Silence is usually understood to be something negative, something empty, an absence of sound, of noises. This misunderstanding is prevalent because very few people have ever experienced silence. 

All that they have experienced in the name of silence is noiselessness. But silence is a totally different phenomenon. It is utterly positive. It is existential, it is not empty. It is overflowing with a music that you have never heard before, with a fragrance that is unfamiliar to you, with a light that can only be seen by the inner eyes. 

There are so many useful goals for a life. There seems to be one for every occasion, all so very useful. To be a success, to raise fine children, to travel the world, to follow pleasure where it leads, to save souls… 

My goals have been high, now they are not so lofty: to write one beautiful poem; to avoid hurting those I love; to smile more often; to become human before I die. 

I find in my readings that many of the experiences I have had, many of the thoughts to which I have been exposed – to which I have exposed myself – along my seeking path, have been spoken before. Some of them in ancient texts, whose context and imagery demand a certain patience and quiet of mind to embrace; others whose proponents are recent, almost contemporaries. These voices have of course fed many seekers and writers, and the most current theories and practices usually owe a great debt to a long lineage of similar travelers, each one standing on the well-lit path of someone who had spoken before.

Rama, an Italian friend we have made, lived at the ashram for five years. He now lives in and runs a retreat center in Costa Rica, Montana Azul, the blue mountain, with his wife and partner Adelaida.

Rama related this story of the Bhagavan Ramana Maharshi: the young man came to the mountain in 1900, at the age of sixteen, after a near-death experience. The near-death was not a physical death, but the sudden and complete realization that his body would perish – a complete understanding which left him immobilized for some time. He understood the central question of his existence – perhaps of all of our existence – and left home to study it deeply, left the noise and intrusions of the mundane life to dedicate himself to meditation, to insight into this life. 

“Sri Aurobindo was born in Calcutta on 15 August 1872. At the age of seven he was taken to England for education and in 1890 went up to King’s College, Cambridge. Here he stood in the first class in the Classical Tripos and also passed the final examination for the Indian Civil Service. Returning to India in 1893, he worked for the next thirteen years in the Princely State of Baroda in the service of the Maharaja and as a professor in Baroda College. During this period he also joined a revolutionary society and took a leading role in secret preparations for an uprising against the British Government in India.

“After the Partition of Bengal in 1905, Sri Aurobindo quit his post in Baroda and went to Calcutta, where he soon became one of the leaders of the Nationalist movement. He was the first political leader in India to openly put forward, in his journal Bande Mataram, the ideal of complete independence for the country. Prosecuted twice for sedition and once for conspiracy, he was released each time for lack of evidence.

“Sri Aurobindo had begun the practice of Yoga in 1905 in Baroda. In 1908 he had the first of several fundamental spiritual realisations. In 1910 he withdrew from politics and went to Pondicherry in order to devote himself entirely to his inner spiritual life and work. During his forty years in Pondicherry he evolved a new method of spiritual practice, which he called the Integral Yoga. Its aim is a spiritual realisation that not only liberates man’s consciousness but also transforms his nature. In 1926, with the help of his spiritual collaborator, the Mother, he founded the Sri Aurobindo Ashram. Among his many writings are The Life Divine, The Synthesis of Yoga and Savitri. Sri Aurobindo left his body on 5 December 1950.”

~ from sriaurobindoashram.org

“The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and odour, I am not; the five cognitive sense-organs, viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying, I am not; the five vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functionings, I am not.”

~ Sri Ramana Maharshi, Who Am I?