Lenten Triduum… Journey inwards!

It is long since I had spent three full days during the season of Lent to be with the suffering Lord and the suffering humanity. The one thing that takes priority during this season over everything, particularly the spiritual aspects, is the exterior practices, penance and reparation for the past sins. Most often I forget the reason why I do all these penance and sacrifices; it is surely not the time for slimming, as some think it to be, or time for dieting, or time for putting a little control over one’s eating habits. Even the fast and skipping of meals often remain at the level of external practices which do not touch the heart, the core of my being. This year I propose to spend three days on an inward journey, into the core of my being, where alone can I encounter the suffering Lord and the suffering humanity!

Three days are not such a long duration in comparison to my life-time and I can afford to take the 72 hours away from my daily schedule (though I often claim to be too busy for some of the courtesy calls and appearances, many a times I catch myself aimlessly moving from one meaningless activity to another!), and be by myself. The world is not going to miss me much during these 72 hours, which I consider are going to be privileged moments to enter into my self! It is not that I have not ventured into such journeys before, but most often such journeys were interrupted by worldly preoccupations, and I would return to my humdrum reality from half way. Thus I hope and pray I survive the full three days alone with me!

Did I say alone with me? But I am never alone; I am a composite of the body, mind and spirit, and at any given moment I am controlled by these thridev (trinity). I had very seldom given time to enter into the three koshas (layers) of my self. Indian philosophy would detail several koshas, ultimately ending with anandamaya kosha, the blissful layer, and that is what I am hoping to embark upon during these three days, to ultimately seek and find ananda, the perfect bliss! It is God alone who is bliss, and that is why we dare to call him/her anandamayi! The ever joyous, blissful! What a wonderful name is this for God! How wonderful would it be if all of us on earth are as blissful as God is!

Let me place certain assumptions before I jump into the deep waters; am I sure that I am going to enter into deep waters? How deep is it going to be? For a person whose head is immersed into water, it really does not matter if the water level is seven feet high or 20 feet high; the fear and panic one experiences is the same in both the levels. How far I would be able to hold myself is left to each one? From my side, I need to become conscious of where I am? Am I still at the shore, untouched by the living waters that flow from the Lord’s presence, or am I well into the deep? Or am I able to feel the waters slowly rise (it is the Lord’s doing), or that I am moving into deeper waters (it is my Spirit’s doing)? Let me close my eyes and feel the waters?

As a preparation for this three days of inward journey, it is a wonderful thing to enter into the presence of the Lord purifying ourselves. The tribals of India would always begin any religious celebration with the first day dedicated to purificatory rituals, so that their bodies, minds and spirits are free from any sort of impurity which may prevent the Lord entering into our midst. I would like to invoke the Spirit of the Living God to let the living streams flow over me, and purify me of all that would prevent me from recognizing his presence, seeing me with my inner eyes, and holding on to him as my greatest treasure! Let me repeat the mantra on the eve of my journey, as many times as I can: Spirit of the Living God, let your streams flow over and cleanse me!

The Divine Spark

The Greek philosophers had understood the essential nature of human beings in its most profound manner, when they said that every human person has a divine spark in him/her, and we cannot exclude anyone from this category. All of us are born with the divine face, but this face is marred in the world, as we come in touch with the notion of good and evil. Unfortunately it is only the human beings who have this sense of distinction between good and evil; look at the plants and animals, for them everyone is the same; there is no difference between friend and foe, they go beyond this marked distinction, and that is what makes them so happy and contended with life on earth. They have nothing to grumble about, nothing to complain about. All is well with them.

One of the most important role and function of religion is to help humanity recognize the divine spark in them, and attain it through a disciplined way. In very simplistic terms, all religions show us the way to recognize that we have the divine spark in us, and it is possible to regain it. And the Bhagavad Gita, one chapter of the epic poem the Mahabharata, shows us one simple way, which is possible for every person. In chapter 9 of the Gita, Lord Krishna teaches his disciple Arjuna the path to eternal friendship with the Lord. Answering the question who is dear to the Lord, Lord Krishna shows his disciple the path of equanimity, or to use an Ignatian term ‘indifference’.

We are so used to black and white distinction, that we cannot think of grey, the in-between, and strangely the Lord teaches Arjuna he has to be untouched by happiness and sadness, not desiring holy and unholy; the one who is the same to friends and foes, to cold and heat, such is dear to the Lord. Ultimately what matters is that the devotee is able to offer himself/herself to the Lord of the Universe, in whose hands is our destiny. But it is not easy to reach this stage, and it is next to impossible to find persons who have reached this stage. We could call the people who are close to this stage as saints and sages, and it may be possible to find one or two persons during one’s generation.

The spiritual sages of our nation have shown that the path to freedom and sanctity is not easy to reach; one has to renounce everything, including the desire to attain complete freedom and remain in perpetual ananda. When we seek this freedom, we realize that everything on earth is equally good and valid pathway to reach the divine in us. We realize that the divine spark is in all beings, both animate and inanimate, and the moment when we realize the divine even in our foes, those who do evil to us, and relate to them as if we are relating to the divine personality, then we can be sure that we are closer to reaching our destination.

It is true that true saints and sages would talk to the plants and animals, stones and rocks as if they had life, just as human beings. What is more surprising is that often they believed they received a positive response from these so-called inanimate and animate beings too, which is quite unintelligible to us mortals. It is possible that we do not take pains to learn the language of the birds and plants, stones and rocks; it might take just a life-long sadhana to really understand their language, and that is the language of divinity. For when we have mastered this language, everything around us becomes divine, and the whole world is charged with divinity. We become part of God-head, and we are gods!

Space Available!

It is said that the permanent place that we can ever claim for ourselves is the six feet of earth that we would be lain on; in fact, it cannot be considered permanent because soon after our bodies are decayed, and when there is a need to bury someone else in the same place, they would dig up the very place, and if they are considerate bury our bones in another place, this time maybe just a foot long pit. But what a racket we see in our cities and towns, people pawning all their possessions to purchase land! The land price has escalated in the recent years, thanks to the realtors who know how to incite the hearts of people to seek after the space they can never carry with them.

But the tragedy is it is the land that had been hitting the front page of newspapers in this part of the country over the past few years : be it Nandigram or Singur or Lalgarh, it is fight for space. There are political parties who have joined the innocent peasants to make the fight for space a political issue, and there are people who are reaping a very high dividend, thanks to their involvement in the struggles of the landless farmers of these places. That for sure is the one that deals with geographical space. But there are other spaces we may need to look into, in order to really find the significance of space.

Psychological space deals with the attitude which says how much do we allow other people to enter into our lives, our hearts. There are many people, who cannot confide with anyone, and will not easily open their hearts for others to enter in. They are careful, cautious, and calculative in all human relations. They may even look for what benefit they would get as a result of permitting a person to enter into their hearts, lives. Our lives will be enriched in the same proportion as we let other people occupy our heart and lives.

Social space is the one which deals with the familiarity we exercise with the people around us; how much do we allow other people to come close to us. Are we anthropophobic, experiencing certain amount of fear for human persons, and therefore do not let ourselves freely mingle with others? In a crowd, do I allow myself to remain alone, or do I allow myself to mingle with the people, even strangers and make them my own at the end? The longer the distance I keep with the people I live with, the more difficult it will be for me to experience human cooperation.

Spiritual space is the one I create between me and the power beyond me; in other words, it is the meeting place of my inner being and the cosmic being. It is the place where I find myself as the true image and likeness of the creator, and can experience, even if it is just for a fraction of a second, union with God, cosmos, or nature. It is a moment when I can forget the world around me, and be in peace (ananda). Until I create this space for me, I may continue to be a wo/man restless, anxious, fearful, seeking the one which alone can reach me to a place of all solace and consolation.