Being To Being, In And Of Being

“But don’t worry,” the Swami  quickly added. “I am only your being in advance. You are the real Swami Vamdevananda, your future being that you will rise up to be. Your non attachment to all things alone matters, through this constant perception of self-in-truth absolutely apart from these adjuncts and associations with sense objects. That is accomplished; now all learning, to familiarise you with your own future self, is converging upon you.”

“Swami ji, will you elaborate a little ?”

“Knowing the truth of being, as a package firmly in your understanding, is indeed a great attainment. But being the truth is another thing altogether. It is beyond attainment; it is subsuming oneself into the truth as it is, not as it is perceived or known. It takes our whole daring to give up our refuge within this individual architecture of consciousness and finally taking the leap into choosing to be the undifferentiated truth.”

The Swami waited on this mammoth transformation of being, from what is in the eye of the conditioned individual to that of the unconditioned immanence. “Remember that morning, don’t you, when you had woken up and still had the clear memory of your unconditioned, undifferentiated self you were during the deep sleep state of being ? That was a quantum jump in your realisation of the true nature of the self. With that conviction, you were transformed forever. It was also the start of my being as a causal entity.”

“I do, Swami ji. Very vividly, in fact. The preceding months, I recall, had been particularly unbearable, torturous and tormenting. That morning had signalled a definite change, both worldly and spiritually. Shortly thereafter, my consulting career took off with a stream of dazzling successes. And then had come that midnight wake over the Katha Upanishad contemplation on the Supreme Self in cavernous heart. It was my starkly definitive self realisation moment. That vision of the OneSoul in all its glory had completely displaced every other impression on the memory ground of my consciousness. I was in an ecstatic daze when I had walked out of the house, leaving the doors unlatched, and had spent the rest of the night in the sanctum sanctorum of a nearby House of God. It was a cold January night and I was ill protected when I had sat down on the floor. It was a kind soul who had taken pity on me and had spread a woollen quilt over my shoulders.”

It was my turn to fall silent with the recall. These were some of most convincing evidence I had experienced of my being’s unworldly connect, which until then had swayed between belief and faith, very occasionally punctuated with miraculous happenings. One more frequent occurrence was the sense of wafting fragrance, without any source or cause around me. I smiled to myself and looked up to find the Swami grinning with mirth. The bonding I then felt for the Swami, in my conviction, was complete. I grinned back at him with camaraderie.

“Swami ji, do you know of the mountain yogi of Kinnaur I saw in my dream ? Please tell me a little about him.”

“He is one exceptional soul, Dev, who has retained the Sanatan Advaita perspective he was born into through decades of his Buddhist practice. That has enabled him to persist at vairagya all through his tantrik endeavours. He practically shuns the great volume of “values” literature and hierarchical “sangha” trappings that bears upon the Buddhist initiate until the very end. He is known as Yogi Lama Bon among lay people and monks here.”

“How did Yogi Lama Bon think of extending his invitation to me just after I had expressed a general interest in knowing a little about the mountain yogis of Kinnaur ?”

“Through Ms Tashi, who has seen him from close years ago and remembers him as a shining idol in the pursuit of her own personal evolution. She did think deeply about Yogi Lama Bon after hearing of your interest but had no way of introducing the Yogi or his ways to you. The Yogi became aware of her predicament, in his state of stillness of the mind, and of you and your interest. He virtually heard her thoughts.”

“I see.” The information left me deeply thoughtful, centered on the recalled apparition of Yogi Lama Bon I had seen in my dream.

“The Yogi is a roving loner. He has no interest in hierarchical positions in the Buddhist monastic order, or being a part of scores of Buddhist institutions that would readily layout the red carpet in welcoming him, despite having several standing requests and offers. He is at the penultimate verge before his final liberation and absolute immortality. We all are waiting for him to succeed.”

“How have practitioners of the Buddhist way fared in attaining the final and absolute truth ?”

“Truth, in Buddhist way, seems grossly inconsistent and bungled. On other hand, there is no better way to personal purification and instatement of ethical values. Their moral bases are solid in general and frequently exceptional.”

“Why would Buddha take the focus away from pursuit of truth and cast it towards conduct ?”

“Because that was the need of the times after the River Sarasvati had completely dried up, and a state of total civilisational disruption prevailed through the centuries that followed. The catastrophe was indescribable in the horror that millions then faced and the chaos they had had to live through. Nine hundred years of severe drought had turned the rich country into barren desert. The entire Gangetic plain was teeming with migrant populations and, in those times of huge social and political churn through the centuries thereafter, the moral fabric of society was easily breached throughout the land. The economy was in shambles, wisdom scarce, and depravity ruled all over. People had forgotten their lofty heritage and, in those times of killing strife, had lost respect for their Vedic ways and values. The world then needed a leash on itself, and there was a dire need for people to restore dharma in their belief and conduct.”

“Did it succeed at its purpose, in calming the uprooted and harried souls ?”

“To a great extent, I should say, over time. That is the great strength of Buddhism even today, in sorting the individual being’s extension in the mental realm, its mind and its karma. However the absence of emphasis on truth-in-itself, which merely seems empty because of its objectless nature and essence, proves an even more monumental inadequacy of the Buddhist way today. Mostly, it offers no toehold to its practitioner who seeks to evolve beyond the subtle, beyond the golden trappings of being a good, well-intentioned individual self. In its early era, Buddhism was still not buried under the its own verbiage and prolific imagery; its tail link to its Vedic origin still reflected in the inner way of its practitioner’s sublime reach. Theravada Buddhism was a great attempt at keeping to Buddha’s functional advice but it was overtaken and overwhelmed by idolatrous Mahayana, who in the main spun a religion out of it, complete with their later thoughts of graded spiritual beinghoods of Arhat, Bodhisattva and Maitreya Buddha, Avalokiteshvara and Manjusri, and worship ritual practices. As a way, Buddhism increasingly came to resemble the spiritual and cultural thematic ways people in the subcontinent identified with in later Vedic age but without those core Vedic truths which were rigorously aligned with yogic perceptions directly obtained by all seekers regardless of their faith or ideological start. It retained those exhortations that made lingual sense to the logical man but replaced all veiled causal truth values with ‘emptiness.’ Buddhism left undefined the last mile of the knowledge of our being in truth, into which the seeker’s awakening was to culminate.”

Extract from : SORO USHA – A Millennial Work

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