Lesson 286 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

Do Smṛiti and Sacred Literature Differ?

ŚLOKA 131
Hindu sacred literature is a treasury of hymns, legend, mythology, philosophy, science and ethics. From among this vast body of writings, each lineage recognizes a select portion as its secondary scripture, called smṛiti. Aum.

BHĀSHYA
While the Vedas and Āgamas are shared as part of every Hindu’s primary scripture, śruti, each sect and lineage defines its own unique set of smṛiti. The sacred literature, puṇya śāstra, from which smṛiti is drawn consists of writings, both ancient and modern, in many languages. Especially central are the ancient Sanskritic texts, such as the Itihāsas, Purāṇas and Dharma Śāstras, which are widely termed the classical smṛiti. In reality, while many revere these as smṛiti, others regard them only as sacred literature. Smṛiti means “that which is remembered” and is known as “the tradition,” for it derives from human insight and experience and preserves the course of culture. While śruti comes from God and is eternal and universal, the ever-growing smṛiti canon is written by man. Hinduism’s sacred literature is the touchstone of theater and dance, music, song and pageantry, yoga and sādhana, metaphysics and ethics, exquisite art and hallowed sciences. The Vedas inquire, “In whom are set firm the firstborn seers, the hymns, the songs and the sacrificial formulas, in whom is established the single seer—tell me of that support—who may He be?” Aum Namaḥ Śivāya.

Lesson 286 – Living with Śiva

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Recording: Gurudeva’s cloned voice

The Dalai Lama’s Example

Speaking of nonretaliation, the peace-loving Dalai Lama, exiled leader of Tibetan Buddhism, is setting an extraordinary example of not striking back at antagonists. He has campaigned relentlessly for political assistance for his people’s cause since 1959, when at age fifteen he fled across the Himalayas and into India for help. Even today he approaches the Chinese with care and respect, though he never forgets China’s armed takeover of his nation in 1957 and the extermination of 1.2 million Tibetans by 1972. This humble being has never failed to exemplify the dharma of compassion, advocating “the kind of love you can have even for those who have done you harm.” He once wrote: “My enemy is my best friend and my best teacher, because he gives me the opportunity to learn from adversity.”

If there were anyone who could justifiably lash out in a vindictive way, it would be the Dalai Lama; but he has chosen a higher path. We listened to him appeal for Tibetan autonomy over the years at international conferences in Oxford, Moscow, Rio de Janeiro and Chicago, where he never deviated from his posture of love, trust and compassion, with full confidence that the divine law will finally manifest a righteous outcome, an agreeable solution. He also acknowledged that this persecution is a karma that his own people set in motion in the past. He is setting a noble pattern in the international arena, where spiritual people can forge, and are forging, new principles for a global dharma.

On an individual level, all can strive to give up the urge to “get even,” heeding the Vedic admonition, “Here they say that a person consists of desires. And as is his desire, so is his will. And as is his will, so is his deed; and whatever deed he does, that he will reap” (Śukla Yajur Veda, Bṛihadāraṇyaka Upanishad 4.4.5. UPR, P. 272). Every belief creates certain attitudes. Our attitudes govern all of our actions. Belief in karma, reincarnation and the existence of an all-pervasive Divinity throughout the universe creates an attitude of reverence, benevolence and compassion for all beings. The Hindu or Buddhist who is consciously aware within his soul knows that he is the time traveller and may incarnate, take a body of flesh, in the society he most opposed in order to equalize his hates and fears into a greater understanding which would result in the release of ignorance. The knowledgeable Hindu is well aware of all these possibilities. The mystery is no mystery to the mystic.

Ahiṁsā, which the Dalai Lama exemplifies so courageously, is certainly not cowardice; it is wisdom. And wisdom is the cumulative knowledge of the existing divine laws of reincarnation, karma, dharma and the all-pervasiveness and sacredness of things, blended together within the psyche, the very soul, of the Hindu.

NANDINATHA SŪTRA 286: OUR SCRIPTURAL BEDROCK, VEDAS AND ĀGAMAS
All my devotees recognize that the primary scriptural authority of our Nandinātha lineage derives from the Śaiva Āgamas and the four noble Vedas, which include the Upanishads. Ours is a Vedic-Āgamic tradition. Aum.

Lesson 286 – Merging with Śiva

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Recording: Gurudeva’s cloned voice

The Unfoldment Of Humanity

This is the story of man’s evolution through the mind, from the gross to the refined, from darkness into light, from a consciousness of death to immortality. He follows a natural pattern that is built right in the nerve system itself: memory, reason, will, direct cognition, inner light perceptions of the soul, which awaken a universal love of all mankind; psychic perceptions through divine sight; and the heavenly refinement of being in the thousand-petaled lotus.

During each age throughout history, one or another of the planets or chakras has come into power. Remember when the Greek God Cronus was in supreme power? He is the God of time. Mass consciousness came into memory, or the mūlādhāra chakra, with its new-found concern for time, for a past and a future, dates and records. Next the mass consciousness came into the svādhishṭhāna and its powers of reason. Reason was a God in the Golden Age of Greece. Discourse, debate and logic all became instruments of power and influence. If it wasn’t reasonable, it wasn’t true. Next the chakra of will came into power. Man conquered nations, waged wars, developed efficient weapons. Crusades were fought and kingdoms established during the period. Our world was experiencing force over force. Direct cognition, the anāhata chakra, came into power when man opened the doors of science within his own mind. He cognized the laws of the physical universe: mathematics, physics, chemistry, astronomy and biology. Then he unfolded the mind sciences by penetrating into his subconscious mind, into the chakras where he had previously been. With man’s looking into his own mind, psychology, metaphysics and the mind religions were born.

Now, in our present time, the mass consciousness is coming into viśuddha—the forces of universal love. The forerunners of this emerging Sat Yuga, popularly called the New Age, are not worshiping reason as the great thing of the mind or trying to take over another’s possessions through the use of force. They are not worshiping science or psychology or the mind religions as the great panacea. They are looking inward and worshiping the light, the Divinity within their own body, within their own spine, within their own head, and they are going in and in and in and in, into a deep spiritual quest which is based on direct experience, on compassion for all things in creation.

As the forces of the viśuddha chakra come into prominence in the New Age, it does not mean that the other centers of consciousness have stopped working. But it does mean that this new one coming into prominence is claiming the energy within the mass consciousness. When this center of divine love gains a little more power, everything will come into an exquisite balance. There will be a natural hierarchy of people based on the awakening of their soul, just as previous ages established hierarchies founded on power or intellectual acumen. With that one needed balance, everything on the Earth will quiet down, because the viśuddha chakra is of the new age of universal love in which everyone sees eye to eye, and if they do not, there will always be someone there to be the peacemaker. Look back through history and you will see how these planetary influences, these great mind strata of thought, have molded the development of human society.

Lesson 285 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

How Are the Āgamas Significant Today?

ŚLOKA 130
While the Vedas, with myriad Deities, bind all Hindus together, the Āgamas, with a single supreme God, unify each sect in a oneness of thought, instilling in adherents the joyful arts of divine adoration. Aum Namaḥ Śivāya.

BHĀSHYA
God is love, and to love God is the pure path prescribed in the Āgamas. Veritably, these texts are God’s own voice admonishing the saṁsārī, reincarnation’s wanderer, to give up love of the transient and adore instead the Immortal. How to love the Divine, when and where, with what mantras and visualizations and at what auspicious times, all this is preserved in the Āgamas. The specific doctrines and practices of day-to-day Hinduism are nowhere more fully expounded than in these revelation hymns, delineating everything from daily work routines to astrology and cosmology. So overwhelming is Āgamic influence in the lives of most Hindus, particularly in temple liturgy and culture, that it is impossible to ponder modern Sanātana Dharma without these discourses. While many Āgamas have been published, most remain inaccessible, protected by families and guilds who are stewards of an intimate hereditary knowledge. The Tirumantiram says, “Nine are the Āgamas of yore, in time expanded into twenty-eight, they then took divisions three, into one truth of Vedānta-Siddhānta to accord. That is Śuddha Śaiva, rare and precious.” Aum Namaḥ Śivāya.

Lesson 285 – Living with Śiva

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Recording: Gurudeva’s cloned voice

Deciding on A Better Way

The wise person chooses his actions according to dharma, which is quite specific as to how we must behave. Those who connive to retaliate after a misunderstanding comes up should know they are carving a destiny of unhappiness for themselves by digging a pit of remorse, self-condemnation and depression. They will fall into it in the far-off future.

Some might ask, “Does nonretaliation mean that one should not protect himself, his family, his community?” We are talking about revenge, not self-defense. To oppose the actions of an intruder to one’s home or community at the time of the intrusion is very different from tracking him down later and vandalizing his home in retaliation. We cannot hurt another without getting hurt back in the future through some other way, generally through other people not even associated with the person we hurt. Those who offend us or commit crimes against us, we can be sure, will receive justice in an unerring manner through the law of karma. If the matter is a serious one, we can seek reconciliation through the laws of the land. In criminal cases, justice can be sought through the courts. It is not wise to take matters into our own hands and be the instrument of punishment, for by doing so we reap the same negative karma as the offender. Retaliation on a wide scale can be seen in cases of mob violence, terrorism and guerrilla warfare.

Therefore, it is wise to cultivate the powerful force of compassion, of righteous response, forgiveness, of admitting our own mistakes, of not lying our way out of a situation just to make ourself look good or putting others down so we can stand taller, so that we can save face. That is a face you would not want to save. It is a face not worth saving.

Those who accept the truth that retaliation is not the proper way to live, but are unable to stop trying to get even, are on the road to correcting themselves, especially if they feel remorseful about their impulses and actions. Through divine sight the soul perceives unwise actions, performed when in the lower nature, as a hindrance to spiritual progress. Penance received from a guru or swāmī and well performed by the devotee propels the soul into its natural state of bliss. All help is given by the divine devas to those seen performing a sincere penance. Gurus of every lineage receive the verbal confession of devotees and give out the appropriate penance, prāyaśchitta. They recognize divine absolution, knowing the penance has been fulfilled, when the inner aura is as bright as a new-born child’s, the face happy and the testimony about the results of the penance discloses true atonement.

NANDINATHA SŪTRA 285: SERVING TWO YEARS IN THE MONASTERY
My family devotees raise their sons to be worthy of entering my monastery for two years to serve, study and grow in character as they live the monk’s selfless life. This is the ideal for all young men. Aum Namaḥ Śivāya.

Lesson 285 – Merging with Śiva

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Recording: Gurudeva’s cloned voice

Divine Sight And Illumination

The sixth force center is ājñā, or the third eye. Ājñā chakra means “command center” and grants direct experience of the Divine, not through any knowledge passed on by others, which would be like the knowledge found in books. Magnetized to the cavernous plexus and to the pineal gland and located between the brows, the ājñā chakra governs the superconscious faculties of divine sight within man. Its color is lavender. Of its two “petals” or facets one is the ability to look down, all the way down, to the seven talas, or states of mind, below the mūlādhāra and the other is the ability to perceive the higher, spiritual states of consciousness, all the way up to the seven chakras above the sahasrāra. Thus, ājñā looks into both worlds: the odic astral world, or Antarloka, and the actinic spiritual world, or Śivaloka. It, therefore, is the connecting link, allowing the jñānī to relate the highest consciousness to the lowest, in a unified vision. This center opens fully to the conscious use of man after many experiences of nirvikalpa samādhi, Self Realization, resulting in total transformation, have been attained, although visionary insights and, particularly, inner light experiences are possible earlier.

The composition of this chakra is so refined, being primarily of actinic force, that a conscious knowledge of the soul as a scintillating body of pure energy or white light is its constant manifestation. From here man peers deeply into the mind substance, seeing simultaneously into the past, the present and the future—deeper into evolutionary phases of creation, preservation and destruction. He is able to travel consciously in his inner body, to enter any region of the mind without barrier and to reduce through his samyama, contemplation, all form to its constituent parts.

It is not recommended on the classical Hindu yoga path for one to sit and concentrate on this force center, as the psychic abilities of the pineal gland can be prematurely awakened over which control is not possible, creating an unnecessary karmic sidetrack for the aspirant. Visions are not to be sought. They themselves are merely illusions of a higher nature around which a spiritual ego can grow which only serves to inhibit the final step on the path, that of the Truth beyond all form, beyond the mind itself. Therefore, the pituitary gland, which controls the next and final center, should be awakened first. This master gland is located about an inch forward and upward of the left ear, near the center of the cranium. At that point one can inwardly focus awareness and see a clear white light. This light is the best point of concentration, for it will lead awareness within itself and to the ultimate goal without undue ramification.

The sahasrāra, or crown chakra, is the “thousand spoked” wheel, also known as sahasradala padma, “thousand-petaled lotus.” Actually, according to the ancient mystics, it has 1,008 aspects or attributes of the soul body. However, these personae are transparent—a crystal clear white light, ever present, shining through the circumference of the golden body which is polarized here and which seems to build and grow after many experiences of sustained nirvikalpa samādhi, manifesting a total inner and outer transformation.

The crown center is the accumulation of all other force centers in the body, as well as the controlling or balancing aspect of all other sheaths or aspects of man. It is a world within a world within itself. When the yogī travels in high states of contemplation, when he is propelled into vast inner space, he is simply aware of this center in himself. In such deep states, even the experience of light would not necessarily occur, since light is only present when a residue of darkness is kept, or since light is the friction of pure actinic force meeting and penetrating the magnetic forces. In the sahasrāra, the jñānī dissolves even blissful visions of light and is immersed in pure space, pure awareness, pure being.

Once this pure state is stabilized, awareness itself dissolves and only the Self remains. This experience is described in many ways: as the death of the ego; as the awareness leaving the mind form through the “door of Brahman,” the Brahmarandhra, at the top of the head; and as the inexplicable merger of the ātman, or soul, with Śiva, or God. From another perspective, it is the merger of the forces of the pituitary with the forces of the pineal. Great inner striving, great sādhana and tapas, first activate the pituitary gland—a small, master gland found near the hypothalamus which regulates many human functions, including growth, sexuality and endocrine secretions. It is inwardly seen as a small white light and referred to as “the pearl of great price.” When the pituitary is fully activated, it begins to stimulate the pineal gland, situated at the roof of the thalamic region of the brain and influencing maturation of consciousness expansion. The pineal is inwardly viewed as a beautiful blue sapphire. For man to attain his final, final, final realization, the forces of these two glands have to merge. Symbolically, this is the completion of the circle, the serpent devouring its own tail. For those who have attained this process, it can be observed quite closely through the faculty of divine sight.

Lesson 284 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

What Is the Nature of the Holy Āgamas?

ŚLOKA 129
The Āgamas, Sanātana Dharma’s second authority, are revelations on sacred living, worship, yoga and philosophy. Śaivism, Śāktism and Vaishṇavism each exalts its own array of Āgamas, many over 2,000 years old. Aum.

BHĀSHYA
In the vast Āgamic literature, tradition counts 92 main Śaiva Āgamas—10 Śiva, 18 Rudra and 64 Bhairava—77 Śākta Āgamas and 108 Vaishṇava Pañcharātra Āgamas. Most Āgamas are of four parts, called pādas, and possess thousands of metered Sanskrit verses, usually of two lines. The charyā pāda details daily religious observance, right conduct, the guru-śishya relationship, community life, house design and town planning. The kriyā pāda, commonly the longest, extols worship and temples in meticulous detail—from site selection, architectural design and iconography, to rules for priests and the intricacies of daily pūjā, annual festivals and home-shrine devotionals. The yoga pāda discloses the interior way of meditation, of rāja yoga, mantra and tantra which stimulates the awakening of the slumbering serpent, kuṇḍalinī. The jñāna pāda narrates the nature of God, soul and world, and the means for liberation. The Tirumantiram declares, “Veda and Āgama are Iraivan’s scriptures. Both are truth: one is general, the other specific. While some say these words of God reach two different conclusions, the wise see no difference.” Aum Namaḥ Śivāya.

Lesson 284 – Living with Śiva

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Recording: Gurudeva’s cloned voice

Well-Directed Willpower

Everyone has willpower. It is inherent to the makeup of the physical-astral-mental-emotional body. The center of willpower is the maṇipūra chakra, located at the solar plexus. Unlike other energies, the more willpower we use, the more willpower we have to use. Actually, by exerting our willpower, we store up new energy within the maṇipūra chakra. This happens when we work a little harder than we think we can, do a little more than we think we can do. By putting forth that extra effort, we build up a great willpower that we will always have with us, even in our next life, the next and the next. Willpower is free for the using, actually.

When we relate willpower to actions and compare actions to dharma or adharma, we find that adharmic, or unrighteous, actions bring uncomfortable results, and dharmic actions bring comfortable results. If we act wrongly toward others, people will act wrongly toward us. Then, if we are of a lower nature, we resent it and retaliate. This is a quality of the instinctive mind: “You strike me once, I’ll strike you back twice. You make a remark to me that I don’t like, and I will put you down behind your back. I will make up stories about you to get even and turn other people’s minds against you.” This is retaliation—a terrible negative force. When we use our willpower to retaliate against others, we do build up a bank account of willpower, to be sure, because we do have to put out extra effort. But we also build up a bank account of negative karma that will come back on us full force when we least expect it. When it does, if we remain locked in ignorance, we will resent that and retaliate against the person who plays our karma back to us, and the cycle will repeat itself again and again and again.

Those living in the higher nature know better. Belief in karma and reincarnation are strong forces in a Hindu. South India’s Saint Tiruvalluvar said it so simply, “Worthless are those who injure others vengefully, while those who stoically endure are like stored gold. Just as the Earth bears those who dig into her, it is best to bear with those who despise us” (Tirukural 155-151).

Nevertheless, we see society tearing itself apart through retaliation. Respectable organizations retaliate against their leader, against each other. Countries divide and retaliate. Political parties retaliate. Vindictive law cases are professionally handled retaliation. To retaliate means to pay back injury with injury, to return like for like, evil for evil, an eye for an eye, a tooth for a tooth. It seems to be a part of humankind, though it is a negative part of humankind. It does not have to prevail. It is not spiritual. We would say it is demonic. We would say it is asuric. We would say it is unnecessary behavior, unacceptable behavior, a wrong use of willpower. People who have a lot of will can, if they wish, retaliate very, very well. They can ruin another person. But remember, the force will come back on them three times stronger than they gave it out, because their strong willpower will bring it back with vigor. This is the law.

NANDINATHA SŪTRA 284: PARENTS OF MONASTICS EXPECT NO PRIVILEGES
My devotees with a monastic son never claim special access or privileges based on blood ties. They dissociate from him and do not involve themselves in his life or seek to influence our Śaiva Church through him. Aum.

Lesson 284 – Merging with Śiva

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Recording: Gurudeva’s cloned voice

Cognition and Divine Love

With the spiritual will aroused, awareness flows quite naturally into the anāhata chakra, the heart center, governing the faculties of direct cognition or comprehension. Connected to the cardiac plexus, this chakra is often referred to as “the lotus of the heart.” Its twelve “petals” imply that the faculty of cognition can be expressed in twelve distinct ways or through as many masks or personae. Its color is a smoky green. Man usually awakens into this region of cognition around age twenty-one to twenty-six. Life for seekers in this chakra is different than for others. It is in anāhata, literally “unstruck sound,” that the aspirant attains his mountaintop consciousness. Instead of viewing life in its partial segments, like seeing just the side of the mountain, he raises his consciousness to a pinnacle from which an objective and comprehensive cognition of the entirety is the natural conclusion. Uninvolved in the seemingly fractured parts, he is able to look through it all and understand—as though he were looking into a box and seeing the inside, the outside, the top and the bottom, all at the same time. It looks transparent to him and he is able to encompass the totality in one instantaneous flash of direct cognition. He knows in that split second all there is to know about a subject, and yet would find it difficult to verbalize that vast knowing. Various highly endowed psychics are prone to utilize this force center, for such spiritual powers as healing are manifested here.

People with the anāhata chakra awakened are generally well-balanced, content and self-contained. More often than not, their intellect is highly developed and their reasoning keen. The subtle refinement of their nature makes them extremely intuitive, and what is left of the base instincts and emotions is easily resolved through their powers of intellect. It is important that the serious aspirant gain enough control of his forces and karmas to remain stabilized at the heart center. This should be home base to him, and he should rarely or never fall below anāhata in consciousness. Only after years of sādhana and transmutation of the sexual fluids can this be attained, but it must be attained and awareness must settle here firmly before further unfoldment is sought.

Universal or divine love is the faculty expressed by the next center, called the viśuddha chakra. This center is associated with the pharyngeal plexus in the throat and possesses sixteen “petals” or attributes. Whereas the first two centers are predominantly odic force in nature and the third and fourth are mixtures of odic force and a little actinic force, viśuddha is almost a purely actinic force structure. On a percentage scale, we could say that the energies here are eighty percent actinic and only twenty percent odic. Whenever people feel filled with inexpressible love and devotion to all mankind, all creatures, large and small, they are vibrating within viśuddha. In this state there is no consciousness of a physical body, no consciousness of being a person with emotions, no consciousness of thoughts. They are just being the light or being fully aware of themselves as actinic force flowing through all form. They see light throughout the entirety of their body, even if standing in a darkened room. This light is produced in the ājñā chakra above through the friction occurring between the odic and actinic forces and perceived through the divine sight of the third eye. The sense of “I,” of ego, is dissolved in the intensity of this inner light, and a great bliss permeates the nerve system as the truth of the oneness of the universe is fully and powerfully realized. Viśuddha means “sheer purity.” This center is associated with blue, the color of divine love.

The jñānī who has awakened this center is able for the first time to withdraw awareness totally into the spine, into the sushumṇā current. Now he begins experiencing the real spiritual being. Even at this point he may hold a concept of himself as an outer being, as distinct from the inner being he seeks. But as he becomes stronger and stronger in his new-found love, he realizes that the inner being is nothing but the reality of himself. And as he watches as the outer being fades, he realizes that it was born in time and memory patterns, put together through the forces of reason, and sustained for a limited period through the forces of will. The outer shell dissolves and he lives in the blissful inner consciousness that knows only light, love and immortality.

Lesson 283 – Dancing with Śiva

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Recording: Gurudeva’s cloned voice

How Are the Vedas Significant Today?

ŚLOKA 128
The Vedas, the ultimate scriptural authority, permeate Hinduism’s thought, ritual and meditation. They open a rare window into ancient Bharata society, proclaiming life’s sacredness and the way to oneness with God. Aum.

BHĀSHYA
Like the Taoist Tao te Ching, the Buddhist Dhammapada, the Sikh Ādi Granth, the Jewish Torah, the Christian Bible and the Muslim Koran—the Veda is the Hindu holy book. For untold centuries unto today, it has remained the sustaining force and authoritative doctrine, guiding followers in ways of worship, duty and enlightenment—upāsanā, dharma and jñāna. The Vedas are the meditative and philosophical focus for millions of monks and a billion seekers. Their stanzas are chanted from memory by priests and laymen daily as liturgy in temple worship and domestic ritual. All Hindus wholeheartedly accept the Vedas, yet each draws selectively, interprets freely and amplifies abundantly. Over time, this tolerant allegiance has woven the varied tapestry of Bharata Dharma. Today the Vedas are published in Sanskrit, English, French, German and other languages. But it is the metaphysical and popular Upanishads which have been most amply and ably translated. The Vedas say, “Just as the spokes are affixed to the hub of a wheel, so are all things established in life, the Ṛig and Yajur and Sāma Veda, sacrifice, the nobility and also the priesthood.” Aum Namaḥ Śivāya.