NO ONE CAN BE OUT OF SIGHT OF THE SUPREME Presence.
Since you identify one body with Bhagavan and another body with yourself, you find two separate entities and speak of going away from here. Wherever you may be, you cannot leave me.
Sri Ramakrishna is said to have seen life in the image of Kali that he worshipped. That life was perceived by him, not by all. The vital force was due to himself. It was his own vital force which manifested as if it were outside and drew him in. Were the image really alive it must have appeared so to all. On the other hand, everything is full of life. That is the fact. Many devotees have had experiences similar to Sri Ramakrishna.
Christ is the ego and the Cross, the body. When the ego is crucified and it perishes, what survives is the Absolute Being (God); cf.., ‘I and my Father are one.’ This glorious survival is called the Resurrection. God the Father represents Isvara, the Son is the Guru, and the Holy Ghost is the Atman.
The Bible says, ‘Be still and know that I am God,’ Psalm 46. Found in the Ecclesiastics: ‘There is one alone and there is no second’ and ‘The wise man’s heart is at the right hand and a fool’s heart is at the left’.
No thought will go in vain. Every thought will produce its effect sometime or other. Thought force will never go in vain.
A JNANI HAS ATTAINED LIBERATION EVEN WHILE alive, here and now.
It is immaterial to Him as to how, where and when He leaves the body. Some Jnanis may appear to suffer, others may be in samadhi; still others may disappear from sight before death. But that makes no difference to their jnana. Such suffering is only apparent, seeming real to the onlooker, but not felt by the Jnani, for He has already transcended the mistaken identity of the Self with the body.
The Jnani does not think He is the body. He does not even see the body. He sees only the Self in the body. If the body is not there, but only the Self, the question of its disappearing in any form does not arise.
In books, it is mentioned that the greatest malady we have is the body, the (bhava-noy – disease of birth), and if one takes medicine to strengthen and prolong its life, it is like a man taking medicine to perpetuate his disease. A Sanskrit verse in Canto XI of the Bhagavata says the body is not real (impermanent). Whether it is at rest, or moves about, and whether by reason of prarabdha it clings to Him or falls off from Him, the Self-Realized Siddha is not aware of it, even as the drunken man blinded by intoxication is unaware whether his cloth is on his body or not.
Illustrations are given in the books as to how a Jnani who is in the sahaja state and who always sees only the Self, can move
FREEWILL AND DESTINY ARE EVER EXISTENT.
Destiny is the result of past action; it concerns the body. Let the body act as may suit it. Why are you concerned about it? Why do you pay attention to it? Freewill and destiny last as long as the body lasts. But jnana transcends both. The Self is beyond knowledge and ignorance. Whatever happens, happens as the result of one’s past actions, of divine will and of other factors.
There are only two ways to conquer destiny or be independent of it. One is to enquire for whom is this destiny, and discover that only the ego is bound by destiny and not the Self, and that the ego is non-existent.
The other way is to kill the ego by completely surrendering to the Lord, by realizing one’s helplessness and saying all the time, ‘Not I, but Thou Oh Lord’ and giving up all sense of ‘I’ and ‘mine’, and leaving it to the Lord to do what he likes with you. Complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-enquiry or bhakti marga (path of devotion).
Everything is predetermined. But a man is always free not to identify himself with the body, and not to be affected by the pleasures or pains consequent on the body’s activities.
Those alone who have no knowledge of the Source whence fate and freewill arise, will dispute which of them can conquer the other. Those who have realized their Self, which is the Source