Tuesday, June 20, 2017

Lonely God! (Part 6.)

The Masters are always explaining the meaning and purpose of life. These explanations have an awakening power—a power that emanates less from the explanation itself, whose target is the mind, and more from the experience of Reality which is conveyed by the Masters’ state of consciousness. Unlike the thoughts and ideas of regular people, the Masters’ consciousness has the power to nurture another level of consciousness in the unrealized soul.

What the Masters are always reminding us is that life—creation—and all the lifetimes experienced within it have only one purpose and that is the awakening of the consciousness of the soul to the realization—the experience—of “I am God!”

Not only is life meant wholly and solely for this purpose, it has no independent existence from this purpose. I wrote about this at length in a previous blog, Ayushya – Period of Life, http://imbedded.blogspot.com/2015/02/ayushya-period-of-life.html . Ayushya is just another name for the Fence, the Sandhi, and the highest manifestation of the Third Force often spoken about by G.I. Gurdjieff—the dream state between God’s deep sleep and fully awake state.

Near the end of His talk, “How does the Paramatma and a Human Being enjoy the Bliss? - The Talks of Sadguru Upasani-Baba Maharaja, Volume III, pages 76 – 81, Upasani Maharaj clarifies the process and the importance of the Perfect Masters—the Sadgurus in the state of Paramatma—in this process.

“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., page 80.

The state of the Paramatma and the Sadguru are one and the same and to approach one is to approach the other. The difference is that to approach the Paramatma is to approach the impersonal aspect of God while to approach the Sadguru is to approach the personal aspect of God.

If the Sadguru is favorably disposed to a person who practices in this way, that person is soon able to attain that state of junction lying beyond the state of the sun; why? Because the Sadguru has attained that state—because there is no difference between the Sadguru and the Paramatma—because they are the same—they are one. Whoever attains that state becomes the Paramatma—becomes all that lies beyond the Paramatma; it is he who becomes the enjoyer, the enjoyed, and the enjoyment, or remains beyond all the trinities; it is he who is beyond the body-state, beyond births and deaths, beyond space and time.

“As long as the atma remains within the solar circle or under its influence, it assumes the state of Jiva and becomes chained to the cycle of births and deaths—to the continuous flow of pleasure and pain; but once it gets outside the solar circle, the soul escapes from all that is of and in the world—the world that is nothing else but the third formed by the interaction of the two—the earth and the sun.

“The states of existence and non-existence, the states of pleasure and pain, are all the outcome of the interaction between the sun and the earth; the whole creation is the outcome of their interaction. God created the human form to get beyond the zone of interaction. That is why the yogis always try to get beyond the state of the Sun and, having attained that, are able to enjoy that sole Infinite Bliss.” – Ibid., pages 80 – 81.
Inscribe these words in your heart. Nothing is real but God, nothing matters but love for God.– Meher Baba

A Sip of Wine

Oh Lord,
My eyes believe that all they see is real —
are not these stones and trees and birds and bees
and creatures of the earth and sky and sea real?”

“My lover, they are not real,
the Self within them is what’s real.
Their forms are only shadows cast
 that come and go from nothing to nowhere.
See them, love them, but upon them do not depend.”

“And my Lord,
what of men who speak and walk and love and hate,
who laugh and cry with joy and pain,
and grow from babes to live and die —
are they not real — like You and I?”

“My lover, they are not real,
nor is the pain and pleasure that they feel.
The Self within them is what’s real,
while their forms like clouds that cross the sky
appear as shapes that dance and cry.

Know them, love them,
but upon them do not depend — the Self that is real has no beginning or end.”

“But my Lord, I am a man.
Am I not real,
or my thoughts and what I feel?
Who is it then that seeks for You
and in my heart what voice speaks to You?
And are You real or just a dream?
It seems that nothing’s what it seems!”

“My lover, you are not real,
the Self within you is what’s real —
that Self and I are really one.
When you experience this, my work is done.

You say that nothing’s what it seems,
and that’s because your life’s my dream,
though in this dream my life’s displaced
and found again when you’re effaced.

Know Me.
Love Me.
Upon Me alone depend.

Within you I will awaken in Bliss,
beyond beginning and without end.

Remember, dear one, these words I say,
‘Nothing is real but God.
Nothing matters but love for God.’” – A poem by Michael Kovitz

                                                                                                              © Copyright 2000 Michael Kovitz

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