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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