9. The connection to the spiritual centre of the being
an article by Gregorian Bivolaru
Drawing back to the example of the wheel spinning round one Supreme centre, that we reach by revealing in our being the beatific void, we can say there are three ways to refer to this centre.
The first one consists of ignoring this Supreme centre, or considering it as negligible. For reason it is so abstract that even the idea it may exist could only raise in some situations but disdain. This is the ostrich attitude that sinks its head in the sand, attitude which is currently adopted by materialists and the lazy ones; this conception is that of dualism without the smallest conscious allusion.
The second one consists of setting oneself in the Supreme centre of the wheel, considered as the exclusive reality and the identification to it. In other words this implies to realize the transcendence. It represents in fact receding in the unconditioned consciousness, which is the solution already suggested by the vedantic non-dualism. We can of course be satisfied with this solution; once the witness consciousness is fixed, we can thus became the witness of the consciousness (because in fact this is what it is bout), which represents already a finality and a solution for liberation. But then we do nothing but concealing the wheel.
The third one, which belongs to tantrism, the most strict, is a global ending, a genial emancipation which doesn’t modify at all the world order and the reality of the “appearances”. This means thus to be situated in the Supreme centre of the wheel, it means to realize through direct revelation the Supreme Self (ATMAN), and then to observe in a detached way the wheel spinning without interrupting our activity (still unconditionally offering all the fruits of your actions to GOD) and also totally live the manifestation and the Supreme Self (ATMAN) as being permanently integrated into a total simultaneity. Then only all acts of wakefulness, dream and sleep, and finally even the moment of death, become acts of conscience and thus the coherence of “I am” is continuous.
Still we have to underline there is no term to fully, accurately define this ineffable immersion in the superior conscience where there is neither attention nor vigilance, which are then completely assimilated.
Indeed, here we have to realize that on one hand, the permanent attention, the continuity of this conscience of “to be” which we prove when we live the extremely refined sensation of “I am” and which leads to non-action – is preceding any notion, including the Absolute. It is thus the sole accessible reality, the sole important constant, the sole possibility of emancipation and spiritual liberation. But on the other hand, however essential it could be, it still persists to remain part of the experience domain. It is the subtle conscience of being witness of the Entire Consciousness. Here already there is no more experience, no more wish to reach some scope, no discipline attention, not even “I am”. Only the eternal present remains in an abolished time, without historical references or memory and it still perfectly and profoundly understands the world in its entire unfolding and in all its developments. The eternal present or the lonely presence. Everything is now in a complete order. Nothing changed, but now we finally know it.
Or, according to the great tantric philosopher of the Kaula school, in XI century, Abhinavagupta: “the plenary and non-differentiated living, in One (GOD), releasing the unfolding of separation, the multiple, this is the supreme achievement of a yogi”.
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