During the primeval dawn of human evolution, the whole of humanity was suffused with a spontaneous devotion to Gurus and Preceptors. Simultaneously, all found no pain but a pure pleasure in the performance of the daily duties of life, revealing an intimate connection between devotion and duty. The conception of such a humanity differs totally from our own. It is like a Golden Age far removed from our time, because for many centuries we have engendered, with extraordinary violence and pertinacity, the falsehood of a separate identity for each human being, supposedly gestated at birth and terminated at death. People tend not to think about death and live as if they have a kind of invulnerability. But they blunder through without any knowledge of who they are, and find themselves oppressed by a sense of inward confusion, which only allows them to speak and think in terms of comparison and contrast. They are driven by their dwarfed conceptions of success and failure and are trapped in differentiated consciousness based on unending comparison and contrast. At the same time, this consciousness assumes an apparent stability not intrinsic to it, but involving a shutting out of the archetypal moments of birth and death. In time, this means forgetfulness, an indifference to the primary facts that apply to all humanity that there is a great continuity to the human pilgrimage, that death is followed by rebirth, that this is true not only for particular souls but also that there is a continuous passage from generation to generation. The whole process is so vast that the moment we try to limit it, in terms of crude conceptions of duty or obligation, we also feel that any personal devotion we show is gratuitous. Captivated by personal differentiated consciousness, we live under the sway of the specious idea that the universe is for one s own private benefit and that each one is favouring the world, favouring other human beings, by an egocentric stance, by supererogatory acts, and that if one is devoted one has set up some kind of claim upon the object of devotion.
All of this thinking is distorted, inverted, and perverted, bound up with the descent of consciousness into matter. At a certain point of material density and fragmentation of consciousness, the pale reflection of the unmanifest light of the Immortal Triad assumes a false centrality. This would be like a shift from the self-luminous centre of a circle to a lit-up region which only seems luminous by contrast with the shadow around. The latter is the spurious ego, the limited personal consciousness. Given this condition, every human being can, at one level, understand that there is something very beautiful and elevating, something extremely authentic, in poetic accounts of a Golden Age of primordial humanity, when human beings moved naturally and related to each other beautifully. They were spontaneously held together by an effortless sense of moral and spiritual solidarity with the whole of nature, with those before and those yet to come, and above all, with their great Teachers. Though we can resonate with such an Age, we also know that if we have to ask questions about it, we already presuppose that it is estranged from us.
What good, then, can come of talking about devotion for a person who has become totally convinced that he has no capacity for any feeling, any devotion for anyone else? Who is that person? A cerebral machine, chatting away, insecure, confused yet making judgments? Is that the whole of that person? But if he has assumed this is all he or anyone else is, how can talking about devotion make a difference? Suppose such a person were told that there are great beings like Krishna and the Buddha, hosts of hierophants who are seated in meditation and constantly engaged in ideation upon universal good, who have so vast a perspective of endless time, boundless space and ceaseless motion, that they can see the rises and falls of civilizations and epochs in perspective. Suppose he were told that they can see the antics of human beings in much smaller spans of time and space with unwavering compassion, and also that they can see the root illusion. These beings are involved in universal welfare and uplifting the whole of humanity. Any human being who can vibrate in mind, heart and self to the tune of the great universal impulse of these mighty beings, may serve as a focal point through whom some mitigation of human misery and some elevation of consciousness is possible.
To the sick, as in the time of Jesus, the idea of a super-healthy human being does not speak. Similarly, how can a person completely incapable of ordinary feelings grasp the idea of such noble beings? Unconsciously that person has been ceaselessly worshipping at the altar of the material self and not even doing a very good job at it, not even being constant in devotion to his own personal self inattentive, afraid, fickle, confused. With the lunar shadow as his only focus, how can such a person comprehend the light of the Spiritual Sun? How can such a person grasp the perspective of Mahatmas? But then, even if the person cannot comprehend those beyond him, can he still apprehend something that is at once universal and archetypal, which is found throughout the animal kingdom in the love and protection shown by animals for the young, which is found in the human kingdom between mothers and children? Even with all the corruption of modern modes and relationships, we still find this pulse of decency, warmth and kindness, a dauntless trust that is in the human heart. Surely a person should be able to reawaken that which now has been buried and obscured but which was once strong and secure.
This is the point at which a person can benefit from the teaching of Jnana Yajna Wisdom-sacrifice. Lord Krishna came at a time when he knew that humanity could not go back and restore its child-state without any effort. But on the other hand, he also knew that human beings were going to be enormously vulnerable to self-righteous merchants of the moral language who narrow and limit conceptions of duty and morality by institutionalizing them, and thereby bind human beings through fear to mere externalities of conduct. Therefore an alternative had to be shown. Being magnificently generous, Krishna speaks at the widest cosmic level of how the Logos functions out of only a small portion of itself and yet remains totally uninvolved. It is like the boundless ocean on the surface of which there are many ships, and in which there are many aquatic creatures, though the depths of that boundless ocean remain still. The whole world may be seen from the standpoint of the Logos, which is essentially incapable of incarnating and manifesting within the limitations of differentiated matter. The Logos can only overbrood. This overbrooding is joyous, producing myriad kaleidoscopic reflections within which various creatures get caught. Krishna gives the great standpoint, the divine perspective, which is all sacrifice. That is the critical relationship between the unmanifest and the manifest, because if the unmanifest can never be fully manifested, how can the manifest ever be linked to the unmanifest? There is always in everything that is manifest, behind the form, behind the facade, a deathless core of the very same nature and of the very same essence as that which is unmanifest. Where a human being can, by the power of thought, bring this to the centre of individual consciousness, it is possible to consecrate. It is possible to act as if each day corresponds to the Day of an entire universe, or to a lifetime. It is possible to act in each relationship as if it were a supreme expression of the very highest relationships between teacher and pupil or mother and child. It is possible to act in a small space as if there is the possibility of an architecture and rearrangement which can have analogues to the grand arrangements of solar systems and galaxies.
This is the great gift of creative, constructive imagination without illusion. What makes it Wisdom-sacrifice is that one trains personal consciousness the chattering mind, the divided and wandering heart, the restless hands one centres all of these energies around a single pivotal idea, having no expectations. If an ordinary human being had no expectations whatsoever, the person would die simply because typically a person lives on the basis of some confused and vague expectations in regard to tomorrow, next year and the future. Deny a human being all expectations, all claims and personal consciousness usually will collapse. Of course this cannot be done from the outside. The shock would be too great. But human beings can administer the medicine to themselves progressively and gradually. Merely look at the years already lived and see how many expectations have been built up. Either you dare not look back at them and how they were falsified which means there is a cowardliness, a lie in your very soul or you have replaced them so fast by other expectations that you are caught in a web of externalizing expectations. To initiate a breakthrough you can earnestly think, "Supposing I have only one day more to live; supposing everything that I have is taken away from me; supposing I can rely on nothing and expect nothing. What would be the meaning of joy, the dignity of grief?"
At that point, if a person thinks of Sri Krishna, of the unthanked Mahatmas and Adepts, and thinks of them not as distant from the human scene but as the ever-present causal force behind the shadow play of history, then he finds an incredible strength in that thought, a strength in consciousness but without a solidification of the object of consciousness. One can act with a freedom that is ultimately rooted in total actionlessness, like the supreme light of the Atman which is in eternal motion but which is not involved in what we call motion, refracted by differentiated matter. At the same time, one can live as if each act is supremely important, sublimely sacred. The person who really comes to think this out trains himself in this mode of thinking, feeling, breathing, acting and living and can in time gain a new lightness and economy, a fresh conception of real necessity, but above all a fundamental conception of identity merely as one of manifold unseen and unknown instruments of the one Logos.
This is the great teaching of Jnana Yajna which, stated in this way, looks difficult, but is at the same time at some level accessible to each. It is a teaching so sacred that it is veiled in the Gita hidden when it is given in the fourth chapter and again at the very end of the eighteenth chapter. It is a teaching which, if fully grasped, is the gateway to freedom and will enable one to become karmaless, to avoid becoming caught through the mind in the intertwining chains of karma. Clearly, karmalessness was not possible for early humanity, but it had all the ingredients of the quality which must belong to the mature person of the present when adopting the standpoint of those pioneers of the future who act self-consciously with a universal perspective and without residue, without becoming involved in the externalities or, as Gaudapada taught, without leaving any footprints.
The difficulty of this can be appreciated when we recall that in the fourth chapter of the Gita Krishna says that there are some who sacrifice the in-breathing and the out-breathing, while others chant the texts, and still others actually surrender themselves. All these sacrifices arise out of action. They arise out of the non-self and retain the illusion of an agent. In every one of these sacrifices we can distinguish archetypally five elements. There is that which is the oblation offered in sacrifice. There is the fire into which it is offered. There is the instrument a ladle or whatever with the help of which the offering is placed in the fire. Then there is the agent, the "I," the person who says, "I am performing the sacrifice." There is the object of the sacrifice. All of these exist at one level in a universe of differentiated matter, constituted of innumerable beings that are ever at work and interacting in ceaseless motion. There is the interplay of subject and object, the deceptive contrast between light and shadow. There are separate objects and a background. All of this is maya, the projective yet veiling power of the Logos, of the Ishwara, of Krishna.
A human being does not have to project or be taken in by the veiling. It is possible for him to stand apart from roles, from sounds and sights, and to see through and beyond the seeming separation of objects. To take a simple example, we have artificial light, and by it we see and focus. We see many colours, a room, separate people. If we turn all the lights off, some people will be uncomfortable. Suddenly we no more see objects, selves, colours, contrasts, but we can then experience the breathing and pulsation of human beings. Paradoxically, we would have a greater sense of what it is to be human when all lights are turned off, when we can sense the collective breath of so many human beings, than when in an illuminated room we see faces, contrasts, colours, and all the differentia of the external plane.
This is true of every archetypal mode of sacrifice rooted in action. It is mayavic. Wisdom-sacrifice begins with the recognition that all of these are mere epiphenomena, only appearances cast upon the one Brahman, the ever-expansive, immeasurable force, essence, spirit, primordial matter call it what you will because no distinctions apply at that level. That boundless existence, Brahman, the Supreme Spirit, is the offering; Brahman is the fire; Brahman is the mode of making the offering; Brahman is each of us and the person making the offering; Brahman is the object of the sacrifice. If Brahman is all these, why become focused upon specific differentia?
We all have experience of this when we witness a noble piece of music performed by a superb orchestra, or when we watch a moving play with the most highly synchronized and dedicated actors. As Shakespeare said, "The play's the thing." There is a sense of something beyond all the details, the incidents, the scenery and the individual actors. There is an intricate interplay that points beyond itself. But we try to reconstruct and that often happens, alas, because it is one of the futile tendencies of human beings instead of keeping very quiet and assimilating a deep experience in music or in drama. We are tempted to share it with someone else, and in the telling, we distort, fragment and emphasize contrasts. When one gets to the extreme condition of those congenital critics who are compelled to do this habitually, a sad destruction takes place. The person who does this propagates a distortion. His life is truly "a tale told by an idiot, full of sound and fury, signifying nothing." How much did such a human being add to the sum-total of good when he breathed his last? What difference did his life make to other human lives, to the relief of human pain, to the liberation of human minds, to the enlightenment of human hearts?
We have to recover the sense of the transcendental, unmanifest One. We have to reach again and again to that which is above the head, that which is without any parts or attributes, that light which can never be mirrored except in Buddhi, the only part of a human being that is capable of mirroring Atman. Buddhi is usually wholly latent, but if Buddhi mirrors Atman there is an infallible result, a decisiveness and assurance which nothing else can give. Nischaya is the word in Sanskrit, meaning "without any shadow." When a person, in the depths of meditation, out of the very finest ineffable feeling, touches that pure vessel of the Atman in the inmost brain, a perfect mirror of the colourless omnipresent light, there arises an assurance and certainty which is constant and can never be destroyed. Equally, it can never be shared or verbalized though it becomes the constant, central fact of life. This is irreversible. Even though a person has made many mistakes over many years wasted words, harsh sounds, violent speech, empty words even though a great deal of karma has been generated, all of which will have to be rendered in full account in future lives, nevertheless, if one truly touches the inmost core of the soundless sound and achieves that supreme sense of decisiveness, clarity, confidence, and calm, then it is possible to negate and counteract a lot of the karma produced in the past.
Wisdom-sacrifice is the mode of creative speech in silence, meditating upon the soundless sound, where there is no attachment, no involvement, and one does not participate in lesser emanations. The Pythagorean Monad, like the human triad, emanates out of the total darkness, initiating a universe, and withdraws forever after into the darkness. Human beings can initiate in that spirit, can come out of the vast silence of contemplation to begin something and let a whole series follow while withdrawing totally. They thus exemplify the archetypal stance of the Bodhisattvas. The very fact that we can think about such ideas, understand and appreciate them, means there is that in us which, though fearful of death, is willing to cooperate now with the consciousness which after death will witness the separation of the principles, and take stock of a lifetime to prepare itself for the karma of the future. It is possible to cooperate in waking life with that perception which, in deep sleep, represents an unbroken, undivided consciousness. Then there is no limitation of space, time or energy in one's perspective and understanding of humanity and the universal good, and one can insert oneself into the whole.
Anyone who can, as a result of deep meditation, start with small beginnings and try to utter a word to help or heal another human being, or who can stay in a period of silence for the sake of some larger purpose of benefit to humanity, can come to know what it is to initiate. To gain the power of the Initiator, one must both specialize and concentrate magnetism and be attentive enough to apply a thought with such controlled precision and perfect timing to the needs of another human being, that one can make a permanent change for the good in that person's life. In the light of Wisdom-sacrifice, Jnana Yajna, good and bad are merely relative appellations from the standpoint of differentiated consciousness in time and space. We grow over a lifetime in making finer and finer discriminations because the cruder relativities with which we live prevent us from understanding a great deal of human life. If this is true of the world around us, it is also true of ourselves.
This has been put in the form of a story about the three gunas sattva, rajas and tamas all of whom are compared to impostors who accost a man in the jungle. We are told that tamas is the one who assaults the victim for the immediate purpose of robbery, rajas is the one who binds him up for the purpose of making the proper kill, and sattva is the one who releases the person, can take him to the edge of the forest but cannot go any further. Sattva is afraid of what is outside the forest. He is also a thief, but his theft is through goodness. It is an attempted theft of that illimitable light of the spirit which can never be captured or translated into attributes.
A person must see all his limitations and weaknesses as shadows of certain qualities which are the painstaking results of karmic good works in previous lives, but which still are bonds, because they become ways in which one defines oneself. Sattva involves one as a personal self in imagining that one is better than others, in imagining that one is separate from the beast and the most wretched. It also is fundamentally unable to rise to the level of the compassion of Krishna, who can see in all the same diffused light throughout the great masquerade of maya, but who also perceives the many degrees of enslavement to the masquerade which can only be overcome during a long period of time. He says to Arjuna that though Arjuna is grieving for all these people, they are better off gone. They cannot in their present incarnation emancipate themselves from their lifelong qualities, but they can in the future. In an unlimited universe there is hope for all, but in any limited period of time everybody cannot progress equally or to the same extent. To understand this is common sense. It is part of the mathematics of the universe. But to use that understanding with wisdom and compassion means we must not become excited about beginnings and endings or about when and where such and such happened to whom. We must not be caught up in all of this because this is the very framework that binds, especially when it is cloaked in one's better qualities. The light of the prajnagarbha the Atman beyond and above all the gunas and qualities is a wisdom that is essentially unmanifest and is the perpetual motion which is pure motionless self-existence.
We need to say to the personal conditioned self, "Even though you are incapable of appreciating the grandeur of the cosmic sacrifice, I, that Self which knows that you are incapable, take you and throw you into the cosmic fire." Now this can be treated ironically but it is also profoundly sacred. It is what H.P.Blavatsky termed "will-prayer." At any given time we do not know what more we are capable of tomorrow, but there is no reason for us, equally, to exaggerate the facts as they are. Even more important than either our changing perspective of tomorrow's possibilities or our present view of today's actualities, is our need to see beyond ourselves altogether. We must lift ourselves from the egotism of the shadow to the egoity of that which looks towards the light and which at some point is absorbed in its selfless expansive wonderment at the one supreme, single light of spirit. If this is what we are required to do, we have got to give up any sense of identity. It is more difficult to give up a sense of identity when it is bound up with good qualities, with our spiritual assets and whatever we have worked towards for so long. All of these have got to go. One has to train oneself to be established in a state of mind with no expectations. Without expectations we are less liable to distort and obscure what is going on, because what is going on manifests on many levels. What is going on involves maya. Though this maya veils and we add to maya by projecting and fantasizing, it is also possible to use maya to reveal what is relevant and what is at the very core.
This therapeutic art involves training, and it cannot come if one is either blinded by the film of one's own goodness or the nightmare of one's own badness. One must see a whole universe of myriads of selves and monads, and the saga of humanity as a vast, essentially untold and unfinished story. At any given moment what is unmanifest is most important and what people are feeling deep down is more important than what they say. What they are unable to think in the language that they use, and which somehow negates their thoughts even if it only makes them tired and go to sleep, still comes closer to the ground of being as the field of abstract potential. Coming to see it as a living realm of awareness is to function on the truly causal plane. We may thus come closer to those beings who initiate potent and beneficent causes upon the human scene. We might even make that difference to the soul of another human being which may not show for many future lives, but which could eventually be crucial.
We do not know all the arithmetic how it all adds up, how it interconnects but we prevent ourselves from knowing a great deal that we could know by imposing expectations, by over-analysis, but above all by a false dramatization of our personal egos. If we can let go of all of these, and if we can look beyond and behind the shadow play of personal selves, we can see in the divine dark the mighty manifestation of the great hosts represented by Krishna, the Logos, the Christos. We can see this in ourselves, even if the only way we can see it in ourselves is by making it a point. Before we can make it a point, we have to reduce our composite astral form to a cipher. We have to void the very language and categories of the personal self. An ancient scripture teaches that any feeling of like or dislike reinforces, expands, aggravates that shadow. Pandit Bhavani Shankar suggests that when one enters the spiritual path and reaches the karana sharira, one reads therein the archetypal origins of like and dislike. They are much more difficult to understand than their materialized manifestations. Attraction towards existence and aversion from non-existence bind the individuality itself. Their personal reflection is a pseudo-attraction and a pseudo-repulsion that maximizes the elemental interaction of the shadow. This has to be cut at the root. One has to go beyond "history" to see all events as participating in a common medium, all beginnings and endings as existing merely in the region of form. One has to gain that unbroken consciousness which does not participate in succession, in simultaneity, in contrast or comparison. One of the necessary steps to get to this stage is to see beyond the deceptive contrasts of good and evil as pictured by the personal self. One must become so humble before universal welfare that one can only say one does not know what is the supreme criterion of the sum-total of human good, of the optimal use of everything.
This perspective is radically different from our ordinary way of looking at the world, where we have elaborated our childhood fears and traumas and created notions of success and failure which have bound us. We must get away from this altogether, voiding it in our consciousness. In the beginning you have to reach, even if you cannot go beyond, that point where in the very act of reaching you render obeisance in the words of the Gita, a long prostration devoted service to those Mahatmas who embody par excellence the yajna of Jnana Yoga. If you do the best you can, and lose yourself in the adoration of those who do so much more, a sort of healing takes place. There is a progressive dissolution of the personal self and a gradual atrophy or dying out of ahankara, the "I"-making faculty.
It will take time for this process to work itself out fully, because every now and again you will be tempted, like a miser counting his coins, to count your blessings in terms of some plausible story of your progress over a period of seven years, over a lifetime, over the remaining length of time until the moment of death, linking this up to some notion of before and after. The moment you start to dwell on such thoughts, you have short-circuited the process. You have restored egotistic concern. Therefore, you will have to make the voiding of self a whole way of living that applies to everything. Initially you can apply it to one thing, two things, more things. If you can link it up to the most elementary necessities of life like waking up, going to sleep, eating and bathing if you can link it up to these archetypal activities whereby you are discharging debts on the lower planes of consciousness and you can do this with an awareness of the cosmic host then in time you can make a decisive difference. In due course you can actually create out of the very ashes of your former sense of being, from a germ and an embryonic seed, a new vesture or rupa, a supple astral form saturated with the sacrificial energy of steadfast devotion. Its tropism will naturally help it to turn towards the holy Hiranyagarbha, the golden vesture of Krishna and Buddha. Mahatmas are continually engaged in giving a forward impulse to human evolution, without any attachments to the relativities and partialities of the perceptions of beings bound upon the great wheel of change.
Wisdom-sacrifice begins where one is, but its end is beyond one's capacity to reckon or conceive. It resembles Jacob's ladder. It is the Ahavaniya of the Vedas, the great sacrificial ladder. It is like fire which must arise for each as a spark at some point, but which can become a leaping flame bursting the boundaries of all our maps of manifested existence. Hence it is called the fire of knowledge, the sovereign purifier. There is something about fire that is non-discriminatory. It is involved in a relentless process of purgation. Self-conscious participation in the cosmic fire of universal sacrifice is the great privilege offered in an initiatory mode by Krishna to Arjuna, and to all those disciples who could use the sacred teaching for the sake of adding to the sum of universal good.