How can we ever know the nature of the womb until we emerge from it into a space where we can turn around and see. Awakenings in the spirit always include a place of living gestations out of which we emerge into an unfamiliar environment: infinity this way, infinity that way; new knowings to wrap around my awareness so I can move forward, understand more, take my place in a new reality. The soul is always in a process of childbirth. The courage to step out of the familiar into the unfamiliar and seek new protection, new forms of knowing as a vehicle for further awakening, puzzles the will that eventually realizes it cannot find viability without the guidance of great beings of the cosmos. Such is the story of this episode.
We can hardly make progress in our desire to awake without having some fundamental understanding of reality as it is structured in our consciousness. Here is a workable model: We exist as unique, individual psyches within a vast cosmos, about which scientists of our time have given us jaw-dropping explanations; we exist also in an inner reality of many planes of existence outside the thinking mind; and indeed behind all veils lies the transcendental absolute, inner and outer. We exist as individuals, we exist as particles of life in the evolving cosmos, and we exist as the divine source of everything. I am that, you are that, all this is that. In this episode, we touch each of these components of our existence. We look at potential futures of humanity and ask a very interesting question for the soul: Mars or Nirvana? Who chooses? What a mystery to explore possible human destinies! Another choice: artificial intelligence or revelation arising out of the higher mind? Beyond that lies the mystery of existence itself. Get involved! The episode concludes with a passage from Sri Aurobindo’s The Synthesis of Yoga. Though it we seek to activate the gifts of higher mind intelligence: intuition, inspiration, and revelation. Join in. Enjoy the ride.
“For there is yet a third intensely close and personal aspect of the Master of Works which is a key to his sublimest hidden mystery and ecstasy; for he detaches from the secret of the hidden Transcendence and the ambiguous display of the cosmic Movement an individual Power of the Divine that can mediate between the two and bridge our passage from the one to the other. In this aspect the transcendent and universal person of the Divine conforms itself to our individualised personality and accepts a personal relation with us, at once identiﬁed with us as our supreme Self and yet close and different as our Master, Friend, Lover, Teacher, our Father and our Mother, our Playmate in the great world-game who has disguised himself throughout as friend and enemy, helper and opponent and, in all relations and in all workings that affect us, has led our steps towards our perfection and our release. It is through this more personal manifestation that we are admitted to some possibility of the complete transcendental experience; for in him we meet the One not merely in a liberated calm and peace, not merely with a passive or active submission in our works or through the mystery of union with a universal Knowledge and Power ﬁlling and guiding us, but with an ecstasy of divine Love and divine Delight that shoots up beyond silent Witness and active World-Power to some positive divination of a greater beatiﬁc secret. For it is not so much knowledge leading to some ineffable Absolute, not so much works lifting us beyond world-process to the originating supreme Knower and Master, but rather this thing most intimate to us, yet at present most obscure, which keeps for us wrapped in its passionate veil the deep and rapturous secret of the transcendent Godhead and some absolute positiveness of its perfect Being, its all-concentrating Bliss, its mystic Ananda.”
The longing to return to God is always there. It may manifest in many different modes familiar to us as human beings. Any desire to create, whether it be a physical object, or a mental idea, or a garden of feelings, they all point back to the source of their creation. But now, as we awake, we can actually sense a path back the way we came, what we knew before darkness fell into our knowing, how the things we love are always a reminder of the absolute bliss consciousness which is always there and to which we can ascend were we to apply an intent and purpose.
Episode 59 engages listeners in a process of lifting the dense mind out of its struggle with existence, passing through the higher mental faculties of revelation, inspiration and intuition, into faculties of transcendental knowledge and bliss. It is possible to experience these things here and now. We can always go there given the right intent, the right angle, and the right conditions. In this episode I hope to provide all three. The material below will guide you as you listen. Here you are. Give it a try. No promises. Tune in, energize, and ascend! Or just kick back and enjoy the ride!
selecting text or activity
generating shakti (energy)
establishing sense of purpose
establishing a sense of continuing
Expected results: knowledge of transcendence; recognition of the independence of transcendental consciousness from the mind; the inspiration to explore higher states of consciousness; activation of higher mind faculties
Aurobindo text one:
“The method we have to pursue, then, is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform our entire being into His. Thus in a sense God Himself, the real Person in us, becomes the sadhaka (the perfection) of the sadhana (the practice) as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transﬁguration and the instrument of its own perfection.”
Aurobindo text two:
“The terminology of Yoga recognises besides the status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle, besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle, a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a ﬁfth vehicle which are described as those of knowledge and bliss.
But this knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth.
And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also self-existent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and inﬁnite existence.
Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity.
A trinity of transcendent existence, self-awareness and self-delight is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.”
Read the first section entitled The Conditions of the Synthesis (50 pages. — use technique above; get there on your own)
Read entire book as sadhana (practice every day)
Change your name and move to India (just kidding)
Elements of a Spiritual Practice (sadhana)
A) Deep meditation; ideas, beliefs, and texts that reference reality, the absolute spirit, the shores of the unknown; read it or listen to it and experience it; (rishi)
B) Images, music, mantras, techniques, or things rhythmic, like chants and drumming, that stir the energy of the cosmos; shakti, the divine mother, the holy spirit; feel it and experience it; (devata)
C) A stance for engaging the mass consciousness without being weighed down by it; a stance that protects your heart, becoming a warrior; becoming a voice for truth; being true to yourself; ready to die for it (chhandas)
D) A sadhana, a practice (using elements 1-3), a showing to God of your commitment; generating more light day by day; opening your heart to other dimensions of reality; inviting in the higher beings to facilitate your efforts to create; becoming a long distance seeker; all in for fully awake; getting noticed (bhakti)
Imagine what it would be like to come to a vast clear space in your life where the most fundamental questions about life come out of the fog of the mass consciousness and assail your thinking until you are willing to take them on for real! Is there a God? Is there life after death? Does love endure? Who am I? What am I doing here? All of these questions and many more are buried in the insanity we call life on planet earth and await our discovery of them. These questions open doors, they beg for us to awaken into the truth of our existence, never mind the allure of the world and the lies we tell when we cannot accept our addiction to it. Earth, the universe, spirit, and the unknown. If we try to put it all together in the mind, we fail; but listen to the longings that urgently inform the heart that revelations are available, then much is possible. Listen here to two versions of enlightenment: one from Paramahansa Yogananda; the other from Franklin Merrell-Wolff. This episode is about arousing that desire to exist for real. Without that longing that will not be assuaged by anything but truth, the body bag at the end might as well be good enough.