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, ( 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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