Maharishi Mahesh Yogi on Shankara et al (part 3)

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(Preface to MMY's translation of BhagavadGita Chapter's 1-6 continued)

 

This is the tragedy of knowledge, the tragic fate that knowledge must meet at

the hands of ignorance. It is inevitable, because the teaching comes from one

level of consciousness and is received at quite a different level. The knowledge

of Unity must in time shatter on the hard rocks of ignorance. History has proved

this again and again. Shankara's teaching could not prove an exception to the

rule.

 

The idea of two paths became more predominant owing to the carelessness of the

custodians of Shankara's teaching. Since they followed the recluse way of life,

they were naturally concerned with thoughts of the separateness of the Divine

from the world; and, with the continuance of this situation generation after

generation, the aspect of knowledge began to dominate Shankara's tradition while

the aspect of devotion gradually lost its importance. The teaching became

one-sided and, deprived of its wholeness, eventually lost its universal appeal.

It came to be regarded as Mayavada, a philosophy of illusion, holding the world

to be only illusory and emphasizing the detached way of life.

 

As the principle of Being began more and more to disappear from view, the paths

of devotion and knowledge became more and more separate and finally the link

between them was lost. The principle of full development of heart and mind

through one process (Transcendental Meditation) was lost. The integral nature of

realization was lost. The true wisdom of life's fulfilment, which lies in the

simultaneous development of heart and mind, was lost. The idea that devotion and

knowledge are necessarily separate was the greatest blow to Shankara's teaching.

 

In the absence of the moon, the stars take over and provide as much light as

they can. When Shankara's high ideal of transcendental devotion disappeared from

sight, Ramanuja, Madhva, and other teachers upheld the path of devotion, even

though without its proper basis in Being. People followed them, and thus there

arose many devotional sects all on the level of emotion and every one founded on

the comfortable basis of hope that 'some day our prayer will be heard, some day

He will come to us and call us to Him'. Indeed a comfort to the heart but, alas,

such devotion is on the imaginary plane of feeling! It is far, far away from the

reality of actual contact between the devotee and his God. Awareness in the

state of Being alone makes the whole field of devotion real.

 

All these sects hold that transcendental devotion is the last stage of a

devotee's achievement. But Shankara's principle of devotion is founded on

Transcendental Consciousness from the very beginning The first step for Shankara

is the last step for these devotional sects, a step which according to their

understanding is far above the reach of the ordinary man.

 

The idea that devotion must start from Transcendental Consciousness having been

lost by the guardians of Shankara's wisdom, entrance into the field of devotion

was closed. Seekers of God remained seeking in thin air, and lovers of God

remained weeping for Him without finding Him.

 

As devotion remained merely on the level of thinking and of assuming an attitude

of feeling (mood-making), so knowledge met with the same fate once the direct

way to the realization of Transcendental Consciousness had been lost.

Understanding of the Unity of life cannot be significant until one has

thoroughly understood, by direct experience, that one's inner divine nature is

separate from the world of action. If a man has not gained consciousness in

Being through the practice of Transcendental Meditation he continues to live in

ignorance and bondage. Because he has not yet opened himself to the experience

of the separateness of the Divine from the world, the thought of Unity has no

practical use for such a man. He bas nothing to unite.

 

On the fertile field of Transcendental Consciousness both knowledge and devotion

find their fulfilment. But this principle once forgotten and the technique for

developing Transcendental Consciousness lost, many, many generations have died

without seeing the light of God and without gaining fulfilment. That has been

the situation for more than a thousand years. Misunderstanding itself has taken

the shape of a tradition, unfortunately known as Shankara's tradition. This

great loss to human life can hardly be compensated; but that has been the course

of history. Time cannot be recaptured. It is no use repenting the past.

 

continued ...