Wednesday, March 01, 2017

THE ULTIMATE SICKNESS: Causes, Symptoms, Aspects, Effects, TREATMENT, Part Seventy-Five

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Some have asked if deaccumulation is a result of the Ultimate Medicine Treatment Plan or a part of the Ultimate Medicine Treatment Plan. As with "causes" and "symptoms" and "effects," there is an intertwining or an intermingling of it all. Some have witnessed all of the clutter - in their homes or in their minds - and determined to "clean out the junk."

Others, as they began realized and cleaning out the junk in their minds, automatically and spontaneously expanded the process to include cleaning out their physical environment and deaccumulated all of the needless "stuff" which has been accumulated. 

Maharaj: "Let go your attachment to the unreal and the real will swiftly and smoothly step into its own."

He also said: "To be selfish means to covet, acquire, accumulate on behalf of the part against the whole"


"You have accumulated knowledge and experience. This cannot be denied. But of what use is it all to you?" 

Here, the pointer is that seekers need not learn anything else but, instead, are encouraged to un-learn all . . . to deaccumulate all of what Maharaj called "learned ignorance." 

[And he said this is all that realization is: freedom from functioning under the influence of learned ignorance. He said: " Realization is but the opposite of ignorance."] 

There is no one here that wants to teach anyone anything, but there is much that seekers should be un-taught. This deal, in the end, is about getting rid of, not getting more of. Either way, deaccumulation is at the core of the realization process or is at the core of what accompanies or follows realization. 

The same applies with perspectives regarding authenticity. Should one consciously seek authenticity? Or does a propensity for authenticity develop via realization? Again, is the propensity for authenticity a result of the Ultimate Medicine Treatment Plan or a part of the Ultimate Medicine Treatment Plan? And again, the answer is "sometimes one and sometimes the other and sometimes both."

Regular visitors to the site know that there are nine basic personality types which begin to develop by the age of 5 or 6 because of environment and adult influences. Some also know that there may well be some genetic predisposition which helps determine what the primary type might be and to what degree the other types manifest. As for authenticity, it is the Type Fours that are either into escapism and isolation or that are into seeking truth and authenticity if psychically healthy.

They, of all of the nine types, have a "leg up" in the realization process, but any of the nine types have the capacity to realize, to see truth, and to gravitate toward authenticity in spite of all of the home and cultural influences which foster inanthenticity. The rub: only 1/2 of 1% are Type Fours, as was Maharaj. 

Type Threes have a desire to develop an image rather than cast off image. Mentally unhealthy Type Eights (who can be narcissistic to the max and can be sociopathic or psychopathic) can - at times - use a charming image to fool and to manipulate others; when that does not get them what they want, they can be mean, vicious, and destructive. 

Type Ones foster an image of being perfect; Type Twos foster an image of being loving; Type Fives foster an image of being knowledgeable and intelligent; Type Sixes foster an image of being loyal; Type Nines foster an image of being peaceful (and while they value their own peace, it is anything but peaceful for those dealing with the typical Nine's passive-aggressive mood swings). 

None of those fostered images are even close to those types' reality. 

Similarly, if you look at what is called "a brick" with an electron microscope, you can see that it is not a brick at all and that what it really is is not even close to its outer appearance. Via the use of an electron microscope, it can be seen that what appears to be a brick is really a swirling mass of subatomic particles and empty space. 

The same applies to "non-realized humans": the substance is that which is beyond the (always) misperceived form. Similarly, via realization, what is seen is also the “substance” beyond the form. 


In Plato's, "Allegory of the Cave," prisoners who are chained in the darkness of a cave (and whose heads have been immobilized so that they cannot see anything other than what is directly in front of them) are looking at the shadows of puppets and other objects that are being cast onto the wall by use of the light of a fire that is burning in the cave. 

The prisoners can hear certain puppeteers moving around behind them, but with nothing more than that slim evidence, they must try to differentiate between the puppets and the puppeteers . . . between shadows and the real . . . between perception and reality . . . between form and substance . . . between reflections and subjects . . . between images and that which is authentic. 

They fail miserably at differentiating between the false and the real, as do the masses - with very few exceptions - who are walking about the planet in their sleep. 

Only when a prisoner is released and taken outside the cave in full sunlight can the puppets and objects be seen for what they are. Then, the ignorance of not being able to distinguish the false from the real is removed in the light, but what if the one who has entered the light, and who came to see the real, were to return to the cave and were to try to share what she / he now understands? 

Such a one would be mocked by all of the others in the cave who are still convinced that shadows are real . . . that perception is reality . . . that form and substance are one . . . that reflections and subjects are one. 

The "realized," freed of ignorance, will understand that form is not substance and that appearance is not actual; thus, the "realized" are automatically driven by their sense of authenticity and spurn inauthenticity. 

They spontaneously eschew form and only deal with substance. 

They spontaneously avoid hypocrisy and function under the influence of consistency. 

They seek the truth and shun the lie. 

They seek the truth and avert fiction. 

If journalists, they do not spread "fake news" but expose fake news instead. 

They have nothing to do with valuing, developing and / or maintaining images and they reject all appearance, pretense, masquerade, artificiality, affectation, pretentiousness, illusion, charade and fa├žades. 

Maharaj said, "When all names and forms have been given up, the real is with you" 


"One thing is certain: the real is not imaginary. It is not a product of the mind." 

He said, "When you understand that names and shapes are hollow shells without any content whatsoever, and what is real is nameless and formless, pure energy of life and light of consciousness, you will be at peace - immersed in the deep silence of reality." 

To be continued. 

Please enter into the silence of contemplation. 

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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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