My last post was about whether a Self-Realized soul is aware of their state – or not. I think there are differing opinions on this which are based on differing understandings – which is fine. And surely self-realization is a progressive thing in most instances, so I think it’s quite possible and even quite likely that a soul would be aware of its progress. Surely if any normal human is able to look back on their own physical existence and recall what it was like to be a child or a teen or a young adult, then the same or very similar would apply to the growth of awareness of our real nature.
But my question, to word it entirely differently, was really more along the lines of, “Does a teenager know how ridiculous and moody it is while in the middle of that ridiculousness and moodiness AND does the teenager recognize that ridiculousness and moodiness are typically symptomatic of that state of existence? Does a teenager know the is-ness of teenager-ing while is-ing teenager-ness? I think my answer is still pretty much no. I feel like if the answer were yes, then the teenager would be an entirely different creature altogether – that’s what awareness and development do. And as an aside, I think the (to me) fact that the answer is no points to the truth behind the saying, “Youth is wasted on the young.” You usually don’t / aren’t able to fully know what you are until you are no longer that – hopefully having progressed and not regressed.
It will come as no surprise that this post is inspired by Sahaj Marg reading I’ve done lately. I promise no lengthy quotes this time, though. But something I read last night ties into all this I think, and points to something else many might not realize.
Chariji, the current Satguru of Sahaj Marg says that in India everyone seeks blessings from elevated souls – from gurus, sadhus, etc… And he points out that this is unnecessary and indicative in an unfortunate way. After all, what else do those folks do? What purpose is their having a physical existence if not to bless? These blessings obviously come in a bajillion different ways, each depending on the receiver and the circumstance. But divinity doesn’t usually show its face in such a concentrated measure for no good purpose. Right? We cling to our gurus and such for any number of reasons but each of those reasons is technically a form of blessing.
And so it might be possible that there are two implications to read into folks seeking elevated souls for blessings. One would be the indication of a weak relationship between the blesser and the blessed. I mean, why seek blessings if you already feel blessed? This is related to the effort (or lack thereof) the sadhak is investing into the sadhana. The other would be that the blesser perhaps isn’t doing his “job” very well, aka perhaps isn’t fulfilling the purpose of his mission as a light among humans.
In Sahaj Marg, our sadhana is short and sweet and is founded on a direct relationship to the guru in our pursuit of the Goal. (As in many other Hindu paths, in Sahaj Marg the guru is a brief personification of the Goal.) For this reason whenever our last Satguru, Babuji, would be approached by devotees for blessing it would sadden him a little. He would wonder, “What is this? Have I perhaps forgotten to do my duty? Have I neglected my duty? Why has it become necessary to ask me?”
To ask our gurus for blessings is like asking the sun for more light. No? The sun kind of doesn’t know what the light is – it itself IS the light. It is the embodiment of the light and is itself illumined. To ask it for light makes no sense when its whole and sole existence IS to be light. To ask the sun for light necessarily implies that the sun, in some way, hasn’t given light. This ties back into other writings here and within the Sahaj Marg where it’s been asserted that God doesn’t love because God IS love. What needs to be taken, need not be asked for.
Similarly, God cannot give. God cannot identify the recipient either. “I am everything,” says the One. It’s a rare Hindu indeed who doesn’t believe that everything comes from God, is created of God and is literally pervaded by God. We often reference the Divine and being all-pervasive. Think about what that means. How can It give Itself to Itself when it is already fully and filled with Itself? It makes no sense.
This line of thinking is actually fundamental to Hindus and dates back to the Vedic times. It reminds me of “Aum Purnam” which is inked around my left wrist. It’s a Vedic shloka that ends with, “everything taken from everything, everything remains.” Alternately, another translation goes, “wholeness from wholeness removed, wholeness yet remains.” It’s like trying to shake hands with yourself – nonsense! It’s also like taking a dollar, putting it into one of your pockets, and then moving it into another of your pockets and thinking that you have more money than you started with because two pockets held money instead of just the first. The One can’t give to or take away from that which is already everything – Itself.
When all of this is framed within the context of a guru or a Self-Realized soul, it’s important to keep in mind what being Self-Realized means and entails. I obviously don’t know everything on the matter, but one thing to remember is that Self-Realization is the full awareness and experience of the divinity at the heart of each living thing. This is godliness in its truest application and is also our most natural state. The purpose of yoga in all it’s forms being to marry the gross exterior with the sublime Core within us, we can see the resultant holy state – a state of being that wouldn’t be such if it didn’t correlate directly with our Self, with God.
I think these ideas, as fundamental as they are, are some “big picture” kinda ideas and definitely require some mental mastication for some folks who don’t usually dive so deep.
Aum Shri Mahaganeshaya Namaha