Who sends the mind to wander afar? Who first drives life to start on its journey?

Who impels us to utter these words? Who is the Spirit behind the eye and the
ear?
It is the ear of the ear, the eye of the eye, and the Word of words, the mind of
mind, and the life of life. Those who follow wisdom pass beyond and, on leaving
this world, become immortal.
There the eye goes not, nor words, nor mind. We know not, we cannot
understand, how he can be eplained! "e is above the known and he is above
the unknown. Thus have we heard from the ancient sages who eplained this
truth to us.
#atha $panishad %art I
"e cannot be taught by one who has not reached him& and he cannot be reached
by much thinking. The way to him is through a Teacher who has seen him! "e is
higher than the highest thoughts, in truth above all thought.
I will tell you the Word that all the '()*S glorify, all self+sacrifice epresses, all
sacred studies and holy life seek. That Word is ,-.
.oncealed in the heart of all beings is the *tman, the Spirit, the Self& smaller than
the smallest atom, greater than the vast spaces. The man who surrenders his
human will leaves sorrow behind, and beholds the glory of the *tman by the
grace of the .reator.
"e is beyond thought and invisible, beyond family and colour. "e has neither
eyes nor ears& he has neither hands nor feet. "e is everlasting and omnipresent,
infinite in the great and infinite in the small. "e is the (ternal whom the sages
see as the source of all creation.
Svetasvatara $panishad
The Spirit supreme is immeasurable, inapprehensible, beyond conception, never+
born, beyond reasoning, beyond thought. "is vastness is the vastness of space.
There are two ways of contemplation of /rahman! in sound and in silence. /y
sound we go to silence. The sound of /rahman is ,-. With ,- we go to the
(nd! the silence of /rahman. The end is immortality, union and peace.
(ven as a spider reaches the liberty of space by means of its own thread, the
man of contemplation by means of ,- reaches freedom.
Taittiriya $panishad 01th or 2th century /.(3
It was written in the $panishads that there are two kinds of knowledge. ,ne kind
was called lower knowledge, which was described as knowledge about the
eistence of 4od, knowledge of rituals and the knowledge that one ac5uires
through one6s senses about the material world. This lower knowledge was
described as standing in the way of the other kind of knowledge! higher
knowledge. This higher knowledge was described as impossible to eplain, like
trying to eplain warmth to someone who knows only cold. "igher knowledge
was described as a personal eperience that touched one6s soul. It was claimed
that written instructions might help guide one toward ac5uiring this knowledge but
that in this ac5uisition emotions had to dominate.
This view of knowledge did not acknowledge a limited ability to know so much as
it did a limited ability to teach. Some contributors to the $panishads wrote that all
they could do was stimulate thinking in others that would lead these others to
ac5uire wisdom on their own. They described this search as an adventure on
behalf of the human spirit. ,ne contributor to the $panishads wrote!
Into blind darkness enter they who worship ignorance&
Into darkness greater than that enter they who delight in knowledge.
What is the reality of things just as it is? It is the absence of essence. $nskilled
persons whose eye of intelligence is obscured by the darkness of delusion
conceive of an essence of things and then generate attachment and hostility with
regard to them.
7 /uddhap8lita+mula+madhyamaka+vrtti %19:9,;<.1.2+;:.=.9
When the individualistic ideology overwhelms, when your head swells with self+
aggrandi>ement, think of yourself in respect to the "imalayas. ,r the %acific
,cean. ,r the universe.
We are nothing. We are insignificant. We are a single speck of dust in the
continuum of time.
?ind yourself rather than follow someone else6s path.