Maharaj declared: "I speak every day on the same subject." (Seeds of Consciousness, p. 165) That subject was our real Identity as the birthless-deathless, infinite-eternal Absolute Awareness or Parabrahman, and Its play of emanated universal consciousness. For Maharaj, our only taxing problem is a case of mistaken identity: we presume to be an individual, and, originally and fundamentally, we are not an individual, we are intrinsically always and only the Absolute. The play of consciousness as an individual, a person, a "me," is fleeting, insubstantial and thus a playful dream of maya-illusion. Insofar as we, the formless Absolute (Parabrahman, Nirguna Brahman, Shiva) have any "relatively real" manifestation, we are the entire play of Universal Consciousness (Saguna Brahman, Shakti, Caitanya, Cidakash). Which is why the Maharaj would often state, on the matter of our "relative level" identity, "Look upon all as your Self," "Consciousness is the same in all," "It is the same Consciousness in Lord Krishna, a human being, a donkey, or an ant," "There is only one Consciousness," "You are I only, I am you," "my real nature is your real nature," and so forth.
The Maharaj's quintessential spiritual way for any visitors and disciples ripe enough to understand was awakening to this Universal Consciousness and even beyond that unto the Absolute Awareness or Open Divine Reality. The specific method was a radical disidentification from the dream of "me and my world" via intensely meditative self-inquiry (atma-vicara) and supreme Wisdom-Knowledge (vijñana or jñana). "I know only Atma-yoga, which is 'Self-Knowledge,' and nothing else.... My process is Atma-yoga, which means abidance in the Self." (The Nectar of Immortality, pp. 22, 25)
Operationally, this is the classic threefold practice of hearing the Truth of our Absolute Nature, pondering this Truth, and meditating deeply on this Truth (sravana, manana and nididhyasana) until we are fully, unshakeably established in this conviction that we are not the body-mind-soul ego personality or individual, no, our real nature or identity is the trans-egoic Reality-Awareness. This threefold practice of hearing-pondering-meditating is identified as the classic way of awakening in the ancient Upanishads (e.g., Brhadaranyaka iv.5.6, Paingala, iii.2) and later scriptures, and in the works of Sankara (c.700 CE) and other advaita (nondual) sages. The eminent Mahayana Buddhist forefather Nagarjuna (c.110-200) likewise had advocated this triple method of hearing-pondering-meditating (sruti-cinta-bhavana) on the Truth of Sunyata-Absolute Openness-Emptiness.
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