Commentary on the text “Divya Lila Upadesha Ratnamalika,” Chapter Thirteen, “The Path of Divine Play”
Now we will talk about the practices of self-liberation of body, speech, and mind. When we meditate, it is not enough to attain calm; we must penetrate emptiness. When we have penetrated emptiness while sitting, that is not enough, because we must bring emptiness into the period after meditation. When we have brought emptiness into the period after meditation, even that is insufficient; we must very flexibly unite it with the various actions of body, speech, and mind. That is, we must maintain emptiness when sattvic, or peaceful, actions of body, speech, and mind manifest; when rajasic, or neutral, actions of body, speech, and mind manifest; when tamasic, or wrathful, actions of body, speech, and mind manifest. Such is the true path of awakening of all saints.
Following this path, all attain enlightenment. It is said that by this path all the saints of the past attained awakening. By this path all the saints of the present attain it. Following this path, all the saints of the future will attain it as well. Without following such a path, it is impossible to attain enlightenment. Therefore, when we speak of enlightenment, we mean precisely this kind of way of practice.
Many people and teachings speak simply of a certain holiness of sensations. Some speak of attaining the heavens in the next life. Some speak of realizing emptiness in seated meditation. But when it comes to states of genuine holiness, we see that this is always a very subtle and profound mastery. And until we master this skill, enlightenment is not realized.
These methods are very important. If you try to understand them well, what was previously unclear to you will be explained. These are precisely the methods that allow one to continue abiding in contemplation. It can be said that they describe the highest stages of realization, when we mix the emptiness of the natural state with the manifestations of body, speech, and mind.
Perhaps some have performed such practices as “illusory biography,” “spreading false information,” “the laughter of wrathful deities,” “vajra stance,” “the six worlds of samsara,” “vakya sadhana,” “aksyupo,” and so on. But perhaps you simply performed them without ever grasping their essence. Now we will try to examine them more deeply in order to fully clarify the principle of these practices.
This is the thirteenth chapter of the text “Divya Lila Upadesha Ratnamalika” (“The Path of Divine Play”). This text was written by me on the basis of tantric texts and the instructions of saints. In fact, it contains excerpts from the quintessences of the teachings on the practice of self-liberation. Analyzing various texts, I saw that certain methods are given in them, but I have not yet found detailed explanations or clarifications in the texts available to me. This text describes the methods and how to perceive them. When you understand the essence of these methods, a deep understanding of self-liberation also arises in your mind. Even without performing them, simply by listening to the corresponding explanations, some may clarify for themselves the essence of these methods.
Self-Liberating Methods for the Mind
Even if we have opened a certain taste of the natural state and can contemplate, our minds are still very often led astray. As soon as any thoughts, feelings, or actions manifest even slightly, we fall under their power. This is similar to how the play of the Absolute during the creation of the universe becomes clouded and falls under the influence of the energies of the universe itself.
For example, if you are suddenly given a very interesting concept or theory while you are in contemplation, then after some time you will see how the empty basis of your mind has been lost, and you have greedily seized upon thoughts and are developing them. This is an example of how delusion arises.
Or, if you are contemplating and then suddenly you have a desire to compose a musical work, write a poem, a verse, or do something very beautiful and entertaining, you will see how your prana becomes aroused, and you are in anticipation that something very marvelous will come forth from you. A strong excitement appears in you, and you think: “What marvelous thing will come out of me?” You begin to write line after line or invent something. You feel that your basis (awareness) is lost while this prana is radiating from you. This is an example of how the actions of thoughts do not self-liberate; that is, in this way the natural state is led into delusion by internal data.
In the same way, we can be led into delusion by the actions of speech or body. But if we know how to contemplate correctly, we cannot be led into delusion by such actions.
It is precisely at this stage that the stage of lila (play) begins. That is, lila is the creative work of radiating energy that is completely self-liberated. It is an entry into pure space; it is already life in another dimension.
Life in another dimension begins when we act from the Source, when we are no longer deluded by our own energies. This does not mean that you are transported somewhere to the heavens, into five-dimensional space. You live here, of course, among these people and houses; nevertheless, your consciousness is truly in another dimension.
Methods for Purifying the Mind
Peaceful Practices for the Mind
Devote yourself to virtuous reflections, generating such thoughts:
about the benefit of merit,
about God, the Absolute, the chosen deity, the Guru, the Dharma,
about saints,
about the commandments,
about the law of karma,
about devotion and sacred books,
about rituals and yoga.
Observing thoughts, discover their basis—the pure “I Am,” like the space of the sky. Separate within yourself the pure basis (the path of nirvana) and sattvic thoughts (the path of samsara).
Thus become established in the basis of all thoughts. Then, returning to thoughts, recognize them as the perfect, pure play of the great “I,” neither accepting nor rejecting. In this way thoughts self-liberate.
When pure thoughts about the Dharma arise in you, you observe them and try to find their basis. When you have found the basis, you see that it is separate from pure thoughts about the Dharma. Pure subtle consciousness is like a mirror. Sattvic thoughts about the Dharma are different from it. Even the very best thoughts about the Dharma are not the awakened mind. And you understand this; you clearly distinguish these two things. You place thoughts at one pole and the pure basis at the other. You clearly separate them without any doubt and then become established in the empty basis beyond all thoughts.
When you become established in the empty basis beyond thoughts, you suddenly discover that you are completely free. Now you no longer superimpose any thoughts onto reality, but abide in a state of true suchness. Then you return back to thoughts and recognize the movement of thoughts simply as the sattvic play of this suchness. Now thoughts no longer hook you, no longer take possession of you, but are simply recognized without rejection. Nevertheless, they are now recognized as play, and not as something self-existent. Thus the self-liberation of thoughts arises, and delusions come to an end.
Neutral Practices for the Mind
Devote yourself to ordinary worldly thoughts
about women and men,
about food, about the weather,
about affairs and concerns,
about desires and their pleasures.
While contemplating, discover the pure Source of these thoughts—awareness beyond all thoughts. Separate the pure image of nirvana from worldly neutral thoughts, the path of samsara.
There are two paths: the path of nirvana and the path of samsara. When we become established in the state beyond thoughts—this is the path of nirvana. When we indulge them, follow them unconsciously, develop them, and fall under their influence—this is the path of samsara. We clearly understand this and distinguish these two paths.
Then recognize the manifestation of worldly thoughts as the pure play of the Supreme “I” and discover the holiness and purity of worldly thoughts. Then thoughts self-liberate.
When we become established in the basis of all ordinary worldly thoughts, we see that our consciousness is completely independent and not bound by worldly thoughts, that it is absolutely separate. Thoughts are utterly unable to reach this pure basis. And then we understand that all thoughts have the same value—emptiness. They have no essence. We can relax and no longer take them seriously; they no longer trouble us. We do not even try to block thoughts, but simply relax, knowing that they will not harm us, just like a stuffed lion or a tiger appearing in a mirror as a projection of something. When a person stares very intently into a mirror for fifteen minutes, strange images begin to appear instead of his face. He may even be frightened by them, but in reality they are simply optical effects. In the same way, the yogin begins to understand the emptiness of thoughts.
When he has discovered the emptiness of thoughts, he must get rid of the illusions of acceptance and rejection and regard the manifestation of ordinary thoughts as the pure play of the Source, the basis. Thus, even in ordinary thoughts he finds holiness. He sees that the energy of ordinary thoughts is not important, while the deep energy that manifests these thoughts is sacred in its pure basis. This does not mean that one should indulge worldly thoughts without reason. It means that when they arise, you see them differently. Your attitude toward these thoughts changes.
These are very subtle things that you should definitely understand. Perhaps you will fully reveal them only after years or even decades. These are very subtle things, like a scalpel.
Wrathful Practices for the Mind
While training, generate
angry thoughts,
lustful thoughts,
thoughts that inflame passion,
proud thoughts,
envious thoughts,
thoughts of attachment,
greed, and so on.
Contemplating how they arise, discover their Source, the basis—the pure, perfect, infinite space of the great “I.”
This practice is not for beginners. Suppose a practitioner of the sutras were to hear this; he might be very surprised indeed, since it is said that all angry thoughts must be cut off and under no circumstances allowed. Of course, this is so. Until you have attained control over your thoughts, there is no point in generating any additional special ones. You may already have enough of your own angry, lustful, proud, or envious thoughts, from which you still have nowhere to escape during meditation. And if you add yet more thoughts to these, nothing good will come of it. Nevertheless, you must know the principle of the practice.
When you become established in contemplation, you can try this method. You simply let your mind go, periodically evoking such thoughts. At the same time, of course, you do not follow them like a worldly person who falls under their influence. You remain one-pointedly in contemplation, wishing to deepen your presence. And then, contemplating how they arise, you discover their pure Source, the basis—the pure infinite space. Suddenly you see that what arises no longer colors your mind. The energy of these thoughts can no longer reach you.
Separate the path of nirvana and the path of samsara.
Become established in the basis. Abiding in the pure basis, like space, look at angry thoughts and recognize them as the perfect wrathful play of the pure Mind.
The task is to recognize any manifestations as play, and not as something real. If something manifests, it does not depend on you; you cannot influence it, since it is strictly subject to the law of karma. When something manifests, for example some situation, it is not under your control. But when it is a matter of play, it is part of consciousness. One can say that play is that which consists of consciousness, that which can be influenced by consciousness. It is that which is self-liberated. It is not subject to certain karmic laws, for example the law of the universe, but depends precisely on you, on the power of your mind. Therefore it is said: “Recognize them as the wrathful play of the pure Mind.” That is, recognize them simply as creative manifesting energy that proceeds from this basis.
See that they are pure and sacred in their essence and are like wrathful deities.
Thus transcend acceptance and rejection and discover the single “taste” of all thoughts. Enter the mandala of the Mind—the field of the pure play of peaceful and wrathful thoughts.
What benefit does this practice provide? It means that whether pure or impure thoughts arise in you, your state is always pure. You never make a mistake again. Previously, you repented of impure thoughts, but now you no longer need to deliberately fold your hands. Your repentance occurs before thoughts have colored you. One could say that this is very subtle repentance and an instantaneous reassessment. Even before a negative thought has arisen, you immediately perceive its essence, and it immediately self-liberates into its pure state. It manifests its play and its pure manifestation as a wrathful deity, and this means that you are pure and perfect. Therefore, wrathful thoughts leave no imprint whatsoever in the stream of your mind, you do not accumulate karma, and you are no longer led astray.
Perceive everything as sacred, perfect, pure, as the energies of the Absolute, and always be free.
Such are the practices of self-liberation for the mind.
However, thoughts are only the very beginning. Besides thoughts, our atma-shakti radiates at the level of speech and body. Speech and body are an even coarser manifestation of our energy. And bringing self-liberation to the level of thoughts does not yet mean very much. It simply means that you are a good practitioner, that you can self-liberate mental energy. However, if a stronger energy manifests, it is possible that you will not be able to self-liberate it.
At this level, when you can self-liberate thoughts, you never again have problems with yourself in your soul. You become whole, and at the level of thoughts you can fully accept yourself. You no longer have confusion, fear, or delusion. Your thoughts can no longer throw you into confusion. You may have difficulties with controlling the body, with subduing energies, but difficulties with thoughts, with the inner state, no longer arise. Even if the situation in the external world goes against your will, in your soul you are always in a state of immense joy and bliss, because nothing can reach your consciousness anymore.
Practices for Speech
Practices for speech are also peaceful, neutral, and wrathful.
Listening to a paradoxical question, allow natural wisdom to respond and manifest in its fullness. Thus find that which is beyond logic. Establish yourself in it, recognizing the logic of concepts and paradoxes as equally perfect play, devoid of self-existence.
At first, we are very constrained by logical thinking. When we contemplate, we can enter a paradoxical state. This means that you can answer the question “How can Nakikara be saved in the cave?” or “How can a horned rabbit be helped?” A paradoxical question can be answered only from a paradoxical state. If you are bound by logic, no matter how hard you struggle, you will not be able to answer the question, you will not be able to integrate with it. This means that you have not yet discovered this state; you need to work with it.
Only by entering the non-conceptual state of emptiness can you discover the paradoxical state and answer a paradoxical question (ulasa), integrating with it. Here it is said that when we discover the natural state, we then recognize both the logic of concepts and paradoxes as things of the same plane, the same play of the natural mind. And then, for us, ordinary speech becomes a paradox, and paradoxes become logic; that is, we can quite easily operate with them. Our thinking truly becomes paradoxical. Simply, paradox and logic become equal for us. We see that human logic is complete absurdity; there is not a drop of self-existence in it. That is, its logicality is a kind of illusion. We are used to perceiving it as logical because we have lived long enough and have become accustomed to the fact that logic works in the relative world.
Let us suppose that even at the level of ordinary actions, we know that when we open a door, we will leave the hall and enter the corridor. It does not even occur to us that when we open the door, something completely incredible might appear before us, for example, a huge lion. This has never happened. In our lifetime, we have opened a door approximately seventeen thousand times, but in all that time a lion has never appeared even once. As a result, a stable logical chain, a mental pattern, has arisen in us: open the door and you will enter the corridor. But if we had been taught from childhood in such a way that we opened the door and saw a lion there, then the corresponding reflex would have become fixed in us at the subconscious level, and so we would simply be terrified of doors. We would have an entire phobia, because we would know: one need only open the door and a lion appears. If we had been trained ten thousand times from earliest childhood that every time an open door reveals a lion’s jaws, this would have become fixed in us. And then we would be afraid and twitchy even when approaching an ordinary door in a supermarket or in a temple, because we would expect that a lion would appear before us again.
It would seem that there is no logic at all, but there is logic if we have simply become fixated on this. That is, logic has no power in itself; it is simply the result of fixed actions that have been repeated many times. And this is how it happens with regard to everything.
Karmic Vision and the Relativity of Logic
For example, it seems to us that if we put food in our mouth, satiation follows. But hungry ghosts do not feel this; their logic is different. They put food in their mouth, and afterward they are burned from within. And this happens to them all the time. This is the logic of another karmic vision. That is, at this stage we understand that logic is completely absurd, unreal; it has formed on the basis of conditions. And then we free ourselves from our attachment to logic and concepts. We use logic only in a utilitarian, pragmatic sense. We know that it works well while I am here. But in other circumstances, it may perhaps not work at all.
The Practice of Self-Liberation of the Autobiography
12. Speak about yourself as about another person; imagine his entire illusory life from the moment of birth up to the present time. In this way, discover that pure consciousness which was not born, and separate the true from the superficial. Then recognize as the play of the pure Mind everything that was born: your life, biography, and so on.
This is a practice in which you speak about yourself as about another person, fully imagining his illusory biography. Through contemplation, you separate the primordial state and find that which is beyond birth. Then you equate what arose as a result of this illusory narrative of yours with your own life. You understand that these phenomena are things of the same order; you equate them and regard them as a manifestation of the play of primordial awareness. In this way, your autobiography, your prarabdha karma, self-liberates.
If earlier you perceived yourself as something unambiguously given, now you perceive this karma simply as the play of the natural state. It could have been one thing or another. There is nothing unambiguous in it. You stop relating to yourself as some kind of rigid, ossified personality.
Many people are very attached to the experience that has been formed. They say: “I did this and that, I was acquainted with this person and that person, I worked here and there.” They have too heavy a burden of karma.
When we are too attached to such an illusory image of ourselves, we cannot understand its single basis. Anything whatsoever can manifest from the single basis. And until we free ourselves from this burden of karma, we will not be able to transform ourselves into a divine essence.
Cutting Off the Ego and Transformation into a Divine Essence
What does it mean to transform oneself into a divine essence? It can be said that it means renouncing all experience, abandoning the past “I.” When people speak of “cutting off the ego,” this means nothing other than cutting off past experience, cutting off evaluations and judgments. It is usually said: “Contemplate without making evaluations or judgments.” By means of what are evaluations and judgments made? Of course, by means of past experience. If you have no past experience, you will not be able to make a single evaluation. Therefore, when it comes to self-surrender, to cutting off the ego, it always means that it is necessary to cut off all your past experience, to completely abandon it, to detach yourself from it. What does it mean to cut off past experience? It does not mean that something has to be done with it. One must simply stop taking it for something real.
Many mahasiddhas, before becoming mahasiddhas, were robbers, laundry washers, dice players, adulterers, and simply ordinary people from the lower castes. If they had not been able to transcend their formed experience, they would never have been able to become mahasiddhas. In other words, they stopped believing that they were washerwomen, dice players, robbers, and acquired a new faith in their true “Self” beyond formed experience. They believed that they were deities, that they were the Absolute Itself, and attained realization. Their faith was so deep and strong that it displaced faith in the old formed experience. When such faith displaces the old faith, it is said that the cutting off of the ego takes place. Cutting off the ego means that one must completely abandon one’s old “I.”
Sometimes someone says to me: “In worldly life I am so-and-so,” and I think: “Sing, little bird, sing. You still have not yet realized who you truly are.”
If you want to discover the primordial state, you must forget who you are altogether. Of course, there is no need to lose your memory, so that you are not taken away somewhere. From the point of view of contemplation, to forget means to stop giving it significance, to relate to it as a game, as a complete illusion. And when you can cut this off, you will truly be able to discover the primordial state. One must completely stop believing that one is a person burdened with a certain karma, and acquire faith that you are the Absolute, a deity, a sacred being. This new faith creates you anew, when you recognize yourself as a deity, as the Absolute, as that which is and always has been.
What I am saying is very far from simple. You must completely trust this state in order to acquire such a new faith that could displace your previous identification. This is referred to by the terms “self-transcendence” and “self-recognition.”
At the moment of enlightenment, a consciousness arises that has absolutely no relation to your personality, as if the old person had completely disappeared somewhere. Of course, the mind remembers the actions of body, speech, and mind, but now it no longer attributes this to its true “Self,” because a completely new state of being is born. This should be understood.
And how, then, are formed experience, past personal life, and so on seen? As the pure, perfect play of the Absolute, as divine lila. That is, none of this is rejected; you have a mental memory of it, but your attitude toward it is completely reconsidered: now all of it is seen in pure vision. All of it was lila—the divine play. Now all your fears, failures, and bad deeds, in pure vision, are seen as lila, as an absolutely pure and perfect play, as that which clarified the spiritual path. You no longer have any emotional wounds, complexes, phobias, or old impressions that bind the mind. You can no longer be thrown into confusion by being reminded of events you have lived through. You relate to them as the completely pure play of the Absolute, because you understand that from the very beginning you, as a personality, did not exist. When you acted before, you could not understand this. You considered yourself a personality and were bound by your actions. But now you completely reconsider all your evaluations. This will not be hypocrisy or falsification, but the fullest, most sincere, and correct experience. Moreover, it will not even be some kind of illusion, but the most genuine and correct picture of the world. It will be more accurate than your previous samsaric perception of yourself. This is not easy to believe if you have not displaced the old perception of yourself. Nevertheless, everything is exactly as it is said.
The Affirmation of the Meaningless
13. Affirm the meaningless. Thus discover the pure space of awareness beyond meaning and affirmations, and find support in it. Everything else—meaning and meaninglessness—recognize as the equal play of the Supreme Mind.
The principle of the actions of body, speech, and mind is the same. We perform some practice in which our atma-shakti radiates, and then we establish ourselves in the pure space of awareness. We distinguish the path of nirvana from the path of samsara. The path of samsara begins when we become bound by some energy that emanates from us. The path of nirvana begins when we flawlessly contemplate the pure mind, without becoming bound by the energies that emanate from us. And then we unite the energy and the pure mirror of the “I,” recognizing everything that emanates as a spontaneous and perfect play. And then it is said that we have introduced these energies into the mandala of contemplation. We have tamed them, pacified them. Then meaning and meaninglessness acquire a single “taste,” that is, we establish ourselves in great equality.
Self-Liberation of Blame and Praise
14. Listen as you are praised, and then blamed, and, while contemplating, discover that pure observing “I” which is beyond blame and praise. Establish yourself in it and recognize blame and praise as a pure, perfect, joyful play in the space of the pure “I.” In this way, free yourself from acceptance and rejection.
If we are unconscious, then blame is one thing, praise is another, and this affects our mind. If we are aware and abide in the state of emptiness, for us there is neither blame nor praise, but only the pure space of the “I.” If we integrate even more deeply and abide in contemplation, then for us both blame and praise arise again, but now they have one “taste.” We see that just as praise has no essence, so blame also has no essence. They are all the play of the pure mirror of Mind. An equal attitude toward them arises in us. We stop perceiving them as something real and perceive them simply as play. When we practice in this way, it is said that we have self-liberated the situation connected with speech.
This does not mean that you should overdo it. Suppose the manager says to you: “You were given the task of performing a certain service. And this is all you did?” And you think: “Let them scold me more, because praise and blame have one ‘taste.’ What difference does it make?”
Accepting everything as a play means that we can accept all the conditions in which we act and be guided by relative laws; however, we already accept this not as reality, but as play. That is, our deep awareness cannot suffer because of it. If, however, we think: “It would be good to test my single ‘taste,’” go out to the square and start scolding everyone, drawing fire upon ourselves so that they begin to abuse us in return, thus practicing and developing the single “taste,” then this is possible. However, no one’s curses will knock you down only if you have very powerful energy. This practice belongs to the category of wrathful practices. Some mahasiddhas practiced in exactly this way. But to act like this, one must possess energy “like an elephant’s,” so that neither the words nor the thoughts of others can shake you. This is a very high level.
For example, practitioners of the Kapalika school consciously behaved like madmen. They would bandage some part of the body, passing themselves off as cripples, or portray themselves as holy fools, teasing virtuous grihasthas with their repulsive appearance; that is, by any means they constantly drew fire upon themselves. This was done in order to liberate such energies. One could say that they were divine madmen, holy fools. This is a very high level of practice. In Christianity, too, there is holy foolishness. It is said that a holy fool sacrifices his reason and image to God in order to strengthen his love for God.
However, one can undertake these practices only when one already possesses great spiritual strength. Our practice, however, consists in your periodically listening to blame and praise.
Self-Liberation of Speech and the Development of the Three Bodies
15. Spontaneously utter whatever sounds come to mind, contemplating their Source. Contemplate in this way until the sounds and the pure space of the “I” from which they arise become separated. Establish yourself in the pure “I,” then recognize spontaneous sounds and meaningful speech as an equally valuable play of the great Mind.
There are eight main methods for the self-liberation of speech.
When you master these eight main methods of the self-liberation of speech, the knot in the vishuddha chakra is untied. Your vishuddha chakra is liberated. The liberation of speech means that subtle thoughts connected with the subconscious are liberated, and your dreams are purified.
When you master the methods for the mind, the rudra-granthi knot, your ajna chakra is freed. Subtle dualistic thoughts connected with surface consciousness dissolve.
Finally, the practices of the body, when you self-liberate the even grosser energies of the body, mean that the deepest state of the dualistic mind and energy within you self-liberates. These are the energies that are the coarsest in their effect, yet the most inaccessible to consciousness; by dissolving them, you gain the right to continuous consciousness in dreamless sleep. They are connected with the self-liberation of the energy of muladhara, svadhisthana, and manipura.
It is usually considered that we begin with the self-liberation of thoughts, move on to the self-liberation of speech, and then, finally, to the self-liberation of actions and the body.
When you fully liberate all three states (body, speech, and thought), surface consciousness, the subconscious, and the super-subconscious become pure. You open the Foundation for the manifestation of the three pure bodies.
These three pure bodies are as follows:
- the body of wisdom, connected with the mind (dharmakaya),
- the body of energy, connected with speech, the vishuddha chakra (sambhogakaya),
- the body of manifestation, connected with the manipura chakra (nirmanakaya).
These three bodies potentially exist right now, but because these consciousnesses are defiled, they have not yet developed. When we self-liberate and recognize as play everything that manifests from them, these three bodies begin to manifest spontaneously. It is enough to self-liberate thoughts for the body of wisdom to manifest spontaneously. For the body of energy to manifest, it is enough to self-liberate the vishuddha chakra. Finally, the most difficult aspect is connected with the self-liberation of the lower chakras.
To self-liberate means to recognize all the energies that manifest from these states as a pure, spontaneous, perfect play and not to separate them from the natural state. Then it is said that integration into the mandala of contemplation has occurred.
The True Understanding of Lila
I have often seen many people do something and then say, “And that was my lila.” But simply saying this is not enough. The practice of self-liberation of pure vision is much deeper. It is connected with success in continuous contemplation, in overcoming dualistic states at the deepest levels. It is also connected with flexibility.
We had one monk (Advaitananda) who first became a monk back in 1996 in Simferopol. He was very well-read and greatly loved Bhagavan Rajneesh, which is why, after some time, he decided to become a monk. He was a monk for three or six months, and then he came and said that he wanted to leave the monastic order. I told him:
“That is not usually done. Why did you become one, then? You should have thought about it earlier, because this is not very good karma. That is, you can leave, but a frivolous attitude toward vows is not good.”
He then thought about it and said:
“It is as if I did not really become a monk.”
I asked:
“Really? Then to whom was the kurta issued?”
He answered:
“I perceived it as lila.”
I said:
“No, that is not quite so. Perhaps you wanted to perceive it as lila, but nevertheless it had an effect on your subconscious; an imprint remained. You should not treat this so lightly, because you have not yet entered the realm of lila. The realm of lila begins when you have realized the Clear Light, while you are still within certain karmas.”
Of course, we should perceive everything as pure and see it as lila until we become established in such a vision. However, we should not go too far. One should approach this very carefully and with balance.
Lila presupposes harmony in what you do, complete acceptance of the situation. Lila means the ability to immerse yourself in any situation and accept all its limitations without any problems. Flexible lila means that you are completely in harmony with any situation, when you accept any decision with full responsibility.
Understanding that everything is play, we must nevertheless always behave carefully. Why? Suppose we begin to perceive everything as play and become established in this perception. We develop a certain taste of freedom. We take and kill some living being, for example a grasshopper, and think, “This is my wrathful play.” However, killing an insect invokes wrathful lilas. That is, we have invoked wrathful shakti, and there she is. She says, “Oh! You wanted to play wrathful games with me? Come on, you called me. I am so glad to play with you.” And wrathful shakti begins to touch you.
Or, for example, you decided to play with speech: you said something rude, offended someone, left someone dumbfounded, while thinking to yourself: “Now that’s some great stalking. See, he took the bait, but I didn’t.” That is, you decide to play games with others, but after some time the shakti invoked in this way begins to touch you; karma responds. These energies around you also begin to test your presence. And you do not yet know what you can self-liberate and what you cannot. In other words, lila is not some kind of recklessness, not some kind of daring or permissiveness, as if everything is a game, so do whatever you want. No, on the contrary, it is a very deep understanding, clarity, and conscious acceptance of responsibility. In other words, if you decide to accept responsibility for something, then you accept it fully. If you see that it is beyond your strength, you do not play these games for the time being. That is, we always have the opportunity to choose which games to play and which need to be controlled for now. By invoking any energy, we invoke these energies, which also want to play with us. However, some energies may not yet be suitable for us, and may be difficult to integrate with.
The Conscious Choice of Spiritual Games
From the point of view of non-duality, war is wrathful energy. But do wrathful games correspond to your goals? Not entirely. Are you, as a practitioner, ready to play them in the same way as, for example, Krishna on the battlefield? No. In that case, there is no point in invoking them.
This is approximately how a practitioner reasons when trying to see everything as divine play. He knows that certain lilas suit him, for example: monasticism, practice, self-discipline. But he also knows that there are lilas that do not suit him as a practitioner, and if he tries to play with them, they may also play with him, only in that case the control will not be on his side. That is, an experienced practitioner already has a very subtle, wise, and flexible consciousness.
An Instructive Story About Unconscious Play
I told the story of an acquaintance of mine, Prabhu Sergey, who was beaten by Ole Nydahl at a lecture by one lama. Of course, this prabhu had received some kind of experience, because he had been a monk in Buryatia for three years. But apparently there was no one to give him the appropriate instructions, so in this state he began allowing himself a great deal. And when he perceived everything as a game, he often went too far.
Therefore, when, having had something to drink, he began shouting at a lecture by one Rinpoche, he invoked this wrathful energy. He said: “Well, Ole, shall we box?” Ole Nydahl came down, gave him a good beating, and threw him out of the hall. Another time this prabhu tried to play in a restaurant. He perceived everything roughly like this: the whole world is a mandala, all actions are games, so you can do whatever you want. After an altercation in one of the restaurants, he even ended up in the hospital.
That is, you need to know what you can self-liberate and what you cannot, and be very competent in this. You cannot be so reckless, even while realizing that everything is a game.
