is “emptiness” itself and the term ‘compassion’ is emptied
of all relational meaning. For as Buber emphasised, without
an authentic Self or ‘I’ there can be no authentic relation to
another as a ‘Thou’. Through The New Yoga, the term
‘authentic’ is itself given a new and precise meaning – as
both an awareness of our personal, human self in all its
individualised and multi-faceted aspects and the recognition
of its innate non-dual relation to a divine, trans-personal Self.
The latter is that Self (chaitanyatman) recognised in the Shiva
Sutras which, like the Divine, is identical with awareness as
such. ‘Enlightenment’ from this point of view is not a
negating ‘emptiness’ of self but an affirming awareness of self –
an awareness identical with that Divine Awareness of
which every being, not least every human being, is a unique
living portion, expression and embodiment. It is through
awareness and not “emptiness” of self, that, as Thurman
writes “... the adept is always himself and the other at the
same time”, and thus a living embodiment of ‘Relational
Revolution’^4.
singke
(singke)
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