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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