Lesson 316 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

What Are Hinduism’s Principal Sects?

ŚLOKA 6
The Sanātana Dharma, or “eternal faith,” known today as Hinduism, is a family of religions that accept the authority of the Vedas. Its four principal denominations are Śaivism, Śāktism, Vaishṇavism and Smārtism. Aum.

BHĀSHYA
The world’s billion Hindus, one-sixth of the human family, are organized in four main denominations, each distinguish­ed by its Su­preme Deity. For Vaishṇavites, Lord Vishṇu is God. For Śai­vites, God is Śiva. For Śāktas, Goddess Śakti is su­preme. For Smār­tas, liberal Hindus, the choice of Deity is left to the devotee. Each has a multitude of guru lineages, religious leaders, priesthoods, sacred literature, monastic communities, schools, pilgrimage centers and tens of thousands of temples. They possess a wealth of art and architecture, philosophy and scholarship. These four sects hold such divergent be­liefs that each is a complete and independent religion. Yet, they share a vast heritage of culture and belief—karma, dharma, reincarnation, all-pervasive Di­vinity, tem­ple worship, sac­ra­ments, manifold Deities, the guru-śishya tradition and the Vedas as scriptural authority. While India is home to most Hindus, large communities flourish worldwide. The Vedas elaborate, “He is Brahmā. He is Śiva. He is Indra. He is the immutable, the su­preme, the self-luminous. He is Vishṇu. He is life. He is time. He is the fire, and He is the moon.” Aum Namaḥ Śivāya.

Lesson 316 – Living with Śiva

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

The Boon of Prayer Writing

Shortly after the Kadavul Naṭarāja Deity arrived from India at Kauai Aadheenam, our monastery-temple complex on the Garden Island of Kauai, we received the wonderful boon of communicating with the inner worlds through written prayers. With this six-foot-tall bronze image of the Lord of Dance came tens of thousands of devas. It was revealed to us that these devonic helpers, though unseen to the physical eyes, are skilled in the art of fulfilling prayers. We were delighted to know that written prayers could be offered into their hands through the sacred fire that burns perpetually at Lord Naṭarāja’s holy feet. In those early days of the beginning of the first Śiva temple in the United States, we felt blessed that this magical boon had come to us. Written prayers were offered up through the sacred temple fire and soon answered. The faith began to build among the devotees. The temple yantra was now fully activated.

But there was a problem. Sometimes, in devotees’ emotional fervor, prayers were hastily scribbled out and could not be easily read. Seekers assumed that their requests and pleas for help or solace would be known by the Gods and devas who know them personally, and therefore they were not careful enough in composing their prayers, some even forgetting to sign their name or note the date. We soon learned that if prayers were not answered, it might be simply due to incompleteness or illegibility. We also became aware that sufficient explanation must be given for the inner-plane helpers to provide adequate assistance.

Here is why absolute clarity is necessary in each written prayer. The astral image of each prayer that arrives in the Second World, or astral plane, is an exact duplicate of its physical-plane counterpart, but not quite as clear—more like a carbon copy. So if the physical-plane original is not clear, its astral counterpart will be even less clear. It will be blurred, like trying to read a letter without one’s eyeglasses. Even the astral counterparts of typewritten documents prepared in small type are difficult to read in the inner worlds, we were told.

To solve the problem of illegibility, the devas themselves gave a new script, which came through from the inner sky in Paris in the early ’70s. The devas called this script Tyēīf. It is designed to look like bamboo leaves, arranged in an intricate pattern to form 135 characters or “images,” the first twenty-six of which correspond to the English alphabet. Here is the word Tyēīf written in the devas’ script: tyeif

Writing and delivering prayers to the Devaloka through the sacred fire is an ancient Nātha Sampradāya practice. Today this method of communication is still employed in Shinto and Taoist temples in Japan, China, Singapore, Malaysia and other areas of Southeast Asia. The prayers are written down and placed in the temple fire. As the paper burns, the astral double of the prayer appears in the Devaloka. The prayer is then read by the devas, who proceed to carry out the devotee’s requests. These temple devas are fully dedicated to assist all who come through the temple doors with their emotional, mental and physical problems.

It was made very clear to me, however, that prayers may only be sent to the Devaloka in a sanctified havana kuṇḍa where special arrangements have been made with the devas.

NANDINATHA SŪTRA 316: MONASTIC LIFE’S FOURFOLD PURPOSE
Śiva’s monastics lead a joyous, contented, steadfast, humble life. Their purpose is contemplation upon and love of Śiva, to maintain Śiva consciousness, realize the Self and uplift others while serving their satguru. Aum.

Lesson 316 – Merging with Śiva

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

The Holy Path To Śiva’s Feet

So many in the world are unaware of the great joys that are the reward of a religious life lived well. They seek their fulfillment outside of themselves and fall short time and time again. One day they will conclude, as you all have, that it is the inner life, the spiritual life, that alone brings eternal, unchanging happiness. This outer world and consciousness can never bring the soul real contentment, real fulfillment. Oh, you can find a temporary happiness, but it will be followed by its opposite in due course. The outer consciousness of the material world is by its very nature a bondage. It binds one through karma. It binds one through māyā. It binds one through āṇava, or ego identity and ignorance. That is the nature of the world, to bind us.

When the soul has had enough experience, it naturally seeks to be liberated, to unravel the bonds. That begins the most wonderful process in the world as the seeker steps for the first time onto the spiritual path. Of course, the whole time, through all those births and lives and deaths, the soul was undergoing a spiritual evolution, but unconsciously. Now it seeks to know God consciously. That is the difference. It’s a big difference. By this conscious process of purification, of inner striving, of refining and maturing, the karmas come more swiftly, evolution speeds up and things can and usually do get more intense. Don’t worry, though. That is natural and necessary. That intensity is the way the mind experiences the added cosmic energies that begin to flow through the nervous system.

So, here is the soul, seeking intentionally to know, “Who am I? Where did I come from? Where am I going?” A path must be found, a path that others have successfully followed, a path that has answers equally as profound as the seeker’s questions. In Śaivite Hinduism, we have such a path. It is called the Śaiva Neri, the Path of Śiva. It is a wide and unobstructed path that leads man to himself, to his true Self that lies within and beyond his personality, lies at the very core of his being.

I want to speak a little about this inner path today. You all know that it is a mystical path, full of mystery. You cannot learn much of it from books. Then where to look? Look to the holy scriptures, where the straight path to God is described by our saints. Look to the great masters, the siddhas, or perfected ones. Look to the satgurus, who have themselves met and overcome the challenges that still lie ahead for you. Look to them and ask them to help you to look within yourself. Much of the mysticism which is the greatest wealth of Hinduism is locked within these masters, who in our tradition are known as the satgurus, the sages and the siddhas. There is much to say on this. As Yogaswami told us, “The subject is vast and the time is short!”

Lesson 315 – Dancing with Śiva

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Recording: Gurudeva’s real voice

What Is the Ultimate Goal of Earthly Life?

ŚLOKA 5
The ultimate goal of life on Earth is to realize the Self, the rare attainment of nirvikalpa samādhi. Each soul discovers its Śivaness, Absolute Reality, Paraśiva—the timeless, formless, spaceless Self God. Aum Namaḥ Śivāya.

BHĀSHYA
The realization of the Self, Paraśiva, is the destiny of each soul, attainable through renunciation, sustained medi­tation and frying the seeds of karmas yet to germinate. It is the gateway to moksha, liberation from re­birth. The Self lies be­yond the thinking mind, beyond the feeling na­ture, beyond action or any movement of even the highest state of consciousness. The Self God is more solid than a neutron star, more elusive than empty space, more intimate than thought and feeling. It is ul­timate reality itself, the innermost Truth all seekers seek. It is well worth striving for. It is well worth struggling to bring the mind under the dominion of the will. After the Self is realized, the mind is seen for the unreality that it truly is. Because Self Realization must be experienced in a physical body, the soul cycles back again and again into flesh to dance with Śiva, live with Śiva and ultimate­ly merge with Śiva in un­dif­ferenti­at­ed oneness. Yea, jīva is actually Śiva. The Vedas explain, “As water poured into water, milk poured into milk, ghee into ghee be­come one without differentiation, even so the individual soul and the Supreme Self become one.” Aum Namaḥ Śivāya.

Lesson 315 – Living with Śiva

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Recording: Gurudeva’s cloned voice

Emissaries Of Lord Śiva

Worship God Śiva and you will be filled with love. Become a member of the united Śaivites of the world, who love one another, who take care of each other in England, in South Africa, in Nepal, in North America, in South America, in Mauritius, in Malaysia, in Java, in Fiji, in Trinidad and Tobago, in Guyana, in Suriname, in Sri Lanka and in India. It is this Śivasambhandam, this inner association of Śaivites the world over, that is the strength for Śaivites wherever they find themselves. In this technological age this must become an outer association as well.

I urge all Śaivites, devotees of God Śiva, to worship Him as the God of Love and, in doing so, to become beings of love. The great saints of our religion were Śiva bhaktas. They changed the world through their love of God. They did not need vast institutions to spread their message. They did not need riches or carts filled with books to spread their message. They did not need radio, television or the Internet. Their message spread because their minds were filled with direct knowledge, direct experience of God Śiva. Their message spread far and wide, though they perhaps never left their native village. They just evolved within it. You, too, are emissaries of Lord Śiva, and your love for Him is your greatest message. Simply love God Śiva and let that love radiate out into the world.

We cannot forget that Lord Śiva is the uncreated God. He is the closest to you. He is nearer than your breathing. He is nearer than your heartbeat. He is the very Self of you, each and every one of you. Śaivites love Śiva in that very way, as the Self of themselves. Being in all things simultaneously, at every point in time, God Śiva is in your fingers, He is in your eyes, He is in your heart, He is in your mind. As our great satguru, Śiva Yogaswami, said, “There is one thing that Lord Śiva cannot do. He can do everything, but there is one thing He cannot do. He cannot separate Himself from me.” That is the only thing that God Śiva cannot do. He cannot take Himself out of you.

There are three things we must do: perform or attend pūjā every day in the home, attend a temple once a week and make a pilgrimage once a year. These three are the foundation of our Śaiva Siddhānta. Plus, for those who are able, meditation and certain sādhanas are part of this worship. External worship builds a vibration within us, and that vibration is taken within, into deep meditation—internalizing the worship in worshiping God and the Gods within you and contacting them within the higher chakras until you realize that you also have always been the all-pervasive energy that pervades the universe.

NANDINATHA SŪTRA 315: SENDING PRAYERS TO THE INNER WORLDS
My devotees practice the ancient rite of sending prayers to the devas and Gods through the sacred fire, but only during auspicious times at Church missions and temples designated by the preceptor. Aum Namaḥ Śivāya.

Lesson 315 – Merging with Śiva

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Recording: Gurudeva’s cloned voice

Yoking the Inner Worlds

An advanced adept can, in meditation, travel in the ākāśa, too. He can go to India, Sri Lanka, America, in three different ways: by projecting himself mentally “out there” in the ākāśa, by sitting and bringing Sri Lanka here, or by traveling in his astral body and actually being there. People would see him there if they were inwardly awakened. The great devas or Gods visit temples and participate in keeping the darshan vibration going strong. They help the satgurus, too. They help the disciples of the satgurus by giving a wonderful psychic protection. They can usually be contacted by ringing a bell.

The bell is one of the things that penetrates in vibration into the ākāśa. If you trace the evanescent tones of a bell in and in and in, right into the light, it will be the last sound you will hear before soundlessness occurs. All other sounds will fade away, and you will only hear the bell, as the last overtone of sound. On the tone of a bell, you can bring a yogī safely out of deep meditation. He will begin to hear that sound and will come out into normal consciousness after a while. Otherwise you might talk to him, and he might not even hear you. You can awaken a sleeper out of deep sleep by ringing a bell softly. The soft tones of the bell will penetrate into the depths of his sleep or meditation and bring him out in a very nice way into physical consciousness. As a bell is the first, so the flame is the second thing that penetrates that deeply into consciousness.

The inner-plane being, once contacted, would then use the water on your home altar to put in all of the accumulated unwholesome vibrations found in the room. He would then charge the stone on the altar with his darshan. The inner-plane being or deva would come to the pūjā, summoned by the bell. The power of the flame would give him the ability to work within the room, and he would go around collecting all the negative vibrations from everybody, old karma and magnetic collections of thought and emotion, and put it all in the water. After the pūjā, the water should be thrown out. It may start to get cloudy. In the meditation room, the water should always be kept fresh, because it even collects odic force on its own.

The odic force is what causes all the problems on Earth. Water itself is odic force, so it collects the conflicting vibrations in its elements. The actinic forces do motivate odic forces, as well as create odic force. So, when in the large temples of India the ceremony is at a certain pitch and height, the darshan of the Deity that the temple is built for is felt because He visits the temple in his spiritual body. He might just come for a short period of time, but the vibration of the darshan is felt in a very dynamically uplifting way, a vibration similar to that of a satguru, but different because it comes from an inner plane. It protects one from old experiences coming up from the subconscious to repeat themselves, karmas that perhaps might take years to live through again. This inner protection is one of the many wonderful ways that darshan works for the good of people on the path.

Lesson 314 – Dancing with Śiva

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Recording: Gurudeva’s real voice

How Can We Learn to Dance with Śiva?

ŚLOKA 4
Dance is movement, and the most exquisite dance is the most disciplined dance. Hindu spiritual disciplines lead to oneness with God through self-reflection, surrender, personal transformation and the many yogas. Aum.

BHĀSHYA
To progress on the path, we study theVedas, other scriptures and our guru’s teachings and make every ef­fort to apply these philosophical truths to daily experience. We strive to un­der­stand the mind in its fourfold na­ture: chitta, con­scious­ness; manas, instinctive mind; buddhi, in­tellectual mind; and ahaṁ­­kāra, ego or I-maker. We per­form japa, meditation and yoga each day. Such spiritual discipline is known as sādhana. It is the mystical, mental, physical and devotional exercise that enables us to dance with Śiva by bringing inner advance­ment, changes in perc­eption and improvements in character. Sādhana al­lows us to live in the refined and cultured soul nature, rather than in the outer, in­stinctive or intellectual spheres. For consistent progress, sādhana should be performed regularly, without fail, at the same time each day, preferably in the early hours before dawn. The most im­portant sādhanas are the chal­lenges and practices given by one’s guru. The Vedas caution, “The Self cannot be at­tained by the weak, nor by the careless, nor through aim­­less dis­ciplines. But if one who knows strives by right means, his soul enters the abode of God.” Aum Namaḥ Śivāya.

Lesson 314 – Living with Śiva

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Recording: Gurudeva’s cloned voice

Approaching The Temple

Devotees ask, “Why do we circumambulate the temple?” When we come to the temple out of the world, off the street, we are often shrouded by negative vibrations, which can actually be seen in our aura. Our nerve system may be upset, especially now, in the technological age, when we often suffer from stress and strain, the insecurity of so many changes and the rapid pace of life. In order to prepare ourselves to enter the sanctum sanctorum of the temple, the great maṇḍapa inside, we walk clockwise around the temple very slowly. In this way we prepare our mind. We consciously drop off worldliness, letting the sufferings go, letting all disturbances leave our mind the best we can, and trying to reach deep inside of ourselves where peace exists eternally. We become as celestial as we can during the time we are walking around the temple, so that we can communicate with the celestial beings within the temple.

A Śiva temple marks an agreement between God Śiva and the people on the Earth as a meeting place where the three worlds can consciously commune. It is the home of Lord Śiva and many of the other Gods. Specifically sanctified, it possesses a ray of spiritual energy connecting the First World with the Śivaloka. My satguru, Siva Yogaswami of Sri Lanka, proclaimed, “O Lord, O Primal One who gives blessings to devotees, who has become the embodiment of Love, O Supreme Lord, Transcendent One who dwells in the temple, make me to live here like a God. In this world we may acquire a multitude of siddhis, but never stray from bhakti’s path, nor disobey the words of bhaktars.” A holy Śiva temple must be approached with great reverence and humility, as God lives in the temple. Go into the temple as you would approach a great king, a governor, a president of a great realm, anticipating, with a little trepidation, your audience with Him.

The worship in the temple creates the culture in the land. The worship in the temple creates the wealth of the land. The worship in the temple creates the obedience to the divine law of God Śiva, the Śaiva Dharma. The ancient Tirumantiram conversely warns, “When in Śiva’s temple worship ceases, harm befalls the ruler, scanty are the rains, theft and robbery abound in the land” (518). The greatest temples in the world are the homes of God Śiva, and within them there are private rooms and sanctums for Lord Gaṇeśa, Lord Murugan and others of the 330 million Gods of our Śaivite Hindu religion. Pray to God Śiva. Flock to the Śiva temples, and God Śiva will reward you, each and everyone of you, abundantly, as you perform His worship.

We just visited the great temple of Chidambaram, where God Śiva dances. The priests at the temple had their inner sanctum, the garbhagṛiha, scientifically tested. Scientists from the West came, made certain measurements and found that the inner sanctum was not only radioactive, but it also had the highest level of gravity on the planet. Yes, things are very heavy in the inner sanctum, much heavier than any other place in the temple or the surrounding area. And it was radioactive. This great power has been built up by thousands of years of worship there.

Why are Americans converting to the Śaivite religion? Because they have actually seen these mystical things happen, even in the new temples that are being constructed in the West or in their own meditations. They have actually seen the God come and hover over His First-World image. They have actually felt the rays of śakti coming out of the sanctum, cutting through their body, cutting through their aura, and their mind being cleansed and their whole life, even the atoms of their body, being inwardly changed. Therefore, the Americans, who want everything, also want the greatest of all things—the blessings of God Śiva.

NANDINATHA SŪTRA 314: DREAMS ARE TO BE FORGOTTEN
My devotees do not indulge in remembrance or interpretation of dreams, unless as a special discipline from their guru. They intentionally forget their dreams and positively concern themselves with waking life. Aum.

Lesson 314 – Merging with Śiva

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

The Power of Prostration

Prostration at the holy feet of the satguru has been performed in Hindu India and Sri Lanka for thousands of years. It’s an ancient custom and a very valuable one, because it separates the people who can prostrate from those who cannot. It separates the deeper souls from those still going through the intellectual and instinctive areas of the mind. It allows the aspirant himself to know where he is on the path, and it allows the satguru to know at a glance, without thought, where the seeker is on the spiritual path by the emanations out of the spine as he prostrates himself face down before him. Prostration issues forth definite energies when done before the guru or the temple Deity. The ego is naturally subdued, humility strengthened, and the soul of guru and disciple enjoy deep rapport in that moment.

Śaiva Siddhāntins have always had blind bhakti for God, Gods and guru. Their mothers and fathers are often included and showered with the same feelings of love. They are by nature very sweet people. Jnanaguru Yogaswami said, “Guru bhakti is the greatest blessing. Cherish it and relish it and be refreshed! Advance on the path of dharma. Call on the name of Śaṅkara Śiva. Know that there is not one wrong thing. And proclaim that all is truth. Seek for the grace of God. Repeat Śivāya Namaḥ. You must realize Self by self. In you will peace and patience shine, and you will be your own support. Let like and dislike be snuffed out. Ponder not upon past karma. Resolve to kill the three desires.”

Devotees often transfer to their guru whatever feelings they have for their mothers and fathers. This does not mean that they cease to love their mother and father when they accept a guru. It means that if they have problems at home, they will have similar problems with their guru. If they love and honor their parents, they will love and honor their guru. Devotees who have true bhakti are filled with love for all beings. Their children will never upset them. They care for their pets and love their mother and father. They do not go to a guru to escape unhappiness at home. They go to a guru because their mother and father have taught them all they know, and now they must move onward. Even in this move, the parents’ blessings are sought to either follow the family guru or another. This is the traditional way. This is Śaiva Siddhānta.

There are emanations that come out of the spine wherever the individual is functioning, different types of instinctive, intellectual feelings or those of superconsciousness. The meditator works with those forces. He transmutes his energies to the crown chakra. You must work diligently to get there, and then you have it for eternity. This is the great heritage that is your right to receive by living on this planet.

Transcendental beings who have nerve systems so highly developed that they do not need a physical body in which to function and help those on Earth, can give a vital and a vibrant darshan which will help and stabilize you on the path. These are delicate, subtle, actinic beings that have once lived on the Earth and, just like you, have meditated, worked with their forces, attained Self Realization, brought forth darshan and finally dropped off the physical body, vowing to serve the people of the Earth. Hindus call them devas, Gods or Deities. All of them are right here, because everything is in one place. Everything of a same or similar vibration is in one place in the ākāśa. The great actinic bodies of all these evolved beings are right here. You can invoke the darshan of the Gods, too, if things really get rough for you on the path up the spine.

Lesson 313 – Dancing with Śiva

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Recording: Gurudeva’s real voice

What Is Meant by “Dancing with Śiva”?

ŚLOKA 3
All motion begins in God and ends in God. The whole universe is engaged in a whirling flow of change and activity. This is Śiva’s dance. We are all dancing with Śiva, and He with us. Ultimately, we are Śiva dancing. Aum.

BHĀSHYA
The world is seen as it truly is—sacred—when we be­hold Śiva’s cosmic dance. Everything in the universe, all that we see, hear and imagine, is movement. Galaxies soar in movement; atoms swirl in movement. All movement is Śiva’s dance. When we fight this movement and think it should be other than it is, we are reluctantly dancing with Śiva. We are stubbornly resisting, holding ourselves apart, criticizing the natural processes and move­ments around us. It is by understanding the eternal truths that we bring all areas of our mind into the knowledge of how to accept what is and not wish it to be otherwise. Once this happens, we begin to consciously dance with Śiva, to move with the sacred flow that surrounds us, to ac­cept praise and blame, joy and sorrow, prosperity and adversity in equanimity, the fruit of un­­der­stand­ing. We are then gracefully, in unrestrained surrender, dancing with Śiva. The Vedas state, “The cosmic soul is truly the whole universe, the im­mortal source of all creation, all action, all meditation. Whoever discovers Him, hidden deep within, cuts through the bonds of ig­­no­r­­ance even during his life on Earth.” Aum Namaḥ Śivāya.