As I walked beneath the Moon tonight
We seemed to draw nearer one another.
The Lord’s great ropey knotted tresses
Revealed themselves a net of light
Trawling vast universes for those souls
By the cruelty of petty gods & pettier men.
Normally, I avoid current events in this blog — not because I have no thoughts on matters of worldly concern, but because I prefer for this blog to retain a sort of purity, to be timeless. A few of my recent articles have indirectly dealt with some of the fallout from the novel coronavirus pandemic, but I tried to do so in a way which would have been useful even had that virus never arisen and will remain useful years from now when the world’s concerns may be quite different. Yoga, magic, and so forth, aren’t singular entities, but tool kits which need to contain more than a single hammer. This blog is something of an addendum to my own diary. The details which stay in my own journals are either irrelevant to anyone else, private to myself, or broadly fall into the category of what modern occultists have taken to call “UPG” — unverified, or unverifiable, personal gnosis. Only those insights of possible use to others which come of ritual, meditation, divination, or just plain old life experience, and which I feel I have the capacity to communicate by the written word, make their way here.
But we’re in strange territory, here. It’s not 100% unprecedented, as a lot of newspaper editorials seem to think, but it’s certainly rare. The events of the day aren’t such that I can pass them over without remark. Black Americans, and other people of color, as well as sexual minorities here in the States — including those of Latin and Hispanic descent, American Indians, those of Chinese and other Asian ethnic descent, homosexuals, bisexuals, transgender people, and others besides whose names and titles I do not know or who I (apologetically) am currently forgetting — are demanding that their voices be heard above the din of those of us of (broad) European descent, and many of us (never enough!) are at last listening, stepping aside, and trying to amplify them. This is happening in the midst of the same global viral pandemic. Incredible numbers of people around the world are gathering in solidarity, as well as bringing this movement together with their own native struggles, in spite of medical risks; however we may feel about that part of it, the bravery is undeniable and admirable. I’m never particularly optimistic about mass movements, but this one looks (both on the ground and astrologically) to be a genuine turning point.
I myself am angered by the treatment of human beings at the hand and by the boots, cudgels, and bullets of other human beings. Whether for reasons of racism, nationalism, religious zealotry, or any other attempted justifications, this behavior and these ideologies are unacceptable. But here’s where things swerve neatly back to the project of this blog:
My anger does not arise from fear or hatred. It arises from love and the nondual experience of Yoga. I’m human; I feel fear, hatred, and anger like anyone else. But the yogi seeks to disentangle emotions and other mental and neurological processes from one another to spot their real source in experience. Often enough, this process will cause a lot of mental events simply to dissolve and their neurological correlates to calm themselves for energy to divert where it is really needed. Sometimes, though, the seemingly unmoored thoughts and feelings can be traced even further back to something yet deeper. Whatever their cause, mental events are movements in the substance of consciousness; these can be pathological (which is to say, arising from the kleshas) or they can be health-promoting. Ultimately, we seek stillness of mind, but while we’re here in both subtle and gross material bodies, there will be some jostling about; we’d best make it work toward our goal, undermining dangerous patterns rather than creating new ones.
Contrary to Western expectation, there is no obligation for the yogi to be kind everyone. That’s a fine enough ideal to hold for oneself, but it cannot be universal; each yogi has their own mission to fulfill and each guru their own teaching modality. Trying to fit them all into the same box will lead to disappointment at the least, and could well keep the student from their appointed teacher. Compassion, however, is a different story.
True, unconditional love and compassion arise from the nondual experience, from the sure knowledge that there are no “others” to speak of. But compassion doesn’t always look like kindness to all indiscriminately. Often, it looks like calling out or putting a stop to the unskillful behavior of others with precisely as much force as is necessary under present conditions. This only happens when we begin to examine root causes and start to learn which behaviors are usefully interfered with and which need to run their course. When doing so, recall that individuals have their karmas, but so do cultures, societies, nations, and civilizations. Roots may grow in many layers of soil, often all at once.
Karma is just what we call the web of causality which we each must navigate; like a spider’s web or a fisher’s net, those karmas woven tight are difficult to escape. Strands will snap when pressure is applied to them but only if they have been undermined, often by building small actions over time like the use of a file on thick rope. When the nets of both the individual and of some broader body like a church, a family, or state line up fatefully, it can be almost impossible for that individual to find a gap or a weak spot. And so the hard work of change comes upon us.
The principle of karma is that life is, at base, fair. This will raise some hackles for those of us who care about social and economic justice. But look back at the above paragraph and you can begin to unpack; fair and just aren’t always the same. We live in an inherently imperfect (as made visible by our lights) universe. Though this universe is a Self-revelation of God (Parama Siva, Brahman, Mahaivairocana-Buddha, the Unknown Father) and every minute speck of it is alive unto itself, it is yet one in which we are made to seek for the One behind and in it; hence why Nathas can simultaneously affirm that we are awash in the most obvious ocean of divinity and yet call this selfsame Consciousness Alakh Niranjana — the Imperceivable Spotless One. As I hinted at earlier, we each have our own “mission”. This is not merely some worldly assignment of the love-and-light sort, though for some it may take that shape; we each have our own particular and peculiar bondage to release, so each must be got rid of in a way unique to it. Often, this demands address and aid from other beings, physically embodied or otherwise. Not everyone is here just yet to find their Satguru — or perhaps they’ve already found and been found, but require interactions with the Guru in a variety of forms and phenomena. Thus it is likewise the commission of many of us to be those forms and phenomena, knowingly or not. Nondual compassion, then, is making the attempt to be that form with some awareness of our place in the Whole, and so when placed by fate in circumstances proper for it to aid others in dissolving their bonds, those karmas, kleshas, and konditions* which hold them from experiencing the Peace, Freedom, and Happiness which is theirs by right merely of existing.
The nondual experience of the Natha Yogi is absolute, but it is radical in that it does not flush away, obviate, or sublate difference and distinction; rather, it finds the plurality within nondual Reality and the nondual Reality in all particulars. When we catch so much as a glimpse of this Beatific Vision, we may begin to carry out our duties — svadharma — as the glories of our own wills — svatantra; such duty is no longer bondage but Freedom and Awakening. Pray and contemplate that we not only have this experience and carry the ever-widening cosmic vistas it permits us into our lives, day by day, in the way most appropriate for each unique phenomenal moment.
*”Konditions”, spelled with an initial k, was a humorous literary choice made by Shri Gurudev Mahendranath when referring to the variety of forms of social programming we each undergo. He referred to karmas, kleshas, and konditioning collectively as “the KKK matrix” which we each must overcome. I chose to retain Dadaji’s idiosyncratic spelling not only to honor the source of my terminology but also because “KKK” as a foundational set of problems seems satirically apropos.