into independent philosophical traditions (each is now considered one of the six darsanas – orthodox schools – of Hinduism), at the time of the Yoga Sutras this distinction did not exist. Thus Patanjali’s Yoga Sutras share the philosophical outlook of Sankhya.


Purusa Resting in Itself

The system of Sankhya is fundamentally dualistic, and divides all that exists into two classes: Prakrti – the matrix of the material world, and Purusa – pure consciousness or awareness. In contrast to the typical Western dualistic conception of mind/matter, the dualism of Yoga and Sankhya ascribes all that is not pure consciousness into the category of prakrti (roughly “matter”). In this division, the functions/fluctuations of the mind itself are considered part of the physical matrix of which purusa is aware.

Interpreted through this metaphysic, the end state of Yoga can be conceived of as the separation of purusa from its immersion in prakrti. The school of Sankhya attempts to attain this goal through reasoning (roughly equivalent to the jnana –”knowledge” – yoga of Vedanta) while the Yogic school attempts to attain the goal through meditative practice. Patanjali’s “Seer abiding in its own true nature” is therefore traditionally interpreted as purusa resting in awareness of itself.



Samadhi Without Seed

Another description used in the Yoga Sutras for the end state of Yoga is Samadhi without seed. Samadhi is a somewhat generic term for “meditative absorption” used in the eastern traditions. Although the term is often used as a stand-alone description of “the stilled mind,” it is also sometimes further classified into “types of samadhi.” This has the tendency to lead to (seemingly overly) esoteric descriptions of meditative states, both in the Hindu and Buddhist traditions. In the Yoga Sutras, scholars identify seven total types of samdhi spoken of by Patanjali. Some of these types of meditative experiences contain “seeds,” or external references to prakrti in the mind. An example of samadhi with seed would be an intense focus on an object leading to a state in which only “the object itself shines forth” (i.e. it is the pure and unmixed object of awareness). An analogy used in the Sutras for this state is a transparent jewel which reflects only what is placed before it. This meditative state still has reference to something external to consciousness itself. In the final state of samadhi – variously referred to as nirbija-samadhi (samadhi “without seed”)or asamprajnata-samadhi (“abstract samadhi”) – there is no external reference. Consciousness is purely aware of itself.




The Yoga Sutras of Patanjali


The following are excerpts from the Yoga Sutras of Patanjali and several well-known Commentaries.



The Seer Abides in Its Own True Nature



“Now the teachings of yoga are presented. Yoga is the stilling of the changing states of the mind. When that is accomplished, the seer abides in its own true nature.”

Yoga Sutras of Patanjali, 1


Practice and Dispassion, Established Over a Prolonged Period of Time


“The states of mind are stilled by practice and dispassion. From these, practice is the effort to be fixed in concentrating the mind. Practice becomes firmly established when it has been cultivated uninterruptedly and with devotion over a prolonged period of time. Dispassion is the controlled consciousness of one who is without craving for sense objects...”

Yoga Sutras of Patanjali, 1



OM, Objects of Meditation



“[The syllable om]’s repetition and the contemplation of it’s meaning should be performed. From this comes the realization of the inner consciousness and freedom from all disturbances. Or stability of mind is gained by exhaling and retaining the breath. Or else, focus on a sense object arises, and this causes steadiness of mind. Or the mind becomes steady when it has one who is free from desire as its object. Or steadiness of mind is obtained from meditation upon anything of one’s inclination.”

Yoga Sutras of Patanjali, 1



Seedless Samadhi



“The above-mentioned samapatti states are known as samadhi meditative absorption ‘with seed.’ Upon attaining the clarity of nirvicara-samadhi, there is lucidity of the inner self. In that state, there is truth-bearing wisdom... The samskaras born out of that truth-bearing wisdom obstruct other samskaras from emerging. Upon the cessation of even those truth-bearing samskaras, nirbija-samadhi, seedless meditative absorption, ensues.”

Yoga Sutras of Patanjali, 1



The Eight Limbs of Yoga



“The eight limbs are abstentions, observances, posture, breath control, disengagement of the senses, concentration, meditation, and absorption.”

Yoga Sutras of Patanjali, 2



The Final Goal of Yoga






"According to Patanjali's definition in the second sutra, yoga is the cessation of the activities or permutations (vrttis) of the citta. The vrttis refer to any sequence of thought, ideas, mental imaging, or cognitive act performed by the mind, intellect, or ego as defined above – in short, any state of mind whatsoever. It cannot be overstressed that the mind is merely a physical substance that selects, organizes, analyzes, and molds itself into the physical forms of sense data presented to it; in and of itself it is not aware of them. Sense impressions or thoughts are imprints in that mental substance, just as a clay pot is a product made from the substance of clay, or waves are permutations of the sea. The essential point for understanding yoga is that all forms or activities of the mind are products of prakrti, matter, and completely distinct from the soul or true self, purusa, pure awareness or consciousness.

The citta can profitably be compared to the software, and the body to the hardware. Neither is conscious; they are rather forms of gross matter, even as the former can do very intelligent activities. Both software and hardware are useless without the presence of a conscious observer. Only purusa is truly alive, that is, aware or conscious. When uncoupled from the mind, the soul, purusa, in its pure state, that is, in its own constitutional, autonomous condition – untainted by being misidentified with the physical coverings of the body and mind – is free of content and changeless; it does not constantly ramble and flit from one thing to another the way the mind does. To realize pure awareness as an entity distinct and autonomous from the mind (and, of course, the body), thought must be stilled and consciousness extracted from its embroilment with the mind and its incessant thinking nature. Only then can the soul be realized as an entity completely distinct from the mind (a distinction such cliches as "self-realization" attempt to express), and the process to achieve this realization is yoga...

Through grace or the sheer power of concentration, the mind can attain an inactive state where all thoughts remain only in potential but not active form. In other words, through meditation one can cultivate an inactive state of mind where one is not cognizant of anything. This does not mean to say that consciousness becomes extinguished, Patanjali hastens to inform us (as does the entire Upanishadic/Vedantic tradition); consciousness is eternal and absolute. Therefore, once there are no more thoughts or objects on its horizons or sphere of awareness, consciousness has no alternative but to become conscious of itself. In other words, consciousness can either be object-aware or subject aware (loosely speaking). The point is that it has no option in terms of being aware on some level, since awareness is eternal and inextinguishable. By stilling thought, meditation removes all objects of awareness. Awareness can therefore now be aware only of itself. It can now bypass or transcend all objects of thought, disassociate from even the pure sattvic citta, and become aware of its own source, the actual soul itself, purusa. This is self-realization (to use a neo-Vedantic term), the ultimate state of awareness, the state of consciousness in which nothing can be discerned except the pure self, asamprajnata-samadhi. This is the final goal of yoga and thus of human existence."

Edwin Bryant Commentary on Yoga Sutras of Patanjali, liii-lvii



Vyasa Introduction to the Yoga Sutras







“Atha denotes Adhikara, the commencement of a topic. The treatise on the Teaching of Yoga is to be understood to be begun here. Yoga here stands for Samadhi, Communion; and this Communion stands for that character of the Mind which pervades over all its various states. The states of Mind are: (1) Fickle, (2) Dull, (3) Distracted, (4) One-Pointed, and (5) Inhibited. When the Mind is in the distracted state, the Communion that may appear becomes subordinated to the distraction; and such Communion is not what is Yoga. That Communion however which appears in the one-pointed state of mind, illumines the true nature of things, destroys afflictions, loosens the karmic bonds, and brings one face to face with Inhibition proper, such Communion is called Concrete (Samprajnata) Yoga. This Yoga is attended by perception, conception, joy, and self-consciousness...The entire subjugation of all the functions of the Mind, including even these latter, constitutes what is called Abstract (Asamprajnata) Yoga.”




Vyasa Commentary on the Yoga Sutras of Patanjali, 1:1










Resources


Print
Edwin Bryant (Translator and Commentator), The Yoga Sutras of Patanjali. New York: North Point Press, 2009.
Sri Swami Satchidananda (Translator and Commentator), The Yoga Sutras of Patanjali. Buckingham: Integral Yoga, 2012.
Ganganatha Jha (Translator), The Yoga Sutras of Patanjali with Vyasa Commentary. Madras: Asian Humanities Press, 1934.
Swami Vivekananda, Raja Yoga. Public Domain, 1896.
Pramahansa Yogananda, Autobiography of a Yogi. Los Angeles: Self-Realization Fellowship, 2007.
Stephen Cope, Yoga and the Quest for the True Self. New York: Bantam, 2018.

Audio/Video
Edwin Bryant on the Yoga Sutras (also can be found on this site’s Blogcast)
The Eight Limbs of Yoga


For local Yogic Meditation groups and teaching, see the Integral Yoga Institute Center Directory. Most local yoga studios also have teaching and/or meditation offerings based on their unique lineage.

[Spiritual Practice] Mantram —Vedanta The Contemplative Life.

Mantram — The Contemplative Life.



Mantram


“In the still mind, in the depths of meditation, the Self reveals itself.”
“Mantram is the bow…”

– Bhagavad Gita, 6:20; Mundaka Upanishad, 2:2:4


Mantram or mantra is a form of meditation practiced within a variety of traditions, but most associated with Vedic religion, and specifically with Vedanta – one of the six orthodox schools of Hinduism. The Vedantin texts repeatedly encourage devotees to “seek the Self” through the practice of meditation, and often associate meditation with the attainment of a stilled mind. The use of a mantram is specifically mentioned in several of the principal Upanishads and, as a result, has become a dominant form of meditation in Vedanta and Hinduism more widely.

Vedantin Understandings of Mantram






“Seek the Self in inner solitude through meditation” (Bhagavad Gita 6:10) is perhaps the best way to sum up the attitude of the meditative strands of the Upanishads and the Bhagavad Gita. It is this attitude, and not necessarily a particular form, that can be said to be core to what the Vedantin texts teach about meditation. When the principal Upanishads do speak of something approaching methodology, they tend to focus on the use of a mantram.

Because the goal of all spiritual practice in the Vedantin tradition is Self-Realization, there is a theistic element to mantram meditation as it is traditionally practiced. One modern Vedantin teacher defines mantram as a form of sacred utterance, like the repetition of a name of God, used to still the mind and become aware of the divine Reality to which it refers. Stemming from its prominence in the Upanishads, the most common mantram is aum, which can be thought of as “the sound which represents Brahman,” although many varieties of mantrams – various names of God, short phrases, some with meaning, some without explicit meaning – have been and are used today. In some strands of modern Vedanta, the importance of the handing down of a mantram from guru to disciple is emphasized, while in others, practitioners are encouraged to choose a personal mantram which is meaningful to them. Mantrams can be chanted aloud, although verbal mantram practice is usually seen as a precursor to silent practice. In a typical mantram practice, the word or phrase is repeated as a means of stilling the mind, the mantram “falling away” as the mind reaches stillness.

Two popular Vedantin interpretations of what takes place in the still mind achieved through meditative practice are Union with Brahman and Turiya.

Union With Brahman

Union with Brahman, which can be considered synonymous with “Self-Realization,” is the most common way the Vedantin texts speak about the final experience of meditative practice. Union with Brahman can be thought of primarily as the experience of Pure Consciousness/Being in the depths of meditation, but also extends to the experience of Union with Brahman as the Ground of Being in all things. This is expressed in the Chandogya Upanishad as the famous formula Tat Tvam Asi – Thou Art That. At the same time one realizes the nature of the Ground of their own being, they also realize the same Ground is shared by all things.

In the Vedantin texts, Union with Brahman / Self-Realization also has the connotation of a heart made pure. The aspirant who has attained the unitive state in fullness no longer craves anything for self, but lives as a channel of the Good.

Turiya

Another way that the still mind achieved through meditation is sometimes described is as Turiya – “the Fourth.” This interpretation stems from the Mandukya Upanishad which explores four states of consciousness: waking, dreaming, dreamless sleep, and “the Fourth” – what might be described as waking up in dreamless sleep. Turiya can be thought of as the experience of pure, undifferentiated consciousness.


Transcendental Meditation




One modern manifestation of mantram practice is represented by the Transcendental Meditation movement in the United States. Associated with Maharishi Mahesh Yogi, Transcendental Meditation can be thought of as a translation of Vedantin understandings of mantram into a slightly more secular paradigm. In Science of Being and Art of Living, Maharishi Mahesh Yogi describes the technique as follows:




"The process of bringing the attention to the level of transcendental Being is known as the system of Transcendental Meditation. In the practice of Transcendental Meditation, a proper thought is selected and the technique of experiencing that thought in its infant states of development enables the conscious mind to arrive systematically at the source of thought, the field of Being. Thus, the way to experience transcendental Being lies in selecting a proper thought and experiencing its subtle states until its subtlest state is experienced and transcended."


Those from the TM movement typically use secular terminology when describing the method, although descriptions of “Transcendental Being” clearly resemble Vedantin conceptions of Brahman.





The Bhagavad Gita and Upanishads




The following are quotations from The Bhagavad Gita and Upanishads, from which mantram and other forms of Vedantin contemplative practice are drawn.


Seek the Self in Inner Solitude





"Those who aspire to the state of yoga should seek the Self in inner solitude through meditation. With body and mind controlled they should constantly practice one-pointedness, free from expectations and attachment to material possessions.

Select a clean spot, neither too high nor too low, and seat yourself firmly on a cloth, a deerskin, and kusha grass. Then, once seated, strive to still your thoughts. Make your mind one-pointed in meditation, and your heart will be purified. Hold your body, head, and neck firmly in a straight line, and keep your eyes from wandering. With all fears dissolved in the peace of the Self and all desires dedicated to Brahman, controlling the mind and fixing it on me, sit in meditation with me as your only goal. With senses and mind constantly controlled through meditation, united with the Self within, an aspirant attains nirvana, the state of abiding joy and peace in me.

Arjuna, those who eat too much or eat too little, who sleep too much or sleep too little, will not succeed in meditation. But those who are temperate in eating and sleeping, work and recreation, will come to the end of sorrow through meditation. Through constant effort they learn to withdraw the mind from selfish cravings and absorb it in the Self. Thus they attain the state of union.

When meditation is mastered, the mind is unwavering like the flame of a lamp in a windless place. In the still mind, in the depths of meditation, the Self reveals itself. Beholding the Self by means of the Self, an aspirant knows the joy and peace of complete fulfillment. Having attained that abiding joy beyond the senses, revealed in the stilled mind, he never swerves from eternal truth. He desires nothing else, and cannot be shaken by the heaviest burden of sorrow.

The practice of meditation frees one from all affliction. This is the path of yoga. Follow it with determination and sustained enthusiasm. Renouncing wholeheartedly all selfish desires and expectations, use your will to control the senses. Little by little, through patience and repeated effort, the mind will become stilled in the Self.

Wherever the mind wanders, restless and diffuse in its search for satisfaction without, lead it within; train it to rest in the Self. Abiding joy comes to those who still the mind. Freeing themselves from the taint of self-will, with their consciousness unified, they become one with Brahman.”

The Bhagavad Gita, Chapter 6




Selfless Service


“Selfish action imprisons the world. Act selflessly, without any thought of personal profit. At the beginning, mankind and the obligation of selfless service were created together. ‘Through selfless service, you will always be fruitful and find the fulfillment of your desires’; this is the promise of the Creator.”

“Every selfless act, Arjuna, is born from Brahman, the eternal infinite Godhead. Brahman is present in every act of service. All life turns on this law O Arjuna. Those who violate it, indulging the senses for their own pleasure and ignoring the needs of others, have wasted their life. But those who realize the Self are always satisfied. Having found the source of joy and fulfillment, they no longer seek happiness in the external world. They have nothing to gain or lose by any action; neither people nor things can affect their security.”


The Bhagavad Gita, Chapter 3



Brahman The Fulfillment of Desire











“As a man in the arms of his beloved is not aware of what is without and what is within, so a person in union with the Self is not aware of what is without and what is within, for in that unitive state all desires find their perfect fulfillment. There is no other desire that needs to be fulfilled, and one goes beyond sorrow…

...where there is unity, one without a second, that is the world of Brahman. This is the supreme goal of life, the supreme treasure, the supreme joy. Those who do not seek this supreme goal live on but a fraction of this joy.”

– Brihadaranyaka Upanishad










Draw the Bowstring of Meditation


“The mantram is the bow,
The aspirant is the arrow,
And the Lord is the target.
Now draw the bowstring of meditation,
And hitting the target be one with him.”

– Mundaka Upanishad



Mantram as Firestick


“Fire is not seen until one firestick rubs against another, though the fire remains hidden in the firestick. So does the Lord remain hidden in the body until he is revealed through the mystic mantram. Let your body be the lower firestick; let the mantram be the upper. Rub them against each other in meditation and realize the Lord.

Like oil in sesame seeds, like butter in cream, like water in springs, like fire in firesticks, so dwells the Lord of Love, the Self, in the very depths of consciousness. Realize him through truth and meditation. The Self is hidden in the hearts of all, as butter lies hidden in cream. Realize the Self in the depths of meditation, the Lord of Love, supreme reality, who is the goal of all knowledge.”


“Be seated with spinal column erect and turn your mind and senses deep within. With the mantram echoing in your heart, cross over the dread sea of birth and death…

...As a dusty mirror shines bright when cleansed, so shine those who realize the Self, attain life’s goal, and pass beyond all sorrow. In the supreme climax of samadhi they realize the presence of the Lord.”

– Shvetashvatara Upanishad




Aum


“The mantram aum stands for the supreme state of turiya, without parts, beyond birth and death, symbol of everlasting joy. Those who know aum as the Self become the Self; truly they become the Self.”


– Mandukya Upanishad




Tat Tvam Asi, “You are That”



“In the beginning was only Being,
One without a second.
Out of himself he brought forth the cosmos
And entered into everything in it.
There is nothing that does not come from him.
Of everything he is the inmost Self.
He is the truth; he is the Self supreme.
You are that, Shvetaketu; you are that.”


“As the rivers flowing east and west
Merge in the sea and become one with it,
Forgetting they were ever separate rivers,
So do all creatures lose their separateness
When they merge at last into pure Being.
There is nothing that does not come from him.
Of everything he is the inmost Self.
He is the truth; he is the Self supreme.
You are that, Shvetaketu, you are that.”


“‘Please, Father, tell me more about this Self.’
‘Yes, dear one, I will,’ Uddalaka said.
‘Bring me a fruit from the nyagrodha tree.’
‘Here it is, sir.’
‘Break it. What do you see?’
‘These seeds, Father, all exceedingly small.’
‘Break one. What do you see?’
‘Nothing at all.’
‘That hidden essence you do not see, dear one,
From that a whole nyagrodha tree will grow.
There is nothing that does not come from him.
Of everything he is the inmost Self.
He is the truth; he is the Self supreme.
You are that, Shvetaketu; you are that.’”

– Chandogya Upanishad


Resources

Print
Eknath Easwaran (Translator and Commentator), The Bhagavad Gita. Tomales: Nilgiri Press, 2007.
Eknath Easwaran (Translator and Commentator), The Upanishads. Tomales: Nilgiri Press, 2007.
Sarvepalli Radhakrishnan, Indian Philosophy. New York: Oxford, 2009.
Sarvepalli Radhakrishnan, An Idealist View of Life. New York: HarperCollins, 2015.
Swami Tadatmananda, Meditation. Somerset: Arsha Bodha, 2012.
Jack Forem, Transcendental Meditation. Carlsbad: Hay House, 2012.
Maharishi Mahesh Yogi, Science of Being and Art of Living. Ontario: Penguin, 1995.
Norman Rosenthal, Transcendence. New York: Penguin, 2001.
Norman Rosenthal, Super Mind: How to Boost Performance and Live a Richer and Happier Life Through TM. New York: Tarcher, 2017.
David Lynch, Catching the Big Fish. New York: Tarcher, 2017.

Audio/Video
Mantram Explanation from Vedanta Society of Southern California
Swami Sarvapriyananda (Vedanta Society New York) | Aum
An Explanation of TM from TM.org
Maharishi on TM
More Maharishi
Jerry Seinfeld on TM

For local TM groups and teaching, visit TM.org. Larger Vedantin communities in the United States are represented by the Vedanta Society of New York and the Vedanta Society of Southern California.

[Spiritual Practice] Centering Prayer — The Contemplative Life.

Centering Prayer — The Contemplative Life.




Centering Prayer


“A naked intent toward God, the desire for him alone, is enough.”
“He is your being and in him you are what you are.”

– The Cloud of Unknowing and Book of Privy Counsel, 7:36-38, 34-35



Centering Prayer is a method of silent prayer based on an anonymous 14th Century text called The Cloud of Unknowing, and has roots even further back in the writings of the Desert Fathers of Egyptian Monasticism. It has recently been popularized by the Trappist monk Thomas Keating. In The Cloud of Unknowing, the spiritual advisor describes a type of contemplative prayer in which one seeks to open themselves to the presence of God “beyond thought.” He believes that this "contemplative work of love" is the way to authentic inner transformation – and thereby the spiritual fruits of love, joy, and peace.

When practicing Centering Prayer, the goal is to calm the mind so that one can simply enter and remain in the presence of God, who is experienced within, at the deepest level of one's being. The method is designed to help take the practitioner to this deeper level of awareness, moving beyond the distracting and often chaotic stream of surface-level thoughts which are experienced in day-to-day life. In its deepest form, the prayer is apophatic, having no "content" and making no use of words, symbols, images, or ideas. The practice is often conceptualized as "resting in God."


Method





The method of Centering Prayer is unique when compared to most meditation techniques in that instead of working with the power of attention, the mind’s ability to focus intensely on one object, Centering Prayer works with intention – our willingness or desire to be open to the presence of God.

Thomas Keating describes the method as follows:



1. Choose a sacred word as the symbol of your intention to consent to God’s presence and action within.

2. Sitting comfortably and with eyes closed, settle briefly and silently introduce the sacred word as the symbol of your consent to God’s presence and action within.

3. When you become aware of thoughts, return ever-so-gently to the sacred word.


Thus one simply sits, introduces their sacred word, eventually gets caught up in their thoughts, and then uses the word to release each thought, returning again and again to an openness to God. By this process the mind quiets, and eventually becomes stilled. What happens in that stillness is open to a variety of interpretations.


The Divine Therapy


Different authors have different conceptual models for understanding what happens during Centering Prayer. One of the most famous models is Thomas Keating's Divine Therapy.

Keating's understanding of the Divine Therapy begins with the assumption that we all come to the practice with some form of emotional trauma in our past. For Keating, these traumas are anything that have threatened or wounded us in areas of our core psychological needs. As we experience wounding in these areas (for Keating, our psychological needs are summarized in the categories of power/control, esteem/affection, and security/survival), we develop attachments to people, places, and situations that bring us comfort, and aversions to people, places, and situations that lead to discomfort in the light of these wounds.

This collection of attachments and aversions results in what Keating calls "emotional programs for happiness."

A typical example:

A young child overhears his father saying, "I wish he was more like his brother," which attacks his core psychological need for esteem/affection. The incident then becomes buried in the boy's subconscious. He may not even remember the incident in adulthood, but, on a subconscious level, part of him continues to want to imitate his brother to achieve his father's affection. The emotional program for happiness of "needing to be like my brother" becomes a deep part of who he is. As a result, he develops attachments to things that make him more like his brother, and aversions to things that make him different. These attachments and aversions, at least in part, continue to drive his behavior throughout life.

On this model, each human being has a host of emotional programs for happiness running at the same time, each based on our unique traumas. These programs create anxieties as we interact with the world, and may even conflict with each other.








When we enter into deep states of meditation through Centering Prayer, Keating believes that these traumas are released from the subconscious and ultimately healed by God. He calls this process the Archaeological Dig. Thus, by the ongoing practice of Centering Prayer, one finds emotional healing as core needs become fulfilled in the presence of God.

Keating's Divine Therapy is one of several ways to conceptualize the effects of Centering Prayer. The translation of traditional "spiritual development language" into psychological terms makes this model popular and accessible to a wide audience. Others may interpret Centering Prayer as leading the practitioner through the traditional purgative, illuminative, and unitive spiritual stages and refer to the apex apophatic meditative experience as “Union with God.” Still others may view the technique from agnostic or even atheist viewpoints and refrain from using any theological language at all. As with all contemplative practices, any intellectual conceptualizations are tentative and one's understanding of the prayer may change over time.



Natural Effects




Whether or not one chooses to use theological language to describe Centering Prayer, there are several natural effects that many practitioners report after taking up the practice:


1. Control of the Mind: During the prayer time, one learns to recognize thought patterns and let them go, always coming back to God using the sacred word. Instead of being carried away by thought chains and ruminations, the ability to choose thoughts is developed and more control is gained over the mind. This ability continues in the course of day to day life.


2. Distance Between Core Identity and Thoughts: When developing the practice of recognizing thoughts and letting them go, a natural distance opens between "You" and your thoughts. You are not your thoughts. You have thoughts. This realization leads to an expanded sense of self.


3. Less Worry and Anxiety: This expanded sense of self and increasing ability to control the mind, coupled with the feeling of an inner-calm during the prayer, generally leads to less worry and anxiety in day to day life. During the prayer, one experiences that "everything is okay" despite outward circumstances. This feeling can continue, to varying degrees, in day-to-day activities. This effect, however, can come and go. Periods of intense inner turmoil, conceivably the result of what Keating calls "the unloading of the subconscious" as part of the Divine Therapy, are also often part of the Path of Centering Prayer.


4. Non-Attachment: Because core personal identity is no longer identified completely with experienced thoughts, one can become less attached to the content of those thoughts. Personal opinions, desires, and cravings can be held more loosely and can lose some of their force or power. Felt personal needs and desires can be experienced as "lighter."


5. Present Moment Awareness: Practicing the skill of returning to the most important thing (God) during prayer naturally leads to returning to the most important thing (the present moment) in daily life. Being trapped in one's thoughts a little less leads to living in the moment a little more.


The natural effects of Centering Prayer overlap significantly with other forms of meditation including Mantram, Zazen, and Vipassana.


The Cloud of Unknowing


The following are several extended excerpts from The Cloud of Unknowing, from which Centering Prayer is based:


The Contemplative Work of the Spirit





“This is what you are to do: lift your heart up to the Lord, with a gentle stirring of love desiring him for his own sake and not for his gifts. Center all your attention and desire on him and let this be the sole concern of your mind and heart. Do all in your power to forget everything else, keeping your thoughts and desires free from any involvement with any of God’s creatures or their affairs whether in general or particular. Perhaps this will seem like an irresponsible attitude, but I tell you, let them all be; pay no attention to them.

What I am describing here is the contemplative work of the spirit. It is this which gives God the greatest delight. For when you fix your love on him, forgetting all else, the saints and angels rejoice and hasten to assist you in every way – though the devils will rage and ceaselessly conspire to thwart you. Your fellow men are marvelously enriched by this work of yours, even if you may not fully understand how; the souls in purgatory are touched, for their suffering is eased by the effects of this work; and, of course, your own spirit is purified and strengthened by this contemplative work more than by all others put together. Yet for all this, when God’s grace arouses you to enthusiasm, it becomes the lightest sort of work there is and one most willingly done. Without his grace, however, it is very difficult and almost, I should say, quite beyond you.

And so diligently persevere until you feel joy in it. For in the beginning it is usual to feel nothing but a kind of darkness about your mind, or as it were, a cloud of unknowing. You will seem to know nothing and to feel nothing except a naked intent toward God in the depths of your being. Try as you might, this darkness and this cloud will remain between you and your God. You will feel frustrated, for your mind will be unable to grasp him, and your heart will not relish the delight of his love. But learn to be at home in this darkness. Return to it as often as you can, letting your spirit cry out to him whom you love. For if, in this life, you hope to feel and see God as he is in himself it must be within this darkness and this cloud. But if you strive to fix your love on him forgetting all else, which is the work of contemplation I have urged you to begin, I am confident that God in his goodness will bring you to a deep experience of himself.”



Be Passive: "Let That Mysterious Grace Move in Your Spirit"



“Contemplative prayer is God’s gift, wholly gratuitous. No one can earn it. It is in the nature of this gift that one who receives it receives also the aptitude for it. No one can have the aptitude without the gift itself. The aptitude for this work is one with the work; they are identical. He who experiences God working in the depths of his spirit has the aptitude for contemplation and no one else. For without God’s grace a person would be so completely insensitive to the reality of contemplative prayer that he would be unable to desire or long for it. You possess it to the extent that you will and desire to possess it, no more no less. But you will never desire to possess it until that which is ineffable and unknowable moves you to desire the ineffable and unknowable. Do not be curious to know more, I beg you. Only become increasingly faithful to this work until it becomes your whole life.

To put it more simply, let that mysterious grace move in your spirit as it will and follow wherever it leads you. Let it be the active doer and you the passive receiver. Do not meddle with it, but let it be for fear you spoil it entirely. Your part is to be as wood to a carpenter or a home to a dweller. Remain blind during this time cutting away all desire to know, for knowledge is a hindrance here. Be content to feel this mysterious grace sweetly awaken in the depths of your spirit. Forget everything but God and fix on him your naked desire…”





Resources

Print
Anonymous (William Johnston ed.), The Cloud of Unknowing. New York: Doubleday, 2005.
Cynthia Bourgeault, Centering Prayer and Inner Awakening. United Kingdom: Cowley, 2004.
Thomas Keating, Intimacy With God. New York: Crossroad Publishing, 1994.
Thomas Keating, On Divine Therapy. New York: Lantern, 2012.
Murchadh O Madagain, Centering Prayer and the Healing of the Unconscious. New York: Lantern, 2007.
Basil Pennington, Centering Prayer: Renewing an Ancient Christian Prayer Form. New York: Image Books, 2001.
David Frenette, The Path of Centering Prayer. Boulder: Sounds True, 2012.
Anthony Coleman, An Introduction to Centering Prayer. Seattle: KDP, 2016.

Audio/Video
David Frenette on the Path of Centering Prayer
Cynthia Bourgeault on the Heart of Centering Prayer
Cynthia Bourgeault on Centering Prayer and Non-Dual Awareness
Thomas Keating on the Guidelines of Centering Prayer
James Wilhoit: Finding Quietness of Heart in Centering Prayer


For Centering Prayer workshops, retreats, groups, and events, visit Contemplative Outreach or find your local State Chapter.