from them, we can move towards solutions and absolutions. Sri Ramana Gita (Ganapati Muni 1966, VII. 9–10) tells about this the following: “One whose mind is pure through upasana or other means, or by the merit of his deeds in past lives, whose mind perceives the imperfections of the body and sense objects and feels utter distaste whenever his mind has to function among sense objects and who realizes that the body is impermanent, he is said to be a fit person for Self-enquiry.” Here the element of “distaste” is given, but is it not necessarily a negative sign, only the said person is interested in the discovery of the source of his consciousness, and thus all the rest are simply not interesting for him. The same feeling is described in Aparokshanubhuti (Shankaracharya 1982, V. 4): “The indifference with which one treats the excreta of a crow – such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature) is verily called vairāgya.” If our system gets ready for such dive inside, then anything else is a simple distraction which cannot really attract our attention and lessen the energy which we use for getting the chitta (i.e. working space of mind) still, so that it becomes transparent and we can realize what is beyond it. [Note: this paper pertracts only selected aspects of this process.] Thus all our perceived properties – pleasant or unpleasant, kind, or arrogant, etc. – are only surface ripples on the scene projected by our ahamkāra (see Figure 1). When they no longer bind our energies, they become powerless and the less “person-specific” aspects of I-am-ness get manifested. Here the problem of free will may come to mind. If we are presented with such a welldesigned set of life situations, what can we do about it? [Note: A short discussion on some aspects of this issue is given in the BBC documentary “Do you really make your own decisions”, but it discusses the issue in a “horizontal“ way, not considering the “vertical“ aspects displayed in Figure 1.] Is it something that we can influence? The dialogue with Ramesh Balsekar (Timčák 2015) indicates that we can rely on this “karmic arrangement” that provides us with all, what we need for this life and devote attention to recognizing and resolving the counter-productive reactions coming from our vāsanās. Still, what can we do as regards “pulverizing the ego”, “annihilation of the ego”, etc.? In fact, from the above it follows that should the ahamkāra be annihilated, we – as we know ourselves – would cease to exist as all the information on us as an individual would get demodulated. When pondering upon this, whether it is good or bad, we can assume that as the ahamkāra does not have the possibility to come to direct contact with Purusa, we would perhaps exist only as a deleted file in a computer. We could get perhaps undeleted on the level of Mahat, but some of our history could be already lost. Thus our life would loose its justification. In any case we would disappear from the Bhu-loka and get into a space of frozen energy field, where those are finding themselves, who want to get out of the universal flow of life (Vay 1923). The Chinese “Jesus Sutras” from the seventh Spirituality Studies 1 (2) Fall 2015 65 (3)
RkJQdWJsaXNoZXIy MzgxMzI=