Edited by Chatgpt
“How to convey to anyone that Heaven is a place where there won’t be any more suffering, pain, and tears, but only Anand?” This question was sent to me.
In my response, I wrote: For me, Heaven is not a PLACE without suffering, pain, and tears but a STATUS. It is feeling the divine bliss amidst suffering when one experiences the presence of God. There are various views about Heaven, not only among different religions but even within the same religion. Additionally, I have my own personal view about it. Thus, a universal, objective statement or formula cannot be created to describe what Heaven is.
It is beyond the scope of this paper and even my ability to write something comprehensive on this subject. However, as I always write addressing my own questions (though asked by others), I want to record my thoughts here.
Without delving into details from all the major religions in the world, we can take a few samples to show how difficult it is to understand this subject. Here, I will limit the discussion to three religions—Hinduism, Christianity, and Islam. As both Christianity and Islam are part of the Abrahamic faiths, we cannot avoid the Jewish view on this subject. Not having a proper understanding of any one religion, as a student of religions, I share my thoughts. So naturally, one cannot find any scholarly discussion here, though I might take some help from real scholars on this subject.
**For a Hindu:**
For Hindus, both Heaven and Hell are not permanent places. One has to go to one place based on the life they lived on this earth to spend both merit (punya) and demerit (papa) either in Heaven or Hell. After finishing their merit and demerit, they have to come back to either earn merit again to go to Heaven to enjoy a relatively better life compared to earth or return to Hell. Or, they must work to attain Mukti, going beyond Heaven and Hell. The former is called ‘Pravruti Marg’ [natural process] and the latter ‘Nivruti Marg’ [way of renouncing].
This also depends on personal aptitude and choice. Those who prefer to enjoy a blissful Heaven rather than attaining a monotonous Mukti, where one has to lose their personal identity by merging with an ETERNAL BRAHMAN or COSMIC ENERGY, might choose to visit Heaven by earning more merits for various grades of heavenly enjoyment. Some would even prefer to ration out their merit in Heaven so they need not worry about returning to earth to toil a lot. Others might prefer to quickly finish their merit by overindulging in Heaven to return to earth to earn more merits for a prolonged life in Heaven. However, they always have to live with the anxiety of either rationing their merit or overspending to return to Heaven repeatedly. So, although there won’t be suffering and pain in Heaven, there might still be some anxiety.
For those who went to Hell, as there is no other option but to return to earth, they must decide what kind of life they should live—again going to Hell or, now that their demerits are wiped and having a clean slate, working hard to either go to Heaven or attain Mukti. Some might think, why take all the trouble to earn merit to go to Heaven or try to attain Mukti? There is no difference between life in Hell or on earth. They differ only in degree, not in kind. Above all, once they have spent some time in Hell and gotten used to it, they can handle future stays in Hell on earth, which would be relatively less severe than Hell itself. They can indulge in all kinds of vices, enjoying the pleasures on earth by living the same old life again to go to Hell, as both places will not make any difference.
There are also some issues with attaining Mukti. In a few Sampradays (like Sri Vaishnavism), the individual atman won’t completely merge with Brahman (Vishnu). It will keep its separate personal identity as Jeevatman (personal atman). Still, there will be various kinds of Mukti according to the initiation one receives (in Saiva Siddhanta). They are: salokya, samipya, sarupya, and saujya.1 This being the reality of Mukti in some Sampradayas, even within the same Sampradaya, there will be various kinds of Mukti. How they manage this kind of Mukti is not yet revealed to us. Only those who go there can know about it.
But for an average Hindu, there is still a means to experience Heaven while living on earth as per individual choice. Those who prefer the spiritual path, through bhakti, experience the PRESENCE of God and enjoy heavenly bliss amidst sufferings and pains. Or, there are various other carnal methods to create a temporary and artificial escape from suffering by indulging in all kinds of mental pleasures using their bodies. Those who believe in bhakti and enjoy a relationship with a personal (chosen) deity have various means like doing puja, visiting temples, attending satsangs, chanting mantras, singing bhajans, going on pilgrimages, observing vratas (some experience even while fasting). Regarding non-spiritual methods, I need not provide a list as everyone is well aware of them.
Of course, there will be distractions in performing these kinds of sadhanas for a bhakta. But through practice and determination (abhyas and vairagya), they will soon work out their own method to experience Heaven, however short that duration might be, amidst suffering and pain on earth. I heard a beautiful bhajan by the late Bharat Ratna Bhimsen Joshi, asking what use Heaven is where there won’t be Vrindavan and the fellowship of Krishna.2 Because each sadhana helps them gradually go deep within their atman to have that communion with the deity. Even if that final stage of mingling with the deity lasts for just a fraction of a second, its effect will remain for a long time when they come back to their outer senses in this world. To put it another way, a fraction of a second in the PRESENCE of their deity is equal to several hours of human time. Like how many human days and nights make one day for God, etc. In modern illustration, it is like charging a mobile phone. The capacity of the battery and the way the saved power is used determine how long the battery will last. The more efficiently used, the less it will consume. To save power, we put the mobile in flight mode; similarly, do the same with your buddhi/mind by not allowing outside calls to consume too much of the energy you received in the presence of God. Avoid all kinds of unnecessary social media to remain in the inner sanctuary of your atman. For this, one needs both determination and practice. Mere wishful thinking won’t help much.
To help others understand how to go deep within the atman, I take the example of visiting a temple. For many, even visiting the temple could be an escape from routine life. For others who mock temples, it could seem like a blind ritual. But the way temples are constructed to help a votary go step by step to reach the inner sanctuary of both the deity and her atman helps one understand why even visiting a temple is nothing but experiencing Heaven on earth.
All the five prakaras (courtyards) in almost every major temple represent the five senses of the body. There will be more lights and commotion in the outermost prakara. But both light and sound will come down as one goes further inside the temple, going round one prakara after another. Finally, when she reaches the garbhagriha (sanctum sanctorum), there will be complete darkness and silence. When she stands in the presence of her deity, mingling with her atman and communing with her deity, even for a fraction of a second, she will experience heavenly bliss. Its vibration (shakti) affects her for a long time, depending on her aptitude and nature. Some might quickly return to their world full of suffering and pain, while others might manage to extend that vibration to overcome those sufferings and pains. That is why it is generally encouraged not to talk when going to a temple, particularly to remain calm and quiet in front of the Garbhagriha. When the priest, either on request or on his own (either as part of his dharma or to earn some income), takes the arati, one gets a glimpse of her deity, even if only for a few seconds. He might act like the Guru, helping you get a glimpse of God by his assistance. In several temples, there won’t be any priest, and you can stand alone in the presence of your deity for as long as you want. But except for the priest, no one dares go near the image or touch it.
Those who even mock temple worship and point out the body as the real temple and one’s own heart as the garbhagriha would agree that by going deeper and deeper within, gradually overcoming the outer senses (body, senses, mind, buddhi, and atman), one can experience the same Heaven within oneself without visiting any temple. Thirumoolar depicts this beautifully3:
The heart is the temple; the body is the tower;
Mouth is the entrance to the charitable one
Atman is the Lingam for those who attained knowledge
And the five senses are the lamps. —Tirumandiram, 1823
The same can be said about various sadhanas that one does, like puja at home. Hindu saints also warn about the lack of discipline while doing such sadhana. Pattinattar gives a graphic picture about such false sadhana4:
As I prefer my hand to do one thing; eyes seeing another;
Mind seeking some other thing; the deceitful tongue telling lies;
The
feeble life that I live with no sincerity
Has perished and fallen on the ground. —Tiruvandappahudi, 13
Heaven or Hell on this earth, experienced through various methods, is simply a projection of one’s mind. For someone who is suffering, even if she is sent to Heaven, she might experience it as Hell. For a person who enjoys the pain, even Hell might seem like Heaven. It all depends on one’s mind and outlook on life. A verse in the Tirukural explains this:
To those who understand it, this world is full of pleasures,
While to those without understanding, it is full of pain. —Kural, 1167
Many saints went beyond such contradictions. Arunagirinathar, who was once a great sinner but later became a devotee of Murugan, sang, “You are the Hell for sinners and Heaven for those who love you.” Even a Christian mystic like St. John of the Cross, in his Spiritual Canticle, writes, “Where have you hidden, Beloved, and left me moaning?”
Thus, for Hindus, both Heaven and Hell are not permanent places. They are only temporary, where they will spend some time to enjoy or suffer according to their merits and demerits. Only Mukti is permanent, either by attaining Nivruti or in Bhakti Marg, where they can enjoy eternal bliss in the presence of their chosen deity. Some great saints warn that even if you go to Heaven, it is only temporary, and you have to come back after spending your merit there. So, the emphasis should be on attaining Mukti instead of going to Heaven.
**For a Christian:**
As I am more familiar with Christianity than Hinduism, I limit the discussion to the general views about Heaven and not the various teachings and doctrines within the different Christian denominations. However, as the context demands it, I cannot avoid referring to them. We should also remember that the main character of the Bible is neither Heaven nor Hell, but God, and the main focus is the redemption of fallen humanity.
In the Bible, the term Heaven is used for three places: The first is the atmosphere, where the birds fly; the second is space, where the stars are; and the third is the abode of God and the saints. As our discussion here is related to the third kind of Heaven, we will limit the discussion to it.
The Bible begins with the creation of Heaven and earth, not Hell. Hell is created for the devil and his angels, not for humans. If any human goes to Hell, it is not God’s will but the person’s choice. Since the fall of humans from the state of blissful communion with God, they are not allowed to return to the Garden of Eden but are now offered the choice of either going to Heaven or Hell based on the life they lived on this earth. In his goodness, God has provided the means for redemption through the Cross of Christ.
As all the three Abrahamic faiths share so many things in common, it is better to begin with Jewish views.
Again, I reiterate that I am not a scholar of any religion and not even at an elementary level of learning. I am still in play school. But from my limited readings, this is what I understand.
There is no concept of heaven and hell for the Jews. Strictly, they don’t know what would happen after death. They know one thing: in death, they will be gathered with their ancestors. For them, heaven is the life best lived on this earth as the ONLY CHOSEN PEOPLE of God to be His witnesses and show who He is. This special status as the chosen people is not a privilege to overlord others but to be lived with heavy responsibility. If they fail, they will be punished more severely than others. This is what happened in history and still continues.5
Regarding Christianity, it is better not even to talk about it. They echo the famous saying: as many souls, so many views; as many denominations, so many views. Even within the same denomination, there might be several views. But the overall simple view is that both heaven and hell are permanent places, and those who miss the opportunity here on this earth have no second chance on the further shore. Of course, the same view is also present in Hinduism, particularly the idea of never missing the human birth, which is the gateway to Mukti. Those who miss it might go to eternal hell without any means to redemption (Isa Upanishad and Gita). However, this warning is not given with only one chance. There are millions of births available for one to work out their own salvation. Still, rare indeed is the human birth, and one must never miss the opportunity. According to Christianity, ‘Opportunity comes only once.’ There is no other option except ‘do or die.’6
What confuses (or surprises) me is their strong belief that heaven means the absence of suffering, pain, and tears. They often quote the famous verse in Revelation 21:4: “God will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away” (NIV).
But my question is: how did tears enter Heaven in the first place? If those tears are not from suffering, pain, or sorrow, then they should be tears of joy (anandakkaneer in Tamil). Then God wouldn’t wipe away such joyful tears but allow them to flow continuously. Alternatively, while they might be rejoicing at reaching heaven, they could be shedding tears for their near and dear ones who are not present. Or (this is a joke) they could be shedding tears of joy because some unwanted people in their life, particularly a life partner, are not there.
Jokes aside, some might say that I am blaspheming and overcritical about everything Christians say or do. But they fail to understand that several concepts in the Bible—like hell, heaven, etc.—are presented in symbolic language. Particularly, the book of Revelation is full of pictorial language and should not be taken literally. Otherwise, they would have to accept that there will be golden streets and diamond pillars. As pure gold cannot be useful in creating any physical structures, its standard (carat) would have to be compromised by mixing in other metals, particularly copper. This implies some defects need to enter even in heaven to make golden pillars.
Several spiritual concepts in almost all religions, except a few, are given in symbolic language with signs. All those signs clearly point out some other reality that is not comprehensible to us using our physical senses. At the same time, no one can say that they have outgrown the need for those signs and symbols to live their spiritual life on earth. Until we reach the Further Shore, not only Christians but all votaries of every religion need the symbols and signs to understand the reality behind us, whether it is God or Mukti. One cannot kick the ladder halfway while climbing, abandon the boat before reaching the shore, jump from the ship before reaching the harbor, or abandon the journey halfway before reaching the destination. In a worst-case scenario, one cannot jump from a flight before landing. Until you reach your destination, you need the means, and signs and symbols are it.
Regarding Islam, I must confess honestly that I don’t know much. I have never read the Koran, not even once. Similarly, I have never read anything related to Islam, except for several separate topics. But now I am reading a scholarly paper about Islam by Seyyed Hossein Nasr in Arvind Sharma’s “Our Religions” (New York, HarperCollins, 1993, pp. 425-532). So, I am not in a position to share what Islam actually says about heaven and hell. As it is also part of the Abrahamic religions, though there might be differences among them, I think it is safe to say that it might have a similar view about heaven and hell.
*Conclusion:* Taking an oversimplified, artificial, elementary (or play school level) survey about heaven in a few religions, but representing a majority of the world population, let me turn to what I believe.
*My personal view:*
Never in my life have I been interested in going to heaven or afraid of hell. One reason could be that, as I often heard my mother saying, ‘when life now itself has become a hell each day, whether we go to heaven or hell never matters much to me.’ Except few years after marriage in which she led a comfortable life, rest of her life went with lots of struggles about which I cannot even think. No doubt in that people living such life won’t be afraid of going even to hell. And fortunately for a Hindu it is not a permanent place. Frankly speaking, I never had any fear about this so-called hell or ever longed to go to the so-called heaven.
For me, my relationship with my guru is heaven, and any separation from Him, even for a fraction of a second, is hell. As my Guru, who removes darkness and gives light, always lives with me, I enjoy a heavenly life on earth amidst suffering and pain. For me, Mukti is not going to some heaven after death or becoming one with Brahman by merging our individuality or dwelling in the Presence of God with various grades. I care little whether I will go to heaven or hell or become one with God. For me, both HEAVEN and MUKTI are states that I enjoy each and every moment of my life on this earth. If it extends to the Further Shore, then it is fine. If not, I am not going to miss much as I am already experiencing it here. This doesn’t mean that I am a Jeevan Mukta, having attained perfect Mukti while living in this mortal body. As I often say: I am a SAVED sinner and a STRUGGLING saint. One could say that if I have (religious) faith only for life on earth, then woe unto me, and I am the most wretched one. My answer to this view is: I have already started to live my ETERNAL life here on this earth. For me, if there is an ETERNAL life, it would be nothing but the continuation of the life that I am living, though I do not fully know what kind of life that would be. Though I live with all physical limitations on this earth, it would still be the continuation of the presence of my Guru/God on the Further Shore without such limitations, about which I know nothing at present. As Prof. Tom Wright in several of his writings and video messages pointed out this reality that after death we won’t go to some heaven but The Lord will comeback to the earth a ‘New Heaven’ and ‘New Earth’. Already I have shared about this in other places.
If my atman is CREATED by God, then She is RESPONSIBLE for its destiny. It is She who allows me to gain it or lose it. If it perishes, then it is Her loss, not mine. If it is saved, then it is Her gain, not mine. Even the very concept of G-O-D seems strange to me as I never sought any God but sought a Guru to guide me. Once I found my Guru, She became everything to me. To this question, I recently wrote a few lines originally in English:
Of course, like every other relationship in life, there are ups and downs in my relationship with my Guru. But both union and separation are part of the WHOLE, and I never feel alienated from Him. So if I go to HEAVEN, She will be there with me; if I go to HELL, He {I would prefer ‘He’ for hell and ‘She’ for heaven} will also be there with me. When She/He is with me everywhere, why should I think or worry about any Heaven or Hell? Except for a few years after marriage in which she led a comfortable life, the rest of her life went with lots of struggles about which I cannot even think. No doubt in that people living such a life won’t be afraid of going even to hell. And fortunately for a Hindu, it is not a permanent place. Frankly speaking, I never had any fear about this so-called hell or ever longed to go to the so-called heaven. Of course a strict Muktivedic theology won’t agree with me on this point that the Lord will be even in hell with me. I don’t know what the Future holds for me; but I know one who holds my future—be it heaven or hell. Of coarse a strict Muktivedic theology won’t agree with me on this point that the Lord will be even in hell with me. I don’t no what the Future holds for me; but I know one who holds my future—be it heaven or hell.8
Then what is the role of Scripture(s), rituals, various Names and Forms, and thoughts (theology)? All are nothing but mere signs and symbols, including my Guru, who is my God. But I need all of them because, as our Sadhu Baba Abdul Kalam said, ‘…you are a soul, but you experience life through the senses of the body.9 This is indeed the ‘walking over the waves.’10
Notes
1.. …Those who understand the truth of the three eternal entities (pasu, pasa, pati) when their guru explains it to them, their ears and other organs inclining to the instruction, just as water tends to the valley below, will enjoy salokya when they die. Those who understand, and continually reflect upon, pasu, pasa, pati graciously made known by the guru will enjoy samipya when they die. Those have pasa removed by the power of grace (jnanasaki, or arul), join with that grace and after death enjoy sarupya.
In the final stage the self is filled with joy, has the power of intuitively apprehending all things, without the necessity of discriminating individuals, and is absorbed in union with God – that is saujya, paramoksa, final liberation{Civapirakacam, verses 83 and 84, ed. And trans. K. Subramania Pillai (Dharmapuram: Dharmapuram Adhinam, 1949), p. 130}—ibid. p. 214
2 I cannot find it now. But I listened it several times. Though not exactly like this in one of his songs Saint Manikkavasagar prefers to have the life of human as it enables one to behold the Image of Nataraja in Chidembaram.
குனித்த புருவமும் கொவ்வைச் செவ்வாயிற் குமிண் சிரிப்பும்
பனித்த சடையும் பவளம்போல் மேனியிற் பால் வெண்ணீறும்
இனித்தமுடைய எடுத்தபொற் பாதமும் காணப் பெற்றால்
மனி(த்)தப் பிறவியும் வேண்டுவதே இந்த மானிலத்தே
If one can witness the bent eyebrows, the budding smile in the ruddy mouth resembling the kOvai fruit (Coccinia indica), the matted locks kept wet by the river GangA, the coral colored body smeared with milky white sacred ash, and the raised holy foot (of lord Shiva) it is highly desirable to take birth in this world as a human being.—Nalamigu Padigangal, song 40.
3.. உள்ளம் பெரும்கோயில் ஊனுடம்பு ஆலயம்
வள்ளல் பிரானார்க்கு வாய்கோ புரவாசல்
தெள்ளத் தெளிந்தார்க்குச் சீவன் சிவலிங்கம்
கள்ளப் புலனைந்தும் காளா மணிவிளக்கே– திருமந்திரம், மூலமும் தெளிவுரையும், அ. மாணிக்கம், சென்னை, வர்தமான் பதிப்பகம், ௨003, ஆறாம்பதிப்பு, 1823, ப. 1073
4.. கையொன்று செய்யவிழி யொன்றுநாடக் கருத்தொன் றெண்ணப்
பொய் யொன்று வஞ்சக நாவொன்று பேசப் புலால்கமழு
மெய்யொன்றுசாரச் செவியொன்று கேட்க விரும்புமியான்
செய்கின்ற பூசைஎவ்வறு கொள்வாய் வினைதீர்த்தவனே— ஞானக்கோவை என்கிற சித்தர் பாடல்கள், ஸ்ரீ செண்பகா பதிப்பகம், சென்னை, [2௦௦5] இரண்ட்டம் பதிப்பு, 2000, பொது, பாடல், 4, ப. 135
5. The best book that I read about the Jews is: Max I. Dimont, JEWS, GOD, AND HISTORY, REVISED AND UPDATED EDI- TION. One can download this from Internet.
6… …the Hebrew mind could not conceive of eternity as a state beyond time. Eternit was always imagined as an extension in time, ‘for ever and ever’. This is the defect of the Hebrew mind…. The capacity to go beyond both images and concepts (p.102) and experience the timeless spaceless being beyond, was lacking in the Hebrew and it would seem in the Semitic mind. As a result both heaven and hell are conceived in spatial and temporal terms. Jesus was, of course, deliberately speaking in parables and his language is always symbolic, but in the course of time it was taken with terrible literalness. The result was the doctrine of everlasting punishment, which is surely the most terrible doctrine ever preached by any religion.— Bede Griffiths, Marriage between East and West, Saccidananda Ashram, Thannirpalli, year not mentioned, pp. 102-103 [As Griffith does not believe in spatial and temporal time could be the reason for not giving the year of publication—db]
7.. Ansar Hussain Khan, The Rediscovery of India A New Subcontinent, Orient Longman Limited 1995, Hyderabad, (A.P.) India, 1995; Nirad C. Chaudhuri, The Continent of CIRCE; An Essay on the Peoples of India, Jaico Publishing House, Mumbai, (1966) Twelfth Jaico Impression:1999; Francoise Mallison, HINDUISM AS SEEN BY THE NIZAARII ISMAAIILII MISSIONARIES OF WESTERN INDIA: THE EVIDENCE OF THE GINAAN, in Hinduism Reconsidered, New Delhi, Manohar Publications, in Heinrich von Stietencron, HINDUISM: ON THE PROPER USE OF A DECEPTIVE TERM, in Gunther D. Sontheimer and Hermann Kulke (eds.), Hinduism Reconsidered, New Delhi, Manohar Publications, (1989) 1991; Unni Wikan, Generous Betrayal: Politics of Culture in the New Europe, Chicago and London, The University of Chicago Press, 2002,; S.A.A. Rizvi,The Wonder that was India, Part II, Rupa & Co., (1997), Calcutta, 1997, Six impression; Romila Thapar, A HISTORY OF INDIA, vol. One, New Delhi, Penguin Books, (1966), Reprint, 1990; Richard M. Eaton, ‘Approaches to the Study of Conversion to Islam in India’, in David N. Lorenzen. Religious Movements in South Asia 600-1800. New Delhi, Oxford, 2004; The Study of Islam and Indian History at the Darul Musannefin, Azamgarh. Raziuddin Aquil, pp. 322-356, in Raziuddin Aquil & Partha Chatterjee, ed. History in the Vernaculr, Ranikhet, Permanent Black, (2008), Third impression 2015; Audrey Truschke, Culture of Encounters: Sanskrit At the Mughal Court, Gurgaon, Haryana, 2016
8 ‘Heaven’ is, in fact, one of the most misused religious words around today, with the possible exception of the word ‘God’ itself. The biblical notion of heaven is not of a place far away ‘way beyond the blue’. Nor is it simply, as some have said in reaction to that older notion, a state of mind or heart which some people can attain here and now. Heaven is God’s space, which intersects with our space but transcends it. It is, if you like, a further dimension of our world, not a place far removed at one extreme of our world….— N T Wright, Following Jesus: Biblical Reflections on Discipleship. (England, SPCK, 1994) New Delhi, ISPCK, Indian edition 2015, Heaven and Power, p. 85
There is a question that is often used in evangelistic encounters which gods something like this: “If you were to die tonight, are you sure you will go to heaven?”
I must confess I have not been asked this question for a long time, but if I were, my answer now would be, “Yes. But I don’t expect to stay there!”— Christopher J. H. Wright, The God I Don’t Understand, Zondervan, Michigan, 2008, p. 193
“Heaven when you die” is only a transit lounge for the new creation. Heaven for those who have died in Christ is a place or a state of rest, of waiting, until the great events we were considering in the last chapter: the return of Christ, the resurrection of the body, and the final judgment…It is where we will be safe until God brings about the transformation of the earth as part of the new creation that is promised in both the Old and New Testament.—ibid. p. 194
…Look again at the wonderful picture in Revelation 21-22. It says nothing about us going off to heaven or to anywhere else at all. Rather, it shows us God coming down to earth, transforming the whole creation into the new heaven and new earth that he had promised in Isaiah 65:17, and then living here with us—on earth.
In other words, the Bible’s last great vision is not of us going “up” there (to heaven), but of God coming “down” here (to earth)…..—ibid. p. 194
9 A.P.J Abdul Kalam with Arun Tiwari, Transcendence: My Spiritual Experiences with Pramukh Swamiji, Noida, Harper Element, p. 93 ‘… In his characteristic way, Pramukh Swamiji had rendered me speechless. But I was not in a mood to surrender. I asked, ‘Will Pramukh Swamiji certify that I am a sadhu?’ Swamiji said, ‘Yes. You are a sadhu’. I beamed, “This certificate from Pramukh Swamiji is like a certificate from the Divine’.—Kalam, op. cit. p. 45
10 Davd Whyte, Crossing the Unkown Sea: Work as a Pilgrimage of Identity, Riverhead Trade, reprint edition, 2002), in, Walking Over the Waves’. quoted by Kalam, in op. cit. p. 92.
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