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    The Heartbeat of the Absolute



    The Heartbeat of the Absolute


    CHAPTER 1

    All Is A Miracle
    4 April 1971 am in Mt. Abu, Rajasthan, India


    OM.
    THAT IS WHOLE, AND THIS ALSO IS WHOLE.
    FOR ONLY THE WHOLE IS BORN OUT OF THE WHOLE;
    AND WHEN THE WHOLE IS TAKEN FROM THE WHOLE,
    BEHOLD, THE REMAINDER IS WHOLE.
    OM. PEACE, PEACE, PEACE.

    The Ishavasya Upanishad begins and ends with this sutra, and in it is declared all that can ever
    be said. It is quite unique. For those who fully understand it, no more is needed; the rest of the
    Upanishad is for those who do not. Thus the peace prayer, which usually brings the Upanishad to its
    close, is here invoked at the end of the very first sutra. And for those who have come to the peaks
    of understanding, this is the end of the Ishavasya; but for those who are still climbing, it is only the
    beginning.

    Part of its uniqueness lies in the clarity with which it distinguishes between the Eastern and the
    Western methods of thinking and reasoning. Two schools of reasoning have flourished in the
    world – one in Greece, the other in India. The Greek system of logic gave birth to the whole of
    Western science, while from the Indian system emerged religion. The first and most fundamental
    of the differences between the two lies in the Western – Greek – method of progressing towards aconclusion. Whenever we seek the truth of a matter, an initial inquiry will lead via research to an
    eventual conclusion; first, thought and inquiry, then conclusion.

    The Indian way is exactly the opposite. India affirms that what we are going to investigate is always
    there. It does not take shape as a result of our inquiry, but is already present even before our
    investigation begins. The truth which will become manifest was there before we were in existence.
    It was there before we discovered it just as much as it is there once we have done so. Truth is not
    formed or constructed through our research; what research does is to bring it within the realm of our
    experience. Truth is ever-present. That is why the Indian way of reasoning declares the conclusion
    in the beginning, and afterwards discusses method and procedure; first conclusion, then method.
    The Western way puts method first, then investigation, and finally conclusion.

    One important point should be kept in mind: the Western method is very appropriate for those who
    look for truth by thinking about it. This method of reasoning is like trying to find something on a dark
    night with the help of a small lamp. The night is pitch black, and the light sheds its light dimly over
    three or four feet of ground. Only a small patch is visible, most remains unseen; and conclusions
    arrived at about that which is seen will be tentative. After a while, as one proceeds with the lamp, a
    little more becomes visible, and it is needed to revise or change the conclusion. As one progresses
    further and further, new things continuously become visible and so the conclusion is altered again
    and again.

    Following as it does the Greek school of logic, Western science can never reach a final conclusion.
    All its conclusions are therefore tentative, temporary, and based on the knowledge acquired up to
    the present time. If something new is discovered tomorrow, there will be a change in the conclusion.
    That is why no truth arrived at by the West is absolute. It is not total. All its truths and conclusions
    are imperfect. But truth can never be imperfect or incomplete, and whatever is imperfect will be
    untruth. The conclusion we are required to alter tomorrow is in reality not the truth even today! It
    simply appears to be the truth. That alone can be truth which we never need to change. So the
    conclusions which are declared as truths by the West are really untruths based on the knowledge
    acquired so far and needing alteration according to the knowledge obtained tomorrow.

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