- 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,
> When we review the vast procession of naked, ragged and unkemptdropouts who illuminated the dreary passages of history to leave
wisdom on which lesser minds could ponder, have we not cause for
wonder? What is it that made these men so different from the men of
> The answer is that the former had Sahaja.
> Man is born with an instinct for naturalness. He has never
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
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
>the ground, becomes seedling, sapling and then a vast shady tree of
> What is to come must come of itself. It is the seed which falls to
which the Pipal or Ashvattha is a classical example and used in
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
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
outlook which belongs to the natural, spontaneous and uninhibited
free from innate or inherited defects.
>highest virtue (re). In the earlier Zen records it is the main plank
> In all the Golden Dharmas sahaja flourishes. In Taoism it was the
of training along which the disciples had to walk. The masters
demanded answers which were sahaja and not the product of
thinking or reason. The truth only came spontaneously.
>lamented the loss of the peculiar naturalness and unselfconsciousness
> Sahaja in Chinese became tzu-jan or Self-so ness. Taoism openly
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.
>from the bonds and bounds of conventional society. Taoism, as
> Retirement from such a society became the outer symbol of freedom
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.
>need to do anything to prove it. It manifested only by the way one
> Artificial clowns throng the world:
> Only children and saints know sahaja.
> Dattatreya tried to teach men that if they had sahaja there was no
> Sukhadev, the great naked Mahatma who expounded the Bhagavad
stood, when a young man, naked in the presence of his father, the
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.
>from the house and took to the path which wound itself along the side
> Sukhadev decided to keep his sahaja. Taking to his heels, he ran
of a river and into the jungle.
>water. They took no notice of Sukhadev and he only glanced and ran
> As he came to the river some young women were bathing naked in the
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
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.
>of such widely different behaviour towards his naked son and his
> He stopped by the now covered women, and asked for some explanation
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.
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