Tuesday, May 10, 2016

MAHARAJ: “Lightment” vs. Enlightenment, Part “HHH”

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Heaviness comes with ideas, concepts, notions, thoughts, (a.k.a., beliefs”); with minds stuffed chock full of what Maharaj called “ignorance and insanity”; and with personal identifications which are always driven obsessively to work and maneuver and fight to try to have their fears assuaged and to have their desires met. 

In the new season of “Game of Thrones” on HBO, all the talk is presently about the magical resurrection of Jon Snow, but a few interested in non-duality are discussing the events surrounding Arya Stark. At the end of the last season, Arya was in a dungeon and inquired about the identity of the person on the floor with the face of Jaqen H'ghar. 

"Jaqen" is actually just an assumed identity of one of “the Faceless Men of Braavos,” a feared order of mysterious assassins with the ability to change their appearance at will. (Consider the non-dual message in that.) Jaqen, in the Waif's body, says that he is “no one” (another non-dual message), but Arya begins to remove multiple faces off the person on the floor, (a third non-dual message) until she sees her own face (a fourth non-dual message). She then begins to lose her sight, as her eyes turn white and she screams for help. She ends up a beggar on the street.

In the most recent episode this season, after being hit by the Waif's rod, Arya tries to strike back with her rod, only to have it caught in mid-air by Jaqen H'ghar, who seemingly replaced the Waif. He promises that if she says her name, he will provide her shelter and clothes and will have her eyesight restored; however, Arya resisted the temptation and continues to say that she has no name (non-dual). Satisfied, he tells Arya to follow him and that she is a beggar no more. 

Regarding those subtle, non-dual pointers, consider Maharaj’s related pointers: 

“There is the identity of what you are and there is the person superimposed on it.” 

“The identity is the witness of the person and sadhana consists in shifting the emphasis from the superficial and changeful person to the immutable and ever-present witness.” 

“Realize that all is one.” 

Of “the realized one,” Maharaj said: “Outwardly it may appear that he has desires and is trying to fulfill them. But, ultimately, when he knows that he has no identity, he is the Absolute. Then, who is going to benefit from these desires? Who is even concerned with them?” 

What did he consider to be “the highest” or the farthest point along the “path”? "To vanish and be lost or submerged in this vast unknown,” he said. That is, to be “no one.” 

Maharaj made clear that identification with the body and with the mind and with anything that is personal (or Personal) must end. Even “Personal identities” such as "A Supreme This" or "An Infinite That” are to be discarded? Yes. 

He said, "I got involved in spirituality, in the business of spirituality, [but] finally I lost that love of Self also. I have no more love for the Self." 

Relatedly, he said, "I am double dead: not only am I dead to my body, but to my mind, too" and “I find I have lost the mind irretrievably." 

So, no body identification, no mind identifications (which is where personal identities and Personal Identities are stored) and no “Personal” or “Supreme” or Infinite” Identities, either. Again, heaviness comes with ideas, concepts, notions, thoughts, (a.k.a., beliefs”); with minds stuffed chock full of what Maharaj called “ignorance and insanity”; and with personal and Personal identifications which are always willing to work and maneuver and even fight to have their fears assuaged and their desires met. 

“Lightment,” a sense of lightness, comes when notions about being “somebody” or “Somebody” end and when an unwavering and resolute sense of being “no one” is understood. My Cherokee Grandmother / Medicine Woman / Healer never once said “I am Cherokee” or “I am your grandmother” or “I am a healer.” In her case, she was “no one.” 

Instead of assuming multiple false identities (as always happens when the consciousness is blocked by ideas, concepts, notions, thoughts, a.k.a., "beliefs"), she spoke as the pure, universal consciousness and pointed often to the unicity, to the oneness, and to the “real state of atonement” which comes with an understanding of “at-one-ment.” 

To be continued. 

Please enter into the silence of contemplation. 

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A new release, entitled What a Cherokee Grandmother Passed On to a Grandson, is available as of today.

The book (93 pages with pictures) reveals how Grandmother began introducing to me - as early as the ages of 5 and 6 - the non-dual teachings which her Asiatic ancestors brought with them when they migrated eastward across the Bering Strait to escape the invading Aryans. (Ironically, it would be later that Aryans and others who sailed westward from Europe invaded these lands and almost decimated her ancestors completely.) 

The book contrasts what life was like when the author as a child escaped the chaos of the inner city and found periods of solitude when spending his summer vacations with a Cherokee Grandmother who lived in a small cabin in the Piney Woods of East Texas, who was a healer to many, and who was the first to introduce him to the non-dual teachings. 

The book offers details of what life was like in the city, living on the same street as two warring gangs, living in a family in which the frustration of post-war poverty dominated all aspects of life, and facing hardships and challenges and chaos on a daily basis. Then, it offers a contrast of how peaceful and calm and stable life was when shared with a “fully-realized” Grandmother who modeled exactly how enjoyable a relative existence can be when the non-dual understanding is present. As young as I was in those days, Grandmother obviously recognized some possibilities and began laying the foundation for the “full understanding to come someday.” 

The book also shares the hardships faced by Grandmother's ancestors who left Asia, who brought the Far Eastern teachings to what is now called “North America” and beyond, and who passed on to her the understanding which allowed her to maintain a state of unconditional happiness and lightness in spite of their land being taken from them, in spite of burying a husband and a son and raising her surviving children alone, and abiding in a manner which was marked by totally independence when most woman in the U.S., “Native American” or not, were often being forced into a life of dependency and co-dependency and, in many cases, servitude.

The book shows how tolerance allowed a marriage to thrive even as her husband was involved with a Baptist Church many days a week while Grandmother went daily into the forest to do whatever it was that she did. 

Also offered are non-dual lessons which were commonplace among the indigenous peoples and which she passed on to me; lessons which revealed what is needed (and what is not needed) in order to abide contentedly and independently; other lessons learned while seeking the source of Grandmother’s uninterrupted happiness / contentment; lessons in some of the other ways and wisdom of the indigenous peoples; and what was revealed to me in my final visit with Grandmother before finishing high school and going off to college. 

 Everything she taught was consistent with what Maharaj taught, and if ever anyone adhered to the nisarga (natural) lifestyle throughout an entire relative existence, it was Grandmother. She pointed the way to me, and she can also point the way to you as well by way of what she taught, some of which in shared in this book. 

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In “PART TWO” of this book, it will be seen why many criticized Maharaj for “changing his message in his later talks.” It will be seen that the changes were not about changing the message per se as much as about changing his methodology as he experimented with one version of the Ultimate Medicine after another in order to try to find an effective means for addressing the Ultimate Sickness.

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“Dangerous” is a term that can only apply during the relative existence, but of those who do commit suicide, for example, how many shoot themselves in the foot over and over until they “bleed out”? None. They shoot themselves in the head. Why? In order to try to stop the noise - to try to stop the chatter of a thousand monkeys – to stop the noisy mind which is the area that stores the ideas, notions, concepts, mind-stuff, etc. which drives them into the depths of insanity.

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