Mirrors

In my most recent blog, The Esoteric Teachings of Rumi, I quoted from the Masnavi;

“An old friend came to pay his respects to Joseph, and, after some remarks upon the bad behavior of his brethren, Joseph asked him what present he had brought to show his respect. The friend replied that he had long considered what gift would be most suitable to offer, and at last had fixed upon a mirror, which he accordingly produced from his pocket and presented to Joseph, at the same time begging him to admire his own beauteous face in it.

“He drew forth a mirror from his side;
A mirror is what Beauty busies itself with.

“But since Not-being is the mirror of Being,
If you are wise, choose Not-being—self-effacement—
For Being may be displayed in that Not-being.

“Wealthy men shower their liberality on the poor,
But he who is hungered is the clear mirror of bread—
The tinder is the mirror of the flint and steel.

“Not-being and Defect, wherever they occur,
Are the mirrors of the Beauty of all beings—
Because Not-being is a clear filtered essence,
In which all beings are infused.”  – Masnavi of Rumi, trans. Whinfield

It is an amazing quotation, so much said with words so few; so deep, so profound!

At the time I wanted to say more about it, but because there was so much more to say, I decided to wait and come back to it at another time…

Mirrors have found their way into the writings of mystics and Masters down through the ages—

“The tale of love must be heard from love itself, for like the mirror, it is both mute and expressive.”— Rumi

“For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known.” – Corinthians 3:18

A mirror seems to have the capacity to reveal truth; but is the truth they reveal actually true? Consider the fact that you’ve never seen your face, only its reflection in a mirror; but this reflection is only a two dimensional reflection of a three dimensional form.  Notice also that standing at arm’s length from the mirror, the size of the reflection of your head, from hair to chin, is no more than five inches in height, yet your head is actually twice that size—measure both and see.

Also, your reflection in the mirror is reversed left and right—put your finger on your right cheek and look at your reflection from behind—your finger appears to be on the opposite cheek—on the left one. So, the mirror seems to answer, at least at some level, the question; “Who am I?” but, in fact, the answer is really a distortion and an illusion. We never really see our own faces, but others do—or do they?

Imagine that you have never seen your face reflected in a mirror, so that you have no idea what it looks like, but you can get an idea  of how you look by standing in front of a different kind of mirror, the mirror of  an-other. You stand in front of an-other and you see her looking at your face. Perhaps she laughs, or recoils, or appears to be impressed. “Oh,” you think, “I am funny looking,” or “I am ugly,” or “I am quite attractive,” your conclusion being based on the reaction you see of an-other seeing your face.

But can we trust the reflection of ourselves in an-other? Do others actually see us and do we actually see them, or is what we see only a reflection of our own impressions—what Meher Baba calls sanskaras?  Sanskaras are the impressions that veil consciousness that we have gathered through millions of reincarnations through sub-human and human forms. From this point of view, perhaps what we see when we see an-other is a more accurate reflection of ourselves? But maybe not, because these impressions—these sanskaras—are not us either—are not the ultimate truth of what we are—and in fact, are the veil between ourselves and our Self.

In Creation, everything sees and everything is seen, but the Masters are always reminding us that all this seeing and being seen is an illusion—a false reflection—until we look into the mirror of Reality—the mirror of Truth.

Upasani Maharaj, a Perfect Master, responding to being worshipped as God in human form, picks up the narrative in this talk to his followers and devotees:

“Being in the state of ‘only’ if you desire to take me to be God or a Satpurusha, well, it is your affair; how could I say what I am? I cannot say if I am ‘this’ or ‘that’.* As I am just ‘only’, what can you see in me, or rather, how can you see me? When you look at me, it is not that you see me, but you only see what you are—your qualities, good or bad, are reflected in this ‘only’ and you are able to see them; and seeing that, due to your ignorance, you think you are seeing me with such and such qualities, when actually you are only seeing your own self—your qualities and not me, because I am in the state of ‘only’ and so virtually in the state of nothing.” – The Talks of Sadguru Upasani-Baba Maharaja, Volume I, Part A, pages 135-136

*I omitted this sentence here; “I can say and prove that you yourself are God or a Satpurusha,” because though it makes sense in and of itself, and is a very powerful and important assertion, in the context of the talk it seems to be misplaced or misworded. – Ayushya

 “So when you call me God, it is your own reflection that you see, and due to your ignorance you charge me with your qualities and call me God. But if you are a wicked man, I look a rascal to you. My form only shows you what you are.” – The Talks of Sadguru Upasani-Baba Maharaja, Volume I, Part A, page 136

The mirror that we call life, the mirror of mirrors within mirrors, always renders distorted reflections because they are imperfect. The mirrors of life are like funhouse mirrors, and taking their reflections to be truth is what Upasani Maharaj is calling ignorance. But when one’s consciousness is divested of all of the impressions—the sanskaras—the dust that has accumulated on the surface of the mirror during evolution, then, and only then, can the mirror be said to be Perfect and in that Perfection can the truth of illusion and the Truth of Reality be reflected to all who are able to look into that mirror.

“…you are only seeing your own self—your qualities and not me, because I am in the state of ‘only’ and so virtually in the state of nothing.”

The state Upasani Maharaj calls the state of nothing and the state of Not-being alluded to by Rumi are virtually the same. Nothing and Not-being are one type of mirror—the mirror of Perfection—the reflection one sees when looking at one’s reflection in that mirror always reflects the truth and the Truth of the one looking into it.

 “Not-being and Defect, wherever they occur,
Are the mirrors of the Beauty of all beings—
Because Not-being is a clear filtered essence,
In which all beings are infused.”  – Masnavi of Rumi, trans. Whinfield

Defect, on the other hand, reflects truth and Truth by reflecting its opposite,

“Wealthy men shower their liberality on the poor,
But he who is hungered is the clear mirror of bread—
The tinder is the mirror of the flint and steel.”—Ibid.

Between the two states of God—the deep-sleep dreamless state and the fully awake dreamless state—is the intermediate dream state. This state is the Jiv-atma state. Jiv means embodied and atma mean soul. In the Jiv-atma state the soul imagines—dreams—itself to have three bodies. The average person is only conscious of the third body, the gross or physical body, which is the product of the union of the two higher bodies, the subtle and the mental bodies. Consciousness of these two higher bodies is not the goal; consciousness of the soul—of the Self—beyond these three bodies is the Goal. One who achieves this state is called Shiv-atma.

The Shiv-atma state is the state of fully awake God in which the soul consciously experiences Itself as being and always having been Eternal God without doubt. It is the experience of Jiv-atma looking into the mirror of Shiv-atma that this blog is about—that Upasani Maharaj is speaking about.

 “My form only shows you what you are. The state of ‘only’ is like a hollow—like the sky. The sky or hollow contains nothing; if you go inside it with whatever you have, you will only see what you have and nothing else. The state of ‘only’ is like a mirror. When you look in the mirror you see yourself and nothing else. The mirror represents the state of ‘only’ in this world.” – The Talks of Sadguru Upasani-Baba Maharaja, Volume I, Part A, page 136

Who among us sees themselves in everyone and everything? Who among us looks at another and realizes that they are looking at themselves? And there lies the difference between compassion and pity. To see others as another and feel for them is pity, but to see others as oneself is to feel compassion.

Gurdjieff used to say that in order to advance in the Way one must become a conscious egotist. The statement disturbed some people because they believed that the Way should be free of egotism, but they didn’t understand what Gurdjieff was saying; they didn’t understand the difference between an ordinary egotist and conscious egotism. Conscious egotism is seeing oneself everywhere and in everything and in that seeing is the loss of self because in that seeing all distinctions between oneself and others disappears. And, when oneself is lost, real Self manifests.

All of creation consists of mirrors within mirrors. If you see something you don’t like reflected in the mirror, do you attack your reflection in the mirror? Yet, that is exactly what happens in the state of delusion—in the world as we see it—we attack our own reflections in the mirror. That is why we fight, and argue, and judge, and go to war.

“Not-being and Defect, wherever they occur,
Are the mirrors of the Beauty of all beings—
Because Not-being is a clear filtered essence,
In which all beings are infused.”  – Masnavi of Rumi, trans. Whinfield

And so, what is the way out of this funhouse of mirrors? Is there a way out of this funhouse of mirrors? A fair enough question, and the answer is to find the mirror that does not reflect beauty as Defect but reveals beauty as perfection; in other words reflects the atma and not the jiv—the holy and not the ghost—and that mirror is the mirror of Not-Being—the state Upasani Maharaj calls ‘only.’

“You have a face, but you do not know how it looks; that is why you take a mirror and look into it, and then only do you know how your face looks. I am exactly like that—a mirror—and due to my state of ‘only’—the state of a mirror—you can only see your own qualities in me.

“So, when you call me God, it is your own reflection as God that you see in me, and because you do not call the mirror your face, therefore, in  the same way, you cannot call me God—or if you do, you should be aware that you are taking me to be that which you are.” – The Talks of Sadguru Upasani-Baba Maharaja, Volume I, Part A, page 136

“If you paint a picture of Vishnu on the mirror, you can no more see your face in it; when now you approach the mirror; you will see the picture of Vishnu. By painting the mirror this way, you have removed the quality of reflection from it. Unless you wipe out the picture from the mirror—unless you bring the mirror into its original state of ‘only’ you cannot see your reflection in it.” – The Talks of Sadguru Upasani-Baba Maharaja, Volume I, Part A, page 137

I began this series of posts by discussing the qualities of mirrors—how they reflect what is put before them, how they distort the objects they are reflecting, and how the mirror of a Perfect One is different than the countless mirrors that make up the great mirror of creation. In a general way, I believe that the subject is easily understandable, but when one goes a little deeper, things become more subtle and slippery.

“But since Not-being is the mirror of Being,
If you are wise, choose Not-being—self-effacement—
For Being may be displayed in that Not-being.

“Wealthy men shower their liberality on the poor,
But he who is hungered is the clear mirror of bread—
The tinder is the mirror of the flint and steel.

“Not-being and Defect, wherever they occur,
Are the mirrors of the Beauty of all beings—
Because Not-being is a clear filtered essence,
In which all beings are infused.”  – Masnavi of Rumi, trans. Whinfield

I made a connection between the states of Not-being—self-effacement—and the state Upasani Maharaj experienced that he called ‘only.’ Now Upasani introduces a further subtlety when he talks about the face of Vishnu being painted on the mirror.

“If you paint a picture of Vishnu on the mirror, you can no more see your face in it; when now you approach the mirror, you will see the picture of Vishnu…” – Ibid

I believe that when Upasani Maharaj used the example of Vishnu’s face being painted on the mirror He specifically choose that one face over all other ones. So, who, or what, is Vishnu? Vishnu, also called Parvardigar, is one of the three aspects of God responsible for the creation, the preservation, and the dissolution of and within creation. Brahma creates, Vishnu preserves, and Shiva, also called Mahesh, dissolves. These three aspects of God are not people, or gods, but states of God, yet it is possible for those states or aspects of God to take on a human form for a limited period of time.

With regard to Vishnu, Meher Baba tells us that this taking on of a human form occurs every 750 to 1400 years and this incarnation of God in human form is variously called the Avatar, the Christ, the Buddha, the Messiah—there are many names, but the state is always the same; God in any and all of His names and forms is always the same.

There have been many Incarnations—many forms—that of Krishna and Ram and Gautama and Zoroaster and Mohamed and Meher Baba—but in all of these forms, in all of these Incarnations, is same One God. Understanding this, helps us to understand what Jesus Christ meant when Jesus said,

“I am the way and the truth and the life. No one comes to the Father except through me.” – John 14:6

For Jesus Christ could speak as Jesus and He could speak as the Christ and, in this instance, it He was speaking as the Christ, not as Jesus the man, for both the Father state and the Son state (the state of Christ) are Eternal, but forms, even the beloved forms of Ram, Krishna, Gautama, Zoroaster, Jesus, and Meher Baba and Meher Baba, are finite, passing, and subject to the same laws that govern all of creation.

Meher Baba tells us that the Individuality who embodies these forms of the Avatar, the Christ, etc.is the first soul who realized God through the processes of creation called evolution, reincarnation, and involution of consciousness—the One called the Ancient One—and when that One takes on a human form, He is called the God-Man— and expresses through His very being the direct descent of God into His creation.

Along with the God-man is also the state of the Man-God. The Man-God is not called the Avatar, he or she, is called a Perfect Master, a Satpurusha. A Satpurusha is one who has achieved the state of Perfection through the same processes of evolution, reincarnation, and evolution that the Avatar originally passed through in the beginningless beginning of time. The Avatar was the first God-Realized soul and when He takes a human form as the Avatar no longer needs to pass through evolution, reincarnation, and involution. His is called the direct-descent of God into a human form.

The Avatar comes again and again out of love for creation—out of love for Himself in all of the forms of creation—but the Perfect Masters—and Baba tells us that there always five of them present on the planet of involution—our planet—when a Perfect Master drops his or her human form, he or she does not take another body—does not reincarnate again—but remains in the Eternal and Infinite State of God beyond creation.

All of this is the background for trying to understand the distinction that Upasani Maharaj is making between His state of ‘only’ and the state of Vishnu—between the mirror of ‘only’ and the mirror that is covered by Vishnu’s face—between a Satpurusha and “an original Satpurusha.”

“Take a mango tree; right from the beginning it is a mango tree. Does anybody call a mango tree a babhula tree?  It is not that some call it a mango tree and some call it a babhula tree. The fact that I am called virtuous by some and vicious by others should convince you that I am not an ‘original’ Satpurusha; otherwise everybody would have called me the same, as in the case of the mango tree.

“Since different qualities are seen in me by different people, it means that I am in the state of a mirror—in the state of ‘only’ in which anybody can see his own reflection.” – The Talks of Sadguru Upasani-Baba Maharaja, Volume I, Part A, page 137

Whatever one sees in the mirror of ‘only’ is a reflection of oneself. Since that self, that Jivatma, is both illusion and reality—both man and God—the mirror of ‘only’ is able to reflect both. Why the mirror reflects illusion for one person and reality for another is because of the impressions—sanskaras—that covers one’s consciousness like dust on the surface of a mirror.

That mirror is the very same consciousness of oneself that we externalize in the forms of creation and also in the expression of God in the forms of Perfection   Masters and the succession of Avatars—for in truth, there never was, or is, or will be any reality to the external at all—the external of our waking state is merely the projection of the dream state that is experienced between the Deep Sleep State of God and the Fully Awake State of God—the two states of Reality on either side of the illusory dream state we call creation.

In short, there is an illusory distinction made between the internal and the external and if one accepts this distinction then one accepts duality, but ‘only’, by its very nature, excludes duality—excludes the reality of others. It then becomes clear that to experience the Ultimate Reality, both the external and the internal must go and what remains is the state of ‘only’—the state beyond all mirrors.

“Your face, as well as the mirror, both has a form. That mirror, however, serves the purpose of ‘onlyness’ only if you make use of it for that purpose and not use it as a mirror. This means that you should not make use of the mirror as such, but only for its quality of ‘onlyness’.” – The Talks of Sadguru Upasani-Baba Maharaja, Volume I, Part B, page 367

What Upasani Maharaj goes on to say is that ‘onlyness’ must stand before the mirror to see its own reflection. What a great theme upon which to meditate and contemplate—what does ‘only’ see when it sees ‘only’ reflected in the mirror? How sublime is that?

Upasani Maharaj uses the term Satpurusha to characterize the state of one who is in the state of ‘only’. He goes on to say;

“The state of a Satpurusha within you does not mean your external visible form. What can be said is that your external form is able to help you to be conscious of your internal state of a Satpurusha. But that internal Satpurusha state of yours cannot be exhibited in a mirror that can only show you your external appearance.” – Ibid

Upasani Maharaj goes on to talk about the other kind of mirror—the mirror of a Satpurusha—the mirror we look into when we are in the presence of a Perfect Master—the mirror of ‘only’ that can reflect our own internal state of God.

“The inner finer form within your external form that contains the qualities of a Satpurusha was reflected by that state of ‘onlyness’ in me. Thus the qualities of a Satpurusha you charge me with are actually yours.” – Ibid

He says that though those qualities are actually ours and not his, we do not experience them as ours because we are habituated to experience the external gross form only; he says; “your consciousness is not sharp enough to reach that inner finer state of yours.”

The answer, he says, is to go on charging our qualities on him. Charging here means to externalize our internal state on to him through the acts of worship, meditation, contemplation, and contemplation—to project that which is ours onto him. It is like loaning something of value that we cannot, at the moment, make use of to another—to keep for us until the time is right.

And then he reveals something quite surprising, another way to reach the Supreme Reality.

“On the other hand, being convinced that what you see in me is nothing else but your own self—your own qualities—you try to remember them—stick to them—with all determination irrespective of all the difficulties that are or may come your way, then eventually you will be able to experience your own real state which is expressed in that one small sentence, Aham Brahmasmi’, meaning I am the Brahma.” – Ibid

But he cautions; “This process, of course, is a very difficult one. The easier way is to charge somebody else with those qualities of yours and eventually experience that real state of yours—in this, not only you as an individual experience that state, but many others are able to do so along with you—in a way, thus this method is very beneficial.” – Ibid

Why is this other method so difficult? What does it actually entail?  It means to deny in every moment—in every breath—continually and without break—the ‘reality’ that illusory consciousness makes us experience while affirming the true Reality that we do not experience as real—to believe it is day when our mind and senses tells us it is night, believe we are eternal and infinite in the face of experiencing ourselves and others as finite and subject to disease and death—to believe without doubt or interruption that we are God and that all else is a dream—the dreams of woman and man, black and white, rich and poor, sane and insane…

The alternative? The simpler method? To try stick to a Perfect One with all faith and confidence. To live a normal life—a life normal to the circumstances we find ourselves in; continuing to try to be helpful to others—thinking more and more about their happiness rather than our own; to try to remain in the state that Meher Baba reminds us of, the state of “Don’t worry, be happy!”

  “It always brings me such joy to see you my dear—how are you and how is your dear grandfather?”

“Thank you! I am happy and well in Beloved Baba’s love as is grandfather. And how are you these days Ayushya?”

“Yes, quite well as well—continuing to tread the path of Baba’s ‘don’t worry—be happy!’ So, my dear, please take some tea and tell me what it is that has brought you to my home this day.”

“Of course, I have been following your inspiring posts on the subject of mirrors and, as usual, they have evoked in me questions that vibrate in the higher frequencies of my mind and heart.”

“Ah yes, questions; Questions are mirrors that can reflect reality and illusion—finitude and eternity. Questions bring energy; they are more important than answers; answers kill questions. I see you have brought with you a volume of Upasani Maharaj’s talks?”

“Yes Ayushya; while reading your posts on mirrors I began to think of the qualities of mirrors and the qualities of their reflections and this stirred in me a memory of a specific talk by Upasani Maharaj about what he called, ‘the moving temple.’”

“I remember that talk well. He says that the moving temple consists of three halls one within the other. He says that these three halls are the gross, the subtle, and the mental bodies. He says that God sits in the third hall and on certain days, with the correct preparation, one can enter that third hall and experience God.”

“Yes, and he also said that normally the three halls are arranged in such a way that they are opposite to each other—may I read you a passage?”

“I would be delighted!

“So, speaking about the ‘moving temple’, he says; ‘This temple is peculiar in that it consists of halls within halls, which are moving in opposite directions, the doors of which are located in opposite directions, and whose domes are also situated opposed to each other. So, if the outer hall’s door is facing east, it is moving in a clockwise manner, and has its dome positioned up in the normal way, then the next hall within it has its door facing west, moves in a clockwise motion, and its dome is positioned upside down. Meanwhile, the third hall is opposite to the second hall in every way and God sits in this innermost hall of the temple.’”

“And these three halls represent the gross, subtle, and mental bodies?”

“Yes, on the next page he says; ‘Now the moving temple is this body. The halls arranged in opposite directions are the Sthula, Suhshma, and Karana bodies (the gross, the subtle, and the causal). The Vaikuntha is the Brahmanda situated in the head.’ Earlier on he said that Vaikuntha is the abode of Vishnu meaning the Infinite Bliss.”

“Indeed, this is all most most interesting, so tell me what questions and thoughts are evoked in you by these teachings?”

“Well first, I wonder if, as he says, the third hall is opposite to the second all in every way and that the second hall is opposite to the first in every way, we can assume that the first and the third halls—the gross and the mental bodies—are in alignment in every way?”

“Yes that is quite an interesting question; what do you think?”

“Well, it does come down to the expression ‘every way’, because ‘every way’ does not leave any room for any other way, and so if the third and second halls are aligned differently in every way, as are the second and first hall aligned differently in every way, then, I think, that the first and third halls must be aligned the same in every way.”

“Somewhat beyond my personal realm of experience.”

“And mine as well, although on a few occasions, at the very moment of awakening from a nap, I have experienced for a brief moment that my body was lying in the opposite direction to what it actually was—that my head was where my feet should be and my feet were where my head should be.”

“Yes, I have had that very experience myself.”

“The other thought I have connected to your posts on mirrors is this; because the reflection seen in a mirror is always opposite to whatever is being reflected in it—what is left becomes right and what is right becomes left—can we assume that the reflection seen in the mirror is somehow a reflection of the gross world in the subtle world?”

“Interesting, although we are only talking about left and right, and not up and down—”

“Yes, very true, and perhaps this is because the mirror is only reflecting the gross appearance of a three dimensional person or object as a two dimensional representation, while, of course, the cosmos consists of more than three dimensions then the three we see due to the limitation of gross consciousness.”

“Unlike a Perfect Master who sees all of the dimensions, all of the planes, and all of the three worlds…”

“Yes, sees all of the illusion perfectly and totally in all of its dimensions, planes, and worlds.”

“And your thoughts, my dear, gives me a new insight into the distinction Upasani Maharaj makes between the mirror being in the state of ‘only’ as opposed to the mirror upon which the face of Vishnu has been painted.”

“How so?”

“Well, I have always felt that the mental world was more understandable to me than the subtle world. If, as you suggest, the mental world and the gross world are aligned in every way, then it would make sense that it is easier for me to connect to the mental word where God reposes than to the subtle world that is in every way opposite to the gross world.”

“Indeed.”

“Indeed.”

“Ayushya, do you have handy your first post on the subject of mirrors?”

“I do, would you like me to read you something from it?”

“Yes, I feel that after reading all of your posts on the subject of mirrors and having this delightful conversation with you today I can now understand at another level those quotations with which you began the topic. Would you please read them to me now?”

“Of course, my dear, it would be my pleasure.”

“An old friend came to pay his respects to Joseph, and, after some remarks upon the bad behavior of his brethren, Joseph asked him what present he had brought to show his respect. The friend replied that he had long considered what gift would be most suitable to offer, and at last had fixed upon a mirror, which he accordingly produced from his pocket and presented to Joseph, at the same time begging him to admire his own beauteous face in it.

“He drew forth a mirror from his side;
A mirror is what Beauty busies itself with.

“But since Not-being is the mirror of Being,
If you are wise, choose Not-being—self-effacement—
For Being may be displayed in that Not-being.

“Wealthy men shower their liberality on the poor,
But he who is hungered is the clear mirror of bread—
The tinder is the mirror of the flint and steel.

“Not-being and Defect, wherever they occur,
Are the mirrors of the Beauty of all beings—
Because Not-being is a clear filtered essence,
In which all beings are infused.” – Masnavi of Rumi, trans. Whinfield

“The tale of love must be heard from love itself, for like the mirror, it is both mute and expressive.”— Rumi

“For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known.” – Corinthians 3:18

                                                                        © copyright Michael Kovitz 2016

 

Deep in the Depths of Datta

“Becoming is the state of not knowing—ignorance; Being is Realization—Knowledge.

“Unless one is imprisoned, one cannot appreciate freedom. A fish born in water lives in water; it cannot realize water.

“When it comes out of water it goes back into water and knows the water.”—Meher Baba, Lord Meher

“Guru Brahma,

Guru Vishnu,

Guru Devo Maheshvara,

Guru Sakshat Para-Brahma,

Tasmai Sri Gurave namaha.” —The Guru Mantra – recited every Thursday (Guru Day)

(to) Guru Brahma (the Creator of creation),

(to) Guru Vishnu (the Preserver—Sustainer—of creation),

(to) Guru Devo Maheshvara (Mahesh—Shiva—the Destroyer—the Dissolver—of creation—of ignorance),

(to) Guru Sakshat Para-Brahma (Lord Dattatreiya—the Synthesis of the Three—and Para-Brahma—the One who is beyond the Three also),

to that Guru, I offer my salutation.—interpretation of the Guru Mantra

Ishwar is the name given to that aspect of Infinite Intelligence who as Brahma creates, as Vishnu preserves, and as Mahesh destroys. Ishwar, acting in the domain of imagination, is the source of infinite form, yet He remains formless and infinite. Ishwar never experiences nor realizes what He creates, and remains unconscious of Self. Another name for Ishwar is Infinite Mind.

Though referred to as He, Ishwar is clearly a name given to a non-conscious mechanism, rather than a conscious, or unconscious, or super-conscious soul. How to understand this? You go to sleep having experienced waking consciousness. Then, dream consciousness pervades before, and after, the deep-sleep state.

The dream state is generally not experienced before the deep - sleep state, yet it is there. But, what is experienced in both is the dream and not the dreamer. The one who creates, the one who sustains, and the one who destroys our dreams is our Ishwar—our Brahma, Vishnu, and Mahesh—but experience tell us that we are not aware of our Ishwar, only that which our Ishwar creates, preserves, and destroys.

We are not aware of the dreamer, only the dream, even though the dreamer is some part of ourselves. What in us keeps our heart beating, our breath moving in and out? Whatever it is, it is not another person, but just some function of ours—as Ishwar is to Paramatma, to Jiv-atma, and Shiv-atma also.

But the teachings tell us that long, long, ago it so happened that Brahma, Vishnu, and Mahesh, incarnated as a single divine human being. The name of that being is Lord Dattatreya, the subject of this new series of posts.

Lord Dattatreya is known all over India and worshiped in at least ten different languages all over India. He is sometimes depicted with three heads, perhaps symbolizing the union of Brahma, Vishnu, and Shiva in a single incarnation. He is considered by some to be an Avatar of Shiva, by others to be an Avatar of Vishnu, and by still others to be an Avatar of both.

Stories abound of the details of his birth, his life, his travels and his teachings. He is often depicted accompanied by four dogs, believed by many to represent the four sacred Vedas of the Vedic tradition.

Much is known about Lord Dattatreya, but there is a big difference between knowing about something and knowing something. Knowing about something is not uncommon, but knowing something is more uncommon. No doubt, knowing about God and God’s Avatars is a precious and priceless gift, but knowing God, directly experiencing God, this is a gift of a whole other level. And who knows God in this way? The God-Realized Masters.

Upasani Maharaj was a twentieth-century Perfect Master who established his ashram in Sakori, India in the early nineteen-hundreds, and, for a while, gave talks to those who, convinced of His spiritual perfection, would gather in his presence. It was those talks, always delivered extemporaneously, that were written down and later published under the title of The Talks of Sadguru Upasani-Baba Maharaj.  Readers of my blog, Embedded with the Kali Yuga, know that I have relied heavily on these priceless, precious talks, for the insight and spiritual authority that they embody.

On the twenty-fourth of October in the year nineteen twenty-four, Upasani Maharaj gave a talk that was later titled, The How and Why of the Datta Incarnation. He began by saying, “Every day, now-a-days, I decide not to speak: but it does not happen; what can I do? All of you have something or other, the virtues or the vices, and as you come to me, they come to me—in other words, you teach me; you make me speak your thoughts. Both the virtues and the vices of yours are helpful. One can praise the virtues only by condemning the vices, meaning thereby, that one can talk about virtues only on the support of the vices and, as such, the vices have to be taken as of greater importance.”

There are two things here that I find significant, one that affirms other statements by Upasani Maharaj to the effect that Perfect Masters are without desires and in and of themselves are action-less. A Perfect Master is like a perfectly clean mirror that reflects others to themselves. Upasani would sometimes say, “You see me abuse some who come here, while others I am seen to praise. You ask as to why I treat some one way and some another, but the truth is that I neither abuse or praise on my own initiative. I am a mirror, and only reflect that which is held-up in front of me. When I am seen to abuse, it is your own vices that are being reflected back to you, and when I praise, that too is but your own virtues being reflected back to you.”  

Being a musician and a teacher of music, many people come to my house in which there are a number of pictures of Meher Baba. It is interesting to me that few people ever comment or ask about the man in the pictures—even after coming here for many years—while from others who do say something, I  have heard comments like, “Oh, Albert Einstein,”  or, “Is that Frank Zappa?”

Of course, not only are the Perfect Masters mirrors, we are all mirrors too. When we look at each other, we are really looking at ourselves, but the difference between us and the Perfect Masters, is that they are perfect mirrors, while we are distorted mirrors—like the mirrors at a fun-house. I distort your image because my own impressions (sanskaras) become part of your reflection, but the Perfect Masters are free of sanskaras and therefore reflect an accurate image—free of any taint or distortion. 

The second thing I find so interesting about Upasani’s statement is the importance he gives to the vices with regard to recognizing the virtues. Both vices and virtues are part of the same scene. In music, we recognize that good music has both consonance and dissonance. Wholly consonant music would become intolerably boring and wholly dissonant music would be intolerably painful. But when consonance and dissonance are combined by a master composer, a masterpiece can be created that perfectly reflects both the universe and the soul’s longing for the Eternal Bliss that is ever-existent beyond time. To know virtue, we have to know vice, and as Meher Baba says, to experience reality we must first experience illusion. Nothing is essential to Everything and Everything is dependent on Nothing. Meher Baba’s dedication to his book, God Speaks, puts it very well: “To the Universe, the Illusion that sustains Reality.”

We began with a discussion of Lord Dattatreya and it might seem that Upasani’s remarks to his listeners regarding virtue and vice were just some off-hand comments, but, of course, this is not the case—the ways and words of the Masters are subtle and never to be taken lightly, “Let those who have ears, hear!”—for, in fact, the relationship between the sources of virtue and vice, between reality and illusion, goes to the very meaning of the Lord Dattatreya incarnation.

In his talk, Upasani Maharaj goes on to say that the full-moon day of the ninth month of the Hindu calendar—that very day on which he began to speak about Lord Dattatreya—was the birthday of Lord Dattatreya whom he called “Shri Datta.”

“Today is the full-moon day of Margashirsha (the ninth month of the Hindu calendar) the birthday of Shri Datta. On this day generally the moon is in Mriga Shirsha, and one has to understand the significance of that word. The word Shirsha means the head. Now, what is meant by the word head? ‘Head’ is that in which lies what we have to find out, or rather, what we seem to have lost. What we have lost due to our mistake is contained in the head. Now what is it that we have lost due to our mistake? It is the means of attaining that highest—the Bliss— that is contained in the head.

“It can be said that our mistake forms the covering over that means of Bliss and this covering renders it invisible to us—or that in the pot formed by our mistake is contained the means of Bliss—or that our mistake and the means of Bliss together are contained in our head. It means the one who experienced both the means of Bliss and his mistake-form-covering over it—or the time when he does it—or the occurrence that makes him do it—or the means with which he does it—is called Margashirsha—or it could be said that the one who found out his mistake and thence does not commit the mistake—or who well-experienced his mistake and the of Bliss covered by it—and who no more is caught or mislead by that mistake is the Marga Shirsha.

“It means that the one who understood well both the mistake—the covering—and the means to attain the Bliss underlying it—who found out that means through his mistake, or rather with the help of his mistake, and having done so does not do away with or destroy that mistake, and yet does not commit that mistake again, is Margashirsha.

“It is the mistake—the unwariness—the forgetfulness—that covers the means, and as such that means has to be or can only be obtained with the help of that unwariness—that forgetfulness—i.e. the mistake.” – The Talks of Sadguru Upasani-Baba Maharaja (Volume III)

This explains so much to me—why creation is essential for sleeping God to awaken and experience Himself; why that creation by its very nature has to appear opposite to the nature of God i.e. transitory and dualistic as opposed to eternal and singular, and a battle ground of suffering and pain as opposed to Bliss; and why Meher Baba’s tells us that the soul’s first experience of consciousness is most, most, opposite to the Reality of itself.

“Simultaneously with reverberations of the first urge, the most gross first impression emerged, objectifying the soul as the most absolute opposite and most finite gross counterpart of the Infinite.”

Upasani Maharaj gives a name to the means of Bliss and a name and purpose to the unwariness that covers it;

“If that means of Bliss is named as Brahma, then the unwariness that covers it shall have to be named as Maya. The Shastras—the Vedanta—always advise to do away with Maya. I say to them that is alright; do it; but can anyone ever destroy Maya? If the Maya is removed, then the means of Bliss also will be automatically removed. This means that the Maya—the unwariness—is extremely essential for the purpose of attaining the Bliss… In short, the one who knows—who understands—both the unwariness and the Bliss under-lying it is called Margashirsha.

“Now who has reached such a state of knowing both of them well?”

We ended the last post with the Upasani’s question; “Now who has reached such a state of knowing both of them well?”  Who experiences God and creation, Reality and illusion, the Wine and the glass? Upasani Maharaj explains;

“It was Shri Krishna; that is why He has said, ‘Masanam Margashirshoham…’ (Gita, Canto 10). If we possess the container then we can at any time have the milk; in the same way, if one well-possesses the unwariness, then that means of Bliss can any time be collected. This unwariness, the Maya, however is very tricky—very powerful by nature. She has been seen to mislead even the all-powerful deities like Vishnu and Shankara. That is why the Satpurushas—literally those incarnate souls who possess the state of All-knowing—Perfect Masters—play a trick; they themselves form (become) that container—that Maya—and with this the question of ever being misled by her never arises and thus they remain eternally in contact with that means of Bliss. The Satpurusha thus, is both the container and the contained—that is where the greatness of the Satpurusha lies.”

In other words, the wine itself becomes the wine glass, and therefore, between the wine and the wine glass, no distinction exists. How incredible is that! Usually, the wine is different than the wine glass—did not Gurdjieff and others say the same thing? “There is a difference between the wine and the glass, never mistake the one for the other.” But, the wine glass this statement refers to are the religions, the teachings, and the teachers, but not the Avatar and the Perfect Masters who transcend duality and are Oneness itself. As Upasani Maharaj said, “…that is where the greatness of the Satpurusha lies.”

My readers, friends, brother and sisters in love, do you want this wine, do you want a taste? This is what Upasani Maharaj was referring to when he spoke of the Bhagavad Gita Canto 10. Krishna said:

“Who sees Me, Lord of the Worlds, with faith-enlightened eyes, unborn, undying, unbegun. Whatever natures be to mortal men distributed, those natures spring from Me!

“Intellect, skill, enlightenment, endurance, self-control, truthfulness, equability, and grief or joy of soul, and birth and death, and fearfulness, and fearlessness, and shame, and honor, and sweet harmlessness, and peace which is the same—whatever befalls—and mirth, and tears, and piety, and thrift, and wish to give, and will to help—all cometh of my Gift!..

“Where-from who comprehends My Reign of mystic Majesty—that truth of truths—is thenceforth linked in faultless faith to Me:

“Yea! Knowing Me the source of all, by Me all creatures wrought, the wise in spirit cleave to Me, into My being brought:

“Hearts fixed on Me; breaths breathed to Me; praising Me, each to each, so have they happiness and peace, with pious thought and speech:

“And unto these—thus serving well, thus loving ceaselessly—I give a mind of perfect mood, whereby they draw to Me:

“And all for love of them, within their darkened souls I dwell, and with bright rays of wisdom’s lamp, their ignorance dispel!”

To summarize, there are three elements in this equation, the Bliss which is the Source and the Goal, the unwariness which could be called the state of forgetfulness of the Bliss—the state in which Maya is active—and the container in which is contained both the Bliss and the unwariness. Now both the Bliss and the unwariness—the Maya—are eternal and infinite. In the points given by Meher Baba to Bhau Kalchuri, Meher Baba states that Maya and her seven children—lust, anger, greed, hatred, jealousy, and pride—were present—were existing—even before creation. The one element in the equation that is not infinite and eternal is the container—the wine glass—the head. Upasani, in referring to the container, says;

“…after all, it is a container and as such is bound to give way—bound to break—bound to crack—some time or other; and the one whose container has cracked, begins to explain—to expose—to all others all the secret processes, principles, and thoughts, etc.”

In other words, when the container cracks, the infinite and the eternal—the Bliss—the Wine—spills out, and all those around the One whose container is cracked, gets splashed—soaked—in Knowledge and Bliss, and for a moment, for that moment, like the cloth dipped in the dye, emerges saturated in color. But, also, like when the cloth dipped in the dye is pulled out of the dye and hung in light of the sun—the Maya—the unwariness—begins to bleach away all of the color so that nearly all of the color is faded away—nearly all, but not all, for some atoms of color remain which over time, with more and more dipping and drying and dipping and drying, builds up and  becomes fast and impervious to the sun, so the Bliss becomes eternal and infinite and impervious to Maya.

The container that contains the Bliss gets broken and in time and in also, in time, the container gets reunited. Why? Because, time does not exist—except in illusion which is the creation of Maya. Here, Upasani is speaking about the relationship between Bliss, and Kala (Time), and Maya:

“It was because of ‘Time’ that the container gave way; and so it is with ‘Time’  that it has to be united; it means that the unwariness—the Maya—and the Kala have to be brought together; and they are, in fact, always together. For, just as the Maya exists on the support of that means to Bliss—the unwariness—the Kala also exists on the support of that means to Bliss. In other words, the Maya and the Kala are also dependent on each other.”

So, the power of Maya, that sorceress who can make illusion appear to be real, is dependent upon ‘Time’ and ‘Time’ is also dependent upon Maya for the illusion of its apparent reality. In time and because of ‘Time’, the container gets broken, and then in time and because of ‘Time’, the container gets re-united. Upasani says;

“The broken container gets united during the time between the 14^th and the 15^th day of the bright half of the month of Margashirsha, and if a suitable person is present at that time, he can watch and thus understand the process of union—exactly like a potter watches the making of a pot.”

But who can watch? Who is privy to watch this action?  And, is it a secret? The answer is that there is no secret, anyone who is qualified can watch. But who is qualified? The answer is that anyone who desires to watch this ‘secret’ process can watch, but they have to desire to watch more than they desire to follow their interests in the allurements and enticements of Maya.

Upasani reminds us that Brahma, Vishnu, and Mahesh “deal with—control—the whole world. But this world is nothing else but the result of that unwariness (the state of forgetfulness of the Bliss), and all three of them have to do their duty—their work—within the unwariness, and they do so without losing sight of it; but if, by chance, they forget, then this period (between the 14^th and the 15^th day of the bright half of the month of Margashirsha) at once makes them remember it; revises their knowledge of it.”

In other words, even the great Brahma, Vishnu, and Mahesh can get enticed and caught by creation—their creation—like the average person gets enticed and caught in the dreams they create in both the sleeping and awake states. An interesting question is suggested; is it the dream or is it Maya’s powers that cause the state of unwariness—the state in which the Bliss is forgotten? Does not the movie make us laugh and cry only after we forget that we are watching a movie?

And so, “The Brahma, Vishnu, and Mahesh were dealing with the world and were enjoying the Bliss lying within it; but they were lured by the unwariness and were caught in the grip of Entice—the Moha (a state of delusion—not knowing what to do—a state of being deeply clouded, in which the mind is not clear); they desired to have Anasuya.”

Anasuya, who is she?

Anasuya was the wife of Atri. Atri, a son of Brahma, was a great Indian sage whose stories can be found in such epic sagas as the Ramayana and the Mahabharata. He is said to be the progenitor of our present race of humanity.  Anasuya was very pious, free of all envy and jealousy, and a practitioner of austerities and devotions which gave her miraculous powers.

Upasani continues;

“The moment that Brahma, Vishnu, and Mahesh were enticed by the unwariness, they approached Anasuya with a begging bowl, but this could be interpreted in a different way; they came to beg at Anasuya’s place to confront the unwariness in order to be able to continue their work of creating, maintaining, and dissolving the world—creation.”

In fact, I have puzzled over this last statement and the form that I have given it here could be considered an interpretation of the statement as it appears in the English version of Upasani’s talks.  Here is how it actually appears: “This could be interpreted in another way; they were able to deal with the world due to the unwariness and to be able to continue that they came to beg at Anasuya’s place.”

Upasani continues;

“She (Anasuya) was a great woman; she was the embodiment of that which remains contained in the container of unwariness.”  In other words, she was the embodiment of the Bliss.  “Thus, when they came to beg at the door of Anasuya, the mistake of being lured by that unwariness committed by them was corrected and they got the means of Bliss from her resulting in the incarnation of Datta.

“I will cite an example to understand this better. When an implement becomes useless by constant usage, we take it to the blacksmith who puts it in the furnace to turn it into a soft lump and then fashions out of the lump the same implement once again. In the same way, when Brahma, Vishnu, and Mahesh found the implement of dealing with the world to have become blunt and hence useless, to get it repaired—remade—they came to beg of Anasuya.

“They had approached Anasuya when they were lured by the unwariness, and hence when they approached her for alms, they asked her to give them the alms after first becoming nude. After all, she was the wife of the great Atri Rishi and along with him she too had attained the state of Brahma. The moment that she heard their request she realized that they had also attained the state of Brahma and were fully detached even while working as the Creator, Protector, and destroyer of the world, and hence she disrobed and gave them the alms as requested.”

And so the moment they received the alms at her hands two things happened; the lure of unwariness just disappeared and a new being, recognized as Anasuya’s son appeared, Sri Dattatreya.

“The three of them were lured by the unwariness, they had forgotten about their head; and it was in this period that they once again remembered their head and the means of Bliss lying within the cover of unwariness and with its help they realized themselves due to the state of Datta; and it is this realization that is called the incarnation of Datta.”

It’s a deep and complex story—actually a story with a story. But, what does it mean and what can we learn from it? Questions, the right questions, are more important than answers. Questions open us to new possibilities, they have energy. Answers kill questions; they turn the energy off. By pondering stories such as “The How and Why of the ‘Datta’ Incarnation,” what questions arise and where do they lead us? Are we led to consider the source and meaning of creation and it relationship to the Eternal? And by extension, do we gain understanding our own place in the story, and our own existence as creator, preserver, and destroyer of our lives in illusion and the Reality that can only be achieved through it—the Illusion that sustains Reality?

“Grandfather, may I join you?”

“Of course my dear, would you like some tea?”

“Yes, shall I fetch a cup from the house?”

“Not necessary my dear, I have a second cup here.”

“Grandfather, were you expecting a guest?”

“No, but I am always prepared. Today the cup is for you.”

“Grandfather, what were you doing when I walked into the garden?”

“I was being entertained by the garden. So many different and beautiful birds flittering from tree to tree—singing their songs, the movements of the clouds in the sky—changing their shapes, plants and shrubs with new-born flowers of every color and shape, the olive tree, the little pond and the gurgling fountain… My dear, do you ever wonder what people find so interesting in their little boxes of flickering lights?”

“You mean televisions and computers?”

“Yes, the allurement is puzzling to me. Watching the illusion of people on the screen—how big are they?”

“How big? I imagine that they are normal size people.”

“But if you measured them on the screen they would only be a few inches in size. Yet the mind accepts it and can even convince itself that the images of people and things depicted on the screens are real. After a while, the mind begins to lose the distinction between people it actually knows and those little images on the screen. We imagine that we know, for example, the president of the country, or the actor portraying the president of the country, but do we really know them, have we ever met them, interacted with them, felt them, smelled them, seen them move in three dimensional space?  Yet people fail to make those distinctions and remain satisfied with illusion.”

“But grandfather, both you and the masters have always told us that it is all an illusion, even this garden and the birds, and the sky. If this is an illusion as well, then does it make any difference whether we are entertained by the garden or the television?”

“Yes, that is a question we all have to answer for ourselves. For me, it begins with trying to remember that illusion in any form is not reality and that I need to cultivate the ability to control my mind and be able to choose what objects or subject, or themes, to dwell—recognizing that dwelling on some things brings suffering, while dwelling on other things brings pleasure, and dwelling on the eternal and the infinite brings freedom from the opposites of both suffering and pleasure.”

“And grandfather, can you tell me the subjects that bring you the most happiness?”

“First and most is the name and form of Avatar Meher Baba. That form is the embodiment of Avataric consciousness; it is the alpha and the omega and that which is beyond the alpha and the omega. That form is the embodiment of love and the personal expression of God’s love for His creation—for Himself as creation. I also love the prayers that He has given us; they are like water to a thirsty heart, while His teachings and explanations assuage the tumult of a mind still too immersed in illusion.

“My dear, it also brings me great happiness to be with others, other like yourself, who wish to talk about the Beloved and share their personal stories of coming to Him. Contemplating nature brings me joy also, and listening to music which expresses in the language of sound the same divine laws that create, preserve, and dissolve the worlds and all and everything within them.”

“Grandfather, this leads me to a further question as to why one person prefers and chooses one thing over another and if that choice is even a real choice or merely a matter of each individual’s unique sanskaras.”

“Yes, my dear, it does all come down to that. It is all a matter of sanskaras and that is why what Meher Baba has revealed to us about the spending of sanskaras is so important. Meher Baba tells us that the spending of sanskaras is really the exchanging or trading of one sanskara for another. Let us say that an individual has a certain number of sanskaras.

“The spending of sanskaras doesn’t mean that the number of sanskaras diminishes; instead, it means that by exchanging one sanskara for another, the quality, or level, of the over-all matrix of the sanskaras changes. It is like dirt that has accumulated on a mirror. In order to clean the mirror, one first has to loosen the dirt that is adhered to the mirror.

“The loosening of the dirt is the spending of the sanskaras. Once the dirt is sufficiently loosened, then it can be removed. The removal of the sanskaras, the changing of the over-all number of sanskaras, is the work of what Baba calls involution. Between the stages called reincarnation and involution is the state of Hawa. Meher Baba revealed to us that Hawa is the state of an individual who is very close to the path of involution, but not yet on it.”

“Thank you grandfather, that is very helpful, but now I have another question for you, perhaps a few a questions, that have arisen in me as a result of reading question the most recent postings of your dear friend who writes the blog called Embedded with the Kali Yuga.”

“Ah yes, the posts called Deep in the Depths of Datta.”

“Yes, that is it. I know you know well the story of Shri Dattatreya as explained by Upasani Maharaj. So grandfather, my first question is this; in the story all the characters seem to be, or to have been, real people like Brahma, Vishnu and Mahesh, and like Shri Dattatreya, Atri Rishi, and Anasuya. Is this true?”

“Yes, my dear, this is one of the challenges of Upasani Maharaj’s explanation. Now think about what you said when you called them “real people.” In this lies the challenge, for we can never forget that the world and its people are not real at all, and that the Reality of the Masters is something quite different. For them the distinctions that we make between imagination and reality, birth and death, good and bad, etc. do not exist at all. For the masters, it is all about the states of consciousness and how these states conform or do not conform to the ultimate Goal and experience of Reality.”

“And so this story can help us to remember this because it challenges what we think about Reality and illusion?”

“Yes, for those who have achieved the state of thirst it is most important, because it keeps them awake.”

“And one final question. May I read to you what I have copied from The Intelligence Notebooks?”

“Please do.”

 “If I have this correct, Meher Baba explained that Ishwar is ‘that aspect of Infinite Intelligence that creates, preserves, and destroys as Brahma, Vishnu, and Mahesh, respectively. Acting in the domain of imagination only, Himself formless and infinite and yet the source of infinite form. Ishwar never experiences nor realizes what He creates and remains unconscious of Self.’”

“Yes dear, that is my understanding as well.”

“Then Grandfather, is it correct to assume that Ishwar and Shri Dattatreya are one and the same?”

“I see where you are going and perhaps this will help. Imagine an infinite circle that extends infinitely in all directions and, therefore, there is nothing beyond or beside it. We call it a circle but there is no line to define it and because it is infinite there can be no question of center or circumference, in other words, the circle has no center or circumference. Let us call this circle Infinite Intelligence. The circle is Everything because nothing exists besides it; and since nothing exists besides it, the circle is also Nothing.

“So both Everything and Nothing exists in Infinite Intelligence and both Everything and Nothing are manifest and unmanifest in Infinite Intelligence. What is the manifestation of Nothing? Creation is the manifestation of Nothing and Ishwar is the aspect of Infinite Intelligence that manifests it. Now, to have Creation, Creation must be created and Brahma is the aspect of Ishwar that creates. Once Creation is created it must be preserved and Vishnu is the aspect of Ishwar that preserves the Creation. But for Creation to continue to be created and for Creation to continue to be preserved, there must be an aspect of Ishwar that destroys the Creation—for what would be the need of preserving if there was no force that was acting to destroy?”

“Yes, I see that; it is what Gurdjieff called the three forces; Holy Affirming, Holy Denying, and Holy Reconciling. Between the affirming and the denying is the reconciling.”

“Yes dear, and Buddha said as much when He spoke about the three currents of Birth, Life, and Death. Now, Meher Baba said that Ishwar as Ishwar is not aware of Himself or what He creates, but do we not have to assume that for Vishnu to preserve He has to be aware of the Creation He is preserving?”

“Yes, that is what makes Him special; for Brahma to create He does not have to be aware, and for Mahesh to destroy He does not have to be aware, but to preserve and protect, Vishnu has to be aware of the Creation and this is why He comes again and again as the Avatar in a suitable form to become aware of His Creation and make His Creation aware of himself.”

“Well-spoken my dear; now in Upasani’s explanation, Ishwar as Brahma, Vishnu, and Mahesh, becomes aware of Their Creation and are attracted to it. What this is saying is that even Brahma, Vishnu, and Mahesh can be influenced by Maya’s powers and therefore be attracted to the illusion that They create, preserve, and destroy. How do you experience fully? The ultimate experience of experiencing is called union. Through the union of two a third is formed—in this case, Dattatreya. Dattatreya is the result of the union of the three aspects of Ishwar, but is not Ishwar. Ishwar remains aloof and unaware of Himself, Creation, and Dattatreya.”

“Grandfather, this is a lot to take in.”

“Yes my dear, but by contemplating Reality, Illusion, and the relationship between them, one contemplates himself and his place in the Grand Scheme of things and experiences a joy beyond anything that illusory life can promise or deliver. Praise be to God, for He never tries His slave in vain; praise be to the Avatar whose love preserves us and His entire creation; praise be to the Masters who precipitate the decent of God as Vishnu—as the Avatar—into a human form, and praise be to the constellation of real saints and lovers of God who dedicate their lives to the freeing of creation from the bonds of illusion born of ignorance made apparently real by the powers of Maya. As Hafez said, ‘Praise be to God, for He never tries His slave in vain.’”