TODAY'S CONSIDERATIONS
THE RATIONALE FOR UNDERSTANDING AND MAKING USE OF THE NISARGAN UNDERSTANDING
That which is natural is rooted in non-duality; all which involves unnatural thinking and / or supernatural thinking is rooted in duality.
Whether speaking of (a) Maharaj's lesser focus on the Nisarga Yoga in the beginning or discussing (b) his near-total focus on abiding naturally in the end (as opposed to trying to live supernaturally and / or unnaturally) . . .
then granted - in both cases - all of that is relevant only to the AM-ness, but presently, what happens in the AM-ness impacts every person far more than anything to do with the THAT-ness.
then granted - in both cases - all of that is relevant only to the AM-ness, but presently, what happens in the AM-ness impacts every person far more than anything to do with the THAT-ness.
So, to continue with excerpts from the book Why NISARGA YOGA in addition to the Advaita Teachings? as considerations about the nisarga (natural) fashion of abidance are offered:
A LITTLE LEARNING IS A DANGEROUS THING, BUT A LITTLE UN-LEARNING CAN BE EVEN MORE DANGEROUS
(Why the Teachings Offered by Use of Any of the Major Methods of Teaching Non-Duality Do Not Present the Total Picture)
The Spring of 2017 marked the twenty-eighth year that the teachings here have been offered as a "package" including the Direct Path Method in combination with the Nisarga Yoga.
[As with Maharaj, there has been an "evolution" in the message offered. In both cases, it involved an end to blending dogma or spiritual messages and exercises into the Ultimate Medicine mix and concentrating instead on the mental / psychological aspects of the Ultimate Sickness which are its actual basis and singularly form its core. ]
But why both a "path" and a yoga for a time? Why the Nisarga Yoga in addition to the Advaita / Non-Dual Teachings?
First, it should be said that nothing herein should be interpreted as a criticism of any of the other methods of teachings or any other yoga method which some use.
The content herein is based on seeing what finally "worked" after decades of fruitless seeking in dozens of other venues, including religion, spiritual programs, ideologies, Eastern and Western philosophies as well as trying other methods of non-dual teachings.
"Realization" for the sake of "Realization" - or for the sake of bragging about "being Realized" and "better" and "Supreme" and "special" - is useless.
If the understandings which come via realization are not overlaid on the relative existence (that is, "applied" in the absence of belief in an "applier")
and
if a natural and spontaneous manner of abiding does not end all unnatural living and all efforts to live supernaturally and magically, then realization has not happened and all effort to that point has been a waste of time and effort and energy;
furthermore, "full realization" never causes the "fully realized" to dissociate, to be out of touch with the relative existence, to disconnect, or to detach (which is not to be confused with non-attachment).
[So in the end, Maharaj made clear that realization has nothing to do with most of what dominated his talks for years, including the talks transcribed in the book I AM THAT, and that is why he eventually told seekers to stop reading the talks in that book and to heed what he was sharing in his later talks. Why?
Because he came to realize that "realization is simply about being free from the effects that learned ignorance have on the relative existence." Realization, he finally concluded, is not about finding some "True Self" (which is merely Pure Witnessing") and is not about finding some Supreme Self, Infinite Self, etc. but is about being freed of the ignorance which all persons are taught.
And that understanding is what led Maharaj to start advising seekers to abandon SELF-Inquiry and the search for some "Real Identity" (or whatever) and to focus instead on conducting a thorough self-inquiry - actually "a false self inquiry" - and to understand that "it is enough to know who / what you are not."]
"Full realization" ends all distancing and all sense of separation, so the summative statement "I AM THAT; I AM" is not re-written post-realization to "I AM THAT ONLY; FORGET I AM." It remains "I AM THAT; I AM" and the "not-two-ness" of the statement is clearly understood.
[It is also understood post-realization that anything involved with THAT is guaranteed to function automatically and spontaneously per the laws of nature and that there is nothing that any human can do, or not do, that can affect THAT in the slightest; thus, it is sane - for those that would bring about some change, such as a change which might end their misery and suffering and distortion and delusion - to focus for now on the AM-ness alone, realizing that
(a) THAT is going to function as it does
and that
(b) no human or dreamed up Power is going to affect its functioning, either. It does not change and it cannot be changed. What does change and what can be changed? The way that the AM-ness unfolds during the temporary manifestation.]
The non-dual teachings, if combined with the understanding that the "end game" is about Nisargan (natural) living
and
if both are properly presented,
then it will also be seen that all "teachings" actually have no significance at all and that a viable approach will focus on un-learning what has already been taught.
[Again, that is why at the beginning of this blog and throughout the years when satsanga sessions were being offered prior to posting here, it was explained to seekers that they need not even begin this "journey" if it is not clear to them that "the understanding" and "realization" and "enlightenment" and finding some "Supreme Self" or "True Self" etc. are not "the goal" or "the objective" but are merely tools used along the way to reach a point where what was referred to as "Applied Advaita" could happen. What does that term point to?
It points toward the fact that "the end game" is this:
even in the absence of "an applier," the understanding should provide an ability to be able to differentiate
(1) between true and false
and
(2) between what is natural vs. what is thought to be supernatural - or what is thought to be natural when it is really unnatural -
and, thereafter,
provide an ability to abide naturally, free of being driven by any of the keys symptoms of the Ultimate Sickness which Maharaj identified as "ignorance, stupidity and insanity."]
Yet consider the following from Alexander Pope which many take as "a guide for life" rather than totally ignoring what sounds, at first glance, to be sage advice when he said:
"A little learning is a dangerous thing."
Here, the pointer is, "A little un-learning can be a far-more-dangerous thing."
It has also been seen that, far-too-often, a little un-learning or a little understanding can be dangerous, relatively speaking, when the influence of the fallacious content of the mind is not totally rejected and when nothing more than a new mindset is adopted.
That "new mindset" might cause some to conclude
a. if THAT is what it's all about and the relative is useless, then why not kill myself or others?
b. that a new identity is to be adopted, namely, that of "The Deep Philosopher" or "The All-Knowing One" or "The Super Sage";
c. that caring about anything or anyone in the relative should end;
d. that one should no longer feel;
e. that one should live with his / her head in the clouds;
f. that one must withdraw and isolate and extend "The Forest Dweller Stage" for the remainder of the manifestation;
g. that one should focus less on reality and more on theory;
h. and that one must take a philosophical view of everything.
In upcoming posts, these points will be discussed in detail:
The understanding puts us more in touch with reality throughout the AM-ness, not less.
To be free of attachment to the AM-ness is not to be free of the basic responsibilities of the AM-ness: providing food, clothing, shelter, etc.
The "goal" here, with the Nisarga Yoga, is to live naturally.
The way that deer live, not the way that most humans live, would provide a saner model.
To develop a position of neutrality around all things does not mean you will not care about anything, for not-caring is one extreme while excessive caring is the other extreme . . . just more duality.
Yet any prior disposition toward conflict gives way to pure witnessing rather than confronting and engaging other humans.
To "realize fully" is . . .
1. to overlay Reality on the relative (that is, to overlay Reality on reality and then be done with it);
2. to use the understanding of THAT as nothing more than a tool to enhance the enjoyment of the "this," the Am-ness;
and
3. to plant one's feet firmly on the ground for as long as the manifestation continues.
Additionally, realization ends all competition because it ends all Subject-Object Witnessing. post-realization. There will be no effort to show "others that what you "have" or "understand" has provided you with a far better life than they have.
Were that the case, the Advaita teachings could be abandoned and persons could be sent off to their nearest church or synagogue or temple or ideological camp or spiritual group where they can find the 97% of the planet's population who claim to be religious or spiritual and who believe deep inside that they are better than others as a result of following the dogma or spiritual principles which they follow.
Living naturally rather than supernaturally, there can be among "the realized" (i.e., among those freed of ignorance) no notions about "better-than-ness" and "different from-ness," so there can be no beliefs about "my philosophy is better" or beliefs about "I'm going to show you that since I got rid of you, my life is far better . . . and far better than yours."
There can be no "look how well I'm doing as a result of what I know"; there can be no "look how much better my relationship is than yours"; and there can be no "look how much happier I am that you are."
The naturally-abiding, ego-less deer, as is the case with all life-forms on the planet which all abide naturally except for humans, engage in no such competitive one-up-man-ship. (Okay, the mating season behaviors of deer notwithstanding, but even taking that into account, what the deer can do when trying to "hook up" is nothing compared to the insane behavior of humans when they are trying to do the same).
To be continued.
Please enter into the silence of contemplation.
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