S … is for Satchitananda

by Christopher Lovejoy on July 23, 2017

life is having the self be conscious and creative,
while having a life worthy of this self and this life

In reaching for the ultimate in fulfillment, I am keenly conscious of differences that I perceive between my world, this world, and the world, and yet, I know deep down that all three versions of World overlap, depending on whether I lean more towards the intent of willingness or the intent of willfulness.

In being willing, the world at large is a circle of influence that contains this world, which is a circle of influence that contains my world, but in being willful, my world is a circle of influence that presumes to contain this world, which is a circle of influence that presumes to contain the world at large.

In being willing, in being relatively positively abandoned (surrendered), I allow this world to have its way with me whenever and wherever my being and my knowing and my willing are simply not up to the task of having this world conform to my will, such that any and all resistance to this world from my point of view is evidence of a failure to surrender appropriately to that which I do not yet understand or appreciate. In being willing, I give voice to the mystery that is this world, this life, this self.

In being willful, in feeling relatively positively entitled, I insist that I have my way with this world whenever and wherever I feel that my being and my knowing and my willing are up to the task of having this world conform to my will, such that any ease of access to the fruits of this world that I perceive from my point of view is evidence of success in moving onward and upward with claims of understanding and appreciation. In being willful, I give voice to mastery in this self, in this life, in this world.

In making these ontological distinctions, a gray zone opens up between that which invites my attention and that which compels my attention, inviting and compelling, inviting and compelling.

In making these distinctions, I have a basis on which to discern and discover differences between soul and spirit, being and becoming, willing and willful, mystery and mastery, fate and destiny.

* * *

I recall the day was warm and sunny and I was taking a break from work. A recent hire, a young man from India with the air of a holy man, was sitting alone. Intrigued by the sight of him, I sauntered over and sat in front of him. I greeted him casually, asking him how he was doing, but he answered me not, meeting my gaze with an unwavering serenity. I proffered another question and received no response save the response of a pregnant emptiness. Perhaps I could turn this encounter into a game of sorts: what sort of question would elicit a verbal response? What sort of question could get the ball of conversation rolling?

I was able to pull two slivers of identity out of him: (1) he was a teacher of Sanskrit, and (2) he was saving his money to return to India and teach Sanskrit. Again, I was intrigued: who teaches Sanskrit? At the time, some twenty years ago, I had little appreciation of the richness of this language. When I asked him why he would teach Sanskrit, he regarded me with a silence born of stillness from the depths of being.

* * *

Sanskrit does triple duty as a liturgical language, as a philosophical language, and as a literary language.

My attraction to this language is motivated primarily by the sheer wealth of meaning that it offers for negotiating and navigating the hallowed space between “being qua being” and “doing for the sake of having”, so as to embody and express “knowing” as the ripe, juicy fruit of “being, doing, and having”.

It is my understanding at this time that the expression, Sat Chit Ananda, points to the ultimate experience in existence, consciousness, and fulfillment as Satchitananda, and is the crowning glory of Sanskrit, but before I flesh out its meaning, let me introduce a few other terms, starting with Maya, as the ultimate experience of Satchitananda does not, can not, make sense without knowing about Maya.

Speaking personally, although Maya carries a negative connotation, viewed and spoken negatively in terms of illusion, as in “we all live under the Veil of Maya”, Maya in my view is an intimately beautiful name, surpassing even Sophia as my favorite name for a person of feminine consciousness, and the reason why is because Maya is absolutely, positively fundamental to having the experience of experience.

sat chit ananda (pr. s-awe-t … cheet (or cheed) … awe n-awe-n d-awe):

absolute changeless truth in absolute being (sat) embodied, experienced, expressed, and enjoyed in consciousness (chit) as bliss (ananda); sat chit ananda points to an experience of the ultimate in existence, consciousness, and fulfillment as one whole experience: satchitananda

note: this italicized emphasis is central to Maya

In my interpretation of Sat Chit Ananda, embodiment, experience, expression, and enjoyment lie at the heart of Maya, such that my use of the term “lie” is deliberate, involving pretense in contrast to presence. Some among us prefer light pretense in service to other, while others prefer dark pretense in service to self, while still others prefer gray pretense in service to neither, but the fact remains: the mind and spirit of feminine consciousness desires, indeed requires, that the play of pretense rubs up against presence at the heart and soul of masculine consciousness, regardless of service orientation.

A personal example: just this morning, I encountered a young woman in service as a cashier at a bulk food store, playfully evading my gaze while smiling coyly, sensing my keen interest in her and her androgynous embodiment, while remaining acutely responsive to my every move and my every word. The fact that her embodiment dovetailed closely with my ideal embodiment made the interaction all the more positively tense (and pretentious): her coy pretense at not caring one way or the other whether we connected in meaning, her supreme assurance in standing alone in her world, my world, this world, stoked my desire all the more to care about her presence enough to resonate with it.

This kind of interaction between the divine feminine spirit of pretense and the sacred masculine soul of presence cannot be planned ahead of time without seeming inauthentic, as the play of Maya remains forever a spontaneous outpouring of energy and vitality in body and spirit.

Maya is the intense energetic power of the Goddess by which the universe becomes manifest, but Maya is also the grand cosmic catalytic illusion (or, if you prefer, the grand cosmic catalytic appearance) that is the phenomenal world (the world perceptible by the senses or through immediate experience) from which, by which, and through which we get to learn and grow, expand and express, evolve and ascend forever, in cyclical fashion, from one universe to the next, from one polarizing octave of graduated vibrational frequencies of consciousness to the next.

The sacred masculine Logos of absolute fundamental changeless truth (Sat) in its mere potentiation of absolute being, and its knowing through being alone, would remain forever latent (and therefore stagnant) without the energizing, catalyzing power of the divine feminine spirit of Maya (Chit). Her divine feminine consciousness enables all individuated embodiments and expressions of her power to explore, expand, express as individual, and when, and only when, these explorations, expansions, and expressions accord with sacred and divine will a joy of bliss arise.

* * *

The experience of Satchitananda does not, can not, make sense without the play of pretense in Maya.

An experience of Being does not, can not, make any sense without an experience of Becoming, and yet, if being and becoming are perceived as separate experiences, how can one talk about Being and Becoming as being and becoming one integral, inseparable experience? The answer lies in yet another potent Sanskrit term, samadhi (pr. sah-mah-di), in either one of two of its forms.

The one-pointed experience of samadhi is both (1) profound relaxation into stillness found inside the moment through a regular practice of meditation or contemplation, and (2) intense concentration in stillness realized through a process of extending the practice of meditation or contemplation to the process of living, loving, learning, laughing, and lusting. In Hindu yoga, samadhi is viewed as a final stage, at which union of the sacred creaturely aspect with the divine celestial aspect is reached just before death or at the very moment of death. In my view, samadhi is being wholly at cause in the moment through meditative or contemplative practice; in extending samadhi to the process of embodied living, samadhi is being wholly at cause in this process through meditative or contemplative intent (not feeling unduly compelled to react to the lure or pain of any proverbial carrot or stick).

One can move mind and heart through samadhi into thinking and feeling that “I am just being, wholly identified with the stillness within, with the absence of movement and sound within” or that “I am always in a process of becoming, immersed in the movement and sound without”, but the simple act of merging the experience of “resting in stillness” with the experience of “flowing with the movement and sound without” is possible. Possible, yes, but for how long? For one moment or for one lifetime or somewhen in between? And what about the bliss? When and where and how does bliss arise through consciousness?

Practically speaking, bliss arises and continues to arise as and when I feel attuned and aligned to what feels good and right to my soul and spirit. For myself, I enjoy spending alone time in nature, with nature, deep inside a forest of pines in awe of the quietude, listening with sacred intent to the pine needles crunch beneath my feet as I walk in reverence of the trees; I enjoy resonating in contemplation of beauty, harmony, and intimacy with serenity on the way to finding ecstasy; I enjoy the pursuit and practice of articulating my understanding of what it means to approach the ultimate in fulfillment through thinking and feeling, writing and speaking; I enjoy exploring in depth the many perspectives on offer by those ready and willing to open themselves up to the unknown and the seemingly unknowable; I enjoy being soothed, relaxed, inspired by music that can reach into the depths of my heart and soul, by music that can pump me up and push me through; I enjoy spending quality time with those who can find their grace and ease through exoneration in peace and bliss without expectation. I enjoy meeting and greeting pugs who go by such names as Mr. Brutus and Mr. Pugsley, regardless of whether they are given to the samskara of jumping all over me in creaturely fits of exuberant joy and wild abandon.

Practically speaking, bliss arises and continues to arise as and when I insist on eating well, sleeping well, moving well, resting well, at least as well as I can, all the while being at choice as much as this is possible or desirable, deeply gratefully aware of every moment that I am alive, awake, aware, and alert to Maya.

Spiritually speaking, bliss arises and continues to arise as and when I remember to be wholly present to experience, wherever I happen to be, whatever I happen to be doing, alone or in the presence of others, whether I feel burdened or blessed, saddened or serene. In the rush and crush of life, I remain a witness to the push and pull of self in the manner of resting peacefully in Sat, even as I resonate with the ride of life, love, and lust in the manner of flowing blissfully with Chit.

* * *

In the realization and expression of a sacred and divine marriage, Sat and Chit eventually yield to the realization of Atman as Ananda (Atman is another word for the Higher Self, which vibrates at the speed of sixth density, according to the messengers who relayed the Law of One in the early 1980s).

In the following passage, someone from the ancient past speaks eloquently and blissfully to the exquisite consummation that is Satchitananda; please yourself to note the progression of realization at ever higher vibratory rates of truth vis a vis the vibrations of relative consciousness:

I am of the nature of consciousness.
I am made of consciousness and bliss.
I am nondual, pure in form, absolute knowledge, absolute love.
I am changeless; devoid of desire or anger, I am detached.
I am One Essence, unlimitedness, utter consciousness.
I am boundless Bliss, existence and transcendent Bliss.
I am the Atman, that revels in itself.
I am the Sacchidananda that is eternal, enlightened and pure.

~ Tejobindu Upanishad, 3.1-3.12 (Abridged)

The truth that I am of the nature of consciousness is a rudimentary truth, as consciousness is basic to how I choose to perceive and receive the world as my world in this world with the mother of all questions: can I persist in being watchfully willing at least as much as I like being willfully watchful?

In her play of pretense, Maya puts on quite a magic show, where things appear to be present but are not what they seem, where things are seemingly continually changing so as to constantly conceal and reveal, conceal and reveal, conceal and reveal, the true nature of things.

In this play of light and dark, I would do well to ask myself: to which of these things do I cling and to which of these things do I clutch? To which of these things do I find myself in the groove and to which of these things do I groove myself in the find? To which of these things do I allow and to which of these things do I insist? To which of these things do I choose to bring the dissolving, discerning potency of awareness on the way to Nirvana, where compelling fixations and needless compulsions cease to conceal or cloud my unique vision of this world in the world?

* * *

In being wholly abandoned to heart, soul, life, fate, accepting that “it’s all good”, I can safely, comfortably, peacefully bypass any perceived problems that this world might have to offer for my contemplation, and in becoming wholly entitled to mind, spirit, lifestyle, destiny, I can securely, contentedly, blissfully ignore any perceived problems that this world might have to offer for my consideration. Of course, these are the impossible ideals of unity and harmony, respectively, on the cosmic field of play, and yet, do they not also point to the extremes of being and becoming with blessings without burdens?

Those who live in the East know well the blessings of abandonment and those who live in the West know well the blessings of entitlement; could there be a sweet spot in between for enjoying the blessings of ultimate fulfillment? Can it really be found in those who presume to be free and carefree?

The seeping, creeping homogenization of culture the world over is sucking the life and the love out of those who would presume to find their refuge in it, and regardless of whether one lives and loves and learns and laughs and lusts in the East or the West, the pall of consensus programming continues to grow and fester unabated. How long before that race known as human succumbs to a colorless, featureless outcome without benefit to heart and soul, without stimulus to mind and spirit?

Now, you might say, by way of response: “I am just one person; what can I do?” With all due respect, this is the wrong question. In my next post, I hope to tell you and show you why.

In the meantime, I respectfully invite you to keep asking yourself this transformative question during these transformative times, in the global transition from third to fourth density consciousness: can I persist in being watchfully willing at least as much as I like being willfully watching?

Watchfully willing, willfully watching, watchfully willing, …

To share information and inspiration on what is happening on this troubled yet promising world, I drew up two lists of sites that are serving the causes of personal, global and/or cosmic awakening.

This post has been filed under Context in the Ultimate Outline.

Note: my evolving outline on approaching a realization of the ultimate in personal fulfillment can be found here, accessible from the nav menu under the page “Be Here Now”.

Note: this ever growing perspective began here: Ultimate Perspective


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