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The garden between records

Records in this room

01storyEzekiel · The chariot vision02researchAncient Text Research Kit03storyAt the threshold of Kesh · The temple hymn’s conclusion04storyA Vessel on a White Lotus · Amoghapāśa05storySamuel · The source of the voice06storySpeech that went unheard · Vāk and understanding07storyWind, Dust and the Body · An Incantation of Ningirim08storyMoses · Fire in the bush09storyElijah · After the fire10storyA Voice from the Depths · Jonah11storyJacob · The place he did not know12storyThe empty space · A wheel, a vessel and a room13storyJacob · Tell me your name14storyKena · That through which15storyThe yaksha · Power that is not enough16storyWho knows the beginning · The hymn of origins17storyThe Waters of Nun · Book of the Dead18storyZhuang Zhou · The butterfly dream19storyForm and Emptiness · Heart Sūtra20storyThe Kālāmas · When you know for yourselves21storyThe ending of hostility · Pairs22storyThe cessation of suffering · What can change23storyDiscern and choose · Thought, word and deed24storyMusa · Where the two seas meet25storyThe Plant That Could Not Be Kept · Gilgamesh26storyAfter the Flood · Gilgamesh and Genesis27storyNachiketas · The third boon28storyThe unborn · The body and its dweller29storyA Weapon That Can Be Recalled · Mahābhārata30storyThe Stayed Hand · Abraham and Isaac31storyJob · Before explaining32publicationSuffering is not a required course.33storyAn explanation is not pain relief.34storyWhat Shall I Bring? · Micah and Hosea35storyWho sinned? · A question on the road36storyTo follow · To save and to lose37storyLife within me · No longer I38storyThe transfiguration · A voice from the cloud39storyAre you Elijah? · Three Gospel testimonies40storyWords on the Gates · Deuteronomy41storyElijah and Elisha · On the other side of the Jordan42storyThe seven seals · Who can stand?43storyThe image of the beast · Breath and a name44storyThe river and tree after the end · After the visions of judgment45storyAt the foot of Sumeru · Four mountains46storyMani · The name Maitreya47storyWait here for Maitreya · A dialogue48storyBuddha Mani · The Moon God49storyA place by the water · The garden between records

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Kena · That through which

Kena Upanishad I.1–8; II.1–5

I.1By whom directed and sent does the mind go forth? Impelled by whom does breath first move? At whose will do people utter this speech? What deity directs the eye and ear?

I.2That which is the hearing of hearing, the mind of mind, the speech of speech, the breath of breath and the eye of the eye: knowing this, the wise, freed and departed from this world, become immortal.

I.3The eye does not reach it, nor speech, nor the mind. We do not know or understand how to teach it. It is other than the known and beyond the unknown. So we have heard from the earlier teachers who explained it to us.

I.4That which speech does not express, but through which speech is expressed: know that alone to be Brahman, not what people worship here.

I.5That which is not thought by the mind, but by which, they say, the mind is known: know that alone to be Brahman, not what people worship here.

I.6That which is not seen by the eye, but by which [he] sees the eyes: know that alone to be Brahman, not what people worship here.

I.7That which is not heard by the ear, but by which this ear is heard: know that alone to be Brahman, not what people worship here.

I.8That which does not breathe through breath, but through which breath moves: know that alone to be Brahman, not what people worship here.

II.1If you think, “I know it well,” you surely know only a small form of Brahman: what is in you and what is among the gods. Therefore you must still investigate it. “I think I have come to know.”

II.2I do not think I know it well; yet I do not think I do not know it: I know. Whoever among us understands this knows it: not that he does not know, and yet he knows.

II.3It is known to the one for whom it is not an object of thought; the one who considers it an object of thought does not know it. It is unknown to those who think they have known it, and known to those who do not think they have known it.

II.4It is known when recognized in each act of awareness: thus immortality is attained. Through Atman one gains strength; through knowledge one gains immortality.

II.5If one has known it here, then there is truth; if one has not known it here, the loss is great. Discerning it in every being, the wise, departing from this world, become immortal.

Reading notes

The question about what directs hearing, speech, and thought concerns the conditions of perception itself. The answers do not supply another object to observe: that through which one hears and thinks is not reduced to what is heard or thought.

The second part challenges the assurance “I know well.” This is not a rejection of all knowledge, but a distinction between knowing an object and the realization of Brahman described by the Upanishad.

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