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unpublished talk MASTER DA: These entities, these personae, need to go off the air periodically although it's a little bit like good night, dumb sermon, air force band, jet plane and then (static noise) a constant carrier static for several hours a little "Oh back on the air. Here I am." The carrier doesn't go off. If the carrier goes off it means the TV set is off or not functioning. That means you're dead. We need to sleep periodically which means we either go off the air but the air needs to stay. We want it to stay, we hope it's going to stay; otherwise we'd be afraid to go to sleep, you see. Everybody like the idea of going to sleep at least sometimes; they can't even, help themselves sometimes but people generally don't like the idea of dying. It's a little too deep, a little too heavy a change you see. We're used to sleeping and it happens to us automatically and we've gotten habituated to it and we trust it and we trust it to a degree at any rate. You never know when you're going to die in your going to die asleep or or off the air and the machine disappear while you're dreaming just as it will while you are waking or while you are sleeping. What about in the middle of a dream you die? You sometimes wake up from a dream but you haven't died during a dream yet at least in this lifetime. You can die while dreaming, you can die while sleeping, you can die while waking and then not only do you go off the air but the machine itself breaks down, is returned to the elemental stream, higher structural machinery or the more universal structural machinery. Well you basically are afraid of that you see because you identify with the personae which is dependent on the machine and which hasn't understood itself to the point of breaking the spell of the software hardware game and realizing the eternal condition which is eternally free therefore of all these consequences. It's not merely making them; it's always free of them. They are a play upon it and have no independent existence and yet the Great Condition is not responsible for them like a cause is responsible for its effect. It is a great paradox. It's not to be figured out perfectly. It is to be transcended utterly and that will not make sense to you until you realize that you truly are uncomfortable and are never going to be comfortable as long as you are merely a conditional personae. You never will no matter how grand the program may ultimately become, no matter what plane you may be born into you see, you'll always be looking at this strange apparatus. This is what I have always bee sensitive to. This is why yogic phenomena, mystical phenomena have never bound me up you see. I've had all these experiences -- when I have the experiences, I see this weirdo machine you see. I don't just see the images on the TV set. I see all these wheels revolving and resistors capacitors, strange waves and all the rest of it, the insanity of that projection. I see the machine in its futility, its non-necessity. But as an effect or as an appearance I see also the suffering inherent in its continuation so for me there is no delight, no great solution involved in going in and up and going into the mind realms, you see. I see the wheels turning there, see all the craziness out of which these images develop. I don't just see them congeal into the discrete images on the screen; I see them just before they even become that, before the brain makes sense out of it you see, I see this psychotic wheel of lights, the infinite fractions, its cellular parts and so forth just about to show a discrete image you see, and when you can see that, you feel profoundly uncomfortable and are never comfortable even with the discrete image. So being incapable of being consoled by software or hardware the spell was broken in my case you see, so what this demonstrates is the ultimate virtue of discomfort, the inability to be consoled, you see. It's a kind of discomfort obviously but it is the ultimate means or it is that which puts us into intimate association with the ultimate means. We try to blind ourselves to that, be unconscious of it and simply seek to be consoled waking, dreaming or sleeping. The spell will not be broken and we will experience discomfort only as an effect in our own apparatus. We'll be afraid and sorrowful and angry and physically uncomfortable and mentally uncomfortable, distracted and so on. Well is there anything more you'd like to say about this stuff? Devotee: My lord, I was just appreciating what a real disservice to the cause of the Realization of Truth is done by these near-death experience reports. It seems to be very easy and blissful. MASTER: It's inevitable that these reports will be given but they are propagandized also beyond mere reporting and this doesn't do any ultimate service to people. Also the reports that tend to be publicized in the popular books are the reports of basically pleasurable experiences. There are likewise reports not so much publicized of what you'd call hellish experiences, terrible experiences in these after-death states as well as many reports of no particular experience, more like going to sleep you see and just suddenly waking up again after having been declared clinically dead. But there are hellish possibilities in a state of disassociation from the physical just as there heavenly or pleasurable ones, just as in the bodily frame there are enjoyable recommendable experiences in that sense and painful or horrifying ones. You should also understand that these out of body reports and near-death reports are representations of a limited form of human possibility. In the traditions it is recommended that a person not dissociate from the body at death through any organ below the brows but rather go up to the crown, merge there, not stay in the body but merge in the ultimate source of energy and not therefore be projected into phenomenal conditions. Well these near-death reports are the products of people not going up high enough but staying in the framework of the senses and the conventional mind and there are temporarily pleasurable and temporarily painful possibilities in those realms. True death is samadhi. It's equivalent to nirvakalpa. It's a matter of the Life Current being completely released from these phenomenal associations. At death therefore the life current must go to the crown and therefore in effect the soul of the essential attention must not gravitate toward what is below, or pass out as it is said through the eyes or any of the lower organs. So these people experiencing near death are for the most part passing out through the lower organs or through the eyes or in other words, into the lower realms of mind and sensation there, duplicating at a psychic level the condition they were already in before they had this near-death experience whereas we must equip ourselves ultimately to pass into samadhi at death, to permit the life current to dissociate from its stepped-down tendencies, it's phenomenal tendencies. So it is said of Adepts that they don't go out, they don't leave the body. Their Life Current merges in the sahasrar. This doesn't mean that the energy and consciousness of the Adept is always going to stay in the top of his brain there and its going to be horribly buried underneath the earth in his samadhi site you see or burned to a crisp in the cremation pile. What that truly means is that the Adept goes into samadhi. This is why it's called Mahasamadhi. The Adepts goes into samadhi at death directly and doesn't go into the bardos, doesn't pass into the mind states that come about when the mind is merely dissociated from the physical. The mind is transcended as well as the body. The Adept may come down into some phenomenal appearance again but directly, already illuminated, not bound. So the easy death, real death, appropriate death is the ultimate ceremony of an enlightened life, of a liberated lifetime, such that energy and attention are free from the conditional bondage and will not duplicate or repeat these programs after death, may enter into the field of these programs as an Agent of what is prior to phenomenal existence but will not enter into it all merely as a bound personality that has never entered into the Transcendental Source. Well now your life current is entered into this machine, you see, projecting the TV image, your face, I, the program is going on. Unless you practice the spiritual way, you will not enter into the Source, the Current and Consciousness that is that Source to your own apparently independent existence and all of nature. You must enter into that Source while you live and regularly and becomes unified with it, become truly religious and then ultimately transcend religion. Enter into intimacy with it and ultimately into a state of perfect identification with it. If you do not then you simply continue the program after death, eventually will dissociate, drop down into another TV set projecting another image in this world or some similarly conditioned world and in the process, in between times from death to the next program, the next time you come on the air in a new TV set, you will wander in the bardos of the mind planes and just as you can dream all kinds of terrible and when you are dreaming you and pleasurable possibilities of mind dissociated from a physical personae just as when you are dreaming you are not consciously identified with the physical personae lying in bed, just so the after-death state is an apparently free mind state in which you seem to take on roles and so forth but are not identified with a fixed personae. So all kinds of possibilities are arising, may arise there you see. The immediate experience after death can be pleasurable temporarily but then it passes and all kinds of illusions arise. You think you're in some place, about to get your head chopped off or to be snuffed out in darkness or burned alive and then zap you're standing in a park somewhere and seeing your relatives and then zap you're seeing lights and tunnels and there's no end to it you see. In the case of a more benignly conditioned personality the after-death phenomena are more pleasurable but still founded in egoity and an essential discomfort and for grossly and psychotically programmed personalities, the after-death condition can be horrible. It's not forever but it can be a terrible passage, the drama of confrontation with demons and purgatorial and hellish states of damnation, things that seem like they're forever they're which suddenly vanish but you don't know that that's the way it's going to be you see. So it's true that some of the propagandizing of these near-death phenomena may lead people to sort of feel to die is the thing to do. That's the only time you're really going to enjoy yourself you see because there's no tradition of real understanding of life and death in the after-death world or the between worlds. This is what bardo means. It's a between state, a state in between, a state in between a previous state and a following state. In the Tibetan tradition where they speak of bardos they mean all of these in between states and there are many sequences you see and this is one of the bardos then. This is an in-between place, a temporary moment. To you it seems like all these is and you're wondering and looking to live here forever and perfect it and so forth and then suddenly you'll be in another in-between state. None of them are permanent and it's all unnecessary and fundamentally uncomfortable although some are apparently more pleasurable than others, more desirable than others from the point of view of the independent personae. But the Way is not merely the technique or process of going to a high bardo because all bardos are temporary you see. It's not a matter of going to heaven and so forth. It's the process of enlightenment or transcendence of the whole affair, transcendence of this bardo, transcendence of the next bardo, transcendence of the machine and the program, transcendence of nature altogether in all of its hierarchies, transcendence of conditional existence period, absolutely and entering into the transcendental Domain of Bliss beyond the bardos that's not an in-between state. It is the eternal condition prior to conditioning and bardos and in between states and machinery, hierarchies, personae, destinies, adventures, lifetimes, death times, sufferings. So the Way is the Way of transcendence. There are many religious and philosophical and spiritual mystical yogic messages but in general, apart from the 7th stage Teaching, they direct people into bardos, in-between states. They direct people toward generally a higher status within the realm of the spirits, within the realms of nature but they're not about Transcendence ultimately. They're not about enlightenment. The ultimate Teaching, the radical Teaching, the 7th stage Teaching is about transcendence and is always about that whatever immediate form, the communication or the discipline or the practice may be taking, it is about transcendence and not merely about improving your status in this bardo or this n between state or any other. The force of this Teaching is not merely to send you to a better world after death or to give you a better circumstance in your next lifetime. It's that understanding that you are in an in between state now, you can completely understand your present condition to the point of transcending it. You can drop out of the program; you can outshine it. It's not a matter of separating from it; it's a matter of clearly understanding it and outshining it by standing free, standing in the position in which we eternally and presently therefore exist, the condition that is being flowed in the inert machines and animated in the program. So it's possible to be completely awake in the transcendental state even in a moment such as this, even in this bardo. it's the function of Adepts to be thus awake, be able to communicate the Source as the Source, to awaken others to the source, to jiggle them out of their comforts you see, their programming, their commitment to the programming and to the destiny of the ego. So a lot of what I must do is interfere with you not merely console you you see, play all of your games, games you can't even think of, create slices, interrupt the programming you see. You're watching the set and I zip a little message under the screen and make chaos out of the movie. suddenly it's in the off the air special report, you know, zap your favorite movie is suddenly interfered with, your football game is broken into you see. So a lot of that is what I must do. A word from the sponsor, everything.
MARK: What is that thing they do subliminal images which happen so fast, the ordinary conscious eye doesn't ...
MASTER: Part of my function is to be a subliminal image. Always remember me. Part of this remembrance of Me includes remembering of me just as I look to you right here you see and you remember me, having seen me personally, you use my pictures and so forth, you associate with my lifetime and so on, in other words on some level, this isn't the whole of it clearly, but on some level you're using me as a subliminal message underneath all of these ads and all of these dramas of ordinary living. It's a way out; it breaks the spell just to keep your attention with me, you see. of course that's not the whole of it. That's just a fractional part of it. Your attention to me is attention to the spiritual reality, not merely to this personae or to the machine on which this personae is riding, but because I am the Agency of it, a part of it involves association with me as I seem as a human person and so forth. So then you begin to see my image, my messages in the midst of all kinds of stuff, you see. Just as they somehow do ads, like a whiskey ad, a whiskey glass with ice in it, the bottle next to it, drink Sake or whatever it is you and that's just the way it seems on an ordinary glance but if you examine these images very often they have little words in them, carefully worked into the design of the ice cube perhaps that says "sex, love, happy" you know, whatever it is. You begin in other words live your ordinary events but somehow see these words and images that are hidden in the picture you see and you get this feeling that I am everywhere, I'm operating to make all this happen that the Divine is making it all happen, the Divine is controlling your life somehow or making things happen to your benefit, to wake you up, to help you out. And that is true but it's magic, spontaneous magic and its importance is to break the spell, not to give you new spells that are more dramatic or unusual or consoling, you see. So the best thing to do is to be uncomfortable. That's the one thing you don't want though. Bottom line, nobody wants to be uncomfortable. Everybody wants to be comfortable you see. They want to use their highest virtue, their greatest virtue which is the virtue of discomfort and the capacity to transcend the spell. Instead of doing that we try to maintain a level of consolation and involvement with all of this stuff so that we won't feel uncomfortable. That's the best thing to do. You can't avoid that discomfort; it's essential to your conditional life. You must find it; locate it, really use it. Don't be angry and sorrowful and guilty and fearful. Rather be uncomfortable; in other words not satisfied, not satisfiable in the framework of ordinary living and you'll find Me, you'll hear Me, you'll practice. You'll have the will to practice, transcendence and will do it your daily life and you'll do it in meditation. You won't have any energy and attention for that if you're not uncomfortable, if you're not dissatisfied. And you'll tend to settle for the dissatisfaction in the form of neurotic emotion which is not sufficient. That is not a basis for practice. Also see: |
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