Surrender, remembrance, nimitta mātram, resumption

Surrender

Real continuous surrender, 

constant ongoing

attitude and state of surrender,

is subconscious.

Surrender may start consciously,

with the awareness of I -

I surrender.

But it cannot continue consciously.

If it did, you would not be able to think of anything else 

other than of surrendering repeatedly. 

Like conscious continuous japa of a mantra.

This makes leading a normal life, a natural life, impossible.

Remembrance

Similarly, constant remembrance.

Remembering is initiated consciously.

It evolves from never to seldom to often to always, constant.

It becomes constant only when it continues subconsciously.

In superconscious states, 

there is no remembrance, 

there is no I activity, no egoic activity.

So who remembers?

And why remember at all if

only He acts through you,

through your mind,

through your intellect,

through your ego.

nimitta mātram

Pure, simple, direct, transparent, non-blocking instruments.

He wills or desires or inspires.

Your indriyas (inner and outer) 

act accordingly, immediately.

Both surrendering and remembering 

subconsciously, constantly,

lead to nimitta mātram.

Resuming naturalness

Yet, this does not mean all instruments, 

all of the subconscious and 

all of the superconscious,

disappear or dissolve.

They only resume working naturally.

They only resume naturalness in their activities.

Moderation. Naturalness.

Not overactive.

Not missing, destroyed.

Eternal sequence

Consider Babuji's:

Forget to remember.

Remember to remember.

Remember to forget.

The first two are easy to understand, 

shifting 

from conscious to subconscious, 

from never to always.

Letting go of wilful activity is remembering to forget.

Staying with physical sensations without words is 

remembering to let go - moment by moment.

Consciously witnessing;

letting everything pass;

deliberately yet choicelessly aware;

not letting attention follow 

thought streams, 

thought chains, 

thought webs of association;

conserving the energy of involvement,

staying at the surface, 

staying, observing an emotional trigger and 

then moving on to the next trigger

without going into, 

without following 

what gets triggered -

that is remembering to let go,

remembering to forget.

Letting go of 

meta activity, 

meta thinking -

remembering to forget.

Eternal evolution

Conscious - subconscious - superconscious is not a one-time epiphany.

It is a recurring sequence.

It is an eternal, never-ending sequence of evolution.

For each human, individually.

For humans, in groups.

For humanity as a species.

For Nature.

And why should evolution, eternal infinite continuous never-ending evolution, occur?

Why not? :-)

It elegantly dovetails atheism and deism, Principle and Being, flow and stillness.

Flows

Life is moment by moment.

Life is a moment by moment flow.

Life is many, many 

moment by moment 

flows.

Flows are:

fast, slow, 

turbulent, chaotic, 

calm, orderly,

seemingly random, 

seemingly morally vicious,

seemingly negative,

repetitive,

comforting,

pacifying,

seemingly morally just,

seemingly rational,

seemingly positive.

Adjectives and judgements are simply of events, 

samples taken out of flows.

As they are, at first.

Analysed, judged, compared, with other events -

as they are,

at first.

Then as my events, events occurring to me.

Then as not mine.

Then as I-me-my versus thou-thee-thy (you-you-yours).

Then only I versus thou.

How do you learn?

How do you ride the waves?

How do you flow with the waves? 

How do you avoid getting hurt?

How do you avoid getting attached, stuck, torpid?

How do you thrive?

How do you evolve - 

year by year,

month by month,

day by day, 

hour by hour, 

second by second, 

nanosecond by nanosecond?

How do you evolve beyond time-bound flows?

How do you evolve beyond space-bound flows?

Is there a you without time and space?

Chastity in marriage, bhogam, apnaapan

Chastity in marriage includes 

solving all marital issues 

with the spouse as 
the first and primary resource.

And if at all possible, 
with the attitude that 
there should be or 
there is 
no other resource.

Just like Indian solutions to 
Indian problems/challenges or 
SRCM solutions to 
SRCM problems/challenges.

First, solve or resolve with 
local resources and local processes.

Then optimise or fine-tune 
using other optimal global solutions, 
but only if necessary, 
only if there are still unmet requirements.

And only accept those solutions 
that fit into or can be integrated into 
local idioms.

(This is, I think, one commonsensical reason 
for the NIH -not invented here- syndrome. 
But also see below regarding failure, learnings, etc.)

Once everything in life is understood as 
undergoing bhogam, 
every present situation as 
an unwinding of past residues, 
every challenge presented to you as 
having its own learnings and 
its own resources for resolving it, 
you will stop fighting or resisting 
your present situations.

Your "failure" to meet a challenge,
according to someone else's criteria, 
is not as important as 
understanding that 
you presently lack 
certain skills or 
even some understandings or 
just a certain unwillingness to change.

All this comes from Babuji's simple instruction - 
apnaapan hona chaahiye, or 
apna banaiye,
making not just your newly-wedded spouse your own, 
but also the spouse's family.

And, if necessary, even before marriage, 
accept the family you were born into 
as your own!

Solve your issues together.
Such training is essential for life after marriage.

Do note that there is one huge assumption - 
you have chosen your family to be born into, 
to unwind some significant saṁskāras.

And even your life events in some broad ways, 
to develop some needed skills, 
some emotional attitudes or strengths.

And how does this fit into spiritual detachment, 
vairāgya, regarding family only as duty, or 
even as an unpleasant chore?

If you can learn to love and be affectionate 
even towards those who trigger you 
instantly and intensely, and 
yet be able to do so 
without expectations, 
without transactional paybacks, 
isn't that the best, the most arduous training 
to let love and affection flow towards all?

And to let that flow become 
unconditional and always?

To master being able to 
"love all whom he loves" just like 
"he who loves all" does?

Yet, even logically, 
there is no discrepancy 
in Master being clearly 
more affectionate towards 
some abhyasis than others.

First, they have to be in his proximity. 
If they are not around, 
how can he offer 
that physical affection?

Even if he wanted to, could he visit 
every abhyasi in the world?!

Next, they have to be open to change.

Love and affection are 
for the purpose of spiritual evolution, 
opening up the heart chakra, 
to put it differently.

And even if the living Master 
forgets that occasionally, 
the Hierarchy will not!

Those who aren't willing to change, and 
cling tightly to their self-created personas, 
will not hang around Master affectionately 
for very long. 

Again, can he chase every such reluctant abhyasi?

Should he?

Change must be accepted, even if not understood.

Inner resistance means no acceptance.

Next, the Masters have other work than 
just hanging out 
being loving and affectionate!

Those who support and 
take forward such work 
will naturally be the ones 
proximate to him.

Lastly, Daaji's huge evolutionary change.

There is no need for physical proximity 
to feel Master's love and affection.

Indeed, such physical displays 
can only be temporary, 
no matter how many times 
they're repeated.

Instead, become aware of 
the inner connection - 
make it palpable, 
develop your sensitivity. 
And once you feel that, 
as Babuji puts it so pithily - 
Master is mine and I am his!

Such a simple, beautiful, 
all-encompassing definition of 
apnaapan!