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 |   As the first blog entry got exhausted. My second book |
| Evolution of Love Part 2 |
| A stage comes in the life of a sādhak (seeker of truth) when he may benefit others by his blessings. He may take on the illnesses or fulfil in various ways the material desires of others. He may bestow spiritual strength upon those who are spiritually inclined. How does one manifest such blessings? When the sādhak realizes that everything is contained within himself and that he exists in everything, it can happen that he takes upon himself the suffering of others for there is no difference - no duality. On the other hand, if that person is meant to be healed or saved, things can occur on their own in a way that accomplishes this. For instance, one day this Body was sitting in āsana at the Siddheswari temple (the first ashram in Siddheshwari Dhaka now in Bangladesh) talking to people when suddenly She stood up and walked towards a nearby pond. A child had fallen into it and was drifting towards deeper waters. She quickly lowered Herself into the water and pulled the child to safety and returned it to the parents who had been sitting within the Kālī temple. There is also a stage when a person can be saved without undergoing suffering or without the sādhak taking the suffering upon himself. A sādhak of a high calibre can enhance a person’s spiritual prowess by infusing him with greater awareness of the Self (Ātmā). At this stage the sādhak is capable of exhibiting various powers, however, should he display these with pride and a sense of superiority, then his progress becomes arrested as there still remains the desire within him for recognition. Although the sādhak may acquire supernatural powers, he may realize that because he has not yet gone beyond likes and dislikes he is not qualified to use these freely. This is also Mā then laughingly started explaining the various stages. Those who have an attachment to various forms of prayer and meditation (like japa (ceaseless flow of God’s name), pūjā (ritualistic worship), pāth (recitation of holy scriptures), kīrtan (Chanting or singing the names or glories of God), satsang (association with a great soul or discussion on spiritual subjects) and try to be absorbed in the thought of their chosen deities via their particular aspect of sādhanā (spiritual practice for the purpose of preparing oneself for Self-realization). belong to the stage that you may classify as ‘student’. There are those who engage in pūjā (ritualistic worship), pāth (recitation of holy scriptures), dhyān (meditation), and dhāranā (concentration) and at the same time strive to remember God continuously by engaging in discussions and deliberations on the fundamental Truth. They strive earnestly to pursue the path of spiritual progress and search intensely for the way. Such persons represent the Intermediate stage. Again, there are those who become engrossed in various fundamental truths about God and their Ishta (One’s tutelary Deity), or are intent upon furthering their knowledge on the essence of Ātmā (soul). Such persons zealously pursue and analyze their individual quests.These represent the stage akin to your B.A. (Graduation) degree. Going beyond the involvements of the physical world or its three primordial qualities, sattva, rajas, tamas (Pure and good, passionate and restless, dull and torpid), there are those who experience the Supreme Reality, beyond all attributes, the Self- effulgent and without form. In them there is no question of there being lesser or greater progressive advancement of a particular doctrine. However, their revelations are proportionate to their pace of progress. Such persons have reached the penultimate stage (It is similar to the stage of opening of ‘Rudra Granthī’ in Tantra sādhanā- Rudra Granthī, the seat of subtle ego, intellect and volition, is located in the area of the third eye known as Ājnā Chakra), a process that you may align with your M.A. (Masters) degree. The above is explained in this manner to make it comprehensible. Supremely established in one’s Self - where there is no conflict or controversy - that is the desired goal. You say it is beyond doubt, yet doubt remains. How is that possible? How beautiful is the one who attains absolute knowledge of the Ultimate Reality, who is established beyond all knowledge and ignorance, and who melts to become formless and then congeals to be with form! Again, the all pervading One that solidifies to take form is the same as That which melts to become formless. All this eternal dissolving and solidifying is the essence of the Supreme Self. In both the form and the formless, there is only the One. A sādhak who has realized this ultimate state may choose to be merged with the Supreme or remain within form as the full embodiment of the non-dual revelation Itself. Where this merging into formlessness or remaining with form takes place in full realization of the Supreme, there remains no question. Again it is said that it dissolves in love and is ablaze in the fire of knowledge. That is, the sheath of ignorance can be removed by the aspect of divine love or the true knowledge of the Supreme. These are but different points of view and ways to attain the supreme goal of being established in the Self. It is interesting that for those who follow the path of Vedānta in order to realize the Supreme, as long as the aspect of reasoning exists there will always remain the concept of a judge, a subject to be judged and the argument for and against the subject; then the question of karma and sanskār (the consequences of the activities of past lives) will arise. The idea of formlessness and form will also play into that argument. When will the question of karma, vāsanā (subtle mental impression from previous lives), and sanskār not arise? Well, when these concepts are no longer relevant. Where is the place of language for what remains and what does not? Language floats on something, so where is that something? Again there is that Great Power beyond which there exists no other, where there is no dearth of revelation of any fundamental truth, be that in the aspect of Self (Ātmā) or God with form such as Rām-Sītā, Shiv-Shakti, or Rādhā-Krishna. Whichever way you may state it, it is where the real nature of the Supreme exists. It is That and only That. The ability to play freely in that state is equivalent to your Ph D. degree. Now, find out what THAT is! |
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