The Mirror Forgets - excerpt two
From The Talks of Upasni-Baba Maharaj
Volume II
Part B
Pages 692 - 693
This excerpt continues from the previous post. I believe that the word sanskaras needs some clarification. Both Meher Baba and Upasni Maharaj are very consistent with the meaning of this term. As the soul, through its agents the physical, subtle and mental bodies, acts and experiences for the sake of gaining that consciousness required to ultimately experience itself, i.e. that pure, celestial, eternal, original clear state, that consciousness gets impressed by the actions of its own bodies. These impressions (sanskaras) are like dust which covers the mirror of consciousness, thus hiding the reality of the soul’s original, pure, unsullied state. All the great forms of yoga, i.e. Karma (the yoga of action), Dnyan (the yoga of knowledge), Bhakti (the yoga of devotion), and Raj (the yoga of concentration), offer various practical ways of transmuting, transcending, or wiping away the sanskaras (the dust) that cover the mirror of consciousness.
On a more mundane level, the word Ahamkara is consistently misspelled in this excerpt as Ahankara. I have changed it back for the sake of correctness and consistency.
With that reflected mass, the mirror forgets its original clear state, and assumes itself to be that reflected mass; in the same way, we also begin to identify ourselves with all those Jivas that associate with ourselves. That is why we do not remember our original state, nor are we able to experience it. It means this body of ours is not really one’s own but a place to accommodate all others related to us. In other words, our body and mind are nothing but a storehouse to accommodate all the good and bad relatives and associates, the friends and foes, various desires with their objects and the corresponding Ahamkaras pertaining to them.
All these things within, as they inter-react, naturally give rise to various shades of Ahamkaras, and according to their nature we are bound to act in different ways resulting in a variety of pleasure and pain to our own Jiva. All those Jivas that have flocked into our being, as time passes, try to entrench themselves firmly within ourselves. It is this stability won by them that is interpreted as the stable sanskaras of our own Jiva.
Volume II
Part B
Pages 692 - 693
This excerpt continues from the previous post. I believe that the word sanskaras needs some clarification. Both Meher Baba and Upasni Maharaj are very consistent with the meaning of this term. As the soul, through its agents the physical, subtle and mental bodies, acts and experiences for the sake of gaining that consciousness required to ultimately experience itself, i.e. that pure, celestial, eternal, original clear state, that consciousness gets impressed by the actions of its own bodies. These impressions (sanskaras) are like dust which covers the mirror of consciousness, thus hiding the reality of the soul’s original, pure, unsullied state. All the great forms of yoga, i.e. Karma (the yoga of action), Dnyan (the yoga of knowledge), Bhakti (the yoga of devotion), and Raj (the yoga of concentration), offer various practical ways of transmuting, transcending, or wiping away the sanskaras (the dust) that cover the mirror of consciousness.
On a more mundane level, the word Ahamkara is consistently misspelled in this excerpt as Ahankara. I have changed it back for the sake of correctness and consistency.
With that reflected mass, the mirror forgets its original clear state, and assumes itself to be that reflected mass; in the same way, we also begin to identify ourselves with all those Jivas that associate with ourselves. That is why we do not remember our original state, nor are we able to experience it. It means this body of ours is not really one’s own but a place to accommodate all others related to us. In other words, our body and mind are nothing but a storehouse to accommodate all the good and bad relatives and associates, the friends and foes, various desires with their objects and the corresponding Ahamkaras pertaining to them.
All these things within, as they inter-react, naturally give rise to various shades of Ahamkaras, and according to their nature we are bound to act in different ways resulting in a variety of pleasure and pain to our own Jiva. All those Jivas that have flocked into our being, as time passes, try to entrench themselves firmly within ourselves. It is this stability won by them that is interpreted as the stable sanskaras of our own Jiva.
posted by Michael Kovitz at 6:56 AM
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