1.
A dream becomes more and more absurd until I realize, "this must be a dream," and wake up.
Because the darkness of Kali Yuga is my most ferocious, surreal and absurd dream, it is also the most auspicious time for waking! The Kali age is ideal for finding out who I really am. As things get weirder and weirder out there, I can more clearly see that this dream is so weird, it could not possibly be me.
The world of the senses is a projection of consciousness into density. For thousands of millennia, this projected dream has been so pleasant, I was perfectly willing to remain asleep, my consciousness absorbed in the dream. But in the age of Kali, the sense-projection ripens into its grossest expression, dancing wild and frenetic as images of terror and sensational beauty create jarring contrasts to the tranquility of consciousness itself. It is
the age of extreme contrast. Contrast is the key to enlightenment.
Perceiving the difference between the gross external world and my own pure consciousness, the Self awakens and is free. This is precisely why Jesus said, "My kingdom is not of this world" (John 18:36)
Like a juicy gourd snapping effortlessly from the vine, I experience by Kali's grace the eternally joyful, inherently self-liberated, boundless radiance of my own true nature, inwardly distinct from the imagery of the projected dream. Then I cry with triumph and relief, "I am not that, I am this!"
2.
In today's New Age market place, I hear a cacophony of muttering
about non-dualism. Auditoriums fill up with devotees listening all day long to "non-duality
teachers," who keep repeating exactly the same thing. We all know who they are, and share their videos constantly on Facebook. But at the end
of the day, what we have is a
concept of non-duality, rather than a living vibrant
experience. Why?
These non-duality teachers proudly assert that there is no
method of meditation. Hence they are incapable of directing our attention to experience the light of the Self. They can only talk about their own experience. Thus all we get is abstract second-hand
advaita, which is no
advaita at all.
In the Bhagavad Gita, Lord Krishna clearly teaches a path of development and a method of meditation: two things that are anathema to the non-duality movement. Krishna directs Arjuna's awareness from
sankya, to
yoga, to
bhakti, and finally to
advaita. Self-realization must be the basis of God-realization (or Goddess-realization) and God-realization must be the basis of Unity. This sequence is not a matter of preference; it is inherent in the very structure of consciousness. The p
urusha must be realized as separate from
prakriti before the two can be ultimately known as one divine energy in two polarized functions.
Krishna first gives Arjuna the teaching of
sankya: the atmic self is eternal and imperishable, distinct from the ever-changing and perishable world. This realization of
absolute duality is the only possible basis for the eventual realization of
non-duality. There can be no fruition before the seed. The fuel must be refined before it is consumed.
Next, Krishna gives the warrior the practice of
yoga. Yogic practice culminates in
dhyana, transcendental deep meditation. In meditation, attention transcends the turbulent external world to experience the changeless inner Self. Only when Arjuna's awareness is distinct, self-evident, resplendent in its own diamond brilliance, can he begin to progress to the ultimate reality of
advaita.
3.
When the transcendental light of the Self is realized, there is no further development of consciousness. All further development is on the level of
perception.
Advaita unfolds in the subtle realm of perception, not in the realm of the perceiver. The celestial glow of consciousness enfolds, illuminates and glorifies
the object, until the perceiver beholds the object as none other than her Self. When she clearly perceives that the object is composed of her own Self-luminosity, the world dissolves
into diamond-like awareness.
This is not a philosophy, not a concept to be grasped by listening to a video. One cannot suddenly
get non-duality. It is a perception whose mechanism must be developed like any other perception: through subtle energizing and re-ordering of the nervous system, glandular system, and chakras.
Non-duality is not a practice. It simply happens when the time is ripe. But one can practice the
yoga of meditation that ripens the fruit of
advaita. If I plant the seed of
sankya, and water it with the discipline of
yoga, the fruit of
advaita will eventually fall from the tree by itself.
Suppose this sequence of development is not followed. Suppose that, without first realizing the Self as eternally separate from the world, we could instantly leap into non-separateness? Then the images of the world, both violent and seductive, would overwhelm us, reabsorb our dim awareness, and we would get lost in the dream all over again!
This is why the lineage of the Guru exists, and why the path has been carefully expounded in the
Gita, the
Yoga-Suttras, and the
Vedic shrutis. Only by practicing the path does one arrive at the place where it becomes pathless.
4.
Om Tryambakam yajah mahey
Sugandhim pushti vardhanam
Urdva rukamivah bandhanat
Mrityor mukshiya mamritate
"I
worship One Lord in Three Persons (Creator, Sustainer, and Liberator),
who presses out the nectar that sweetens creation and makes all
creatures ripe. Just as the fattened gourd snaps effortlessly from the
vine, so may my clinging mind, by grace, be freed from things that pass
away, even as my heart rests in eternity."
I honor my ever-graceful teachers, Maharshi Mahesh Yogi and Shri Shri Ravi Shankar. I hope you will honor your teachers too.
Jai Guru Dev
