THE EXPERIENCE OF THE
OF THE ELEMENTS
The only remedy of
getting correct replies to questions like, "What is happiness ?" and "Who
am I ?" is the experience of the soul and the initial method of acquiring
spiritual experience is the investigation of the elements. The spiritual
experience, however, grows by eliminating its own initial stage of the
investigation of the elements, for such investigation is associated with
attachment or aversion, while the soul is a self-feeling element without
these accompaniments. We cannot have the experience of the self with all
attachments and aversions. The above facts have been explained in the
essays, "What is happiness" ? and "Who am I" ? in the previous texts. The
question in hand is what is the state of spiritual experience and what is
investigation of the elements.
By introvert leanings
towards the soul, to see it face to face and have the emotional oneness
with it, is the spiritual experience. The real meeting of the soul is to
cut off the operative consciousness from the non-self entities and to
merge it with the eternal soul substance. It is all sentience, having been
constructed by sentience itself, being attracted towards this attribute
and being the producer of the modification of real element of
consciousness itself. That spiritual experience is one indivisible state
of the mind, though accepting the divisions of the knower, the known, and
the knowing activity. The meaning. is that the knower is the soul, that
which is known is also the soul, and the operation of the consciousness is
also nothing but the soul.
This state of
consciousness is also full of bliss, it is both full of consciousness and
the supreme bliss. Consciousness and bliss are not different things.
Consciousness and bliss are both extra-sensory. This state of
extra-sensory consciousness and happiness is real religion. The
centralisation of the complete power of existing consciousness on the
non-sensory consciousness-cum-happiness is the state of religion.
Therefore that permanent element having sentience and bliss is the object,
the means and the adorable; the investigation of the elements engaged on
the quest of soul regards the rest of the whole cosmos as non-object,
unattemptable and unadorable.
This sentient experience
of the soul is the only aim worth achieving. Without any association of
the non-self elements, the soul is the producer of such a state and this
manifestation of sentience is the only correct activity of the soul. The
division of the doer, the deed, and the means are in words only; all the
three are indivisible, being phases of consciousness only.
Religion starts with
this spiritual experience and attains completion in its fullness. We
cannot imagine any other state of religion. Spiritual experience is the
religion of the soul. This is the only object of the spiritual aspirant.
To achieve this is the chief purpose of the aspirant.
The knowledge of the
fundamentals necessary for the achievement of the above object is called
the purposefulness of the spirit and the investigation and attempt in
connection with these are the search for the elements.
questions of this activity are, "Who am I ?" (soul), "What is complete
happiness ?" (Liberation). Attempts at achieving happiness means how the
soul acquires such a state of sentient bliss or how the soul substance
attains the completely liberated state of its being. One who follows this
path to spiritual glory is always engaged in such deliberations.
He meditates that
non-soul element quite different from the soul also exists in this cosmos.
The soul forgetting itself harbours delusions, attachments and aversions.
It is entangled in the operation of the merit and demerit bondages. So
long as this soul does not realises itself and settles in itself,
delusions, attachments and aversions will rise from time to time. To halt
their growth one should centralise the available consciousness in the soul
force. Detachment by discarding merits and demerits originates only with
this centralisation. Thus, alone a time would come when all attachments
and aversions will be totally eliminated and the soul will develop the
supreme state of detachment. In other words it would become a completely
sentinet blissful being.
The above process of
thought and search is the investigation of the fundamentals. The process
of soul experience is the process of investigation of the fundamentals.
Various aspects of this investigation are not going to lead to soul
experience, because there is no such aspect or attachment which can lead
to some experience. We have to turn all our attention away from the world.
The world here means body, karmic matter on are not going to lead to soul
itself. The unnatural as well as the natural manifestations of the soul
that rise in it from time to time can also not be the objects of the
vision of the soul. Beyond all these is the eternal sentient permanent
soul element which is the object of the present soul's pursuit upwards.
Adherence to this permanent state leads to spiritual experience and that
is called religion.
In other words the
sentient element is above colour, attachments and divisions. Colour means
non-self element as matter etc.; attachment stands for all the unnatural
manifestiations rising in the soul and division means that between
substance and its attributes as also the stages of the development of
consciousness and other attributes. The sentient blissful element is above
all these and that is the only prop for this pursuer. The true means to
spiritual oneness is the complete dedication of the present state of
The question is not how
much sentient force you possess at present. The real question is if you
can completely centralise it. For such experience of the soul, the
consciousness of a healthy being is sufficient, but the most important
condition is the complete dedication to the soul, without which such
experience cannot be had. If we have arrived at the true decision about
purposeful fundamentals, the largeness or smallness of about
non-purposeful external consciousness does not matter at all. Adherence to
the soul alone is very necessary.
However perverse this
soul may become on account of its it does not leave its nature; but so
long as own shortcomings, it does not leave its nature; but so long as
this soul does not cut itself wholly from the non-self worldly elements
and adheres to its permanent nature alone, real soul experience cannot be
is not at all needed for purposes of soul experience. Just as we have not
to spend money for getting our own things, in the same manner outside mass
of matter or possessions are not at all necessary for spiritual
achievement, for the experience is to be had in the soul, by the soul and
for the soul itself. Why should then we need any non-self entity ? The
presence of the non-self in the spiritual experience is not conducive to
it but a great obstruction.
In the period of such
experience any thought of the non-self only destroys the equilibrium of
our being. It is, therefore, definite that the pursuer, restless to obtain
support from others, gets more restless. He can never achieve his object.
Therefore, those who are engaged in the pursuit of self-realisation,
should not feel restless for the cooperation of others.
What is the process of
eliminating auspicious and inauspicious manifestations and what is the
internal and external state of the pursuer, on the path of spiritual
realisation without caring for any external prop ? These are big questions
in themselves. Separate treatment of these is desirable.
Dr. H.C. Bharill