Kintsugi Bowl





My Comment:

I recognize that “It is not merely the stomach asking for food or the throat asking for water; it is the entire setup of individuality craving for experience in an objective manner. … Mortality is the consciousness of the isolation of the part from the Whole; and then every disease crops up at once. … But how could this hunger be satisfied? The hunger and the thirst, or the appetition of the individual for satisfaction, can be satisfied only through a medium of experience. … There is immediately a grabbing attitude of the individual in respect of the food that is necessary for the satisfaction of the appetite. The food also was created in the form of this objective universe, and it has to be grasped by the senses. … The object of the senses is the medium through which the appetite of the individual is satisfied. This is something very strange, if we go very deep into the matter. This appetite is nothing but the hunger of the self to come in union with the Universal, from which it has been isolated. … We are not hungry in the ordinary sense. Any amount of food that we eat, whatever may be the diet that we take, cannot satisfy us because our real requirement is not this food. … But it appears as if this is what we require. It is not any kind of drink that we are actually in need of. Something else is the need; and that need is very deep. It is like the very deep-rooted chronic illness of which we have no knowledge on the superficial surface. … We are not asking for any kind of contact, really speaking. We are thoroughly mistaken, and that mistake itself is lost sight of completely. This complete oblivion of the very reason behind this hunger is called avidya. … Ignorance precedes every kind of action in the direction of the possession of the requirements of the senses. We run after things on account of an ignorance, which covers our consciousness, of the reason behind the very existence of this hunger. There is only one need that we have, and not more than one—the need to become one with That from which we have been separated, and out of which we have been thrown. That is all. … This hunger for reunion with the Universal manifests itself in a diversified form through the senses as desire to see, desire to hear, desire to taste, desire to touch, and so on. Hence, these are artificially created tentative satisfactions, because no other satisfaction is available. … The senses are thus duping us in this way by making us think that our need is something different from what it really is.  … But the human individuality also is found inadequate to the purpose because of the fact that it is conditioned by the five sense organs and the mind, which works in terms of the activities of the senses. The restless activities of the senses for contact with objects throughout the day, in all the walks of life, are for the appeasement of the hunger of the soul. Whatever work we do in this world, whatever status we are occupying is for the satisfaction of the appetite of this soul which is asking for a union with that which it has lost. But we fail miserably in this attempt because our activities in life are not a remedy for the trouble in which we are at present. We seem to be satisfied only because we have not understood what our problems are. We are totally ignorant of our actual situation. … The senses are tired of these activities. They get exhausted. How long can we go on grabbing things? We can do it for one day, one month, one year, ten years; but throughout our life we cannot engage ourselves in this activity. It is futile, ultimately. It is futile because it does not satisfy us. We eat today, tomorrow also we eat, and every day we eat; but we cannot be satisfied, and the appeasement of the hunger does not take place. Not only that, any amount of getting will not satisfy a person. Whatever be the possession that we have, it will not satisfy us. It does not satisfy us because it is not what we want. Our need is one thing, and we are getting something else through the sense organs. So there is natural fatigue. … The wearing out of the senses, the exhaustion of the mind and the tiresomeness of the whole physical system bring about certain conditions. There are what are called the avasthas—the jagratsvapna and sushupti states. We are sunk into the cycle of waking, dreaming and sleeping due to a complex of psychophysical activity taking place on account of our weddedness to the activities of the senses. … What has happened is that there has been a twist of consciousness. There has been a malady of the mind, and it has to be treated as we treat the mentally ill. The consciousness has to be treated, and the illness of the consciousness has to be removed. Then it regains its original condition. … To come to the analogy of dream once again, our fall from the Garden of Eden, or descent into the mortal body from the original condition of universality, is akin to the condition of entry into dream. We have not become a fly or a moth or a butterfly, as it appears to be in dream. Though we think that we are a butterfly in dream, we have not become a butterfly. We are only imagining through the mind due to a peculiarity in consciousness. But, if we had actually become that, there would be no coming back to the waking consciousness of the human body. It is exactly like a disease of the mind. It is nothing but a consciousness-illness. The consciousness projecting itself externally in an imagined space and time is called creation. There is, therefore, a chance of our returning to the original state by untying these knots through which we have been tied to samsara.” (continue reading here).

So consciousness is broken. Somehow some wires got twisted and everything got turned on its head. As we move through the world of broken consciousness we can take on the attitude of Kintsugi (or kintsukuroi) and remind ourselves that we are repairing consciousness bu patiently untying the many knots in consciousness that give the appearance of us being separate and apart from our source. We are removing the illness of consciousness by seeing it for what it is and living in the awareness of the Great One.





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