Well, finally, in the last one, as we’ve said, Samadhi, then the consciousness of the world and the body, which before had become faint, now disappears, and there’s only the object of meditation in its radiant form. So it would be the case of the Buddha in radiant form. Now, it takes practice and persistence, but it corresponds to something already in ourselves; the forms, like the Buddha, the Avatars, like Christ, Krishna; they are forms which are taken on by the Lord for his devotees. We need, mostly, a human form, for a long time; it’s not easy to meditate on abstract things for long. Particularly if we need forgiveness, or if we’re very frightened, or if we’re very tempted. Then to have a human form, from whom we can feel we’ve been forgiven, or that we’re being helped in temptation.
Crime will never be banished until there’s certainty of detection. And the only certainty to detection is when the Lord within us says no. Otherwise the time is going to come when I can get away with it; when nobody will know, and nobody will be able to find out, ever.
Now, I may think, “Well, I’ll do it just this once. Make a killing, as they say, and then live charitably on the proceeds. I’ll help ever so many people, and do an awful lot of good.” But through meditation, I begin to become aware that I’m scarring myself if I do that. They don’t teach it now, but in the higher realms of judo, when you took a really high teacher’s degree, there are methods of disposing of people without leaving a mark. And they’re not very easy to do. But anyway, they exist, and they’re those high judo men, who are also doctors, have examined them, and they say they would work. Well, if you know that, you could be tempted. You’re subject to a temptation that ordinary people are not subject to. But you look at someone; you think, “Hmm, that would be quite easy, wouldn’t it? And then it would be a lot pleasanter somehow.” (Laughter) But I could get rid of the disturbance outside, but there’ll be a turmoil inside afterwards. If I realise that, I won’t do it. Only if I realise that clearly will I be able to resist the temptation. Though the temptation won’t be a temptation, in fact.
So the point is to become to realise gradually that the self, the true self, is independent of the makeup, so to speak. Where makeup makes me a king or a beggar or a Shylock, or an Iago, I’ll have a bit of fun. But to really begin to realise there’s one underneath the makeup, apart from the role, who is free from it. And this sort of illustration – we can think of others, and notice others – we get caught into something which is not really part of ourselves, but because of what seems like accident, but in any case, the situation as it is, we get caught into thinking this is me. And when I get drawn into that, then I start suffering with the makeup and the getting exultant when the makeup is glittering with its glass jewels, and thinking I’m rich.
So, he says repeatedly: “When you look at other people, try to see through their makeup, and see; you will see this same self.” You think, “Well, how can you do that?” Supposing somebody’s going for you, not nice to be hit. If you’ve known someone in the tropics, it used to be, before antibiotics, people had fever, very high fevers, and delirium. Now, somebody you know, when they’re in delirium, in some cases, they start feeling they’re surrounded by enemies, and particularly in the war time, when there were enemies, and they can sort of run amok.
Well, then if you’re supposed to be skilful in one of the fighting arts, you are deputed to subdue them. Now, there too, you will get punched in the face. You can’t always avoid everything without, unless you use a lot of force, which is not, not supposed to do. It hurts, and you do feel a flash of anger. But you look, and you see this face distorted with rage, and sweating, and it looks almost like the face of a beast. It’s in delirium. But underneath it, or somehow in it, you can see the face of the person you know well. And you know that what’s hitting you is the delirium, and it’s not, although it is that person, it’s not actually that person. The delirium is, so to speak, like a quilt, or a cover, or makeup, on top of the true self, of the human being in this case. You can see the noble human being behind this sort of raging animal.
Well, these things are little hints, but think perhaps with mothers, they can see when the children do something particularly cruel, as some children, especially boy children often do. They know it’s got to stop, and they stop it. But they can see the noble human being that it’s going to develop into. Perhaps a very compassionate one. I remember my brother shoot a sparrow with his little air pistol, and then burst into tears. Well, my mother said, now, he was just below the threshold, and he never did anything like that again.
Well, we’re asked to, this doctrine, upadhi, to try to free ourselves from these associations, these forced associations, and also in the behaviour with other people, and you will see in a number of these instances in the book, how Shri Dada is able, not in every case, but in many cases, to appeal successfully to the true self which is within.
Now, it’s a doctrine of yoga that people who are practicing yoga will, by the fact of practicing yoga, it affects the spiritual atmosphere of the world, not only the immediate surroundings. So that if we want to make a contribution to the world, the most effective contribution we can make is to subdue our own passions in meditation. That purification which takes place has an effect on the deeper layer, what’s called a ‘karana sharira’, the causal layer of the world. It affects the minds, as our teacher said, of thousands of people. Unconsciously, their minds begin to change. They receive a little more light from their own inner self, as well as from an external lord.
© Trevor Leggett
Titles in ths series are:
Part 1: Mysticism of the Heart 3
Part 4: Honen worshiped Amida Buddha