August 24, 2007

The Experience of Love

Love is the experience of Oneness. The quality of ‘oneness’ (LOVE) is NOT the state of ‘one being one;’ it is the quality of ‘two being one,’ or ‘many being one.’

True love is NOT a ‘state’ of being, because ‘states’ are by nature conditional and subject to change. True love is unconditional and changeless because it is a quality of Eternity, and all eternal qualities are by their very nature changeless.

‘Eternity,’ in the sense just now used, means the Self (Atman, Soul) and Supreme Self (Paramatman, Oversoul). When we say the Self and the Supreme Self are eternal, Eternity cannot be different from the Self and the Supreme Self (in other words, Eternity is the Self; it does not stand apart from the Self). Likewise, when we say the Self and Supreme Self are eternally united (in the relation of the one that is pervaded and the one that pervades), this union of Oneness is eternal and this union (or Oneness) is not different from the Self and the Supreme Self (in other words, the union is an inherent and unalterable characteristic of the Self and the Supreme Self).

The Self is conscious, and the Supreme Self is supremely conscious. The Self and the Supreme are not different from Consciousness. Thus, Consciousness, just like Love, Eternity, and Oneness is not a ‘state’ or condition but actually ‘constitutes’ the being of the Self and the Supreme Self.

However, since Being (the Self and Supreme Self) is not ‘constituted’ or made up of parts, we can say: Love is the State of Being, or Oneness is the State of Being, or Eternity is the State of Being, and Consciousness is the State of Being. ‘State of Being’ though expressed in three words is One, Complete, Whole.

SatChitAnanda is One, Complete, Whole. Supreme Soul-Soul-Nature, or Paramatman-Atman-Prakriti, is One, Complete, Whole. Though these are One Ultimate Reality, this reality is distinguishable as threefold.

True Love is Oneness, Completeness, Wholeness. The experience of Oneness, Completeness, Wholeness is the experience of LOVE, it is the experience of our Highest Nature.

August 23, 2007

Nature of the Immortal Self—THAT is You

Our real nature is that we are indestructible, beginingless, deathless divine beings. What is a divine being? A divine being is one that exists irrespective of the mind and body.

All of us are divine beings, in essence. In essence, we are ever-existing, ever-new, ever-changeless (immutable) Consciousness. More specifically (at this ‘point’ in ‘time’), we are embodied entities of Consciousness. Each and every soul is an indestructible, indivisible, ever-pure, self-contained conscious being. However, when we are embodied as human beings (or any other form of being) we appear to take on the qualities of duality: birth and death, good and bad, happy and sad, helpful and harmful, and so on and so forth. In fact, the play of duality takes place in the mind only. Duality is the nature of the mind-self, it is not the nature of the soul-self.

Who is this mind-self? The mind-self is the embodied soul (Jivatman; embodied Consciousness). In the context of the embodied soul, the Mind is fourfold: ego-intellect-mind-memory. In the context of this fourfold inner organ (Antahkaranachatushtaya), ‘mind’ refers to the monitoring/coordinating/recording mechanism responsible for the bulk of our ‘thinking’ and ‘feeling’ (emotional) processes.

In this life, we are the players on the playing field of Prakriti, and as players or actors we are embodied in our uniforms or costumes in the form of body, senses, memory, mind, intellect, and ego. This life is a divine Sport. It is called divine because the root of this life is Consciousness. This Sport of Life is conceived of Pure Consciousness which is beyond both mind and matter. Unless we live consciously, our life is meaningless and without any real purpose: in other words, it is essenceless.

How do we reconcile the concomitant existence of the Immortal Self (Atman) and the mortal self (human being)? We have to realize that human beings are divine. This means we must manifest our own soul-force (PRANA) and actuate the mind to express the nature of our Real Self. When we do this, there is no longer any dichotomy or duality; instead, there is the expression of Reality, both directly (distinctly) and through contradistinction. In other words, (for example) the duality of birth and death resolve into the endless stream of life; good and bad are resolved into balance (tamoguna and rajoguna are balanced by satoguna); pain and enjoyment are resolved (by means of self-discipline) into spiritual joy; past and future are resolved into endless NOW (ever-new, ever-fresh awareness); bondage and freedom are resolved into Moksha (Liberation); and darkness (Ignorance) and light (Wisdom) are resolved into Enlightenment. Beyond all of this is the Ultimate Reality which is the changeless, immortal Self that is YOU (Atman) pervaded by the Supreme Self (Paramatman).

This Yajna (of Self-Realization) is accomplished by resorting to our Original Self (ATMAN, Pure Consciousness) by making the Mind atomic (one-pointed, Ekagrachit) with Divine Wisdom.