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Jesus said, ‘I shall give you what no eye has seen and what no ear has heard and what no hand has touched and what has never occurred to the human mind.’”
–Gospel of Thomas 17

[Those who receive the monthly Atma Jyoti Newsletter will have seen this article already, but we wanted to share it with our blog readers also.]

We are familiar with this idea from Saint Paul’s saying: “It is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” (I Corinthians 2:9) He was quoting Isaiah 64:4: “For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him.”

The King James translation misses the idea a bit. The original Greek actually says: “What eye has not seen and ear has not heard, and to which the heart of man has not aspired, that has God prepared for those that love Him.” Naturally the heart of “man” has not aspired to the divine gift, because it is far beyond the grasp of the earthbound mind and heart of those entrenched in the human condition, having forgotten that they are gods and not men. (“I have said, Ye are gods; and all of you are children of the most High.” Psalms 82:6)

It takes a moderate degree of evolution to realize that there is a realm that is invisible to the eye, unheard by the ear, untouchable to the hand and beyond the imagining of the human mind. But it takes a great degree of evolution to understand that that realm is the real world, and that we are living in a mirage, a dream–which has meaning, but is nonetheless a dream. To aspire to enter that true world and leave this world of mere appearance is a mark of nearness to the status of “the sons of God.” And that is the gift Jesus offers to His disciples, the real Christmas gift that comes to us when we are born into the real world of God.

Read The Gospel of Thomas and more Commentaries on the Gospel of Thomas.

“Careful amidst the careless, amongst the sleeping wide-awake, the intelligent man leaves them all behind, like a race-horse does a mere hack.”
–Dhammapada 29

Transmigration of the soul is true. We move from the simplest of forms to the increasingly complex. Lower forms of life cannot exist outside a group, they are utterly interdependent. Higher life forms become increasingly independent, even solitary. But for some odd reason–perhaps because of their vulnerability–human beings revert to the herd instinct and live submerged in one or more groups, drawing their confidence and self-image from those around them. Look at the virtually absolute power of fashion and public opinion.

All types of claims and demands are made on us. But Buddha tells us that the wise person “leaves them all behind.” This is necessary. We cannot sail in the sinking boat and expect not to drown. We cannot live amongst the diseased and dying and suppose we shall remain healthy. We must separate ourselves and move beyond them. And that does not mean walking along parallel to them at a comfortably sociable distance. It means getting away! To make sure we understand this, Buddha says “the intelligent man leaves them all behind, like a race-horse does a mere hack.” Distance is the keyword here. The worthy steed does not mosey along with the bumbling and incompetent. He pulls out ahead and leaves them far behind. That is how he wins the race. It is drastic. And it is final. It is certainly unequivocal.

Mentally separating

This separation and distancing need not be done externally, though in some cases it is absolutely necessary because of the negativity prevailing in the seeker’s environment. But it must be done mentally and spiritually. This often results in the seeker being pushed away by the ignorant and finding himself separated involuntarily. Some of the less somnolent may sense the impending departure and try to stop it, even becoming accusatory and abusive. Regarding them Jesus said: “But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, and saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.” (Matthew 11:16, 17) This, too, is a good sign, though often a hurtful one. Such is the price that must be paid if we would be truly free–not just in abstraction and theory.

But here is the most important point in all this: There should be a vast, virtually infinite distance between us and the ignorant. How can this be accomplished and maintained? By moving forward, ever forward, never stopping until our last breath. That way we will continue on in higher worlds until we gain the Goal. Buddha was a perfect example of this. To the last day of his life he meditated for hours, even going into intense meditation retreats frequently. He begged his food like every other monk. He lived under a tree and followed the life he had taught to others. After his departure from the world many of his aspiring followers have gotten tangled up in trying to figure out exactly what level they have achieved (the technical terms are too tedious for us to bother with here). This signalled their loss of good sense, for Buddha’s example was to keep on just like a beginner, the only difference between his life and others being the skill in which he conducted it. This is the truth: the way of life of a true Master and that of a fresh beginner is absolutely the same. Only the consciousness is different. The Master may give more time to the practices of spiritual life, but he does them all, omitting none nor mitigating none. The difference is only in degree, not in the elements of daily life and practice.

This is so important for us to understand, for keeping this in mind we will be able to discern what spiritual figures are genuine and which are not. I have covered this before, I think, but it needs repeating. No enlightened person goes beyond even the most basic practices. “Baba doesn’t need that anymore” means that Baba is deluded or an outright fake, and so are his followers. This applies to “Matajis” as well.

What the unenlightened do to attain,
The enlightened do to maintain.

Buddha demonstrated this by his perfect life.

Related article: Learning to Use Your Mind

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This is Part 14 of A Catechism of Enlightenment–a serialized commentary on “A Method Of Enlightening A Disciple” from Shankara’s Upadeshasahasri–A Thousand Teachings

39) “The Supreme Lord [is] existing equally in all beings, the unperishing within the perishing.” (Bhagavad Gita 13:28)

All beings are shrines of Divinity. Although some will express that Divinity more than others, will be more transparent to the light of the Self, still the One is equally within all. So the spiritual value of all is the same, though naturally we value those in whom Spirit is revealed.

Within the mortal the Immortal is to be found. When that departs, the mortal dissolves and is seen no more.

40) “The Supreme Soul in this body is also called the spectator, the permitter.” (Bhagavad Gita 13:22)

Our Self is not just the witness it is the permitter–actually, it is the director. We are always in charge and all is for our betterment. The fact that we have forgotten and do not experience this shows how advanced our dis-ease has become.

41) “Distinct is the Supreme Purusha called the highest Self, the indestructible Lord who, pervading the three worlds, sustains them.” (Bhagavad Gita 15:17)

And so, on the individual level, does our Self.

42) “The wise man, having realized the Atman as dwelling within impermanent bodies but Itself bodiless, vast and all-pervading, does not grieve.” (Katha Upanishad 1:2:22)

This is quite clear, but one point should be considered. How can the individual Self, which is finite, be considered all-pervading? First, because space does not really exist, so every one of us is everywhere at all times. Second, because the Self has the potential for experiencing the Total Conscious that is God.

43) “This Self was indeed Brahman in the beginning. It knew itself only as ‘I am Brahman.’ Therefore it became all. And whoever among the gods had this enlightenment, also became That Brahman. It is the same with the seers (rishis), the same with men. The seer Vamadeva, having realized this Self as That, came to know: ‘I was Manu and Surya.’ And to this day, whoever in a like manner knows the Self as ‘I am Brahman,’ becomes all this universe. Even the gods cannot prevent his becoming this, for he has become their Self.

“Now, if a man worships another deity, thinking: ‘He is one and I am another,’ he does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish to the owner; how much more so when many are taken away! Therefore it is not pleasing to the gods that men should know this.” (Brihadaranyaka Upanishad 1:4:10)

This Self was indeed Brahman in the beginning. Brahman and the Self have the same eternal nature.

It knew itself only as ‘I am Brahman.’ This is quite significant. The Self has always known that it is one with Brahman, yet it has also been aware that there is a distinction (a better word than “difference”) between the two. Who can say what else the Self has always known? But one thing is sure: it is not inherent in the Self to be unaware of anything, just a peaceful, happy lump as some “non-dualists” teach, who would have us think that those who have attained perfect realization are not aware of anything. It is just the opposite–the liberated are aware of everything, but know what it is and what it is not: Brahman.

Therefore it became all. Just as it witnessed Brahman projecting and evolving and withdrawing the worlds, so did the Self, manifesting itself as all it ever could be, including the subtle and gross bodies. Yet it remained unchanged in essence.

And whoever among the gods had this enlightenment, also became That Brahman. It is the same with the seers (rishis), the same with men. To know Brahman is to be Brahman. It is interesting to see this classification of gods, seers, and ordinary human beings. This indicates that there is a stage in human embodiment in which the person is no longer completely human, but is both human and god. “God” in this passage means those who have evolved beyond the human form and the material plane. This includes the various deities that preside over the forces of nature and are worshipped by humans. More about them in a bit.

The seer Vamadeva, having realized this Self as That, came to know: ‘I was Manu and Surya.’ Enlightenment is the knowing of our oneness with Brahman, but it does not cancel out the remembrance of past lives. (Buddha said that the memory of all our past lives is a sign of enlightenment.) Further, the enlightened are still able to say: “I was…” and enumerate their past lives, though knowing it was all a dream.

There have been several Manus–ancient guides of the newly manifested human race. Surya is the Lord of the Sun who is directly concerned with the development and evolution of the human race. “Surya” is really an office like President. When he attained full liberation Vamadeva remembered having been both a Manu and a Surya. From this we see that even these exalted beings are not liberated. So when we get a touch of higher consciousness and maybe a bit of psychic power we must not think we have really attained anything, but must keep pressing on. God will let us know when we have finished the race and won. Until then we keep on keeping on.

And to this day, whoever in a like manner knows the Self as “I am Brahman,” becomes all this universe.

This has already been discussed.

Even the gods cannot prevent his becoming this, for he has become their Self. It is an ancient tradition in India that the gods (demigods) want homage from human beings, but are very jealous–even nervous–of yogis who might evolve to a point in which they could supplant the gods. (We have already seen that Vamadeva remembered being the demigod Surya in a previous birth.) There are many legends of the gods actually trying to stop or ruin the tapasya of yogis so they could feel secure in their exalted positions. But the upanishad tells us that this cannot happen for one who seeks the Self, because he remains invisible to the egocentric and power-addicted gods. Also, since he is intent on that level of being which is common to all sentient beings–their own Self–they will see such a yogi as a dear friend and not a rival, since he disdains the whole cosmos, intent on the Highest. Thus he is not a competitor, for the deluded gods have no interest in knowing Brahman and being free. They love the prison as long as they can be in charge.

Now, if a man worships another deity, thinking: ‘He is one and I am another,’ he does not know. It is foolish to become involved with “gods” in a dualistic manner, for they have no power or glory that is not innate in each one of us. By seeking and finding the Self we gain infinitely more than any god could give us. More important, by worshipping such beings we lose sight of the truth of our divine Self. This statement also applies to those who seek union with Brahman as though Brahman were separate from them. We should seek Brahman solely because It is the only Reality, the Reality of our Self.

He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish to the owner; how much more so when many are taken away! Therefore it is not pleasing to the gods that men should know this. And it is not pleasing to sociopathic religionists who wish to ensnare people in their ideological cages in order to profit from them and fatten their egos on the adulation and obedience of their “cattle.”

44) “The brahmin rejects one who knows him as different from the Self. The kshatriya rejects one who knows him as different from the Self. The worlds reject one who knows them as different from the Self. The gods reject one who knows them as different from the Self. The [sentient] beings reject one who knows them as different from the Self. The All rejects one who knows It as different from the Self. This brahmin, this kshatriya, these worlds, these gods, these beings, and this All–are that Self.” (Brihadaranyaka Upanishad 2:4:6)

In the early days of psychiatry, specialists were called “alienists,” meaning that they worked with people who had become alienated from reality. The upanishad tells us that those who do not seek and know the Self are alienated from Reality Itself, that they are alienated from all levels and forms of being. This conflict cannot but result in pain and frustration. It is silly to talk about “universal brotherhood” outside the context of Universal Being.

• Read more installments of A Catechism of Enlightenment.

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Q: Sex (thought and act) was part of my life while I was in college but I repent for having done that. Recently someone told me that if you commit a mistake it can never be erased, and that is the end to me becoming a brahmachari (celibate) because the guilt will always be there in my mind. Does this mean that even if I try now to improve myself and follow a strict life, I will never be blessed?

A: A person who has lied can reform and practice truthfulness (satya). A person who has stolen can reform and practice non-stealing (asteya). A person who has done harm (himsa) can reform and practice ahimsa. It only follows to reason, then, that someone who has engaged in sexual acts can reform and practice brahmacharya.

Some of the greatest sannyasis (and therefore brahmacharis) in modern times had been married and begotten children. Yet, when they took up a new order of life they attained liberation and uplifted many others and inspired them to purity of life. Among the great monastic disciples of Sri Ramakrishna, Swami Brahmananda–the first president of Ramakrishna Mission–had been married and had one child. The great Swami Sivananda of Rishikesh, founder of the Divine Life Society, was married and had two children. When his wife and children were killed in a fire he took sannyas and became one of the greatest yogis of our times, even writing books on brahmacharya. The beloved Swami (Papa) Ramdas of Anandashram, the embodiment of purity, had been married and also had children.

In the Gita Sri Krishna tells us:

“And though you were the foulest of sinners, this knowledge alone would carry you like a raft, over all your sin. The blazing fire turns wood to ashes: the fire of knowledge turns all karmas to ashes.” (Bhagavad Gita 4:36, 37)

“Everything in future will
improve if you are making
a spiritual effort now.”

—Sri Yukteswar

“ Though a man be soiled with the sins of a lifetime, let him but love me, rightly resolved, in utter devotion: I see no sinner, that man is holy. Holiness soon shall refashion his nature to peace eternal; O son of Kunti, of this be certain: the man that loves me, he shall not perish. (Bhagavad Gita 9:30, 31)

In Autobiography of a Yogi, we find this: “A new student occasionally expressed doubts regarding his own worthiness to engage in yoga practice.

“Forget the past,” Sri Yukteswar would console him. “The vanished lives of all men are dark with many shames. Human conduct is ever unreliable until anchored in the Divine. Everything in future will improve if you are making a spiritual effort now.”

This is the truth of the matter.

Trust in God and in your divine Self.

Related articles:

Twelve Pointers for Maintaining Brahmacharya (Celibacy)
Science Discovers the Physiological Value of Continence

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