Changes

Today, possibly, the child is “a new PAN number”, a “responsibility”, a “purpose of someone’s life”, a “limited identity” with a “small individual recognition”.  An aspect of his future is still decided by his birth into a specific race, a social class, a particular geography and the religious inclination of his parents.  However, “he” is not a “seeker”.  “He” does not ask questions, but quietly listens. “He” is authoritatively told and taught. “He” is branded into narrower and narrower specialisations and identities making “him” more and more unique. “Being different”!  

Today, possibly, the child is “a new PAN number”, a “responsibility”, a “purpose of someone’s life”, a “limited identity” with a “small individual recognition”.  An aspect of his future is still decided by his birth into a specific race, a social class, a particular geography and the religious inclination of his parents.  However, “he” is not a “seeker”.  “He” does not ask questions, but quietly listens. “He” is authoritatively told and taught. “He” is branded into narrower and narrower specialisations and identities making “him” more and more unique. “Being different”!  

This “he” is a reflection of the indivisible, infinite, cosmic consciousness that can not be different because “he” is “nirguna”.  The “she” is our “saguna” self, our manifested body, our “taught mind”, our “acquired taste”, our tool of engagement.  The narrowness of the mind that sees manifestations and duality has been condemned in the Upanishad.  "When one sees another, one hears another, one know another - then there is a limitation (Chh. Up. 7.14.1)

This “he” is a reflection of the indivisible, infinite, cosmic consciousness that can not be different because “he” is “nirguna”.  The “she” is our “saguna” self, our manifested body, our “taught mind”, our “acquired taste”, our tool of engagement.  The narrowness of the mind that sees manifestations and duality has been condemned in the Upanishad.  "When one sees another, one hears another, one know another - then there is a limitation" (Chh. Up. 7.14.1)

Who plays, when we play?  The bird on the lower branch, our “saguna self”, plays.  Regardless of our gender, as seekers we must connect to the femininity of our “saguna” self to enjoy the search for “his” presence within us and our journey towards “him”.  The player in Buddhi Yoga must therefore identify as “she”.

Who plays, when we play?  The bird on the lower branch, our “saguna self”, plays.  Regardless of our gender, as seekers we must connect to the femininity of our “saguna” self to enjoy the search for “his” presence within us and our journey towards “him”.  The player in Buddhi Yoga must therefore identify as “she”.