said something to the effect that there could be one, but if there are two, a
third will come.
spoke about three forces—the Holy Affirming, the Holy Denying, and the Holy
Reconciling. He also spoke about the Law of Three.
Maharaj spoke about the Sandhi—the joint between two opposites.
I began to
wonder if they were all talking about the same thing and what the significance
between any two things can be found a third thing—a joint. It is dusk and dawn
between night and day, midnight between one day and the next, and it is the
present between the future and the past.
It is the
bardo of death between lifetimes and the dream state between the deep sleep
state and the awakened state.
It is the
still moment between the turning of the breath from the inhalation to the
exhalation and from the exhalation to the inhalation, and it is Vishnu—the
Preserver—between Brahma and Mahesh.
said; “Examples of the action of the
three forces, and the moments of the entry of the third force, may be
discovered in all manifestations of our psychic life; in all phenomena of the
life of human communities, and of humanity as a whole, and in all the phenomena
of nature around us.” –
In Search of the Miraculous, P.D. Ouspensky, page 78.
emphasized the importance of being able to create the third force—
I have a wish to do something—that is the
first thing—first force—the yes—it is
the affirming force. But then I notice a resistance—an inertia—the no—this is the denying force. If I allow
these two forces to battle they will cancel each other out—deplete each other’s
energy—my energy—because these forces are within me. What I need is to create a third force—a
reconciling force in the form of a higher awareness of both the yes and the no that does not react to either of them—does not react to them,
but that draws energy from them both in order to accomplish my aim—the aim of
that higher awareness that I call I.
said that this higher awareness was possible could be learned. A period of
observation, of both the internal and external, plus a kind of work on oneself
was essential to gain the necessary degree of wakefulness. And what was it all
for? Gurdjieff answered this by saying that the purpose of his work was to help
others to be able to, “labor consciously
and suffer intentionally in order to help bear the suffering of our Common
Father Creator.” He called it Being Parkdolg Duty.
In 1979 I
was sitting in Adi K. Irani’s office in Ahmednagar, India, talking about Meher
Baba when I mentioned something about Gurdjieff. Adi asked me to tell him about
this man and his work. I said that, in my opinion, his work was about Being Parkdolg Duty—“the ability to labor consciously and suffer intentionally in order to help bear the
suffering of our Common Father Creator.”
Adi tapped his hand on his desk and said, “I like this man Gurdjieff,
his work was the work of effacement.”
was once asked about the type of yoga He taught. He said that His yoga was the
yoga of “You go!”
it is that until one goes one cannot do.
When I try
to envision Upasani’s Joint—the Sandhi— my mental image is linear—like
something between two sticks that links them together. When I try to envision
Gurdjieff’s Law of Three—the Three Forces—I see a triangle.
It is difficult
to reconcile these two different images, but I feel that they represent the
same thing in different ways—the Sandhi
being a two dimensional representation and the Law of Three a three dimensional representation, but perhaps I’m
wrong. So, when in doubt, always go to the Perfect Masters because they don’t
said that Upasani Maharaj was a
Perfect Master—a fully God-Realized being with duties and responsibilities
toward creation. So it happened that one day in 1924 as Upasani Maharaj was
giving a talk to some His followers at His ashram in Sakori, India, a woman
approached Him and offered Him a sari. It is not unusual to give personal items
to a Perfect Master. In this case, perhaps she was offering herself and her
family to the Master.
Maharaj responded in this way; “One
should have the same complexion—same color—from within and without—the internal
and the external color should be the same.”
He then went
on to explain that “There are really
speaking only two colors—white and black. If you start wearing black, then go on wearing black throughout your
life and that will lead you to white after death. If you start wearing white,
then after death you will get the black.”
Masters sometimes speak simultaneously on different levels. I think that this
is the case here. He is speaking to the woman, about how certain actions, “ordained by God,” will lead her and her
husband to Godhood. He tells her that because she has black hair, she should
use white head-wear—that a married woman should wear a black blouse with a
He said that
what is needed is a mixture of the black and the white colors—that one should
not differentiate between them. He said that mixture of the two colors creates
a third color; “As you mix the black and
the white, a red color is produced, and that is the color you are in need of.
Red is the junction of white and black. Once you attain this red, you have done
your job. In other words, you have to attain the state of a joint; you must
always remain at the joint—on the fence. That is the principle and this is what
needs to be achieved.”
Maharaj then cites these examples:
“To represent this state, devotees of
Vishnu put a white ‘U’ shaped mark on their foreheads and then put on a black
line with a red dot in the center.”
“It is on account of this that every
Faith has ordained that the various rituals for the attainment of Godhood
should be done during the periods of dawn and dusk. During these two periods,
there is not one independent state alone, but there is a mixture of two
opposites—the white and the black—knowledge and ignorance—consciousness and
“The Muslims believe that during
these periods Allah is in a wakeful state—a state of wakefulness that can hear
the states of wakefulness and sleep of God, He says:
“Well in those states (God’s states of
sleep and wakefulness) there is neither
consciousness nor unconsciousness. The joint—the junction—the Sandhi—is
necessary for the knower to know. If there is only consciousness, nothing can
be understood. This is, of course, difficult to comprehend. I will try to make
it very clear and simple; see if you can follow.”
word refers to a restricted period of time between (the states of) birth and
death in which one enjoys or suffers certain amounts of pleasure and pain, but
really speaking, there is nothing like Ayushya as such in existence; it is
obviously not something having an independent existence.” – The Talks of Sadguru Upasani-Baba Maharaja, Volume
II, Part B
An Ayushya—a lifetime—can be considered
a Sandhi that is experienced between the birth and death of a human being. All
of creation is a Sandhi—an Ayushya—between God’s deep sleep state and God’s
fully awake state, and to use Upasani’s own words, it, this creation, also “is obviously not something having an
deep sleep one does not straightaway come into the wakeful state; one has to
pass through the intermediary dreamy state; conversely, one has to pass through
the same intermediary dreamy state when one desires to enter the state of sleep
from the wakeful one.”
Upasani Maharaj explains that God’s
dreamy state is experienced by us as our awake state but that we shouldn’t
assume that our awake state is consistent with God’s awake state.
is why the Shastras are seen to din into your ears, ‘Please wake up. The world
has gone blind—it is in a state of deep slumber. So please wake up and come to
your senses.’ One has to conclude from this that we are not in a wakeful
There are many meditations that urge
the student to remain in a state of wakefulness. Ever try it?
I sit quietly in my body, feeling being
in the moment, maybe watching the movement of my breath… But then thoughts
come, sometimes eliciting feelings. I try to watch them, not get involved, and
then a few seconds or minutes later I realize that I have been gone—absent—carried
away to the past or into the future or someplace other than where I am—where my
body is. This is the experience of the dream-state within the dream. My
inability to wake up and stay awake is what Gurdjieff called, “the terror of the situation.”
How many times did Jesus remind His
disciples to remain awake—not sleep?
he comes suddenly, do not let him find you sleeping.” – Mark 13:36
Meher Baba once accepted an invitation
to attend a meditation group that was organized by one of His Western
followers. I listened to a tape recording of this meeting. Eruch Jessawala, interpreting Baba’s
gestures, gave a short talk and then it was time for the group to meditate. On
the tape there is a period of silence that is broken by the sharp sound of
Meher Baba’s clap.
Once again Eruch, interpreting Meher
Baba’s gestures, told the group that they were all asleep. Even meditating,
even having Him—the Highest of the High—in their midst they were still all
think that between the wakeful and sleep states of God is His dreamy state
which is recognized as the world. The world, thus, is the dreamy of God. The
Shastras, Puranas, Sages and Saints call—understand—and experience this world
to be just a dream of God. But you people call this dreamy state—the world—as
the wakeful state—you think it to be true. And you have been looking on this
world as the real wakeful state for births on end.” – The Talks of Sadguru Upasani Maharaj, Vol. IV, page 364.
Take a moment and think—to feel—that I
am writing this post and you are reading it in God’s dream—in sleep. We are not
awake. Where do we go—where can we go from here?
what one sees has no reality, the inevitable must occur: the consciousness
looks within and begins the inner journey, and the Jiv-atma again dreams—but
this time the dream is divine.” – The
Nothing and The Everything, by Bhau
the Jiv-atma begins the inner journeys it means that he dreams the Divine Dream
of becoming God. (‘I will become God. I will know Him and become Him.’—Ibid.
every two things—two states—two forces—exists a third thing—a third state—a
third force, but this is far from the end of it because circles turn within
circles that turn within other circles infinitely across the vast spectrum of
creation—an atom in one dimension is a universe in another— a macro-cosmos in
one dimension is a micro-cosmos in another—esoteric an exoteric play many
said that there was a junction between illusion and reality. He called the
state Turiya Avastha—the Divine
Junction—and described it as “God
Consciousness alternately with or without Creation consciousness… ‘I am God’
alternately with or without ‘Everything is with Me.’” – God Speaks, (second edition
revised), page 296
talked about the Turiya state;
“That Turiya state is beyond the state of deep
sleep prior to the dreamy one.”
In other words,
neither God nor man goes directly from His/his respective deep sleep state to
His/his respective dream state or from His/his respective dream state to
His/his respective awake state. In between is another state—the Turiya state.
should be remembered that though the deep sleep state of God and the deep sleep
state of man are the same, and that in that state neither God nor man are
conscious of it, and that the experience of fully awake state of God and the
fully real awake state of man are also the same, i.e. the experience of I am God, it is the middle state of
God—the dream state—that is perceived by God as man as his awake state.
“So when can you experience the wakeful state
of God? You can experience it when you make your wakeful state your dreamy
state. If you do this, then you will be losing your dreamy state and with its
disappearance your state of slumber is bound to disappear—you will then always
be in the wakeful state.
“If you experience the world to be a
dream, then on one side there will be the real awake state and on the other
that of deep slumber. After all, dreams are temporary.”
if you lose your state of dreams, you automatically lose your state of sleep;
if you now begin to call your remaining wakeful state as a dreamy state you
will be automatically passing into either the wakeful or sleepy state of God.” – The Talks of Sadguru Upasani Maharaj, Vol. IV, page 364.
And so it
appears that the key is to experience—to recognize—to be aware—that all of life
is but a dream.
A child is
having a bad dream. Her mother shakes her gently; “Wake up honey, it is just a
dream—you are having a dream—wake up and you will see that it is just a dream.”
“Row, row, row, your boat, gently down the
Merrily, merrily, merrily, merrily,
life is but a dream.”
There is a
relationship that exists between the deep sleep, dream, and awake states of man
and the deep sleep, dream, and awake states of God. Confusion occurs because
man believes in the reality of his awake state when it is, in fact, a dream
state—the dream state of God. And that
is why the Enlightened Ones are always reminding us that to attain Godhood we
must begin to see ourselves as a creature of our own dreams in a dream world
that is not Reality.
states—the joints—between deep sleep and awakening are of three kinds. In the
following description, Upasani Maharaj uses the term Krishna Bindu. Krishna refers to the state of
Vishnu—the Avatar—the Christ—and His consciousness of Himself as God with
consciousness of His Creation. Bindu refers
to a point—a junction—between Reality and Illusion. This junction is what Meher
Baba called Turiyavastha;
“On the Seventh Plane between
Nirvikalp Samadhi (Infinite Consciousness) and Sahaj-Samadhi (God Consciousness
plus Creation Consciousness) is the state of Turiyavastha.” – The Nothing and The Everything,
Bhau Kalchuri, p. 111
Maharaj says that there are three types of dream states;
“The first one is between that Single
Pure and the Krishna Bindu; in this, one gets the experience of either
Sat-Chit-Ananda or of deep sleep, as is desired, and Yogis are seen to try to
achieve this state.
“In the second, the world is experienced
as a dream, and God is seen to enjoy it—He experiences His own reflection in
the form of the world in that Krishna-Bindu—and enjoys that sight.
“When the Satpurusha descends from
the first into the second, his name is changed to Parameshvara. The
Parameshvara state is thus that which descends from its original
Sat-Chit-Ananda state to experience and enjoy its own transformation or
reflection in the form of the world; in this, that dark spot—the Krishna
Bindu—serves as a mirror which reflects the Sat-Chit-Ananda state.
“This state, of course, is eternal in
nature and hence the Parameshvara also is eternal, even if He gives up His
state to look at the world. He is there, as you are there, when you give up
looking at your reflection in a mirror. This means that Parameshvara has no
particular span of life, meaning therefore that He is eternal. If the
Parameshvara is eternal, then His dream-state—this world—also is eternal. Now
the third dreamy state, the last of the three, is the one you call as yours.”—Ibid.
Maharaj says that as there are three dream states, so with regard to the other
two states, the awake and the sleep states, there also must be three types.
“Your wakeful state is one, that of
Parameshvara is the second, and that of the Satpurusha is the third. Similar
will be the types of sleep. The wakeful state of one is the dreamy state of the
next order. Those that remain in the dreamy state will have only two to
experience—the wakeful and the sleepy—this is equally true in the case of the
Parameshvara and Satpurusha, of course in their own respective triad.” —Ibid.
He says that
to have the experience of the Parameshvara and the Satpurusha, we have to leave
our triad of sleep, dream, and awake and adopt theirs.
“You must, therefore, leave you own triad. If
you leave one of the two, either the wakeful or the sleepy, then the other two
automatically leaves you. To lose the sleep state, some may practice fasting,
singing of Bhajans, etc. at night in order to keep themselves awake. As sleep
decreases, wakefulness increases. But people come to me and say that they
cannot stay awake.”
Maharaj tells them that rather than trying to stay awake, they should instead
begin to treat their awake state as being seen in a dream and give no
importance to it—“to not allow the
experience of the world to have its sway.”
“If you thus try to win the wakeful state
then your sleep state will become one with that of God; but you will have to
practice this till yours merges into His; it is then that whenever you will
come to consciousness, you will look upon the world to be a dream—as God does.” —Ibid.
what He calls a “simple method” to
win the wakeful state. He calls it a “simple
method” but says that without the help of a Perfect Master this “simple method” would be impossible. The
method is this; for one week, stay in the sleep state without dreaming or
“Sleep in this way for one whole week; if you
do it this way even for one week, you will attain the real awake state.” —Ibid.
“Grandfather, can He be serious? How
can one possibly stay in the deep-dreamless-sleep state for an entire week?”
why Masters—Perfect Masters and the Avatar—appear to say what they do and appear to act in the ways they do—sometimes
making suggestions and offering prescriptions that seem impossible to follow? I
have come to the conclusion that it is always about consciousness, that Masters
add a measure of their own consciousness to that of the aspirant—a measure
appropriate for each aspirant—that illumes and encourages in the aspirant’s
mind and heart living images and the existence of the possibility of higher and
higher consciousness that will, unfailing, at some point, transform the
aspirant’s illusory consciousness to Real consciousness—consciousness of
Reality—the Master’s consciousness—the consciousness of Self.
revealing to those present the technique of remaining in the deep-sleep state
for one week, but then saying that this would, of course, be impossible to do
without the Divine grace of a Perfect Master, Upasani Maharaj explains that for
some aspirants understanding precedes practice while for others practice
precedes understanding—the latter being the more rare and more difficult.
“You know that you can behave after you
understand, so also you can behave first and understand afterwards. At present,
according to your capacity, you are given to understand these things, and
simultaneously, but imperceptibly, you are also made to behave accordingly.
“When you pass many days like that
you will understand. This, of course, is the first type of progress, to
understand first and behave afterwards. The second alternate of behaving first
is very difficult. To behave correctly is to revert back—to turn back. Once you
turn back you begin to understand, but people with such capacity are very few;
rarely do you meet one of this type.” —Ibid.
This turning back refers to the place—the
state—the junction—where one experiences creation as God’s dream—as one’s own
dream—and simultaneously experiences the Reality of God—Self.
“In short, you have to be at the joint—you
have to be on the fence. The moment you sit on the fence you have achieved that
‘red.’—the junction between black and white—false reality—man’s awake state—and
Reality—the real Awake state.
“Dawn, dusk, noon, and midnight are
the four junctions in every day; in the same way there are hundreds of such
junction periods, but these are four are the main ones. One of them, the
midnight period, is of great importance. One who performs ‘meditative
repetition of God’s Name or Attributes’ at that time, achieves early. Jesus
Christ was a great thinker. In order that His followers achieved things
earlier, He made it customary to do things at midnight.
“Even amongst Hindus, the books have
said, ‘Anushthana Kije Madhyaratri, Basuniya Svaastha Chitti, Pratyaksha Murti
Prakatela,’ meaning, if with a peaceful mind you go on performing Anushthana at
midnight God will
actually appear before you.” (Here Anushthana is taken to mean a period of time
set aside for the repetition of a mantra involving God’s name coupled with the
practice of self-awareness or self-study.)
“Jesus Christ actually put this into
practice, but you people do not make use of this period. Jesus Christ had attained
the primary joint—He had attained the ‘sitting on the fence’ and that is why He
could lay down many procedures capable of showing all sorts of miracles. This
midnight period is of very great importance and that is exactly why I ask you
men and women to do your practices at that time; but you fellows choose instead
“Jesus was one of the intermediary
forms of Incarnations between the two major ones—the Krishna and the Kalanqi
Incarnations. He was one of the old Maharishis who came back as an Incarnation.
“In short, the joining periods are of
importance. Always stick to one color, and that leads you to these joining
periods. Men should use white clothes and women black. That Bliss is at the
junction of white and black. So please stick to one color in this life and you
will have your ensuing birth attaining that joining period. That Infinite Bliss
can only be had at the fence.” —Ibid.
“Ayushya, would you like some more
“Yes Mani, thank you.”
“And you Grandfather?”
“Ayushya, I have been reading your
most recent posting on the Sandhi and have a couple of questions.”
“Well, first, why do you think that
Upasani Maharaj spoke in such detail about Jesus Christ?”
“Yes Mani, I find that interesting as
well. Of course, to try to second guess a God-Realized Master is quite futile,
but we continue to try—yes?”
“Yes, the play of the mind.”
“Yes. And so with that caveat I would
say, well who knows, maybe there happened to be a follower of Jesus Christ in
the group that day and He was speaking primarily to him or her, or perhaps He
was speaking to the ‘future’—to someone reading His talks—or even speaking to
the ‘past’—to someone between incarnations, or someone now incarnate who has
some question that remains from the past. Past, present, and future are not the same
when one is in the experience of the Eternal Now. Also, Upasani often said that
He was only a mirror—that what people saw when they looked at Him were really
their own a reflections. And your second question?”
“Yes, can you say something about the
Kalanqi Incarnation and what He called, ‘the intermediary forms of
“I believe that the Kalanqui
Incarnation refers to the first Incarnation in the Age that follows our Kali Yuga. It is sometimes called the Kalki
Incarnation. Krishna was the first Avataric Incarnation of the Age of Kali and
Meher Baba is the last Incarnation of the Age of Kali. In between, there were
other Incarnations. Now as you know, Meher Baba said that there is an Avataric
Incarnation every 700 to 1,400 years. But He also said that in-between these
‘major incarnations’ there were many ‘minor incarnations’. He spoke about
Shivaji as being a minor Avataric Incarnation.
“As you recall, Upasani Maharaj said
that Jesus was an ‘intermediary incarnation’. I don’t think this is what Meher Baba
meant by a ‘minor incarnation.’ But then again, what do I know—since, I am
only, as you yourselves have so aptly named me, Ayushya—Meher Baba’s talking
“What I can say is that Meher Baba
was very clear on the point that there is no difference among God-Realized
beings with regard to their consciousness and experience of God but only with
respect to their consciousness of Creation and their duties and
responsibilities to that Creation.
“One should therefore not construe
that the distinctions of a minor incarnation or an intermediary incarnation
implies that any one of those beings is any higher or lower or more important
than any other God-Realized being. There can never be any state beyond or other
than the I am God state.”
“Thank you Ayushya, that is quite
helpful. Would you like some more tea?”
“Yes Mani, thank you.”
Labels: Adi K. Irani, Anushthana, Jesus Christ, Meher Baba, Meher Baba God Speaks, Parkdolg Duty, Row, Search of the Miraculous, The Nothing and the Everything of Bhau Kalchuri, Upasani-Baba Maharaj, your boat