Sunday, May 2, 2010

Focus Attention on Perfection

Thank you for meeting with me here this month. It means a lot to me that you come here to be a part of our ongoing dialogue. Last month we had a lively discussion of the Guru, with many insightful questions and responses in the comments following the entry. Please feel invited to participate in our ‘satsang’ we share in the comments following each blog entry, where we maintain an introspective level of dialogue.

As you have seen, this month’s entry is “Focus Attention on Perfection.” The first part is ‘focus attention.’ Ordinarily even the most intelligent and educated among us do not notice that our attention determines our entire experience of life. From one moment to the next, our experience depends on how we focus our attention.

If we place our attention on our aching back, then we will experience the utmost degree of aching back. If our attention is on our confused state of mind, then confusion is indeed what we will experience. And if our attention is focused on some transitory and momentary anger, guess what, we dive into the innermost angst of anger. If our attention is focused on depression, we experience an award-winning depression.

If our attention is focused on love and light, we experience love and light no matter where we are or what we are doing. If our attention is focused on beauty, we see and experience the beauty of all things wherever we go. If our attention is focused on perfection, then we see and experience perfection from the time we wake up until the time we go to sleep. Indeed, there is nothing in God's universe that is imperfect to any degree.

Why focus on perfection? Well, in the present degree of spiritual evolution on the planet, the vast wave of humanity has focused their attention on imperfections, on fault-finding, on seeing flaws in others and noticing others' mistakes. We almost think it’s a sign of cleverness to find something wrong with something. On the contrary, an idiot can find something wrong with something.

It takes one willing to see the Truth wherever it leads him to see the perfection of all things.

It is hard for the mind and ego to grasp the concept of perfection, because the whole world that tandem has created is devised around the reality of imperfection. If we accept the perfection of all things, many of our cherished concepts are blown. All of our grievances suddenly collapse without any support.

Our usual anger and contrariness doesn’t know where to look to find an appropriate object in order to justify itself. Our agitation is suddenly stuck with nothing to be agitated by. Our egotistical drive to find what is wrong and to improve things is left with nowhere to go once it is confronted with the reality of eternal perfection.

The more expanded our perspective, the more we will see things as they are—the ultimate perspective being the Truth of the present moment, which includes the perfection of everything as it is.

There is nothing wrong anywhere in your life unless you first think something is wrong. You are encouraged to refrain from making someone wrong for something they said or did, and from finding things wrong in the world around you. Seeing everything as already perfect as it is, you will experience the already existing harmony and perfection of the cosmos.

There is no reason to take anyone’s word for anything. You can prove this truth to yourself simply by applying the principle, by using your God-given power to see perfection in all that is.

If anything is troubling you, it is because you are thinking that something is wrong. Embrace the already existing harmony and perfection of all things and you will enter a state that seems like floating, as though you are weightless and all tension and effort have suddenly left you. The notion that anything is wrong is diffused like clouds becoming clear space again. Then you live in that simple play of Consciousness, in the Tao, in the harmonious flow of the constant change of all things, as well as the awareness of your eternally changeless inner Reality.

The illustrious Buddha said: "Believe nothing, no matter where you read it or who has said it, not even if I have said it, unless it agrees with your own reason and your own common sense."

Now a couple of questions from last month’s comments, with added remarks in my responses:

Kay: I am in my mid-60’s and I have a question regarding your response to the earlier question about lust. Can you make a distinction between "sexual desire," which you spoke about in your response to the question on lust, and "sexual energy," which might continue for many years past our sexual prime?

DRB: Sexual desire, as I recall, is the feeling of really wanting to have sex with someone. Certain hormones act to inform us that the time is now.

Sexual energy is quite different. It is a certain aspect of universal energy, or the Shakti, or Kundalini energy, or the all-pervasive energy that creates, sustains, and eventually dissolves the universe. All of Tantric philosophy and practice is based around this universal energy, which is the creative force behind everything in this world, and indeed this world itself.

Sexual energy is ordinarily experienced in the second chakra. The same energy can rise to the third chakra and enable us to become an egotistical maniac, and to the fourth chakra which we experience as love.

When we make sex into a meditation, the same energy goes up into the ajna chakra, the sixth chakra, in the center of the head between and above the eyes. When we focus the same energy, which on one level is sexual energy, and which is in truth the divine Shakti that manifests the entire cosmos, our head fills with white or golden white light that expands into the heavens, and we experience our formless nature, as well as an exalted sense of well-being.

Sexual energy in itself is not affected by age. It is a matter of how alive do we maintain the Shakti within us through certain practices, including a certain consciousness we have of ourselves. We outwardly experience ourselves as we inwardly conceive ourselves to be. Different people experience Shakti to varying degrees, usually depending on their degree of awareness of the Truth of the present moment.

At least that's my experience and understanding of sexual energy. If I learn more I will let you know, but I truly feel my lessons are finished in this particular realm.

Michael: Please help me understand more fully letting go, emptying out. Is it the mind that lets go, or the ego, or both?

DRB: Emptying out and letting go ultimately includes giving up your concepts of what the mind and ego are.

Of course, it is important to understand the mind and ego, which is why they are explored fully in the lessons. Letting go and emptying out, however, is allowing your being to be cleansed of all mental and egotistical activities, so that you rest in pure awareness and equanimity.

You can't mentally approach the subject of letting go and emptying out. That would just be more entertainment for the mind.

To live in this world, of course, we need the mind. Without its use we might end up in an institution to be cared for. In a certain way we also need the ego, although it is necessary to identify ourselves correctly and accurately, instead of with all the stuff we ordinarily identify with.

Our true state is an unconditioned, unmodified, formless Awareness of Being. If you can let everything go, this is what remains. This is what you live in when you give up everything else. Then, knowing yourself to be pure Awareness of Being, you can live in the highest way without having to think about it or figure out anything. This is letting go and emptying out.

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