Lesson 42 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

What Is the Nature of the Physical Plane?

ŚLOKA 42
The physical plane, or Bhūloka, is the world of gross or material substance in which phenomena are perceived by the five senses. It is the most limited of worlds, the least permanent and the most subject to change. Aum.

BHĀSHYA
The material world is where we have our experiences, man­ufacture karma and fulfill the desires and duties of life in a physical body. It is in the Bhūloka that consciousness is limit­ed, that awareness of the other two worlds is not always remembered. It is the external plane, made of gross matter, which is really just energy. The world is re­markable in its unending variety and en­thral­ling novelty. Mystics call it the unfoldment of prakṛiti, primal nature, and liken it to a bub­ble on the ocean’s surface. It arises, lives and bursts to return to the source. This phy­sical world, though necessary to our evo­lu­tion, is the em­bodiment of im­permanence, of constant change. Thus, we take care not to become overly at­tached to it. It is mystically subjective, not ob­jective. It is dense but not sol­id. It is sentient, even sacred. It is rocks and rainbows, liquid, gas and conflagration, all held in a setting of space. The Vedas affirm, “The knower, the author of time, the possessor of qualities and all knowledge, it is He who envelopes the universe. Controlled by Him, this work of creation unfolds itself—that which is re­garded as earth, water, fire, air and ether.” Aum Namaḥ Śivāya.

Lesson 42 – Living with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

How Monks Fulfill Dāna

It is very important for sādhus, sannyāsins, swāmīs, sādhakas, any mendicant under vows, to perform dāna. True, they are giving all of their time, but that is fulfillment of their vrata. True, they are not giving daśamāṁśa, because they are not employed and have no income. For them, dāna is giving the unexpected in unexpected ways—serving tea for seven days to the tyrannical sādhu that assisted them by causing an attack of āṇava, of personal ego, within them, in thanks to him for being the channel of their prārabdha karmas and helping them in the next step of their spiritual unfoldment. Dāna is making an unexpected wreath of sacred leaves and flowers for one’s guru and giving it at an unexpected time. Dāna is cooking for the entire group and not just for a few or for oneself alone.

When one has reached an advanced stage on the spiritual path, in order to go further, the law requires giving back what one has been given. Hearing oneself speak the divine teachings and being uplifted and fulfilled by filling up and uplifting others allows the budding adept to go through the next portal. Those who have no desire to counsel others, teach or pass on what they have learned are still in the learning stages themselves, traumatically dealing with one or more of the restraints and practices. The passing on of jñāna, wisdom, through counseling, consoling, teaching Sanātana Dharma and the only one final conclusion, monistic Śaiva Siddhānta, Advaita Īśvaravāda, is a fulfillment and completion of the cycle of learning for every monastic. This does not mean that he mouths indiscriminately what he has been told and memorized, but rather that he uses his philosophical knowledge in a timely way according to the immediate needs of the listener, for wisdom is the timely application of knowledge.

The dāna sādhana, of course, for sādhakas, sādhus, yogīs and swāmīs, as they have no cash, is to practice dāna in kind, physical doing, until they are finally able to release the Sanātana Dharma from their own lips, as a natural outgrowth of their spirituality, spirit, śakti, bolt-of-lightning outpouring, because they are so filled up. Those who are filled up with the divine truths, in whom when that fullness is pressed down, compacted, locked in, it still oozes out and runs over, are those who pass on the Sanātana Dharma. They are the catalysts not only of this adult generation, but the one before it still living, and of children and the generations yet to come.

NANDINATHA SŪTRA 42: THE ILLUSION OF EVIL
Śiva’s followers all believe there is no intrinsic evil. Evil has no source, unless the source of evil’s seeming be ignorance itself. They are truly compassionate, knowing that ultimately there is no good or bad. All is Śiva’s will. Aum.

Lesson 42 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Maturity Of Being

Now we begin to see the vastness and yet the simplicity of the superconscious mind as awareness flows through it. Nothing is there for awareness to attach itself to. When aware of something other than itself, awareness is in its natural state in subsuperconsciousness. Occasionally in superconsciousness we can feel and actually inwardly see the inner body, the body of the soul, and we can feel this body inside the physical body. This is the body of light. Then we know through feeling and seeing that this body has existed and will exist forever and ever and ever, and we enjoy moving within the energies of this inner body. As we feel them, we become so quiet, so centered, that awareness is aware of itself so intently that we are right on the brink of the Absolute, ready to dissolve, to merge, into That which is man’s heritage on Earth to realize, the maturity of his being, the Self God.

We grow up physically. We grow up emotionally. We acquire a lot of knowledge. We must acquire the best knowledge, the cream of all knowledge. This is the knowledge of the path to enlightenment. And then, as awareness soars within, we begin to experience the realms of superconsciousness, man’s natural state. Then we have our ultimate experience, awareness dissolving into itself, beyond superconsciousness itself.

After Self Realization, you are looking at the film, the movie of the actors and actresses, including yourself, previously seen as real, being more subsuperconsciously conscious of the light projected on the back of the film than of the pictures displayed, which were seen as real before this awakening.

Lesson 41 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Where Did This Universe Come from?

ŚLOKA 41
Supreme God Śiva created the world and all things in it. He creates and sustains from moment to moment every atom of the seen physical and unseen spiritual universe. Everything is within Him. He is within everything. Aum.

BHĀSHYA
God Śiva created us. He created the Earth and all things upon it, an­­imate and inanimate. He created time and grav­ity, the vast spaces and the uncounted stars. He created night and day, joy and sorrow, love and hate, birth and death. He created the gross and the subtle, this world and the other worlds. There are three worlds of ex­istence: the physical, subtle and causal, termed Bhū­loka, Antarloka and Śivaloka. The Creator of all, Śiva Him­self is uncreated. As supreme Mahādeva, Śiva wills into man­­ifes­tation all souls and all form, issuing them from Himself like light from a fire or waves from an ocean. Ŗishis de­scribe this perpetual process as the un­foldment of thir­ty-six tattvas, stages of manifestation, from the Śiva tattva—Parā­śakti and nāda—to the five elements. Creation is not the mak­ing of a separate thing, but an emanation of Himself. Lord Śiva creates, constantly sustains the form of His creations and absorbs them back into Himself. The Vedas elucidate, “As a spider spins and withdraws its web, as herbs grow on the earth, as hair grows on the head and body of a person, so also from the Imperishable arises this universe.” Aum Namaḥ Śivāya.

Lesson 41 – Living with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Many Ways Of Giving

There are so many ways of giving. Arising before the Sun comes up, greeting and giving namaskāra to the Sun is a part of Śaivite culture. Dāna is built into all aspects of Hindu life—giving to the holy man, giving to the astrologer, giving to the teacher, giving dakshiṇā to a swāmī or a satguru for his support, over and above all giving to his institution, over and above daśamāṁśa, over and above giving to the temple. If the satguru has satisfied you with the fullness of his presence, you must satisfy yourself in equal fullness in giving back. You can be happily fat as these two fullnesses merge within you. By giving to the satguru, you give him the satisfaction of giving to another, for he has no needs except the need to practice dāna.

Great souls have always taught that, among all the forms of giving, imparting the spiritual teachings is the highest. You can give money or food and provide for the physical aspects of the being, but if you can find a way to give the dharma, the illumined wisdom of the traditions of the Sanātana Dharma, then you are giving to the spirit of the person, to the soul. Many Hindus buy religious literature to give away, because jñāna dāna, giving wisdom, is the highest giving. Several groups in Malaysia and Mauritius gave away over 70,000 pieces of literature in a twenty-month period. Another group in the United States gave away 300,000 pieces of literature in the same period. Many pieces of that literature changed the lives of individuals and brought them into a great fullness of soul satisfaction. An electric-shock blessing would go out from them at the peak of their fulfillment and fill the hearts of all the givers. Giving through education is a glorious fulfillment for the giver, as well as for the receiver.

Wealthy men in India will feed twenty thousand people in the hopes that one enlightened soul who was truly hungry at that time might partake of this dāna and the śakti that arises within him at the peak of his satisfaction will prepare for the giver a better birth in his next life. This is the great spirit of anna yajñā, feeding the masses.

Along with the gift comes a portion of the karma of the giver. There was an astrologer who when given more than his due for a jyotisha consultation would always give the excess to a nearby temple, as he did not want to assume any additional karma by receiving more than the worth of his predictions. Another wise person said, “I don’t do the antyeshṭi saṁskāra, funeral rites, because I can’t receive the dāna coming from that source of sadness. It would affect my family.” Giving is also a way of balancing karma, of expressing gratitude for blessings received. A devotee explained, “I cannot leave the temple without giving to the huṇḍi, offering box, according to the fullness I have received as fullness from the temple.” A gourmet once said, “I cannot leave the restaurant until I give gratuity to the waiter equaling the satisfaction I felt from the service he gave.” This is dāna, this is giving, in a different form.

Children should be taught giving at a very young age. They don’t yet have the ten restraints, the yamas, to worry about. They have not been corrupted by the impact of their own prārabdha karmas. Little children, even babies, can be taught dāna—giving to the temple, to holy ones, to one another, to their parents. They can be taught worship, recitation and, of course, contentment—told how beautiful they are when they are quiet and experiencing the joy of serenity. Institutions should also give, according to their means, to other institutions.

NANDINATHA SŪTRA 41: THE FOUR PROGRESSIVE STAGES OF THE PATH
Śiva’s followers all believe that the performance of charyā, virtuous living; kriyā, temple worship; and yoga, leading to Paraśiva through the grace of the living satguru, is absolutely necessary to bring forth jñāna, wisdom. Aum.

Lesson 41 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Superconscious Signposts

When your awareness is in superconsciousness, you see yourself as pure life force flowing through people, through trees, through everything. I have seen myself, in a certain state of samādhi, as pure life force flowing through a jungle, through trees, through plants, through water, through air. That is superconsciousness. It is so permanent. It is so real. Nothing could touch it. Nothing could hurt it. In this state we see the external world as a dream, and things begin to look transparent to us. People begin to look transparent. This is superconsciousness. When we look at a physical object and we begin to see it scintillating in light as it begins to become transparent, this is superconsciousness. It is a very beautiful and natural state to be in.

Occasionally, in deep meditation we see the head filled with an intense light, and we know that that is the natural state of man. This is superconsciousness: when we can look at another person and know what he is thinking and how he is feeling and how his subconscious is programmed. While we are looking at him, all of a sudden he can be seen in a past life, or in the future, or in the eternity of the moment. You are so naturally, without striving, in the superconscious area of the mind. No technique can give you these experiences that you unfold into as you walk the path toward merger. You come right into them, and the experience is how you are. Occasionally, when you close your eyes in meditation, you may see the face of your guru or some divine being that possibly once lived on Earth, and now just the shell of his subtle body remains vibrating in the ethers. You see superconscious beings while in the superconscious area of the mind. Occasionally you clairaudiently hear voices singing, music playing, just as Beethoven heard his wonderful symphonies that he recorded like a scribe. It is the superconscious mind again, so near, so real, so vibrant.

And when you are in contemplation, so engrossed in the energies within you—within the physical body and the energy within that, and that within that—that you become totally engrossed in the peace of the central source of all energy, that too is superconsciousness. Being on the brink of Self Realization, having lost consciousness of the physical body and of being a mind, you are only conscious of a vast, bluish white light. You get into this through going into the clear white light and out through the other side of it. Then you come into pure consciousness. It is a vast, pure, pale bluish white light—endless, endless inner space. It is just on the brink of the Absolute, just on the brink of the fullness of Self Realization. When you are in this beautiful, blissful state of pure consciousness, you are barely conscious that you are there, because to have a consciousness of being conscious, you have to be conscious of another thing.

These are some of the wonderful signposts on the path, all within your immediate grasp in this life, just as the ability to play the vīṇā or the flute beautifully in this life is within your immediate grasp. It takes practice, following the rules and then more practice.

Lesson 40 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

What Is the Nature of the Jñāna Pāda?

ŚLOKA 40
Jñāna is divine wisdom emanating from an enlightened being, a soul in its maturity, immersed in Śivaness, the blessed realization of God, while living out earthly karma. Jñāna is the fruition of yoga tapas. Aum Namaḥ Śivāya.

BHĀSHYA
The instinctive mind in the young soul is firm and well-knit together. The intellectual mind in the adolescent soul is complicated, and he sees the physical world as his only reality. The subsuperconscious mind in the mys­tically inclined soul well perfected in kriyā longs for realization of Śiva’s two perfections, Satchidānanda and Para­śiva. Through yoga he bursts in­to the super­con­scious mind, experiencing bliss, all-knowingness and perfect silence. It is when the yogī’s in­tellect is shattered that he soars into Paraśiva and comes out a jñānī. Each time he enters that unspeakable nirvi­kalpa samādhi, he returns to consciousness more and more the knower. He is the liberated one, the jīvanmukta, the epitome of kaivalya—perfect freedom—farseeing, filled with light, filled with love. One does not become a jñānī simply by reading and understanding philosophy. The state of jñāna lies in the realm of intuition, beyond the intellect. The Vedas say, “Having realized the Self, the ṛishis, perfected souls, satisfied with their knowledge, passion-free, tranquil—those wise beings, having attained the omnipresent on all sides—enter into the All itself.” Aum Namaḥ Śivāya.

Lesson 40 – Living with Śiva

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Recording: Gurudeva’s cloned voice

The Selfish and Miserly

The virtue of dāna deals with the pragmatic physical transference of cash or kind. It is the foundation and the life blood of any other form of religious giving, such as giving of one’s time. Many people rationalize, “I’ll give my time to the temple. I’ll wash the pots, scrub the floor and tidy up. But I can’t afford to give of my limited wealth proportionate to what would be total fulfillment of giving.” Basically, they have nothing better to do with their time, and to ease their own conscience, they volunteer a little work. There is no merit, no puṇya, in this, only demerit, pāpa. No, it’s just the other way around. One who has perfected dāna in cash and in kind and is satisfied within this practice, this niyama, will then be able and willing to give of his time, to tithe ten percent of his time, and then give time over and above that to religious and other worthy causes. Shall we say that the perfection of dāna precedes seva, service?

What can be said of someone who is all wrapped up in his personal self: concealing his personal ego with a pleasant smile, gentle deeds, soft words, but who just takes care of “number one”? For instance, if living with ten people, he will cook for himself and not cook for the others. He gets situations confused, entertains mental arguments within himself and is always worried about the progress in his religious life. We would say he is still trying to work on the restraints—compassion, patience, sexual purity, moderate appetite—and has not yet arrived at number three on the chart of the practices called niyamas. Modern psychology would categorize him as self-centered, selfish, egotistical. To overcome this selfishness, assuming he gets the restraints in order, doing things for others would be the practice, seeing that everyone is fed first before he eats, helping out in every way he can, performing anonymous acts of kindness at every opportunity.

In an orthodox Hindu home, the traditional wife will follow the practice of arising in the morning before her husband, preparing his hot meal, serving him and eating only after he is finished; preparing his lunch, serving him and eating after he is finished; preparing his dinner, serving him and eating after he is finished, even if he returns home late. Giving to her husband is her fulfillment, three times a day. This is built into Hindu society, into Śaivite culture.

Wives should be allowed by their husbands to perform giving outside the home, too, but many are not. All too often, they are held down, embarrassed and treated almost like domestic slaves—given no money, given no things to give, disallowed to practice dāna, to tithe and give creatively without thought of reward. Such domineering, miserly and ignorant males will get their just due in the courts of karma at the moment of death and shortly after. The divine law is that the wife’s śakti power, once released, makes her husband magnetic and successful in his worldly affairs, and their wealth accumulates. He knows from tradition that to release this śakti he must always fulfill all of the needs of his beloved wife and give her generously everything she wants.

NANDINATHA SŪTRA 40: KARMA, REINCARNATION AND LIBERATION
Śiva’s followers all believe in the law of karma—that one must reap the effects of all actions he has caused—and that each soul reincarnates until all karmas are resolved and moksha, liberation, is attained. Aum Namaḥ Śivāya.

Lesson 40 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Tapping into Your Intuition

Begin to feel that your intuition works rather rapidly and is generally very reasonable, but does not use the process of reason. When you really want to reason something out, it may take a lot of time, but when you get an intuitive flash, it’s right there. Then if you want to prove it, you have to reason it out. You will find that reason and intuition agree. Intuition is more direct than reason. That is why you should always use intuition. Always go in and in and in and find answers from within yourself, rather than wasting time scurrying around in the externalities of the mind.

Take this teaching in and apply it to yourself, making every metaphysical and philosophical area work within you. Do not carry all of this around with you as knowledge in the intellect. It will burden your intellect, and soon you will have to forget it, because the subconscious will have more than it can handle of inner teaching. It takes a while to convince the subconscious that you are a spiritual being whose existence does not begin and end with this life. Therefore, this inner teaching must begin to be applied as soon as it has begun to be understood.

The superconscious mind is the most wonderful area of the mind there is, although awareness is not always in it. We are not always aware in the superconscious mind, because we are generally aware in the conscious mind, or aware of our own subconscious or that of another. But the more and more we detach awareness from subconscious binds and conscious-mind attachments, the more we become superconscious. When we feel as if we are living totally in the moment, as if there is no past and there never has been any past or future, we are becoming subconsciously certain we are an intense, vibrating entity of the eternal now. That is superconsciousness, and that is very real. More real than a table, a chair, an automobile or a person sitting next to you is this feeling of being an intense sheath of energy right in the eternal moment, with no past, no future. This is superconsciousness.

Lesson 39 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

What Is the Nature of the Yoga Pāda?

ŚLOKA 39
Yoga is internalized worship which leads to union with God. It is the regular practice of meditation, detachment and austerities under the guidance of a satguru through whose grace we attain the realization of Paraśiva. Aum.

BHĀSHYA
Yoga, “union,” is the process of uniting with God within oneself, a stage arrived at through perfecting charyā and kriyā. As God is now like a friend to us, yoga is known as the sakhā mārga. This system of inner discovery begins with āsa­na—sitting quietly in yogic posture—and prā­ṇā­yāma, breath control. Prat­yāhāra, sense with­drawal, brings awareness into dhāraṇā, concentration, then into dhyāna, med­itation. Over the years, un­der ideal conditions, the kuṇḍalinī fire of consciousness ascends to the higher chakras, burning the dross of ig­norance and past karmas. Dhyāna finally leads to enstasy—first to savi­kalpa samādhi, the contemplative experience of Sat­chid­­­­ā­nanda, and ultimately to nir­vikal­pa samādhi, Para­­śiva. Truly a living satguru is needed as a steady guide to traverse this path. When yoga is practiced by one per­fect­ed in kriyā, the Gods receive the yogī into their midst through his awakened, fiery kuṇḍalinī. The Vedas enjoin the yogī, “With earnest effort hold the senses in check. Controlling the breath, regulate the vital activities. As a charioteer holds back his restive horses, so does a per­­se­­vering aspirant restrain his mind.” Aum Namaḥ Śivāya.