The Ilness or the Cure?

The Avatar and the Perfect Masters are always reminding us that what appears to us as the most real is, in Truth, most unreal, while that which appears to us as the most unreal is, in Truth, most Real. Is it then any wonder that the cure can sometimes be mistaken for the illness?

 

Upasani Maharaj speaks about three different, but related, states—Rita, Mrita, and Amrita.

 

“Mrita means untrue, poison, destructible, zero, void, etc. while Rita means indestructible, truth, place of Infinite Bliss, etc.” – The Talks of Sadguru Upasani-Baba Maharaj; Volume III; page 85.

 

I think that most would agree that the latter seems preferable to the former, so then how is Rita obtained? Upasani tells us that the Rita is obtained by experiencing the ‘m’ that precedes the Rita. He says, “We have to experience ‘m’ i.e. destruction—death, i.e. the state of pain first in order to attain the state of Rita. Destruction, in the form of pain, is essential; it forms the means to attain the Rita—the Infinite Bliss.” – Ibid.

 

No doubt he is speaking about the state of creation—the state in which all that is created is ultimately destroyed—the state of duality in which every stick has two ends—the state in which we find ourselves. Looked at objectively, who would want to go on existing in this state? Who would wish to go on and on searching for little tastes of pleasure in a sea of disappointment? But as G.I. Gurdjieff once said, “The most difficult thing to get a man to give up is his own suffering.”

 

Still, is it any wonder that the world these days, so drowned in Mrita, would find these statements so suspect—would continue to hold out hope that the pursuit of Mrita is the road to personal salvation—to lasting happiness—and would continue to misconstrue the illness for the cure and the cure for the illness while even questioning the motives of the one who makes such statements?

 

So let us consider the source. Upasani Maharaj was considered a Perfect Master—God Realized—Truth Realized—the living embodiment of Infinite Knowledge. If he was who he was claimed to be, he would have had everything, he would have needed nothing, and knowing everything he would have gain absolutely nothing by making any statements, either false or true.

 

Meher Baba tells that the Reality of every soul in the Oversoul—the Reality of every drop of the Divine Ocean is the Divine Ocean every—is its absolute Oneness with that Ocean—Paramatma—God—and that the soul’s road to that Realization runs through creation—runs through Amrita.

 

A Perfect Master is a drop of the Ocean who has achieved consciousness of the Ocean—experiences that He is that Ocean—no distinction exists between Himself and that Ocean. He has achieved that Goal—that consciousness—while still retaining consciousness of creation and all souls in the state of the creation. A Perfect Master is the embodiment of Infinite Knowledge, Infinite Power, and Infinite Bliss. Who else is better able to help others achieve that same state?

 

But there are many, perhaps most, who would question these assertions and be most skeptical of any and all who claim to have achieved the state of Perfection. And who can blame them when their personal experience is that so many people are only out for themselves—always looking to play any angle—always lying—people who cannot be believed or taken at their word? Indeed, I know that there is nothing that I could say to you to convince you of the Reality of a Perfect Master and in this case Upasani Maharaj.

 

“Until you experience it, it is not true.” – Kabir

 

But “When his time has come, the prey finds the hunter.” – Old Persian saying

 

“Leave all and follow me.” – attribute to Lord Jesus Christ

 

Of course, “A good plan is a plan that works,” which leaves us with the question, “How?”

 

“Destruction in the form of pain is essential; it forms the means to attain the Rita—the Infinite Bliss. And that is exactly what the mother earth is providing us with. To experience the state of pain through all these objects is one aspect of things that is presented to you by the earth; it is your duty now to leave all these objects—to get beyond all that painful state. Having experienced the objects, you have to leave them; and once you get beyond them what remains is Rita.” – Ibid.

 

But, “A good plan is a plan that works,” and for someone with normal creation consciousness to leave all the objects does not seem very practical or even possible; it is like being thrown into the water and told not to get wet. Yet that is what the Masters are always heard to tell us, and though it does not always appear so, the Masters are very practical…

 

So how, having associated with the creation and all its forms and objects for untold ages, and having experienced all its illusory experiences as real, can we go beyond them—transcend them—in order to experience that Rita—that Infinite Bliss—without having first tasted that Bliss?

 

The irony is that the answer does not lie in rejecting, avoiding, and criticizing the creation, but instead, in embracing, appreciating, enjoying, and respecting the dream of creation as the very means of freeing oneself from it and attaining that Infinite Bliss.

 

An old Persian saying states; “Every stick has two ends.”  Applied to this discussion, it means that the realm of creation is the realm of duality and that if one grasps the stick, one cannot experience one end of the stick without experiencing the other. At some point do we learn to not grasp the stick? The Masters say yes, but it can take a long time.

 

“Whatever I have said boils down to one thing, and that is, that one has to get beyond—one has to deny oneself the enjoyment emanating from all the objects in and of the world. Once you know the secret of the opposite aspects presented by any object, you automatically remain alert about their influence. All Satpurushas know this, and they never get influenced by any object of enjoyment; they are always alert about them. If you remain unattached to these objects, you attain Infinite Bliss.” – Ibid. page 86

 

When I younger, I had a girlfriend. She was beautiful in every way and a delight to be with. Just being with her always made me happy—well almost always made me happy. The problem was that if I ever asked her for anything, she would never give it to me. I later came to realize that she was a perfect metaphor for life. Life is, in fact, beautiful and delightful in every way—until one begins to ask of it. The more one asks of life, the more disappointed one becomes. So, is it possible to learn to appreciate life for what it is without asking it for more?

 

“There is another thing that leads one to Infinite Bliss and that is the principle of ‘Ahimsa Paramo Dharma,’ meaning, not to kill; not to trouble; not to disturb another; is the highest religion. Whatever is separate or different from one’s body is another. No ‘another’ should ever be troubled in any way. Now, somebody may ask, ‘Should we not eat then?’ Of course you should, but you should only use that much as would keep up the body, that is all, and not more.” –Ibid Page 87

 

How far can a dog run into the woods? Halfway, and then its running out of the woods. I think that is what Upasani Maharaj is telling us; In life, find out what is enough, don’t ask for more, and you will not only be happy, but you will come to attain that Infinite Bliss. Seems simple and, in fact, the Masters’ teachings are always simple. One does not need to be a college professor or a nuclear scientist to attain Infinite consciousness. Ultimately, it is more about the heart than it is about the head—more about love than it is about learning—and it is definitely not about self-flagellation in any sense—physical, mental, or emotional. Was not Meher Baba always reminding us that He wanted us to not worry and to be happy?

 

In fact, all of life, from the simplest forms to most evolved are on a quest for happiness. In the lowest forms this quest is mechanical—as revealed in the phenomena of gravity and magnetism. In higher forms the quest is instinctive while in the highest evolutionary form, the human form, it becomes more and more conscious—as expressed in the processes of thinking and feeling. The quest for happiness ultimately leads to the attainment of Eternal Bliss, but it is a long and winding road that leads human consciousness from the state of self-involvement, to self-forgetfulness, and ultimately to Self-remembering.

 

The state of self-involvement is called the Jiva state. The state of Perfection—the state of Self-remembering—is called the Shiva state. We begin with the Shiva state, but without consciousness of it. To gain consciousness of the Shiva state we necessarily need to experience and then transcend the Jiva state.

 

“There is nothing like Jiva uniting with Shiva because they are not two different things. Jiva and Shiva are one and the same, but because the Shiva got entangled in the objects of enjoyment, it lost its Shiva state and attained the Jiva state.” – Ibid.

 

But Upasani Maharaj is quick to point out that there is no fault, and consequently no shame, in experiencing and enjoying the state of creation and all its objects. The problem comes in when this enjoyment leads to entanglement and attachment to creation and all its objects.

 

“It is the nature of things that the Shiva should become Jiva to enjoy all these objects. But as the Jiva begins to get entangled in them it begins to lose it Shiva state. However, if we manage to not get entangled in the objects—to enjoy them without destroying them—then we, and all those objects in contact with us, automatically attain our original Shiva state.” – Ibid. p.88

 

“—then we, and all those objects in contact with us, automatically attain our original Shiva state.”

 

At this juncture somebody offered some sweets and grapes which Baba asked to be distributed to the gathering, during which time Upasani Maharaj went on to suggest the importance of association with one who has achieved the Shiva state.

 

“Having reached the Shiva state, whatever things are used or utilized by me pass into the Shiva state, because due to me their Jiva gets destroyed. It is hence incumbent on those who have attained that state to use all sorts of objects in order to liberate and reinstate them in their original Shiva state.”

 

He explains that once an individualized soul achieves the Shiva state there is no risk that association with any form or object can cause them to revert to their former Jiva state saying; “Can a piece of wood burnt in the fire become a piece of wood again?”

 

“There is another thing that leads one to Infinite Bliss and that is the principle of ‘Ahimsa Paramo Dharma,’ meaning, not to kill; not to trouble; not to disturb another; is the highest religion. Whatever is separate or different from one’s body is another. No ‘another’ should ever be troubled in any way. Now, somebody may ask, ‘Should we not eat then?’ Of course you should, but you should only use that much as would keep up the body, that is all, and not more.” – Ibid.

 

How far can a dog run into the woods? Halfway, and then its running out of the woods. I think that is what Upasani Maharaj is telling us; In life, find out what is enough, don’t ask for more, and you will not only be happy, but you will come to attain that Infinite Bliss. Seems simple and, in fact, the Masters’ teachings are always simple. One does not need to be a college professor or a nuclear scientist to attain Infinite consciousness. Ultimately, it is more about the heart than it is about the head—more about love than it is about learning—and it is definitely not about self-flagellation in any sense—physical, mental, or emotional. Was not Meher Baba always reminding us that He wanted us to not worry and to be happy?

 

In fact, all of life, from the simplest forms to most evolved are on a quest for happiness. In the lowest forms this quest is mechanical—as revealed in the phenomena of gravity and magnetism. In higher forms the quest is instinctive while in the highest evolutionary form, the human form, it becomes more and more conscious—as expressed in the processes of thinking and feeling. The quest for happiness ultimately leads to the attainment of Eternal Bliss, but it is a long and winding road that leads human consciousness from the state of self-involvement, to self-forgetfulness, and ultimately to Self-remembering.

 

The state of self-involvement is called the Jiva state. The state of Perfection—the state of Self-remembering—is called the Shiva state. We begin with the Shiva state, but without consciousness of it. To gain consciousness of the Shiva state we necessarily need to experience and then transcend the Jiva state.

 

“There is nothing like Jiva uniting with Shiva because they are not two different things. Jiva and Shiva are one and the same, but because the Shiva got entangled in the objects of enjoyment, it lost its Shiva state and attained the Jiva state.” – Ibid.

 

But Upasani Maharaj is quick to point out that there is no fault, and consequently no shame, in experiencing and enjoying the state of creation and all its objects. The problem comes in when this enjoyment leads to entanglement and attachment to creation and all its objects.

 

“It is the nature of things that the Shiva should become Jiva to enjoy all these objects. But as the Jiva begins to get entangled in them it begins to lose it Shiva state. However, if we manage to not get entangled in the objects—to enjoy them without destroying them—then we, and all those objects in contact with us, automatically attain our original Shiva state.” – Ibid.

 

“—then we, and all those objects in contact with us, automatically attain our original Shiva state.”

 

At this juncture somebody offered some sweets and grapes which Baba asked to be distributed to the gathering, during which time Upasani Maharaj went on to suggest the importance of association with one who has achieved the Shiva state.

 

“Having reached the Shiva state, whatever things are used or utilized by me pass into the Shiva state, because due to me their Jiva gets destroyed. It is hence incumbent on those who have attained that state to use all sorts of objects in order to liberate and reinstate them in their original Shiva state.”

 

He explains that once an individualized soul achieves the Shiva state there is no risk that association with any form or object can cause them to revert to their former Jiva state saying; “Can a piece of wood burnt in the fire become a piece of wood again?”

 

In the beginning is Infinite Bliss, but without consciousness; then there is consciousness, but not with Infinite Bliss; then there is Infinite Bliss with consciousness.

 

“That which causes immortality is called Amrita. The word Amrita is opposed to the word Mrita—death. What does the word Mrita mean? It means ‘m’ plus Rita; ‘m’ means untrue, poison, destructible, zero, void, etc., while Rita means indestructible, truth, place of Infinite Bliss, etc. Rita becomes obtainable through the ‘m’; hence ‘m’ precedes Rita. We have to experience ‘m’, i.e., destruction—death, i.e., the state of pain first for attaining the state of Rita. Destruction in the form of pain is essential; it forms the means to attain the Rita—the Infinite Bliss. And that is exactly what the mother earth is providing us with.” – Ibid.

 

So, what is the illness and what is the cure? The original Rita state lacked consciousness; therefore, Rita could not experience its own Infinite Bliss. The purpose of the Mrita state is to gain that consciousness and its principle characteristic is duality. In the Mrita state every stick has two ends and an unlimited number of sticks compose the Mrita state. One end of every stick brings some form of temporary pleasure, while the other end of every stick brings some form of temporary pain. Upasani Maharaj is telling us that we must drop the whole stick and not continue to try to hold on or pursue the end which is pleasure.

 

But the habit of picking up sticks has been going on through hundreds of thousands of pre-human forms and hundreds of thousands of lifetimes in the human form. We pursue pleasure because we mistake it for happiness which is the expression—the shadow—of Bliss. But this pursuit and the Mrita state will end and the Masters are always suggesting ways to facilitate and expedite this end and the way of greatest potency is association with a Master who is himself the bearer of the Amrita state—the state of eternal Bliss.

 

“If you have decided that I have attained the Amrita state, then whatever is offered to me—whether I use it or not—all that is bound to pass into the Amrita state and to make you slowly progress towards that state.” – Ibid, page 89.

 

So, what can be offered? All objects of enjoyment; all objects of attachment. And what is the object dearest to gross conscious souls? The body. But beyond the body is the subtle body and beyond the subtle body is the mind. How can these body be given away? The answer is that they cannot be given away, but they can be offered and then taken away.

 

Does not this taking away comprise the cure—the cure for the Mrita state? And so, what really is the illness and what really is the cure? I guess it depends on one’s perspective.

 

                                                                                                     © copyright Michael Kovitz 07/20/2020