Wednesday, 9 November 2016

Edward’s Diary Entry 97: Whence the “spirit”? And then what?

2nd stage, or Dhyana: This is the creation of a mental image, the image of Christ for Christians; Mohammed for the Mohammedans; for the Sufis the tasawwur, or tasawwur-e-Shaikh, where a Sufi’s entire concentration is focused upon his Shaikh, to the extent that he experiences the presence of his Shaikh at all times. This presupposes the existence of a Teacher, but some say a teacher is not required; at least not a physical teacher, as the mental image is all that is needed. We are assured by the Christian mystics that concentration on the form of Christ will give us this experience – sooner or later. 

Meanwhile, with the mind strengthened by 1st stage Dhāranā, along with the indispensible practice of the 26 virtues of the Gita, or similar virtues – the names are not important, but the thoughts, words and deeds are – the mind is made stronger, it is purified, if one applies “true psychology” to reject non-virtues and accept Virtues, on the premise that mind is tainted and wild, and needs taming and civilising. Western psychological and linguistic concepts of using ‘qualifiers’ or adjectives, as in “I am afraid”, “I am charitable”, “I am fearless”, “I am hungry”, “I am …” with any qualifier; are considered incorrect. It is more practical and true to say, “I give way to fear”, “I accept and practice charitableness”, “I accept fearlessness”, “I give way to hunger”, etc. Because what we see as “traits of character” are not really that; they are urges or forces within the mind that the mind has the possibility of accepting or rejecting. Just like actions, which can be karmic, akarmic or vikarmic, that is: (karma) reasonable and right action; (akarma) useless activity to be curbed; and (vikarma) harmful actions incurring retributive consequences for the mind, by producing more vikarma or akarma. So 2c is the ideal that we have established in our minds, Christ, perfection, Truth, the name does not matter, and we direct all our efforts towards THAT. Along the way, just as at any stage, one may have experiences of the 3rd stage, called Samādhi.

3rd stage, or Samādhi: This is the unity of subject and object. This is when it is revealed to one that subject and object really do not exist. It is the Reality behind the image of Dhyana. The Purusha and the Supreme Reality, seeking the unknown source, concentration on truth, but… only achieved by the Grace of God. Here no effort except relentless perseverance will help. The walls cannot be forced down by any army of trumpets. When it is time it is time. The Zen Buddhists also say, “Our enlightenment is timeless, yet our realization of it occurs in time.” And the trouble here is point 2c again, where we may stop thinking that all has been achieved. This is Nirvikalpa Samādhi, bliss and happiness in visions supreme.  Here the soul is in bliss, in ecstasy. All is one; all is beautiful. But here, the mind is still playing its tricks. Or perhaps the bliss and happiness lasts as long as the world. But at the end of the world, it will be seen to be nothing, and it will be lost once again. The objective of the soul is to lose itself in THAT, to return to the Source. The Medieval “I” inventors have foreseen this as well, because at 2c the line doubles back on itself to 2d. It rejects the final vision of Nirvikalpa Samādhi and resolutely continues to watch and wait and question and “pierce the veil of consciousness”, and ultimately disappear in the attempt. All may be bliss, all may be beautiful, but all must be given up, the ego shall disappear, the mind shall also disappear, the soul shall be washed clean, the individual consciousness will be seen to be an illusion. Because we were already THAT which we were seeking from the beginning, from the beginning of time perhaps. Words are said to be unable to describe it. But beyond all form, beyond consciousness, breaking away with all constraints and all systems, suddenly it may come in a flash. And then everything is different. The world, as we think it into existence, has ceased to exist, and WE simply ARE. And yet the Perfected Ones, having realised this, re-enter the world to perform their worldly duties. And a new dawn has come. And life is only real, then, when “I AM”. Amen. Aum.

What wonderful symbolism contained in a single word, nay, a single letter drawn by Medieval Masters. Can Truth be any simpler? May you take this as inspiration for its attainment.

(The End – but only provisionally…)

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