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Sahaja

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  • Sandeep Chatterjee
    When we review the vast procession of naked, ragged and unkempt dropouts who illuminated the dreary passages of history to leave wisdom on which lesser minds
    Message 1 of 2 , Jul 31, 2002
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      When we review the vast procession of naked, ragged and unkempt dropouts who illuminated the dreary passages of history to leave wisdom on which lesser minds could ponder, have we not cause for great wonder? What is it that made these men so different from the men of the mass.

      The answer is that the former had Sahaja.

      Man is born with an instinct for naturalness. He has never forgotten the days of his primordial perfection except inasmuch as the memory becomes buried under the artificial superstructures of civilization and its artificial concepts. Sahaja means natural. It not only implies natural on physical and spiritual levels, but on the mystic level of the miraculous. It means that easy or natural state of living without planning, design, contriving, seeking, wanting, striving or intention.

      What is to come must come of itself. It is the seed which falls to the ground, becomes seedling, sapling and then a vast shady tree of which the Pipal or Ashvattha is a classical example and used in wisdom teaching. The tree grows according to Sahaja, natural and spontaneous in complete conformity with the Natural Law of the Universe. Nobody tells it what to do and how to grow. It has no svadharma or rules, duties and obligations incurred by birth. It has only svabhava, its own inborn self or essence to guide it.

      Sahaja is that nature which, when once established, brings the state of absolute freedom and peace. It is when you are in your natural state, in the harmony of the Cosmos. It is the balanced reality between the pairs of opposites. Thus sahaja expresses one who has reverted to his natural state, free from conditioning. It typifies the outlook which belongs to the natural, spontaneous and uninhibited man, free from innate or inherited defects.

      In all the Golden Dharmas sahaja flourishes. In Taoism it was the highest virtue (re). In the earlier Zen records it is the main plank of training along which the disciples had to walk. The masters demanded answers which were sahaja and not the product of intellectual thinking or reason. The truth only came spontaneously.

      Sahaja in Chinese became tzu-jan or Self-so ness. Taoism openly lamented the loss of the peculiar naturalness and unselfconsciousness of the child. Lao Tzu saw that Confucian ethics (which have their counterpart in the modern world) crushed the original natural loveliness of the child into the rigid patterns of its conventions.

      Retirement from such a society became the outer symbol of freedom from the bonds and bounds of conventional society. Taoism, as Brahma-Vidya and Zen, saw retirement or renunciation as the only possible way for men to recover sahaja. Thus the greatest quality of children again became recaptured by saints and sages.

      Artificial clowns throng the world:

      Only children and saints know sahaja.

      Dattatreya tried to each men that if they had sahaja there was no need to do anything to prove it. It manifested only by the way one lived.

      Sukhadev, the great naked Mahatma who expounded the Bhagavad Purana, stood, when a young man, naked in the presence of his father, the sage Vyasa, to be initiated into the Brahmin caste with mantra and sacred thread. This was a moment such as we have just mentioned, when the natural unspoiled boy was to be ushered into a world of concepts, ideas and obligations, and all naturalness would be lost.

      Sukhadev decided to keep his sahaja. Taking to his heels, he ran from the house and took to the path which wound itself along the side of a river and into the jungle.

      As he came to the river some young women were bathing naked in the water. They took no notice of Sukhadev and he only glanced and ran on. But Vyasa the father was hot on his tracks, and following the young man to induce him to return. But as Vyasa approached the river, the young women screamed, rushed for their garments and covered themselves as he drew near. Having observed their complete indifference when his naked son ran past, and this modest but demonstrative display at his own approach, Vyasa could not help wondering at the contrast.

      He stopped by the now covered women, and asked for some explanation of such widely different behaviour towards his naked son and his decorously dressed self. One of the women explained: "When your son looks at us he sees only people and is not conscious of male and female. He is just as unconscious of our nakedness as he is of his own, but with you, Maharaj Vyasa it is different." Sukhadev had sahaja, and the women knew it. He knew it, and never lost it. His father never caught up with him and he never returned home. He became one of India's many great saints, not living in any fixed place, but only in the fullness of the immediate present.



      [Non-text portions of this message have been removed]
    • medit8ionsociety
      Dear Sandeep, What a beautiful clarification of an esoteric wisdom. Without the artificial superstructures of civilization and its artificial concepts we are
      Message 2 of 2 , Aug 1, 2002
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        Dear Sandeep,
        What a beautiful clarification of an esoteric wisdom. Without "the
        artificial superstructures of civilization and its artificial
        concepts" we are left with our natural state...the truly civilized
        Sahaja. Paying attention to life as it takes place, it is such a joy
        when wisdom presents itself and the nature of Nature is known. Thanks
        for the in-sight!
        Peace and blessings,
        Bob
        "Sandeep Chatterjee"
        <sandeepc@b...> wrote:
        > When we review the vast procession of naked, ragged and unkempt
        dropouts who illuminated the dreary passages of history to leave
        wisdom on which lesser minds could ponder, have we not cause for
        great
        wonder? What is it that made these men so different from the men of
        the mass.
        >
        > The answer is that the former had Sahaja.
        >
        > Man is born with an instinct for naturalness. He has never
        forgotten
        the days of his primordial perfection except inasmuch as the memory
        becomes buried under the artificial superstructures of civilization
        and its artificial concepts. Sahaja means natural. It not only
        implies
        natural on physical and spiritual levels, but on the mystic level of
        the miraculous. It means that easy or natural state of living without
        planning, design, contriving, seeking, wanting, striving or
        intention.
        >
        > What is to come must come of itself. It is the seed which falls to
        the ground, becomes seedling, sapling and then a vast shady tree of
        which the Pipal or Ashvattha is a classical example and used in
        wisdom
        teaching. The tree grows according to Sahaja, natural and spontaneous
        in complete conformity with the Natural Law of the Universe. Nobody
        tells it what to do and how to grow. It has no svadharma or rules,
        duties and obligations incurred by birth. It has only svabhava, its
        own inborn self or essence to guide it.
        >
        > Sahaja is that nature which, when once established, brings the
        state
        of absolute freedom and peace. It is when you are in your natural
        state, in the harmony of the Cosmos. It is the balanced reality
        between the pairs of opposites. Thus sahaja expresses one who has
        reverted to his natural state, free from conditioning. It typifies
        the
        outlook which belongs to the natural, spontaneous and uninhibited
        man,
        free from innate or inherited defects.
        >
        > In all the Golden Dharmas sahaja flourishes. In Taoism it was the
        highest virtue (re). In the earlier Zen records it is the main plank
        of training along which the disciples had to walk. The masters
        demanded answers which were sahaja and not the product of
        intellectual
        thinking or reason. The truth only came spontaneously.
        >
        > Sahaja in Chinese became tzu-jan or Self-so ness. Taoism openly
        lamented the loss of the peculiar naturalness and unselfconsciousness
        of the child. Lao Tzu saw that Confucian ethics (which have their
        counterpart in the modern world) crushed the original natural
        loveliness of the child into the rigid patterns of its conventions.
        >
        > Retirement from such a society became the outer symbol of freedom
        from the bonds and bounds of conventional society. Taoism, as
        Brahma-Vidya and Zen, saw retirement or renunciation as the only
        possible way for men to recover sahaja. Thus the greatest quality of
        children again became recaptured by saints and sages.
        >
        > Artificial clowns throng the world:
        >
        > Only children and saints know sahaja.
        >
        > Dattatreya tried to teach men that if they had sahaja there was no
        need to do anything to prove it. It manifested only by the way one
        lived.
        >
        > Sukhadev, the great naked Mahatma who expounded the Bhagavad
        Purana,
        stood, when a young man, naked in the presence of his father, the
        sage
        Vyasa, to be initiated into the Brahmin caste with mantra and sacred
        thread. This was a moment such as we have just mentioned, when the
        natural unspoiled boy was to be ushered into a world of concepts,
        ideas and obligations, and all naturalness would be lost.
        >
        > Sukhadev decided to keep his sahaja. Taking to his heels, he ran
        from the house and took to the path which wound itself along the side
        of a river and into the jungle.
        >
        > As he came to the river some young women were bathing naked in the
        water. They took no notice of Sukhadev and he only glanced and ran
        on.
        But Vyasa the father was hot on his tracks, and following the young
        man to induce him to return. But as Vyasa approached the river, the
        young women screamed, rushed for their garments and covered
        themselves
        as he drew near. Having observed their complete indifference when his
        naked son ran past, and this modest but demonstrative display at his
        own approach, Vyasa could not help wondering at the contrast.
        >
        > He stopped by the now covered women, and asked for some explanation
        of such widely different behaviour towards his naked son and his
        decorously dressed self. One of the women explained: "When your son
        looks at us he sees only people and is not conscious of male and
        female. He is just as unconscious of our nakedness as he is of his
        own, but with you, Maharaj Vyasa it is different." Sukhadev had
        sahaja, and the women knew it. He knew it, and never lost it. His
        father never caught up with him and he never returned home. He became
        one of India's many great saints, not living in any fixed place, but
        only in the fullness of the immediate present.
        >
        >
        >
        > [Non-text portions of this message have been removed]
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