May 27, 2018 - Lesson 45

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Sloka 45 from Dancing with Siva

Does the Universe Ever End? Is It Real?

The universe ends at mahapralaya, when time, form and space dissolve in God Siva, only to be created again in the next cosmic cycle. We call it relatively real to distinguish it from the unchanging Reality. Aum Namah Sivaya.

Bhashya

This universe, and indeed all of existence, is maya, Siva's mirific energy. While God is absolutely real, His emanated world is relatively real. Being relatively real does not mean the universe is illusory or nonexistent, but that it is impermanent and subject to change. It is an error to say that the universe is mere illusion, for it is entirely real when experienced in ordinary consciousness, and its existence is required to lead us to God. The universe is born, evolves and dissolves in cycles much as the seasons come and go through the year. These cycles are inconceivably immense, ending in mahapralaya when the universe undergoes dissolution. All three worlds, including time and space, dissolve in God Siva. This is His ultimate grace--the evolution of all souls is perfect and complete as they lose individuality and return to Him. Then God Siva exists alone in His three perfections until He again issues forth creation. The Vedas state, "Truly, God is One; there can be no second. He alone governs these worlds with His powers. He stands facing beings. He, the herdsman, after bringing forth all worlds, reabsorbs them at the end of time." Aum Namah Sivaya.


Lesson 45 from Living with Siva

Stages of Evolution


Faith is the intellect of the soul at its various stages of unfoldment. The soul comes forth from Lord Siva as an embryo and progresses through three stages (avastha) of existence: kevala avastha, sakala avastha and shuddha avastha. During kevala avastha, the soul is likened to a seed hidden in the ground or a spark of the Divine hidden in a cloud of unknowing called anava, the primal fetter of individuality, the first aspect of Lord Siva's concealing grace, tirodhana shakti. Sakala avastha, the next stage in the soul's journey, is the period of bodily existence, the cyclic evolution through transmigration from body to body, under the additional powers of maya and karma, the second and third aspects of the Lord's concealing grace.

The journey through sakala avastha is also in three stages. The first is called irul pada, "stage of darkness," where the soul's impetus is toward pasha-jnanam, knowledge and experience of the world. The next period is marul pada, "stage of confusion," where the soul begins to take account of its situation and finds itself caught between the world and God, not knowing which way to turn. This is called pashu-jnanam, the soul seeking to know its true nature. The last period is arul pada, "stage of grace," when the soul yearns for the grace of God. Now it has begun its true religious evolution with the constant aid of the Lord.

For the soul in darkness, irul, faith is primitive, illogical. In its childlike endeavors it clings to this faith. There is no intellect present in this young soul, only primitive faith and instinctive mind and body. But it is this faith in the unseen, the unknown, the words of the elders and its ability to adjust to community without ruffling everyone's feathers that matures the soul to the next pada--marul, wherein faith becomes faith in oneself, close friends and associates, faith in one's intellectual remembrance of the opinions of others, even if they are wrong.

It is not very quickly that the soul gets out of this syndrome, because it is here that the karmas are made that bind the soul, surround the soul, the karmas of ignorance which must be gone through for the wisdom to emerge. Someone who is wise got that way by facing up to all the increments of ignorance. The marul pada is very binding and tenacious, tenaciously binding. But as the external shell of anava is being built, the soul exercises itself in its own endeavor to break through. Its "still small voice" falls on deaf ears.

Yoga brings the soul into its next experiential pattern. The soul comes to find that if he performs good and virtuous deeds, life always seems to take a positive turn. Whereas in negative, unvirtuous acts he slowly becomes lost in a foreboding abyss of confusion. Thus, in faith, he turns toward the good and holy. A balance emerges in his life, called iruvinaioppu.

Whether he is conscious of it or not, he is bringing the three malas--anava, karma and maya--under control. Maya is less and less an enchanting temptress. Karma no longer controls his state of mind, tormenting him through battering experiences. And anava, his self-centered nature, is easing its hold, allowing him to feel a more universal compassion in life. This grows into a state called malaparipakam, the ripening of the malas.

This will allow, at the right moment in his life, arul to set in. This is known as the descent of grace, shaktinipata. The internal descent is recognized as a tremendous yearning for Siva. More and more, he wants to devote himself to all that is spiritual and holy. The outer descent of grace is the appearance of a satguru. There is no question as to who he is, for he sheds the same clear, spiritual vibration as that unknown something the soul feels emanating from his deepest self. It is when the soul has reached malaparipakam that the Lord's tirodhana function, His concealing grace, has accomplished its work and gives way to anugraha, revealing grace, and the descent of grace, shaktinipata, occurs.

At this stage, knowledge comes unbidden. Insights into human affairs are mere readings of past experiences, for those experiences that are being explained to others were actually lived through by the person himself. This is no mystery. It is the threshold of shuddha avastha. Lord Siva is at the top, Lord Ganesha is at the bottom, and Lord Murugan is in the heart of it, in the center.


Sutra 45 of the Nandinatha Sutras

Siva Is In All And Beyond All

Siva's followers hold as their affirmation of faith Anbe Sivamayam Satyame Parasivam, "God Siva is immanent love and transcendent reality," a perfect summary of Saiva Siddhanta's exquisite truth. Aum Namah Sivaya.


Lesson 45 from Merging with Siva

Realization Requires Will


Work with willpower, awareness and energy as three separate items first. Feel awareness and discover what it is. Use willpower and discover what it is. Feel energy and analyze energy and discover what it is. Then separate the three of them in your intellectual mind and experiential pattern. Then, after you've gotten that done, you will begin to see inside yourself that the three are one and the same. And it is actually the beautiful, pure intelligence of the immortal soul body, that body of light of you, on its path inward into its last phase of maturity on this planet. This inner body of light has been maturing through many, many different lives.

If you would like to know how it came along, for instance if you had ninety lives on this planet, each life the body of light matured one year. So your body of light would be ninety years old, so to speak. You can look at it that way. That's not quite the way it actually is, but looking at it that way gives you an idea of the maturing of this body of light. The pure intelligence of it is your awareness--which is energy and which is willpower--that life after life becomes stronger, more steadfast. Finally, in your last incarnation on the Earth, you merge into its final experience, that great samadhi, the Self, beyond the complete, still area of consciousness. You go in not knowing what you are getting into, and you come out wise. Your complete perspective is changed, and you only talk about it to those that are on the path of enlightenment, as they are the only ones steady enough or free enough to understand the depth of this realization.

Here are the ingredients: attention, concentration, meditation, contemplation, samadhi. Willpower is the fuel. It does not take time. Someone asked me, "Do you think I can have this samadhi, realize the Self, in ten years?" I said, "I certainly don't. I don't think you have enough willpower to realize it in a hundred years, because it doesn't take time. It takes will. If you had the will, you wouldn't add ten years on it. You would simply be telling me, 'I am going to have this realization.' And I would believe you because I would feel your will moving out of every atom of your body. But the mere fact that you take an intellectual approach, I have to say no, because whatever I did think wouldn't make any difference one way or the other. You are not going to get it with an attitude like that, because it's not something you go out and buy. It's not another getting, like 'I have a car. I have clothes. I have a little money. And now, after I get my television paid for, I think I'll get the Self, because that is the next thing to get. It's really great. I read about it. I heard about it. I heard a speaker speak about it. I'm all fired up to get this Self, and it's in next in the line of getting, so I'm going to get it!' It doesn't work like that. You don't get that which you have. You can't get that which you have. It's there. You have to give up the consciousness of the television, the money, the clothes, the people that you know, the personality that you thought you were, the physical body. You have to go into the elements of the physical body, into the elements of that, and into the energy of that, and into the vast inner space of that, and into the core of that, and into the that of that, and into the that of that, and finally you realize that you have realized the Self. And you've lost something. You lost your goal of Self Realization. And you come back into the fullness of everything, and you are no longer looking, and you are no longer asking, and you are no longer wanting. You just are." When you get tired of the external area of the mind that you are flowing through, you simply dive in again.