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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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