The persistent asking of the question “Who am I?” raises a person beyond the boundaries of the personality. The lower mind is typically trapped in the realm of external differentiation, of comparison and contrast. It is fragmented through the fleeting succession of states of consciousness which produces the illusion of time. It is delusively dependent through its polarization between past and future, regrets and anticipations, fears and fantasies. Through deep meditation it is indeed possible to silence the lower mind and initiate a state of true calm. It is essential to release the serene awareness of the higher mind, which is inherently capable of abstraction, universalization and thinking through particulars (dianoia). By repeated and regular efforts in meditation and self-scrutiny, one could correct the more glaring discontinuities. One might make it a daily practice to prepare before sleep by reflecting upon the Anahata, the deathless vibration in the secret heart, the ceaseless pulsation of the AUM. This could be fused with a true feeling of compassion for all beings, as evoked by The Voice of the Silence in its poignant lament:

 Alas, alas, that all men should possess Alaya, be one with the Great Soul, and that possessing it, Alaya should so little avail them! Behold how like the moon, reflected in the tranquil waves, Alaya is reflected by the small and by the great, is mirrored in the tiniest atoms, yet fails to reach the heart of all. Alas, that so few men should profit by the gift, the priceless boon of learning truth, the right perception of existing things, the knowledge of the non-existent!

 All rays of light emanate from a single source. Once one has abstracted from habitual identification with a name and a form and assumed the mental posture of an individual ray of light, one may experience the effulgence of the Atman. Self-knowledge will spontaneously arise through active contemplation, which will be food for the soul. If one found that despite proper preparation at night, one still woke up with no lucid recollection in the mind, intense self-questioning is needed. Who is the ‘I’ that entered sushupti and what is the ‘I’ that cannot remember? One has to make daily experiments with truth. All of this is valuable and valid as a process of knowing, though it is only the partial awareness of a partly self-conscious being of dim reflections of a deeper realm. Nothing learnt is ever lost by the immortal soul. It is important to see the painful process of progressive knowing as constructive and continuous. It is helpful to lose the thraldom and tension of effort by devotedly meditating upon the invisible form of the Guru, the Atmajnani in whom the knower, knowing and the known are all one. This is uplifting because it elevates one’s level of consciousness to meditate on the Self as incarnated in a fully self-conscious Sage, who is outside time and yet in contact with the temporal, who is beyond visible space yet omnipresent, and always accessible on subtler planes of manifestation.

 One is only partly awake when asking questions about the true Self; one is more awake when one actively meditates and even more awake when one ardently seeks the Knower of the Atman. The Atmajnani is in a steady state of turiya, continuous spiritual wakefulness. Total wakefulness is only possible on the plane of the Atman, wherein no distinctions made by the mind have any meaning. It is a pure, primordial state of consciousness which is incommunicable. It can neither be described nor characterized but it is approached to some extent when emptying out, when negating and questioning. It is the miniature light in the eyes of every human being. To kindle the small spark of light into the blazing fire of divine wisdom is the task of many lifetimes. The yogin is fully consumed, says Shankaracharya, in the fire of true knowledge. The important thing for each and every person is to make an honest effort to keep moving towards an ideal state of inward freedom. One must grasp all available opportunities for greater knowing, for deeper self-knowledge, profounder knowledge of the Self and pure selflessness.

 The feeling of responsibility is the first step towards selflessness. All spiritual Teachers promulgate what everyone already knows at some level – that everything adds up, that nothing is lost, that no one can evade anything. The homilies and proverbs of all traditions only point to the accumulated wisdom of humanity. The half-asleep individual has lost the key and does not know how to use the heritage of universal truth. Great Teachers descend amidst humanity so that a second birth is possible for the disciples who are ready. This profound awakening of spiritual consciousness takes place among many at critical thresholds in human evolution. The karma of the whole of humanity for the duration of an epoch is nobly assumed by one of the Brotherhood of Sages, who comes into the world and becomes responsible for the progress of humanity during a cycle of awakening. The Bodhisattva elevates the idea of responsibility to its greatest height. What does it mean to be responsible for an age and to be responsible for the whole of humanity? This is an awesome and staggering conception. How can it be even sensed by those who refuse to recognize their errors and the future consequences to be faced?

 In general, an awareness of individual responsibility is the mark of a Manasa, a thinking being and moral agent. Though one cannot put everything right in this life and all the people one has affected are no longer around or alive, still some things can be rectified right now. It is possible to clean up one’s copybook significantly without any clues to the complex mathematics of the cosmos. It is a waste of energy to fret and fume over the past, which is already part of our present make-up. Every cell of one’s being carries the imprint of every thought, feeling, emotion, word and deed that one emanated in this life. At least, one can be responsible in relation to what one can see. At the present point of history the sense of responsibility has been enormously heightened for the whole of humanity. Never before have there been so many millions of human beings in search of divine wisdom, the science of self-regeneration. The Voice of the Silence instructs the disciple: “Look not behind or thou art lost.” It is an exercise in futility to look behind because what has receded will recur. Instead of idle regret, it is possible to use the gospel of gratitude to transmute every precipitation of Karma into an avenue for fundamental growth through courageous self-correction.

 Gratitude is no longer a threatening term, even in the United States. Many people everywhere respond to the beauty of reverence as it is truly innate to the human soul. Miseducation may foster mental presumption but it cannot extinguish the immortal spark of devotion. In all human beings there are natural feelings and intuitions which can be awakened and quickened. It would indeed be wrong to think that purely by penitence one could wipe out the consequences of past irresponsibility. This is a costly failure to understand the law of ethical causation. If one already has wronged others wilfully or thoughtlessly, feelings of remorse or empathy cannot erase past debts. This untenable doctrine of moral evasion did much harm over two thousand years. It was a travesty of true religion, an arbitrary breach of natural harmony. The irresponsible dogma of vicarious atonement traduced the exalted ethical teaching of Jesus. He taught that the Divine is not mocked: as ye sow, so shall ye reap. This is a central tenet in the teachings of all Initiates, and the erosion of the idea of responsibility is everywhere the consequence of priestcraft and ceremonialism. There are myriad ways in which people run away from the mature acceptance of full responsibility for past misdeeds. The Aquarian sees that true responsibility begins in the realm of thought and must include every thought. Surely one can appreciate the profound integrity of the teaching that every thought connects each human being with every other. The intuitive recognition of universal interdependence and of human solidarity is the basis of an ever-expanding conception of moral responsibility, renewed and refined through successive lives of earthly probation by a galaxy of immortal souls in a vast pilgrimage of self-discovery reaching towards universal self-consciousness.

Raghavan Iyer
The Gupta Vidya III