Bhagavan, the doctor for the root disease of identification

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THE DOCTOR'S PRESCRIPTION OBLITERATING OBSESSION

by Dr.Sarada

Bhagavan, the doctor for the root disease of identification, also cures all the subsidiary ailments.

In his Hundred and Eight Attributes of Bhagavan, Viswanatha Swami included

Doctor for the Disease of Illusion - Bhavaroga bishagvarah. Indeed Bhagavan is

the doctor for all our ills as he deals with the root cause of all problems,

the illusion that one is an individual, that one is a limited entity. He does

not generally believe in dealing with the offshoots of this illusion

separately, that is with problems such as the disturbance by thoughts, the

strength of certain tendencies and so on. He often points out that it is

unnecessary to do so since by pulling out the poison weed from the root, all

the branches would automatically go with it. Why then should one expend

precious energy and more precious time in dealing with individual problems of

the mind? It is best to by-pass the mind itself by examining its nature,

understanding that it has no independent existence and abiding in its source

which is fullness, which is bliss.

Despite this, we sometimes get so preoccupied with particular problems that we

are unable to look beyond. We are unable to go to their basis in the ego, the

I-thought and tackle that directly. Again and again we return to the specific

trouble. Therefore in his overwhelming compassion Bhagavan has specific

solutions to every kind of problem that arises on the path of Self-knowledge.

Let us take a look at these answers to our many problems which would help us to

go back to the basic answer. One such problem could be obsession, with a desire,

a thought, even an ideal. The obsession with a desire may be positive or

negative, something that is sought after or that which we desparately seek to

avoid. In either case, one is obsessed with that particular thought or desire.

Disease : Obsession

Symptoms

1. Preoccupation with a single thought to the exclusion of all other thoughts,

or to the near exclusion of all other thoughts.

2. All actions being centred around that single thought and leading to the

fulfillment of that desire or ideal.

3. Absolute dependence on that thought and the pursuit of its fulfillment.

4. Extreme sorrow, even depression when deprived of fulfillment, expression of that thought.

5. Intense happiness at the expression or fulfillment of that thought. (This

fulfillment or expression being necessarily transient as with enjoyment of all

objects, the happiness naturally cannot be continuous and hence would alternate

with the overwhelming longing or depression in the absence of fulfillment).

6. Preoccupation with oneself or self-centredness, because nothing or no one

else is any more of importance or significance. Only the object of my obsession

and its fruition matters.

Possible benefits

1. The only benefit is that it could lead to single-mindedness (that too

provided it is carried to its extreme). This one-pointed mind, if it is turned

to the Self, would result in a merger in the Self. However, since the person is

so pre-occupied with the object of obsession and so dependent on that object,

the chances of shifting attention away from that are next to nil. The only well

known instance is that of Goswami Tulasidas.

2. The other possible advantage is when due to grace one is disillusioned with

the object of obsession. The intensity which preceeded this disillusionment now

leaves the mind empty of all other objects, it would also easily lead to intense

detachment because the disillusionment would be with all objects. If this

wonderful obsession itself is meaningless then nothing else could be

meaningful, such is likely to be the train of thoughts. (Here again there is a

danger of falling into severe depression instead of becoming detached).

Note: It is obvious that these possible benefits spring not from the obsession

itself but when the obsession ends, either through disillusionment or through a

shift in attention. In the event it seems wiser to tackle the obsession rather

than indulge in it.

Course of Treatment

1. Wanting to deal with the obsession and get rid of it. Otherwise one will not

undergo the treatment.

2. Recognising that the obsession is not truth, it is only created by the one

who is obsessed. That is, the belief that happiness or unhappiness springs from

the object of obsession is only a thought in the mind of the believer. Happiness

cannot spring from any object, however marvellous. Happiness is the nature of

the Self and the Self alone. To think it comes from anywhere else is an

illusion arising from our superimposition of reality on the object. On the

obverse, unhappiness is also not created by any object but only superimposed on

it by the perceiver.

3. Understanding that since the obsession is only created by us, it is entirely

in our power to let go of the obsession also. By paying attention repeatedly to

a particular object we have allowed it to grow into an obsession. If we remove

attention from that object, the obsession will dissolve. Since a strong

tendency has been built up in the mind to pay attention in a particular

direction it may not stop overnight, or in an instant, except in rare cases.

The process would take some time and, obviously, effort. The nature of the

process and aids to it are as follows:

(i) Turn attention consciously, repeatedly to the source of the one who is

having the obsession. Tell oneself, Yes, I am obsessed with this thought, this

desire, this ideal, (whichever it may be). Who is obsessed? I. It is my ideal,

my obsession.

There can surely be no doubt about that. But who am I? Am I really the person I

have taken myself be? Am I Sarada or Lakshmi or Manohar who is caught in the

obsession? If I am not Sarada, what does Saradas obsession matter? The very

foundation is an illusion, what is the use of the superstructure? And without

even knowing myself what is the use of my being preoccupied with anything else

whatsoever? Who am I? What is my real nature? What is it that makes me

conscious, makes it possible for me to think and be obsessed? Without that

energy, when that energy leaves, or when I lose touch with it greatly, I may

even become unable to think cogently. After all obsession is only a function of

thinking, a function of memory. If I lost my memory what will happen to my

obsession? Let me rather, discover the source of energy, my true nature.

(ii) It is possible that due to the strength of the obsession, although one

earnestly strives to turn attention away from it to the source of the thinker,

one may not succeed. This is primarily because one has no direct experience of

the power, the bliss of the source. On the other hand, one seems to be deriving

happiness from the object of obsession. To leave the known, however treacherous,

for the unknown, however promising, seems difficult. Hence this endeavour must

be supported by prayer, by dependence on the grace of the Sadguru. Attention

can easily be turned to remembrance of the Sadguru, because his form is so

beautiful. His eyes naturally draw attention. His name is sweet. Dwelling on

his life is a joy. These are objects on which we may fix attention unlike the

source of the I, which is not an object. We have been used to paying attention

to an object hence it is easier to try and shift to another object. When the

other object is love for the Sadguru, building up a

relationship with Sadguru Ramana, the obsession itself becomes an aid (as we

have already seen under possible benefits). Because the Sadguru is the

embodiment of the Self itself. Hence one can consciously strive to remember the

Sadguru with love during all our waking hours, or whenever we are unable to

remain in Self-abidance through self-enquiry.

(iii) Initially, it may also be an aid to fill ones waking hours with work that

occupies our entire attention, work which is in no way related to the object of

our obsession, so that our attention will be naturally occupied with other

things. What if the obsession itself is the need for work? Then we must develop

some joyous leisure activity which is occupying enough and again which is not

connected with the object of obsession or rather which makes it impossible to

indulge in the obsession. For instance it is advised for persons trying to beat

the smoking habit that their leisure activity should not be reading, for they

can easily smoke while reading. It is suggested that they take up swimming or

tennis or playing the sitar, for instance, activities not conducive to smoking

simultaneously.

This last remedy is just an aid and would work only in combination with the

earlier ones - the need to get over the obsession and the determination to do

so, the recognition of the limitation of the obsession and turning to real

meaning. We, each of us, seem to be obsessed with one thing or another at

different times of our lives. Like all thoughts, like all that is transient,

obsessions too do pass, some over the course of time, some due to a forced

breakage, some perhaps are carried over into future lives in different forms to

dissolve only then. But pass they all must. However, should we wait for them to

pass on their own? Do we have so much time to waste? Can we afford to give away

so much of our lives to that which is only a thought, only a creation of the

mind? All the while the source beckons, the fullness of bliss beckons, the

limitless energy, the truth beckons. So much love for the shadows shadow when

light is dancing everywhere? The doctors prescription is availabe,

should we begin the course of treatment?

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