When I speak of Bliss, I point to an Experience of Being in which…
The Ecstasy of Pure Being shines into conscious awareness;
Transcendence is shining into and as immanence;
The duality of Formless and Form, vanished;
Not simply “peace”, or “happiness”;
Shiva and Shakti, embracing;
The Heart’s Desire;
Advaita, as I encountered it during my sadhana in America, only rarely mentions Bliss; often only in precautionary terms in the context of sadhana, and usually only fleetingly, if at all, when describing the Liberated experience of being. I am familiar with the advaitic pedagogical model, and understand that advaita teachers don’t want their students to become attached to transient “states” or “objects” of perception, but rather to feel themselves as That within which all objects, sensations, perceptions, and states arise and vanish. Thus, for advaita students, “Bliss” is often portrayed as a dangerous trap, something to be dismissed (neti neti) as transient, ephemeral, “unreal”, and not to be confused with the unmoving, changeless Absolute, the experience of which is generally described with words like Peace, Happiness, and Joy.
The lack of descriptions of Bliss in the post-Liberation experience of advaitic realization is probably due to the notion that once one is Free, one will know for one’s self the nature of that condition, and therefore there’s no need to elevate what they see as dangerous and alluring “distractions” for those still seeking. Thus, there is rarely a fleeting mention of Bliss; and generally… Ecstasy is right out.
All of that being the case, my experience when I saw my advaita teacher, Jean Klein, was filled with Bliss; a palpable, visceral, extremely pleasurable yet unlocatable Ecstasy that both permeated and was inseparable from the entire Experience of Being. It was, for lack of any better term in relativity, a feeling of Orgasmic Ecstasy that, being “everywhere, yet nowhere”, transcended physicality or any of the other vast and varied aspects of manifest form, and yet… everything existed both “in” and “as” it. For me, the impact of residing in and as the Silence that Jean spoke of was the flooding of the Experience of Being with this Blissfulness I’m struggling to describe. But any mention of this would have been blasphemous, such things being “not spoken of.”
More than all of his words, more than my clarity of understanding… something about being in proximity to Jean’s physical-energetic locus had this profound effect on me. Many advaitans go off the deep end if you mention such “phenomenality”. But this was my experience. The most “profound” teaching I received, the Transmission of the Flame, was wordless, and had everything to do with my Mystical relationship to this man, and yes… to association and even proximity; though merely the thought of him would give rise to the welling up of Bliss.
Bliss was, for me, unmistakably, a touch of nirvikalpa samadhi (the experience is described below), of formless Pure Being, Shining into manifest experience; water from that Ocean, warmth from that Sun, the Fragrance of what the Sufis call The Beloved, the Ananda of Sat·chit·ananda. How can formlessness possibly Shine into form? Volumes of words would fail to communicate what can only be known in Experience. As Jean would often say, “Now we will talk about that which cannot be talked about.” We talked… but it was not the words which conveyed That which was being spoken of, the Flame in his Heart igniting the ember in mine. Sounds quite dualistic, doesn’t it? However dualistic it may sound, I assure you it was not. This is the Ineffable nature of “true” Guru Yoga.
I already knew not to grasp after this Bliss, seeking to sustain and hold it as a “pleasurable experience”. I had been given this Great Teaching, paradoxically, by Bliss itself. For Bliss only arose when the acute “outer” focus of Attention relaxed “inward”, dissolving into its Oceanic nature as Unlocatable Aliveness. Then Attention, in that instant of inward-turning, was greeted by effortlessly arising Bliss. Shakti (manifestation) fell into the arms of Shiva (formless Pure Being), and the Ecstasy of their embrace became an inherent aspect of the Experience of Being, like wetness to water, or heat to fire. I did not see the inward turning and the upwelling of Bliss as cause and effect – a stance that put me somewhat at odds with Jean’s pedagogical stance – but rather as inherent aspects of Dissolution. For if Dissolution became Absolute, this “alloyed” Bliss would become the Unalloyed Ecstasy of nirvikalpa; the direct experience of formless Pure Being. If Attention grasped after the somatic “experience” of Blissfulness, as it reflexively did, early on… the movement into Dissolution ceased, and Bliss vanished.
My experience is that Bliss is the very fragrance of Pure Being (Consciousness, Awareness, whatever one calls the Unlocatable Aliveness that we are, prior to manifestation). Prior to Liberation, it was the fragrance that drew me to The Beloved, that taught me the “secret” of non-grasping, and abiding as Unlocatable Aliveness. It is the embrace of Shiva and Shakti in union as Shiva-Shakti, a union in which both vanish, all duality vanishes, even, quite impossibly, in the midst of duality.
Here’s the story of my first meeting with Jean Klein.
In November of ‘81, using feeling inquiry (before I knew what advaitic inquiry was), “I” died in Nirvikalpa Samadhi.
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November 29, 2014 | Categories: Guest Blogger, Random Viewpoints | Tags: advaita, advaita teachers, Ananda, Bliss, Chuck Surface, conscious awareness, ego, ego death, enlightenment, Jean Klein, Jean Klein author, Jean Klein teacher, Kashmir Shaivism, Liberation, neti-neti, nonduality, Pure Being, Sat·chit·ananda, Transcendence | 2 Comments