Tuesday, June 20, 2017

Lonely God! (Part 6.)

The Masters are always explaining the meaning and purpose of life. These explanations have an awakening power—a power that emanates less from the explanation itself, whose target is the mind, and more from the experience of Reality which is conveyed by the Masters’ state of consciousness. Unlike the thoughts and ideas of regular people, the Masters’ consciousness has the power to nurture another level of consciousness in the unrealized soul.

What the Masters are always reminding us is that life—creation—and all the lifetimes experienced within it have only one purpose and that is the awakening of the consciousness of the soul to the realization—the experience—of “I am God!”

Not only is life meant wholly and solely for this purpose, it has no independent existence from this purpose. I wrote about this at length in a previous blog, Ayushya – Period of Life, http://imbedded.blogspot.com/2015/02/ayushya-period-of-life.html . Ayushya is just another name for the Fence, the Sandhi, and the highest manifestation of the Third Force often spoken about by G.I. Gurdjieff—the dream state between God’s deep sleep and fully awake state.

Near the end of His talk, “How does the Paramatma and a Human Being enjoy the Bliss? - The Talks of Sadguru Upasani-Baba Maharaja, Volume III, pages 76 – 81, Upasani Maharaj clarifies the process and the importance of the Perfect Masters—the Sadgurus in the state of Paramatma—in this process.

“This is the reason why the Shastras—the Teachings—having always advised one to use the joining periods of the day—the morning, the afternoon, the evening, the midnight, etc. for practicing the various means to attain the state of the Paramatma—to become one with him. Because the Paramatma is on the fence—on that junction—whatever is done at such ‘times of junction’, slowly but surely leads to one’s development and to the attainment of the attributes of the Paramatma.” – Ibid., page 80.

The state of the Paramatma and the Sadguru are one and the same and to approach one is to approach the other. The difference is that to approach the Paramatma is to approach the impersonal aspect of God while to approach the Sadguru is to approach the personal aspect of God.

If the Sadguru is favorably disposed to a person who practices in this way, that person is soon able to attain that state of junction lying beyond the state of the sun; why? Because the Sadguru has attained that state—because there is no difference between the Sadguru and the Paramatma—because they are the same—they are one. Whoever attains that state becomes the Paramatma—becomes all that lies beyond the Paramatma; it is he who becomes the enjoyer, the enjoyed, and the enjoyment, or remains beyond all the trinities; it is he who is beyond the body-state, beyond births and deaths, beyond space and time.

“As long as the atma remains within the solar circle or under its influence, it assumes the state of Jiva and becomes chained to the cycle of births and deaths—to the continuous flow of pleasure and pain; but once it gets outside the solar circle, the soul escapes from all that is of and in the world—the world that is nothing else but the third formed by the interaction of the two—the earth and the sun.

“The states of existence and non-existence, the states of pleasure and pain, are all the outcome of the interaction between the sun and the earth; the whole creation is the outcome of their interaction. God created the human form to get beyond the zone of interaction. That is why the yogis always try to get beyond the state of the Sun and, having attained that, are able to enjoy that sole Infinite Bliss.” – Ibid., pages 80 – 81.
Inscribe these words in your heart. Nothing is real but God, nothing matters but love for God.– Meher Baba

A Sip of Wine

Oh Lord,
My eyes believe that all they see is real —
are not these stones and trees and birds and bees
and creatures of the earth and sky and sea real?”

“My lover, they are not real,
the Self within them is what’s real.
Their forms are only shadows cast
 that come and go from nothing to nowhere.
See them, love them, but upon them do not depend.”

“And my Lord,
what of men who speak and walk and love and hate,
who laugh and cry with joy and pain,
and grow from babes to live and die —
are they not real — like You and I?”

“My lover, they are not real,
nor is the pain and pleasure that they feel.
The Self within them is what’s real,
while their forms like clouds that cross the sky
appear as shapes that dance and cry.

Know them, love them,
but upon them do not depend — the Self that is real has no beginning or end.”

“But my Lord, I am a man.
Am I not real,
or my thoughts and what I feel?
Who is it then that seeks for You
and in my heart what voice speaks to You?
And are You real or just a dream?
It seems that nothing’s what it seems!”

“My lover, you are not real,
the Self within you is what’s real —
that Self and I are really one.
When you experience this, my work is done.

You say that nothing’s what it seems,
and that’s because your life’s my dream,
though in this dream my life’s displaced
and found again when you’re effaced.

Know Me.
Love Me.
Upon Me alone depend.

Within you I will awaken in Bliss,
beyond beginning and without end.

Remember, dear one, these words I say,
‘Nothing is real but God.
Nothing matters but love for God.’” – A poem by Michael Kovitz

                                                                                                              © Copyright 2000 Michael Kovitz

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Wednesday, June 07, 2017

Lonely God! (Part 5.)

I have talked about it before, that third thing that exists between any two things—the Sandhi, (http://imbedded.blogspot.com/2015/09/the-importance-of-sandhi-part-one.html). The Sandhi exists in creation—in illusion—everywhere and in everything; it is dusk between day and night and the dawn between night and day. It is the caesura in music that is felt between motives, phrases, themes, sections, and movements. The Sandhi is found in the moment between the inhalation and exhalation of every breath—yogis pay particular attention to this moment.

But the Sandhi also exists in the state of Reality, in the Divine Junction (Turiya Avastha), where the Realized soul can have the dual experiences of “I am God” and “I am human.”  It is this state of Reality Upasani Maharaj calls the border...

The Paramatma is just on the border—the fence between that original infinite One and Creation. The Yogis, the Satpurushas, etc. are always trying to attain that state of being on the fence. The origin of all happiness lies on this border land. The third that emanates from the union of the two is the state of pleasure and pain in and of this world.” - The Talks of Sadguru Upasani-Baba Maharaja, Volume III, page 79

A thoughtful read of this statement shows that Upasani Maharaj has unexpectedly taken His talk in a new direction…

Without coming together, without union or mutual action of the two, the third (state) does not come into existence.” – Ibid. page 80

In other words, the state of pleasure and pain that is experienced in creation is the result of the Sandhi—the border—the Divine Junction between illusion and Reality. Here, Upasani Maharaj names this state as consciousnessas experience.

The third is recognized as consciousness—as experience. This experience consists of two types, or two aspects, the pleasurable and the painful—the Anukila and the Pratikula. Both of these, the pleasure and the pain, are experienced in that border land—on that fence; and that has been so from time immemorial. Wherever pleasure or pain is experienced, you can always see the junction—the union—the coming together—the mutual action of the two. It is because of the intrinsic natures of the two that the experience—the consciousness—of pleasure and pain is experienced. To have fever there must be a body and something that is adverse to it coming together. Similar will be the state of a belly-ache; there must be two striking against each other.

“Every pleasure or pain is the result of reaction between any two constituents.  This ‘third’ that is created in the world by the coming together of any two is generally seen to lead to the experience of, the third, where the Paramatma resides, is all full of pleasure—full of happiness—full of Bliss.
“This is the reason why the Shastras—the Teachings—having always advised one to use the joining periods of the day—the morning, the afternoon, the evening, the midnight, etc. for practicing the various means to attain the state of the Paramatma—to become one with him. Because the Paramatma is on the fence—on that junction—whatever is done at such ‘times of junction’, slowly but surely leads to one’s development and to the attainment of the attributes of the Paramatma.” – Ibid.

This morning I was sitting on the patio repeating Meher Baba’s name—it is a meditation for me. It was a warm morning and the sun was already very hot; there were also a lot of flies. After meditating, I tried to understand what had happened—why this meditation was different than most. It was obvious that the source of my distraction was quite external and physical, as opposed to the usual internal distractions of thoughts and feelings. Being a gross conscious person—my consciousness being centered in the gross world—it was quite natural for me to become distracted by the sensations evoked by the heat, the sounds of the buzzing flies, and the sensation of them landing and walking around on my body.

I remembered that a number of times I involuntarily attempted to shew away the flies. What was going on? It had to do with sensations and the experiences of pleasure and pain. I realized that sensations are just sensations and that it is the mind that classifies them as pleasurable and painful. So, then what is pain? I decided that when the mind interprets a sensation as being a danger to the body, then it labels that sensation a pain. What further engrosses the mind is the degree to which it identifies itself with the body. In other words, any perceived danger to the body becomes a danger to the mind, and by extension, a danger to the self.

There is a translation of a teaching in the Bhagavad Gita that says;
The senses are superior to the sense objects, the mind is superior to the senses, and the Self is superior to the mind.

(Notice the large case S, to indicate the eternal, infinite Self of Reality as opposed to the illusory, limited, false self, created by and identified with the mind.)

So when the mind identifies a sensation as a warning sign of danger, that something is wrong with the body, or that it is under attack, the mind then prompts the body to take actions to protect itself. This action could take an intentional effort, like moving into the shade when one feels too hot, or the action could be instinctive, like the response of fainting caused by the vasovagal syncope when certain conditions arise in the body, particularly the loss of blood flow to the brain caused by low blood sugar, dehydration, etc. The fainting actually causes the body to fall down, bringing the heart and brain to the same level to encourage blood flow.

Of course, what we are talking about here is the working of the limited mind and its projections. We are in the domain of the average human being. But the domain of the Paramatma is different. In the state of a God-Realized being, called Sadguru by Upasani Maharaj, along with the limited mind, there is also the consciousness of the unlimited Universal Mind which is requisite for the experience of Reality. So, the Paramatma in the state of the Sadguru can choose what ‘reality’ to experience and when to experience it because he sits on the border—the Sandhi— between false reality and Reality.

(To be continued.)

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Friday, May 26, 2017

Lonely God! (Part 4.)

To anyone who has had the great good fortune to be in the presence of the Avatar or a Perfect Master, or even hear their words and teachings, it does not come as a surprise that often what first appears to be a pleasant day of frolicking at the shore suddenly turns into the deepest of deep dives into the hidden depths of the infinite ocean knowledge.

And so it is, that in this talk by Upasani Maharaj, after what appeared to be a simple clarification of the difference between the enjoyment of the Paramatma—the Almighty God Allah, Yezdan, Ahuramazda, etc. — and the Jivatma—“that pure celestial soul identified with the projections of the mind,”— the talk soon turned to the deepest of explanations regarding consciousness and the very nature and purpose of creation.

Why are all the animate and inanimate objects in and of the world available to the Paramatma for his continuous enjoyment? Well, because he enjoys without destroying anything and even as the enjoyer of everything, He remains alone by himself and does not forget his unitary state while experiencing that all things come forth spontaneously from that from which he emanated—from that which lies beyond the trinity of enjoyer, the enjoyed and the enjoyment.” - The Talks of Sadguru Upasani-Baba Maharaja, Volume III, page 78

I sometimes practice a meditation on Meher Baba’s Name. It’s a simple technique; I inwardly try to repeat His Name continuously for fifteen minutes without trying to stop or resist any other thoughts, no matter how pleasant or unpleasant, high or low, sublime or vulgar that happen to arise during my meditation. From this exercise,  I have learned that the more I try to resist or change any though, the greater the chance I end up getting lost in it, or thoughts about it, because the very effort to resist or change a thought actually empowers and draws greater attention to it.  

 I have also come to see that the thoughts are not the problem at all—that it is my identification with those thoughts that is the problem. Identification is when I take myself to be something other than what I am—when I become “identified with the projections of my mind,” as opposed to remembering “that pure celestial soul” that I am.

I have also observed that when I don’t resist or identify with those thoughts and just let them pour out like, as Gurdjieff once put it, “from the empty into the void,” I begin to experience that those thoughts are not me and that the mind which continuously churns them out is not me. It is as if my mind is both the projector and that which is projected, and that my Self is something other than the projector or that which is projected. Of course, I do not experience that Self directly; in my state, the Self I experience is but one of the many shadows of that real Self that I am.

So both the Paramatma and the Jivatma project the movie of Creation, though the Paramatma does not identify with that movie while the Jivatma does. I am also struck by the statement; “he enjoys without destroying anything.”  The distinction is quite clear with regard to a mango, that eating the mango destroys the mango, but what is the distinction when speaking about the enjoyment of an object of love— like ones beloved husband or wife, or children, etc. It doesn’t seem at first that in order to enjoy the beloved we need to destroy the beloved, but is this only true when our enjoyment of the beloved is based on unconditional love?

If love is conditional, is there not a need to either change the object of that love or keep the object of that love from changing, and is not change itself an instrument of destruction— destruction of what was or is in favor of something else?  A subtle question for sure.

And when the topic turned to the subject of love, the pen broke and the paper tore!” - Jalal a-Din Rumi

Many years ago I was staying in the Far Cabin at the Meher Spiritual Center in Myrtle Beach, South Carolina. It was a warm summer night and I was sitting at the little wooden desk in front of the open screened window near the door of the cabin. I was reading a book by Rumi when I was distracted by a commotion in the window. A large moth had flown into the web of a large spider and was struggling to get out. But the spider jumped on the moth and began stinging it. The scene was going on right before my eyes, not more than a foot away from me, and so I could see everything very clearly. The spider would sting the moth again and again and the moth would writhe in pain—finally it stopped writhing and the spider collapsed over the moth and did not move. After a few days, what was left of the moth was discarded, and dropped to the bottom of the window.

Inspired by Rumi’s teachings and the atmosphere of the Center, I realized that what I had been witnessing was an act of love—love of the spider for the moth and love of the moth for the spider—the latter even more difficult to comprehend for sure. Why would the moth be attracted to the web of the spider? Because the infinite intelligence that guides the lives of all souls in creation is constantly working to guide that soul’s dream of itself to the realization of its real Self. In the end, that moth after circling the flame will fly into the flame, and lose itself in that flame, and become one with that flame.

Like waves upon my head, the circling curls,
So in the sacred dance, weave ye and whirl,
Dance then, oh heart, a whirling circle be,
Burn in that flame; is not the candle He?– Ibid.

Yes, I know I am straying from Upasani’s talk, but that is how it is for me when I hear the words of the real Masters, I get intoxicated and begin to dream the dream divine and experience the dream’s own unique bliss. I know, but I promise to return to Upasani’s talk and the subject of the blog’s current posts on the subject, lonely God!

(To be continued.)

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Wednesday, May 17, 2017

Lonely God! (Part 3.)

So the stem—the trunk—of the tree grows limbs and branches and foliage. Of course, it is still the same one tree, and therefore continues to experience itself as alone—non-dual— but should the tree begins to identify itself with one of its limbs, or branches, or leaves, then everything that is not that one thing it identifies itself with becomes the other, and hence, the tree experiences the state of plurality.

If while experiencing the presence of all that growth on either end, it does not forget that it is just alone, then it never loses the experience of its real status, but If while experiencing the ‘many’ at its either end, it forgets its oneness, then it is lost.” - The Talks of Sadguru Upasani-Baba Maharaja, Volume III, page 76

But the experience of this lost-ness is necessary to experience the state found-ness, the state of wakefulness, the I am God state. It is one of the great spiritual/esoteric ironies that in order to experience oneness, plurality must first be experienced; in order to experience the light, darkness must be first be experienced; in order to experience reality, illusion must first be experienced; and in order to be found, one needs to first become lost.

Whosoever wants to experience his oneness must necessarily experience the plurality around; it is the experience of plurality that makes one experience his own ‘single’ position. Having experienced his ‘oneness’, if he does not forget it—lose it—while experiencing plurality, then he attains the state of Paramatma, but if he ‘forgets’ his ‘oneness’, then, of course, he is lost. A human being is one that has forgotten, or rather, has not experienced his ‘oneness’, and has lost himself in the surrounding plurality.” – Ibid, pages 76-77

Where does one get the experience of plurality? The answer is, in creation which is the manifestation of the dream state of God. Where does one get the experience of oneness? Here again, the answer is the same, one first experiences oneness in the state of creation. What this means is that God Realization occurs while in the body—actually while in the three bodies; the gross, the subtle, and the mental bodies. 

Meher Baba tells us that after Realization those bodies get dropped—discarded—almost immediately, or are retained for some period of time depending on the promptings of the destiny of the individual Realized soul. But whether the bodies are dropped immediately or after some time, the experience of God for the Realized soul is eternal.
The Yogis and Satpurushas always ‘study’ to experience their ‘own-ness’—there being ‘One’—and once they experience that state, they never lose it.” – Ibid.    

And here, Upasani Maharaj describes, as much as can be described, the nature of that experience;
He experiences that all around him emanates from himself and terminates in himself, and hence he sees himself to be all alone for all time.” – Ibid.

Poor lonely God! So what does He do? In order to enjoy his aloneness, he, himself, “takes a form and becomes many in many a form and object of enjoyment, and then he enjoys himself with their help.” – Ibid.

Imagine that you’re home all alone with nothing to do. So you pull out your movie projector and turn it on. You begin to get engrossed in the movie. You no longer feel alone. With regard to Paramatma, His projector is Ishwar—Ishwar acting as Brahma, Vishnu, and Shiva, (Afridgar, Parvardigar, and Fanakar) creates, preserves, and dissolves creation—the movie—that Paramatma watches/enjoys/experiences. But there is a difference between the way the Paramatma and an ordinary human being enjoys creation—the movie.

“Even when the Paramatma enjoys the happiness eminent from a gross form, he does not do it like a human being. For instance, to enjoy the happiness eminent from the mango, a human being has to actually eat it to enjoy it, but the Paramatma just holds it in his hand or puts it to his nose and through the invisible minute pores in the skin he is able to have to have the happiness eminent from the juice of the mango without ever tasting—without ever interfering—with its gross structure in any way. As he sucks that happiness—that invisible happiness—the invisible happiness all around is also attracted by it and accompanies it, and thus, he not only enjoys the happiness eminent from the mango, but also enjoys the happiness that exists all around.” – Ibid, page 78

I had a friend some time ago whose go-to response to anything and everything was; “It’s all Bliss!” I doubt, of course, that his response was his experience, but Upasani Maharaj seems to be saying that my friend’s assertion was both accurate and possible—that when consciousness goes beyond the gross, the gross is recognized to be much more porous—interpenetrated by, energized by, and sustained by the energy of the subtle sphere, the mind of the mental sphere, and the Infinite Bliss of the sphereless sphere of Reality. 

It also strikes me that the enjoyment of creation experienced by the Paramatma is totally benign—is not dependent on the destruction of any of the forms of creation. To me, this speaks of real love—unconditional love—love that asks absolutely nothing of the object of that love—love that takes absolutely nothing from the object of that love.

(To be continued.)   

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