Lesson 95 – Dancing with Śiva

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

Are There Rites for the Wisdom Years?

ŚLOKA 95
Entrance into the elder advisor stage at age 48, the marriage renewal at age 60, and the dawn of renunciation at 72 may be signified by ceremony. Funeral rites, antyeshṭi, solemnize the transition called death. Aum Namaḥ Śivāya.

BHĀSHYA
Hindu society values and protects its senior members, honoring their experience and heeding their wise advice. Age 48 marks the entrance into the vānaprastha āśrama, celebrated in some communities by special ceremony. At age 60, husband and wife reaffirm marriage vows in a sacred ablution ceremony called shashṭyābda pūrti. Age 72 marks the advent of withdrawal from society, the sannyāsa āśrama, sometimes ritually acknowledged but never confused with sannyāsa dīkshā. The antyeshṭi, or funeral ceremony, is a home sacrament performed by the family, assisted by a priest. Rites include guiding the individual’s transition into the higher planes, preparing the body, cremation, bone-gathering, dispersal of ashes, home purification and commemorative ceremonies, śrāddha, one week, one month and one year from the day of death, and sometimes longer, according to local custom. Through the antyeshṭi, the soul is released to the holy feet of Śiva. The Vedas counsel, “Attain your prime; then welcome old age, striving by turns in the contest of life. May the Ordainer, maker of good things, be pleased to grant you length of days.” Aum Namaḥ Śivāya.

Lesson 95 – Living with Śiva

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

Dealing With Doubt

Not only does the subconscious create barriers in our own minds, it also draws to us the doubts and worries of other people for us to face and resolve. There is such a vast warehouse of negative conditioning against meditation that it is almost useless to begin if we believe any of it at all. We have all heard a few of the fears: “Something terrible must have happened to you as a child if you want to go into that.” “You don’t love me anymore. That’s why you meditate—you’re withdrawing.” “You’re just afraid of society and responsibility. It’s an escape from the real world that you can’t cope with.” “You’re going to be poor if you meditate. Everyone who meditates is broke, you know.” And so it goes, on and on.

We do have to answer these objections for the subconscious and thus settle all doubts within ourselves. Of course, the results of meditation will themselves convince the subconscious of the benefit of inner sādhana as we bring forth perceptive insights, renewed energy, a happy and balanced life and spiritual attainment. Negative conditioning breaks down as we prove to ourselves according to our own experience that it was wrong. Such conditioning is inhibiting to some and has to be corrected. To counteract it, we can ask ourselves, “Why? What is it all about? How did I attract these problems? Do I still have such doubts in my subconscious, consciously unknown?” We can further ask, “Who has done the conditioning? What was their life like? Were they happy people?” Finally, from our own positive efforts to cognize, we actually remold the subconscious, erase false concepts and become free.

The mind in its apparently endless confusion and desires leads us by novelty from one thing to the next. The reaction to this causes the miseries of the world, and miseries of the world happen inside of people. But occasionally we have to call a halt to the whole thing and get into ourselves. That’s the process of meditation. It’s an art. It’s a faculty we have within ourselves which, when developed, gives a balance and a sense to life. And everyone, whether they know it or not, is searching, trying to find out what life is all about.

So many people tell me, “Oh, I would like to study yoga, but I just don’t have the time,” “I can’t get quiet enough,” or “The kids make too much noise,” or some excuse like that. They don’t realize that you don’t become quiet automatically. Becoming quiet is a systematic process. You become quiet systematically. It might take you two weeks of practice before you can sit down and feel that you’ve made any progress at all, or even feel like sitting down and trying to become quiet. But it’s one of those things you eventually have to do. You get up and cook breakfast because you have to eat. You are hungry. And when you become hungry enough to get quiet within yourself, you will do so automatically. You will want to. And then what happens? You will sit down, and your mind will race. Say, “Mind, stop!” and see how fast you can make your mind stop and become quiet. Say, “Emotions, you are mind-controlled,” and see how quiet you become.

NANDINATHA SŪTRA 95: NOT CONTROLLING MEN EMOTIONALLY
Śiva’s women devotees never become angry with a man, maliciously belittle or verbally abuse him, or use other emotional controls, such as disdain, accusation, crying, or prolonged pouting or silence. Aum Namaḥ Śivāya.

Lesson 95 – Merging with Śiva

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

We Create Our Mind Each Instant

I always try to keep the approach to the study of life and the un­fold­ment of the inner Self very simple by giving examples of the flower that begins as the little seed and grows into a stem forming a bud. We know nothing of the blossom until the bud opens, and we know little of the bud after it has become a blossom. However, each process within that growth to maturity is an experience for the plant. The seed contains within itself its basic laws of growth. The stem will tell its own story as it grows. The bud contains many experiences and has contained within it a complete story of its own. As the blossom unfolds, it tells a radiant autobiography of beauty.

In the philosophies of the Orient, the inner mind is often depicted as the lotus flower. That is what the mind would look like if you could see the mind. We can look at things on the material plane. The ugly things tell us how ugly the mind can become. When we look at the beautiful creations of nature, we see how lovely the mind can be.

It is up to us to choose how we want to create the mind, conscious and subconscious. I say “how we want to create the mind” because we are creating our mind each instant. There is no past! That dream as it passes before our vision is right now. We call it the past because we say we remember, but as we are remembering, we are recreating what we are remembering in the present. There is no future! That is also a dream or a vision, just like the past, because when we think of the so-called future we are recreating it before our vision right now. Therefore, there is no past; there is no future. Now is the only apparent reality! Now is the only apparent reality, and it is up to us to decide how we want to create our mind, because we do create our mind each instant.

We can make basic decisions. “I would like to be nice to a certain friend of mine. That is the one who has not been too friendly to me lately.” This is a basic decision. Go out today, and if someone does harm to you, or your friend is not kind to you, show your love by doing something kind for him. It is up to us to decide how to face life, be it “love your neighbor,” or “an eye for an eye and a tooth for a tooth.” It is up to us to fathom the reaction we are going to cause in ourselves and others by each of our decisions. Since each decision will bring its own reward, it is up to us to determine whether we want to suffer through a reaction as a result of an action that we have not duly considered in the light of dharmic principles.

Life is a series of decisions. Each instant, as we create the instant, we are creating the decision. We are facing the reaction we caused to come before us, and in facing it with the power of principle we are building the so-called future. So, a man has two paths, and every moment is a moment of judgment. Good judgment comes from concentration—directing the flow of thought. It does not always have to be difficult to choose.

Lesson 94 – Dancing with Śiva

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

What Are the Child-Bearing Sacraments?

ŚLOKA 94
The essential child-bearing saṁskāras are the garbhādhāna, rite of conception; the punsavana, third-month blessing; the sīmantonnaya, hair-parting ceremony; and the jātakarma, welcoming the newborn child. Aum.

BHĀSHYA
Conception, pregnancy’s crucial stages and birth itself are all sanctified through sacred ceremonies performed privately by the husband. In the rite of conception, garbhādhāna, physical union is consecrated through prayer, mantra and invocation with the conscious purpose of bringing a high soul into physical birth. At the first stirring of life in the womb, in the rite called punsavana, special prayers are intoned for the protection and safe development of child and mother. Between the fourth and seventh months, in the sīmantonnaya, or hair-parting sacrament, the husband lovingly combs his wife’s hair, whispers sweet words praising her beauty and offers gifts of jewelry to express his affection and support. Through the jātakarma saṁskāra, the father welcomes the newborn child into the world, feeding it a taste of honey and clarified butter and praying for its long life, intelligence and well-being. The Vedas proclaim, “That in which the prayers, the songs and formulas are fixed firm like spokes in the hub of a cartwheel, in which are interwoven the hearts of all beings—may that spirit be graciously disposed toward me!” Aum Namaḥ Śivāya.

Lesson 94 – Living with Śiva

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

Setting Inner Goals

If we plan our meditation goals unrealistically, we create unnecessary problems. For example, it might be unrealistic to say, “I am going to realize the all-pervasive Sivam in two months.” The seeker setting this goal for himself may be far too externalized to face the resultant reaction in the short period of two months. Ten years, however, may be a more realistic goal for him, providing time is spent regularly every day in meditation as he directs awareness in and in and in, day after day after day, until all of the forces of the nerve currents of the inner body begin to respond.

As they respond, something new happens. He gains firm confidence in his own abilities to fulfill positive goals by using his willpower. As each inner goal is established then met, the pattern of his life is changed and refined. The conscious mind, the subconscious mind and the superconscious areas of the mind come together, and a spiritual dynamic occurs. All aspects of his nature work together to strengthen and deepen his meditations. Doubts and fears loosen their hold on him, allowing awareness to penetrate to the core of mind substance. The mind becomes quiet enough to turn back upon itself.

In the early stages of meditation, it’s very difficult to sit without moving, because that has not been part of our lifestyle. The subconscious mind has never been programmed to contentedly sit quietly. We didn’t see our families doing that. Perhaps we haven’t seen anybody doing that. No example has been set. Therefore, we have to be patient with ourselves and not sit for too long in the beginning. Start by sitting for ten minutes without moving. In a few weeks extend it to twenty minutes, then a half hour. Thus we avoid being fanatical and allow the subconscious to make its necessary adjustments.

These adjustments are physical as well as emotional and intellectual. The nerve currents rearrange themselves so that prolonged stillness and absence of external activity is comfortable. Similarly, the philosophy of the path of enlightenment fully penetrates every layer of the subconscious, adjusting previous erroneous concepts of ourselves and enabling us to consciously intuit various philosophical areas and know them to be right and true from our personal experience of superconsciousness. This, then, may take a few years.

If we plant a tree, we have to wait for it to grow and mature before we enjoy its shade. So it is in meditation. We make our plans for beginning the practices of meditation, then give ourselves enough time, several years, to fully adjust and remold the subconscious mind. Living as we do in the externalized culture of the West, we are conditioned to be in a hurry to get everything. When we try to internalize awareness too quickly through various intense and sometimes fanatical ways, we reap the reaction. Meditation goes fine for a brief span, but then externalizes again according to the programming of our family and culture.

To permanently alter these patterns, we have to work gently to develop a new lifestyle for the totality of our being—physically, emotionally, intellectually and spiritually. This we do a little at a time. Wisdom tells us that it cannot be done all at once. We have to be patient with ourselves. If we are impatient on the path, failure is in view. We are going to fail, because instant spiritual unfoldment is a fairy-tale concept. It is far better that we recognize that there will be difficult challenges as the subconscious looms up, with all of its conflicts and confusions, heavy and strong. When it does, we must face them calmly, through spiritual journaling, vāsanā daha tantra. If our eventual goal is clearly in mind and we have a positive step-by-step plan on how to reach that goal, then we won’t get excited when something goes wrong, because we view our mental and emotional storms in their proper and temporary perspective.

NANDINATHA SŪTRA 94: UPHOLDING FEMININE DHARMA
Devout Hindu women are fulfilled in living and passing on the dharma to the youth as their special duty, unlike those who, swayed by feminist thinking, feel unfulfilled and criticize Hinduism as being male dominated. Aum.

Lesson 94 – Merging with Śiva

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

Experience Is A Classroom

Each experience is a classroom. When the subconscious mind has been fully reconciled to everything that has happened, when you have fully realized that everything you have gone through is nothing more and nothing less than an experience, and that each experience is really a classroom, you will receive from yourself your innerversity personal evaluation report, and it will be covered with the highest grades, denoting excellent cognition.

Each of these higher grades is important, for when you put them together they will unfold a consciousness of understanding, making you eligible for your graduation certificate of visually seeing the clear white light within your head while sitting in a darkened room. Yet, if you have failed a class, or several classes, not only will the marks show, but it will also take you longer to graduate. If you haven’t taken from each experience its sum of understanding, subconsciously you remain in the classroom reacting to the lesson you are learning, even though the experience may have occurred fifteen or twenty years ago.

So, we have to end each of these experiences in understanding. We have to be promoted to the next deeper grade of awareness so that, with the universal love born of understanding, we can close the classroom doors behind us and receive our diploma. When we receive this first diploma of the clear white light, we are given the greater knowledge and wisdom of what this great experience of life is all about. How do we realize what life is all about? By having lived it fully we fully realize that the past is nothing more and nothing less than a dream, and a dream is comprised of pleasant experiences and nightmares. Both are just experiences, neither good nor bad, right nor wrong.

But you must remember that even the greatest souls have had nightmares, confusions, heartbreaks, disappointments, losses, desires that have been unfulfilled and experiences that they have not been able to cognize. And then they have come to a point in their lives when their inner being started pushing forward to the conscious plane. In other words, they have had just about all the experience necessary to graduate out of the instinctive-intellectual world, or consciousness. The great, intuitive super­con­scious nature begins pushing forward to the conscious plane, stirring up within the subconscious the remnants of the past. As those remnants come up, they have to be faced and cognized through meditation, thus creating the foundation for understanding the basic laws and principles of life. Then comes the dawn of the clear white light.

Lesson 93 – Dancing with Śiva

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

What Are the Sacraments of Adulthood?

ŚLOKA 93
The most important sacrament of adulthood is the vivāha saṁskāra, or marriage rite, preceded by a pledge of betrothal. A boy’s or girl’s coming of age is also consecrated through special ceremony in the home. Aum.

BHĀSHYA
As puberty dawns, the ṛitu kāla home-ceremony acknowledges a girl’s first menses, and the keśānta kāla celebrates a boy’s first beard-shaving. New clothing and jewelry fit for royalty are presented to and worn by the youth, who is joyously welcomed into the young adult community. Girls receive their first sārī, boys their first razor. Chastity is vowed until marriage. The next sacrament is the betrothal ceremony, called niśchitārtha or vāgdāna, in which a man and woman are declared formally engaged by their parents with the exchange of jewelry and other gifts. Based on this commitment, they and their families begin planning a shared future. In the marriage sacrament, or vivāha, seven steps before God and Gods and tying the wedding pendant consecrate the union of husband and wife. This sacrament is performed before the homa fire in a wedding hall or temple and is occasioned by elaborate celebration. The Gṛihya Sūtras pronounce, “One step for strength, two steps for vitality, three steps for prosperity, four steps for happiness, five steps for cattle, six steps for seasons, seven steps for friendship. To me be devoted.” Aum Namaḥ Śivāya.

Lesson 93 – Living with Śiva

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

Remolding the Subconscious

Externalization of awareness results in one layer upon another layer of misunderstanding void of an inner point of reference. We have to reprogram the subconscious to change it, and not worry over the old impressions. We have to make this change in a very dynamic way by always remaining positive. You have heard many people say, “It can’t be done,” and then go right ahead and prove it by failing.

Never use the word can’t, as it becomes very restrictive to the subconscious. If often used, it becomes almost an incantation. This is not good. As soon as we say, “I can’t,” all positive doors subconsciously close for us. The flow of pure life force is diminished, the subconscious is confused and we know we are going to fail, so we don’t even try. The solution to subconscious confusion is to set a goal for ourselves in the external world and to have a positive plan incorporating meditation daily as a lifestyle within that goal. Through this positive initiative and daily effort in meditation, awareness is centered within. We learn how to disentangle and unexternalize awareness.

As soon as strong initiative is taken to change our nature toward refinement, a new inner process begins to take place. The forces of positive accomplishment from each of our past lives begin to manifest in this one. The high points of a past life, when something great has happened, become strung together. These merits or good deeds are vibrations in the ether substance of our memory patterns, because each one of us, right now, is a sum total of all previous experience. All of the distractions of the external area of the mind begin to fade, and positive meditation becomes easily attainable. It is not difficult to move our individual awareness quickly within when distractions occur.

This new pattern of setting goals and meeting them strengthens the will. One such goal is to perform sādhana every day without fail during a morning vigil period of worship, japa, scriptural study and meditation. Daily meditation has to become part of our lifestyle, not just a new something we do or study about. It must become a definite part of us. We have to live to meditate. This is the only way to reach the eventual goal on the path—the realization of the all-pervasive Śivam. Deep meditation takes the power of our spiritual will, which is cultivated through doing everything we do to perfection, through meeting the challenges of our goals, and through its constant expression as we seek to do more than we think we can each day. So, set your spiritual goals according to where you are on the path. Set goals for deeper, more superconscious meditation, for a change of your personality or outer nature, for better service to your fellow man, and for a totally religious lifestyle.

Goals are generally not used in spiritual life, because the inner mechanism of goal setting is not clearly understood. Dynamic, successful people who go into business for themselves have to have a positive, aggressive plan and keep their lives in a good routine to achieve success. The most prominent among them begin and end each day at a certain time in order to sustain the pressure of the business world. We can and should approach the practice of meditation in a similar way. Like the businessman, we want to succeed in our quest, the only difference being the choice of an inner goal as opposed to the choice of an outer goal, the fulfillment of which entangles us and further externalizes awareness.

NANDINATHA SŪTRA 93: HER MONTHLY RETREAT
Śiva’s women devotees, by custom, rest and regenerate physical forces during menses, refraining from heavy or demanding work. On these days they do not enter temples or home shrines, or approach holy men. Aum.

Lesson 93 – Merging with Śiva

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

Seeking for Understanding

If you desire to find the answer to any question intently enough, you can find the answer within yourself, or you can find it in our holy scriptures or books of wisdom. Pick up one of these books, open it, and you will intuitively turn to the page which holds an answer to your question. You have had the experience at one time or another of recognizing your answer as confirmation that all knowing is within you.

There is a state of mind in which the sifting-out process of action and reaction is not possible. This is when the subconscious mind is confused. Too many experiences have gone into the subconscious that have not been resolved through understanding. Balancing the subconscious mind is like keeping accounts or balancing books.

Suppose you have hurriedly put many figures on your ledger. Some of them are correct but a few are not, and others do not belong, so the books don’t balance. You may spend hours over these ledgers, but they won’t balance because it is human nature that we do not see our own mistakes. It takes someone else to gently point them out to you. As you quietly sit in concentration over your books, trying to balance them with a deeper understanding, your guru, teacher or friend may walk in the door and in five minutes find the error. You correct it and, like magic, the darkness lifts, the books balance perfectly and you inwardly see your clear white light. The ledger is your subconscious mind, the figures are your experiences, and until you understand them you will remain in darkness, in a state of imbalance.

You will not only feel this disharmony, you will be able to see it portrayed as darkness within your body. For just as it is your experience which makes up your subconscious state of mind, so it is your subconscious which creates the physical body and makes it look as it does. There are some people skilled enough to look at your face and your body and thereby read what is in your subconscious mind. My spiritual master, Jnanaguru Yoga­swami, could look at another’s mind, see and understand the nature and intensity of the darkness or light. It is a science only a few are trained in accurately. He knew that the physical body is really created by the sum total of the conflicts and tranquilities within the subconscious state of mind. As man becomes enlightened through cognition, the conflict lessens, giving birth to the dawn after the darker hours. Hence the statement about the third eye, “When the eye becomes single, the whole body shall be filled with light.”

Lesson 92 – Dancing with Śiva

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

What Are the Sacraments of Childhood?

ŚLOKA 92
The essential religious sacraments of childhood are the nāmakaraṇa, name-giving; chūḍākaraṇa, head-shaving; annaprāśana, first solid food; karṇavedha, ear-piercing; and vidyārambha, commencement of formal study. Aum.

BHĀSHYA
Saṁskāras impress upon a child its holiness and innate possibilities for spiritual advancement. The nāmakaraṇa occurs in the temple or home, eleven to forty-one days after birth. The baby’s name, astrologically chosen, is whispered in the right ear by the father, marking the formal entry into Hinduism. The head-shaving, chūḍākaraṇa, is performed at the temple between the thirty-first day and the fourth year. The annaprāśana celebrates the child’s first solid food, when sweet rice is fed to the baby by the father or the family guru. Ear-piercing, karṇavedha, held for both girls and boys during the first, third or fifth year, endows the spirit of health and wealth. Girls are adorned with gold earrings, bangles and anklets; boys with two earrings and other gold jewelry. The vidyārambha begins formal education, when children write their first letter in a tray of rice. The upanayana begins, and the samāvartana ends, a youth’s religious study. The Vedas beseech, “I bend to our cause at this solemn moment, O Gods, your divine and holy attention. May a thousand streams gush forth from this offering, like milk from a bountiful, pasture-fed cow.” Aum Namaḥ Śivāya.