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The Word and the Blue Light
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Hindu-Lite
Aug 29, 2012, 12:37:56 AM8/29/12
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The Word and the Blue Light aka "There and Back Again" - The journey of a Hobbit
If falsehood, like truth, had only one face, we would be in better
shape. For we would take as certain the opposite of what the liar
said. But the reverse of truth has a hundred thousand shapes and
a limitless field. — Montaigne, Essays
---
IT IS September 15, 1938, and one of the most infamous
and deadly of deceits is about to begin. Adolf Hitler,
the chancellor of Germany, and Neville Chamberlain,
the prime minister of Great Britain, meet for the first time.
The world watches, aware that this may be the last hope
of avoiding another world war. (Just six months earlier
Hitler's troops had marched into Austria, annexing it to
Germany. England and France had protested but done
nothing further.)
On September 12, three days before he is
to meet Chamberlain, Hitler demands to have part of
Czechoslovakia annexed to Germany and incites rioting in
that country. Hitler has already secretly mobilized the German
Army to attack Czechoslovakia, but his army won't be
ready until the end of September.
If he can keep the Czechs from mobilizing their army
for a few more weeks, Hitler will have the advantage of a
surprise attack. Stalling for time, Hitler conceals his war
plans from Chamberlain, giving his word that peace can be
preserved if the Czechs will meet his demands.
Chamberlain is fooled; he tries to persuade the Czechs not to mobilize
their army while there is still a chance to negotiate with Hitler.
After his meeting with Hitler, Chamberlain writes to his sister,
". . . in spite of the hardness and ruthlessness
I thought I saw in his face, I got the impression that here
was a man who could be relied upon when he had given his
word. . . .".
Defending his policies against those who doubt
Hitler's word, Chamberlain five days later in a speech to
Parliament explains that his personal contact with Hitler
allows him to say that Hitler "means what he says."
[ Moral of the story - you can't negotiate with a Delusional Narcissist - they all Lie - it's their essential Nature, their way of Being. ]
---
The Nixon Defense:
EIGHT YEARS AFTER RESIGNING as president, Richard Nixon
denied lying but acknowledged that he, like
other politicians, had DISSEMBLED. It is necessary to
win and retain public office, he said. "You can't say what
you think about this individual or that individual because
you may have to use him. . . . you can't indicate your
opinions about world leaders because you may have to deal
with them in the future."1 Nixon is not alone in avoiding
the term lie when not telling the truth can be justified.*
As the Oxford English Dictionary tells us: "in modern use, the
word [lie] is normally a violent expression of moral reprobation,
which in polite conversation tends to be avoided, the synonyms
falsehood and untruth being often substituted as relatively
euphemistic."
It is easy to call an untruthful person a liar if he is disliked,
but very hard to use that term, despite his untruthfulness, if
he is liked or admired.
Many years before Watergate, Nixon epitomized the liar to his
Democratic opponents — "would you buy a used car from
this man?" — while his abilities to conceal and disguise were
praised by his Republican admirers as evidence of political
savvy.
These issues, however, are irrelevant to my definition
of lying or deceit. (I use the words interchangeably.) Many
people — for example, those who provide false information
unwittingly — are untruthful without lying. A woman who
has the paranoid delusion that she is Mary Magdalene is not
a liar, although her claim is untrue. Giving a client bad
investment advice is not lying unless the advisor knew
when giving the advice that it was untrue. Someone whose
appearance conveys a false impression is not necessarily
lying. A praying mantis camouflaged to resemble a leaf is
not lying, any more than a man whose high forehead suggested
more intelligence than he possessed would be lying.*
A liar can CHOOSE not to lie. Misleading the victim is
deliberate; the liar INTENDS to misinform the victim. The lie
may or may not be justified, in the opinion of the liar or the
community.
The liar may be a good or a bad person, liked or disliked. But
the person who lies could choose to lie OR to be truthful,
and KNOWS the difference between the two.
Quoted from "Telling Lies" by Paul Ekman (1992)
http://www.filecrop.com/paul-ekman-telling-lies-pdf.html
===
MUTHOS vs MYTHS
Muthos in the Iliad (from Richard Martin, The Language of Heroes).
There are only three genres of speech called muthos in the Iliad:
- command, boast or insult,
- recitation of remembered events,
- the third underlies the first two.
The god or hero who commands or boasts or insults will rely on a narrative of what has been, or could be, or should be or not be, done. Sometimes he will use genealogy to make his case. Every muthos is a living, powerful speech - performance.
MUTHOS IS THE GREEK WORD MEANING STORY or TALE
When we translate it "myth" we should not understand this word with its modern connotations.
MYTHS are stories that have some characteristic traits:
They are:
neither true nor false
neither realistic nor logic - compare with dreams
symbolic
traditional
communal
paradoxical, (opposites do not cancel each other)
They have CULTURAL Functions
RITUALS: The following have been identified as five key characteristics of rituals.
They are:
-repeated
-sacred
-formalized
-traditional
-intentional
http://www.class.uh.edu/mcl/classics/muthos.html
===
THE MUSIC OF THE SPHERES
The most sublime but least known of all the Pythagorean speculations was that of sidereal harmonics. *It was said that* of all men only Pythagoras heard the music of the spheres.
Apparently the Chaldeans were the first people to conceive of the heavenly bodies joining in a cosmic chant as they moved in stately manner across the sky.
Job describes a time "when the stars of the morning sang together," and in The Merchant of Venice the author of the Shakesperian plays writes: "There's not the smallest orb which thou behold'st but in his motion like an angel sings."
So little remains, however, of the Pythagorean system of celestial music that it is only possible to approximate his actual theory.
Pythagoras conceived the universe to be an immense monochord, with its single string connected at its upper end to absolute spirit and at its lower end to absolute matter--in other words, a cord stretched between heaven and earth.
Counting inward from the circumference of the heavens, Pythagoras, according to some authorities, divided the universe into nine parts; [ie Numerology iow] according to others, into twelve parts.
The twelvefold system was as follows: The first division was called the empyrean, or the sphere of the fixed stars, and was the dwelling place of the immortals.
The second to twelfth divisions were (in order) the spheres of Saturn, Jupiter, Mars, the sun, Venus, Mercury, and the moon, and fire, air, water, and earth.
This arrangement of the seven planets (the sun and moon being regarded as planets in the old astronomy) is identical with the candlestick symbolism of the Jews--the sun in the center as the main stem with three planets on either side of it.
SHABDA
Śábda is the Sanskrit for "sound, speech" In Sanskrit grammar, the term refers to an utterance in the sense of linguistic performance.
Om, or Aum, a sacred syllable of Hinduism, Buddhism, and Jainism is considered to be the first resonating vibrational sound within an individual being. It also denotes the non-dualistic universe as a whole. In Buddhism, Om corresponds to the crown chakra and white light.
Bhartrihari on the other hand held a shabda-advaita position, identifying shabda as indivisible, unifying cognition and linguistic performance, ultimately identical with Brahman.
Bhartrhari recognizes two entities, both of which may be called shabda, one is the underlying cause of the articulated sounds, while the other is used to express the meaning.
Bhartrhari thus rejects the difference posited by logicians between the ontological and the linguistic. His concept of shabda-brahman identifying linguistic performance and creation itself has parallels in the Greek concept of logos.
In Sikhism the term Shabad has two primary meanings. The first context of the term is to refer to a hymn or paragraph or sections of the Holy Text that appears in Guru Granth Sahib. The main holy scripture of the Sikhs is Sri Guru Granth Sahib (SGGS.)
Guru Granth Sahib Ji is organised by chapters of Ragas, with each chapter containing many shabads of that Raga. The first Shabad in Guru Granth Sahib is the Mool Mantar.
The script used for the Shabad is Gurmukhi. Shabad is the term also used to refer to hymns within other Sikh scriptures, such as the Dasam Granth of Guru Gobind Singh Ji.
The second use of the term Shabad within Sikhism is for the holy name of God, Waheguru.
Other faiths and philosophies
Esoterically, Shabd is the “Sound Current vibrating in all creation. It can be heard by the inner ears.”
Variously referred to as the Audible Life Stream, Inner Sound, Sound Current or Word in English, the Shabd is the esoteric essence of God which is available to all human beings, according to the Shabd path teachings of Eckankar, the Quan Yin Method, Sant Mat, Surat Shabd Yoga, and M.S.I.A. (Movement of Spiritual Inner Awareness), and Spiritual Freedom Satsang.
Adherents believe that a Satguru, Siddha Yogi, or Eck Master, who is a human being, has merged with the Shabd in such a manner that he or she is a living manifestation of it at its highest level (the “Word made flesh”) ala Jesus Christ.
However, not only can the Satguru attain this, but ALL HUMAN BEINGS are inherently privileged in this way.
Indeed, in Sant Mat the raison d’être for the human form is to meditate on the Sound Current, and in so doing merge with it until one’s own divinity is ultimately realized.
Referring to the Shabd, Sant Kirpal Singh, a contemporary Sant Mat guru, stated that "Naam" ("Word") has been described in many traditions through the use of several different terms.
In HIS Ruhani Satsang teachings, the following expressions are interpreted as being identical to "Naam" or "Shabd":
"Naad", "Akash Bani", and "Sruti" in the Vedas
"Nada" and "Udgit" in the Upanishads
"Logos", "Word" and "Holy Spirit" in the New Testament
"Tao" by Lao Zi
"Music of the Spheres" by Pythagoras
"Sraosha" by Zoroaster
"Kalma" and "Kalam-i-Qadim" in the Qur'an
"Naam", "Akhand Kirtan" and "Sacha ('True') Shabd" by Guru Granth Sahib
Sant Baljit Singh, a contemporary Sant Mat Master, uses the term "Light and Sound Current." He describes it as the connecting link between human beings and God.
"The intoxication of Nam,
Stays with me day and night."
Guru Granth Sahib
===
OVER-ATTACHMENT (MOH)
Over-attachment to one's wife, children, friends, wealth, RELIGION,
social group, nation, or other possessions, even to one's own body,
is unhealthy, unnatural, and is a cause of sorrow and despair.
There is a certain amount of NATURAL Attachment without which the world
would cease functioning but this is not the meaning of 'moh'. It is over-attachment which is bad, self-defeating, non-spiritual, and is to be
avoided.
VANITY - EGO (AHANKAR)
The ego is the root cause of all actions in this world and cannot
be avoided. But when the ego gets too inflated, overbearing
and proud, it becomes dangerous for oneself as well as society.
Humility has to be developed by the disciple, a virtue to which
Guru Nanak gave great importance. Succeeding gurus followed
suit, with humility becoming the hallmark of the Sikh Gurus.
Selfless public service was enjoined upon rich and poor
alike to develop humility. Even now you will find some of the
richest sikhs dusting the shoes of all and sundry in the temples,
rich sikh ladies, who never do any work at home, washing and
cleaning utensils used by the poorest of the poor, at the
temple's free kitchen.
The ego has been considered by the saints as the greatest
barrier in the spiritual path; it is the ego which functions
through the confused mind of an individual, adding to his
own problems in the belief that it is resolving them.
If the ego could only act as the instrument of the supra-mind,
which it actually is, it would get the necessary guidance
from the supermind and assist the soul in its upward journey,
besides allowing a man to carry out his duties in life
more efficiently, and under the Spiritual Law of Economy.
But under the belief that it is the originator of a person's
every action, the ego becomes entangled, under the strictures
of the Law of Karma, with the unending cycle of birth and death.
Frequently, the ego only succeeds in compounding the
difficulties in a disciple's attempts towards attaining
awareness of God. Unless the ego can stand aside
and wait for the Grace of God to descend, it will get nowhere,
whereas the bhagtas' devotion to the Lord automatically
makes their ego like a recipient of the Divine Grasce and no
more, thus making their success certain.
CULTURAL BARRIERS
In the present day society, the individual is exposed to the
powerful and perverting influenceds of the mass media; films,
radio, television, newspapers, lectures by so-called leaders in
the interests of 'progress' , all of which are in direct
contradiction to the ancient wisdom of India which has always
emphasized the superiority of the Spirit over materialism.
This meant dedicating oneself to honest labour, not only to keep
body and soul together but also generously to assist the weaker
sections of society to evolve.
Even in the West, the Kings were originally the protectors
of the faith of their subjects. Having lost their position
to downright materialists, who are now the dominant factor,
no one appears to be in charge of this function. Even 'Church on
Sunday' is out of fashion. Men and women glue themselves on
to their TV sets or Radios to listen to the rise and fall of share
prices from dusk to dawn. Sex stares at you on every
noticeboard you see. Everyone appears to be busy destroying
the very framework and foundations of society under the
banner of liberalism and freedom.
Music, which was designed to attune people to their Creator
and generate true love amongst humanity, now advertises sex
in a most sensuous form.
Modern literature no longer contains higher thoughts and
ideals, it is full of justification for the so-called basic
urges, endless gossip, and celebrity worship, meaning the
passions of human beings.
There is no respect for the parents or teacher or the elders or
the leaders of mankind since none of them owe any responsibility
towards those in their care. Teachers are preparing for more
lucrative jobs and are more interested in well-paid tuitions;
parents, seeking their own pleasure, have no time for
the training and education of their children; leaders are busy
stabilizing their own position, which they propose to retain in
perpetuity.
In modern society, a spiritual plant has to be really very
sturdy if it is to grow at all. Inflation, mis-management and
corruption at all levels keeps nearly everyone fully engaged in
the struggle for material existence. Spiritual men and women
shine like stars in the dark night of an aimless society, making
as honest a living as that society allows, giving solace to weaker
spirits and setting an example to be followed by all.
It is in the thick of battle that a genius makes his mark.
PSYCHOLOGICAL OBSTACLES
These obstacles are more subtle and obstruct one at the most
unexpected times. When the human mind gets used to an
idea, however worthless, it finds it extremely hard to give it
up. Since reason has rarely played a major part in the faith of
an individual, people often cling to anything which their
parents or teachers hold in respect. The impressions formed in
the early formative period develop a deep groove in the mind
of the individual who finds pleasure in the security of that
groove.
Any innovations at a later stage, during the adolescent
period of reasoning, are unwelcome to the mind, which raises
all kinds of arguments to justify the existing faith and
condemn anything new.
People become bigoted and incapable of receiving, much
less absorbing, new and, perhaps, more truthful ideas.
If religion is truth, it should be in a position to face the
onslaught of any falsehood; it needs no protecting walls. By
frank and free discussions and by applying the logical method
of analysis, a true religion runs no other risk than that of
shedding its dross.
By studying comparative religions one will deepen one's faith
in one's own religion, if our study shows that other religions
can also fulfil one's spiritual needs.
The disciple has to FREE HIMSELF from all bonds before he can
qualify for the spiritual ascent.
O Farid, raise up your mind,
By breaking down the barriers.
Sheikh Baba Farid
The worst psychological barrier is the human ego. The
individual ego gets strengthened by the communal or the
so-called 'religious ego' and refuses to acknowledge even the
truths in other mens' religions.
Many Christians or Moslems or Hindus or Jews or Eckankarists
still believe that the entry to heaven is banned except
through their own *chosen people's* Gate, but it is blasphemy.
Truly spiritual men, following the lead of their prophets,
all believe that there are no walls around heaven and that
God's children, the entire human race, can enter from whatever
point they like.
The various religions are the various paths or disciplines,
particularly suited to certain RACES and NATIONS by following
which they can reach the one and only God. Religion is not the
name of the Goal or the End itself, it is one of the means to
that End.
Overzealous disciples often add much formal irrelevancy and
myth to their discipline and, in course of time, only this
formal element may remain since it is tangible. The spirit, as
opposed to the 'correct letter', which is intangible, disappears.
At this stage, the 'FORM' fights for its identity and survival.
So-called religious men fight and incite others to fight, not
for any essential truth or essence or spirit but for the
external forms. They call these selfish, unjust and unethical
wars Crusades or Jihads so that their simple co-religionists
enthusiastically die in the hope of an illusory heaven beyond,
which they have missed by their own folly in this world.
A story is told about a frog from the ocean who jumped into
a well where he met a brother frog who lived there permenently.
At this stage, one must appreciate that the ocean frog found
the atmosphere in the well a little stuffy and restrictive.
A conversation ensued somewhat on the following lines:
OCEAN FROG: Brother, how do you pass your time in such
confinement?
WELL FROG: It is a big well with a large circumference
and I get enough to eat. How big is your well?
OCEAN FROG: Very big.
With a mighty leap the 'well' frog jumped from one end of
the well to the other, and said, 'Is your water this big?'
OCEAN FROG: No; much bigger.
WELL FROG: You are lying. Nothing can be bigger than
the whole well.
OCEAN FROG: You won't understand until you leave this
small well and see the other creations of God with
which you are unfamiliar.
TRUTH can always stand the test of scrutiny.
Nothing is self-sufficient. The ego need not stand in the
way of learning from an expert; there is no shame in
surrendering to superior knowledge-wisdom.
THE TRUE ASPIRANT
It will be clear that the aspirant has to have an intense
desire to meet his Creator. The journey is long and arduous
and needs immense patience. Egotism must be replaced by
humility and self-surrender to the chosen guide who should be
in touch with God, so that he can lead one there. The aspirant
should be prepared to wage a relentless war against the five
enemies of sex (lust), anger, avarice (greed), attachment and
ego (vanity), on the battlefield (playground) of worldly life.
The aspirant must develop love and compassion for all.
Vegetarian food and the company of similarly inclined people
will be a great help. Every day of one's life should be used
to prepare oneself for the most thrilling adventure of a flight
through the astral worlds into the world of the spirit
towards God.
The very anticipation of this event should produce inebriation,
and the consummation of it, perpetual joy.
Are you truly happy?
===
THE WORD
The Word is the Guru and Guru is the Word. All the essence
is in the Word. If the aspirant obeys the Word, the Guru
will surely redeem him.
Guru Granth Sahib
The Bible (John I:l) says: 'In the beginning was the Word and
the Word was with God and the Word was God.' God and the
Word are shown as synonymous. Jesus also said, 'I and my
father are one.' Therefore, God, the Word and the prophet or
guru are one. This is also accepted by Sanatan Dharma, or
Hindu ethics.
What is the 'Word'?
Could the ordinary sayings of the guru, or prophets be
considered the Word? The answer is No.
Could the hymns, poetry and press contained in sacred
books like the Bible, the Koran, the incomparable Bagavad
Gita, the sacred Vedas, the Guru Granth Sahib, the
Ramayana, the Mahabharata, the Shariyat-Ki-Sugmad be
considered the Word?
Before we answer this question, we have to be sure first
whether they originated from God, which is extremely
difficult to answer.
The Gita, though said to be pronounced on the battlefield by
Lord Krishna, was certainly not recorded on the spot. Some
even say that Ved Vyas wrote it himself. Undoubtedly, it is a
flawless philosophy, containing nothing but truth and it has
guided hundreds of thousands along the spiritual path
through the ages. But is it the Word?
The Koran came to the Prophet Mohammad from God, but
was dictated to someone else later. It contains universal truths,
but does it fall into the category of the 'Word'?
The New Testament was written by the Apostles of Christ
and has been instrumental in civilizing millions of people. But
we cannot say with certainty whether the Apostles meant this
sacred book, which they never even saw, to be the Word which
was in the beginning.
The Guru Granth Sahib was received direct from Above by
the gurus and transcribed by them. In fact, the Fifth Guru,
Arjan Sahib, himself compiled the holy Granth, with the
recorded word of the previous gurus. The composition, the
ecstasy, the theme of Divine attributes and the cosmopolitan
nature of the scripture, all contribute to making it authentic.
But is it the Word? Can it be substituted for God?
The Shariyat-Ki-Sugmad was written by Paul Twitchell, and
the current master of Eckankar has authored over 70 books now,
and it is said that he is the only valid Godman, the Satguru,
the Mahanta. But is it the Word? Can it be substituted for God?
Each sacred book contains some universal truths and some
wisdom on the solution to LOCAL PROBLEMS. The prophets were
concerned with the day-to-day problems of their disciples and
they sought Divine guidance for these, a guidance which was
given but was essentially applicable to that race, in that
country and under those circumstances, at that time.
Universal TRUTHS however, are truths applicable to all,
irrespective of race, time and space, and are the common
inheritance of mankind, to be found in every sacred book
of all religions.
Besides the Word having to originate from God, it must
fulfil another condition, which is, that the whole Universe
came out of this Word and is sustained by it.
This, obviously, cannot apply to any of the sacred books,
though wholly inspired and having tremendous potential for
changing the whole psychology of man for the better.
The vast universe was created through one spoken word (Sound).
Thus originated myriads of Rivers.
Guru Granth Sahib
It is made clear in the Guru Granth Sahib that the Word
referred to in Gurbani is a specific sound which originated
FROM GOD, created the universe and is sustaining it, a fact the
Christian Bible also makes perfectly clear. The Koran also
verifies this:
On uttering 'Kun', the universe was created.
The problem now is how to contact this Word which originates
from God, represents God as the Holy Ghost, acts as
a link between God and the guru of the prophets and later
ACTS AS A GURU or guide for the disciple.
In the Guru Granth Sahib, the Word has often been referred
to as 'Bani' or 'Shabad'.
This Word is from its origin(God)
It has removed all my worries.
Guru Granth Sahib
"Five Celestial Sounds are ringing within
The Lord God has come into my body."
It is clear from the above that these 'sounds',
DHUNATMIK sounds, truly represent God and when one
hears them, one is left in NO DOUBT that God has
entered the body. How else can God come into contact
with a human body?
In 'Sthul' or physical form, He is represented by a
saint, and in sukshama or astral form, he is represented
by 'Celestial Sounds and Light'.
The Light has now been proved by scientists to be the
finest vibrations of 'Sound'.
There are two keys to this unique spiritual treasure house,
which is doubly locked. One key lies in the embodiment of the
guru and is the physical key.
This is the potencized shabad mantra that a guru gives to
the disciple at the time of initiation and is like a 'seed',
processed and treated by the guru who has the requisite
powers and authority.
This seed, once planted in good soil, will bear fruit at
the appointed time.
The 'fruit' is the second key which comes in the form of
sound and light transmitted by vibrations of varying intensity
and establishes the contact with all the astral worlds. Celestial
wisdom is then constantly available to guide every action of the
disciple who distinctly hears the Command or Hukam, on
following which, he can avoid all pitfalls and achieve perfect
evolution.
One can ONLY obey if one hears the Command from ABOVE.
The hearing of anhad nad, unstruck sound, heralds the
capacity to hear this Command directly. At this stage, the
physical body of THE GURU is NO LONGER NECESSARY as he has
established himself within the disciple's body as celestial
SOUND, the WORD, and though the guru, in his worldly and
tangible form, may remain unaware of this, he undoubtedly
guides the disciple, wherever he is, from within.
It is self-evident, therefore, that those who put their whole
faith into reciting sacred hymns can secure only partial
benefits; they may become pious, worthy citizens, beloved by
society as men of chanicter but they may still be in a
preparatory stage of evolution.
The body is so designed that without the first physical key
provided by the guru, there is no chance of coming in contact
with the Word. The WORD is THE authentic representative of
God in our physical world.
Guru Gobind Singh Sahib could find great spiritual saints
amongst his followers since the foundation of devotion to God
had been well and truly laid by the Ten Gurus, though none of
these saints were interested in secular life. He also had great
military leaders like Banda Bahadur, who struck terror into
the hearts of the Moghals, but did not have the spiritual
perfection essential in a guru. Under these circumstances, he
devised an inspiring technique in the philosophy of the guru.
The whole Sikh Movement was founded on Guru Vad. There
cannot be a Sikh without a guru and who could be a better
guru than the inspired bani of the gurus, compiled in the
shape of the Guru Granth Sahib?
Accept Guru Granth Sahib as an embodied guru. Those whose
minds ARE PURE will discover God in 'Shabad'.
Guru Gobind Singh Sahib
The Guru Granth Sahib teaches passionate mystic devotion
to God, combined with manly conduct in daily life.
Communication with the saints is imperative and is insisted
upon, page after page. This scripture contains the very
ESSENCE OF HINDU PHILOSOPHY bereft of all embellishments and
is the supreme example of Indian thought.
Its simple diction touches the heart, generating intense love
for the guru and God. For those who follow the path of BHAKTI,
I have come across no other religious book which can create
the intensity of devotion to an extent that this one does.
It further gives proper guidance for identifying the
accomplished Brahm Giani Saint mentioned who in turn, gives
PROOF of his perfection and authenticity by constantly referring
the disciple back to the Bani in the Guru Granth Sahib, as
the treasurehouse of spiritual wisdom, which in this age of
Kali Yuga, provides those of the Sikh faith (and others) with
a powerful combination of guidance and inspiration.
There are people who have found God even without being
initiated, but simply by having faith in the Guru Granth Sahib
as the Guru and by reciting it regularly with great devotion,
since it contains nothing but the praise of God and the Guru.
Anyone who can acquire faith and develop love for God
WITHOUT THE AID OF A GURU, is possibly already an evolved soul
who has been born only to complete the course of evolution.
The seed may well have been planted in a previous birth,
hence such an individual shows NO NEED or no inclination to
surrender himself to any reincarnated soul. Yet even such a
person would find it fruitful to follow the advice of the
Guru Granth Sahib, and cultivate the society of high souls
like saints and siddhas.
He may have qualms about adopting anyone of them as a
guru, but he certainly can have no objection to the elevating
influence of their companionship.
A True Saint, referred to as such in the Guru Granth Sahib,
will rarely disturb the foundations of faith laid earlier
in the disciple. In actual fact, he will strengthen the
disciple's faith in his own religion and the path already
been followed by him.
ANYONE WHO takes you away from your well-recognized path
and introduces you to quite A NEW ONE is NOT A GENUINE SAINT,
and should be avoided.
A perfect saint, Guru or Master ought to know all paths
leading to God. He will help you in advancing further from
the position already attained, and will inspire while he guides,
setting an example to be followed. People need someone to
inspire them by personal example along their arduous
journey, particularly in the EARLIER STAGES when the going is
very tough.
I have seen some high souls universally respected as being
evolved, surrendering themselves to yet higher Masters,
when they see their own progress has stopped. Some are even
sent by their EGOLESS Gurus to Saints, who they know
are the only ones who can give further guidance.
Is there any shame in a graduate seeking the assistance
of an expert to qualify for his MA or his Doctorate?
===
SANATANA DHARMA - HINDUISM - MAHAYOGA
The yogi who remains content, who has self-discipline and firm
determination and who surrenders his mind and intellect to Me,
that devotee is very dear to me, that devotee is very dear to Me
Bhagavad Gita
The 'Sidha Gurus' are the highest in the scale of the Masters,
and to attain this status, both the most meritorious 'Sanskaras'
of the past lives as well as severe austerities and 'Tapasya' in
this life are necessary. It is perhaps the most arduous journey
that a spiritual aspirant can undertake. The aim is spiritual
perfection and there are very few masters who attain these
heights through their own efforts.
The path is made much
easier, however, if one is fortunate enough to gain contact
with a SIDDHA GURU who is kind enough to give the disciple the
initiation to receiving cosmic energy, or Shaktipat Diksha,
which results in an effortless spiritual evolution and the
simultaneous mobilising in his body of all the aspects of Hatha
Yoga.
Then he will be able to observe how the Supreme Goddess
Kundalini makes her progress through the various psychic
centres, over which the disciple has absolutely no control,
as it tears away shields surrounding the soul and so sets
it free.
Shri Swami Muktananda was the only other person besides
Baba Onkarnath whom I had heard had attained the status of
Sidha Guru, and on these grounds, I was determined to meet
him. Shri Sai Baba of Shirdi was also known to be a Sidha
Guru.
Merely the blessing of these perfect Masters is said to
awaken the Kundalini in those deserving their grace.
To practise Sidha Yoga, or Shaktiyat, it is imperative to be
in the are and attention of a Sidha Guru, who alone can
transfer his power of awakening the Kundalini by means of a
WORD, a Mantra given to the initiate, or by touch, by a glance
or by thought transference, which occurs with SUCH POWER and
violence that the grace and guidance of the guru is
indisposibIe.
Sidha Diksha, the initiation by a Sidha Master, demands
total surrender, which on the part of the initiate can only
come out of intense love, devotion and absolute faith in the
Master. There can be no half measures. The Guru is the God
embodied. It is His grace which is working through the
awakened Kundalini, and all the elements of the physical body
are being taken in turn by this all knowing force and are
cleansed of the dross accumulated not only during this birth,
but in many previous births.
The body trembles, sways, adopts
the most difficult Yogi Asanas, and dances in superb ecstasy,
which under normal circumstances, it would be quite
incapable of doing. The body may get heated up and perspire
profusely, or experience electric shocks or pains at various
points.
There may be an involuntary suspension of breathing
or such forceful breathing that one may get frightened. The
body may get heavy and some part may appear to be dead and
cold.
There may be a feeling of ants crawling over the body or
a snake going up and down the spine. There may be the
cracking of bones or a forceful rotation of the body above the
waist.
There may be unbearable pressures in the heart region
and palpitation. One one occasion a companion of mine
complained of such heavy pressures within, that she thought
she would burst. Constant prayer to her Guru made it possible
for her to bear this unusual phenomenon.
Eye balls may revolve involuntarily and turn upwards.
There may be loss of sleep or appetite. The initiate may
start singing or laughing with an uncontrollable laughter.
He may experience laziness and death or such increase of
energy that he could break down the walls.
The body may also become so light that he has a
feeling of floating in the air. This physical purification takes
innumerable forms depending upon the types of impurities the
Goddess Kundalini has to deal with.
Some men and women roar like tigers or chirp like birds
showing that the sanskaras of their past lives are being cleansed.
Even Sri Ramakrishna Paramhansa found himself consumed by some
inner fire, whose heat he could not reduce by keeping his body
immersed in the cold waters of the river Ganga for hours on
end. Fortunately that saintly Lady 'Bhairvi' was close at hand
to cure this mysterious malady. And yet there are people who
vehemently oppose the need of a Guru in the spiritual field.
A sensitive body, when it is cleansed can also experience
phenomena such as visions of Gods and Goddesses, of Saints,
of its own Guru in a radiant form, of beautiful scenes, rivers,
lakes, springs, flowers and fruits, some of which cannot be
described since there is nothing comparable to them in this
world.
Dazzling lights of indescribable intensity, beauty and
coolness are seen and the mind gets rivetted to some balls of
light which appear to roll in front of one's open eyes and
permeate all anim;lte and inanimate objects. Sounds of flutes,
bells, drums, the conch shell or some extraordinary musical
notes are heard which keep the mind completely absorbed.
Mantras like Guru Guru, Om, Soham, Jai Guru, Wahe Guru,
Satnam are heard in exquisite renderings and reverberate
through every part of one's body. This is ANHAD NADA, the
UNSTRUCK SOUND, which emanates from God and concentration
on it leads to its Source.
One sees past lives and future events and is able to understand
the whole purpose of life. Every EVENT assumes its proper
place in the scheme of things; tragedies lose their sting and
transitory pleasures their elation. This is how the initiate
regains equanimity which is his natural condition. He or she
rises above the duality and becomes 'Jivan Mukta' freed from
all earthly attachments.
A complete transformation of the physical, mental and
intellectual status of the aspirant takes place.
He now sees HIMSELF as a PART of HIS GURU AND GOD, and
from NOW ON RECIEVES DIRECT GUIDANCE FROM WITHIN.
There is nothing he or she can do wrong, being completely in
the hands of this super intelligence, which regulates all
activities of the disciple.
Ego and pride disapear as he sees himself as A CO-WORKER, an
instrument of the Divine (Plan) and nothing more. He is now in a
position to help others on the path.
---
The more I read about Swami Muktananda, the more I feel
convinced that he is a Sidha Yogi of the highest order.
Hari Giri Baba, a saint of great renown, predicted Swami
Muktamindi's future by openly declaring him a 'Maharaja'
and within two months of this prophesy he met his Master
Swami Nityananda again, who had embraced him when he
was fifteen.
This great Sidha must have been looking for a suitable
vehicle which could carry that potent force of Sidha
Yoga in its pristine majesty and pass it on to the future
generations of seekers of God. It must have been Bhagawan
Nityananda's wish to let his successor gain as much experience
and knowledge as possible so that he had to give only some
final touches to this gem to shine forth.
Bhagawan Nityananda (November/December, 1897 – August 8, 1961)
must have guided him to meet saint Bapumai, a saint who asked
only one penny from everyone and in the evening threw the
collections into the river Chandar Bhaga, saying, 'mother,
keep all this money safely for me'.
This great saint was to impress on his young mind that Lord
Vithai was everywhere.
At the age of twenty-two, Swami Muktananda went to another
avdhoot, Swami Lingananda at Kashi to learn PRACTICAL Yoga.
Swami Muktananda, we find that he enforced on himself
intense spiritual discipline for eight more years at
the feet of his Master and attained perfection in
SIDHA YOGA which he described to his devotees thus:
'There are many pathways to God, generally known as
"Yoga Margas". There is, however, a kind of yoga which is
above all these and which one achieves by the Guru's blessing
alone. The Shastras describe it as Sidha Yoga, because it does
not involve practices of Pranayama, Yama, Niyama, the
recitation of sacred books, the study of religious texts or even
the performance of yajnas. All that is required is the grace of a
Sidha Guru, a perfect Master.'
"The speciality of this form of yoga is that while all other
yogas involve a certain amount of effort on the part of the
aspirant, the process of Sidhi Yoga is automatic. It is therefore
also known as Mahayoga, the great path. This yoga cannot be
practiced, it begins to happen by the Guru's grace. On receiving
this grace, the disciple is immediately capable of practising all
other forms of yoga. The functioning of this yoga is
extraordinary, and many people find it hard to believe, and
this is the main reason why sadhakas and saints DO NOT REVEAL
IT TO OTHERS."
Talking about his sadhana, Muktanandji described some of
his experiences during the nine years of his tapasya before he
became a Sidha.
They are most informative and are best put in his own words::
'Once Nityanand Baba gave me a fruit and asked me to go
to Yeola and continue my sadhana there. I ate it on reaching
my destination and sat for meditation. Within moments
strange things were happening to me ... Generally I am a
man of great courage, but that day I was overcome by fear. I
felt possibly Bhagawan Nityananda was annoyed or displeased
with me ... My entire body started aching, but it automatically
assumed Padamasana, the lotus posture. The
tongue began to move down the throat and all my sttempts to
pull it out failed ...
'My fear grew; I tried to get up, but I could not, as my legs
were tightly locked in padamasana. I felt severe pain in the
knot, the manipur chakra, below the navel. I tried to shout
but could not even articulate. It seemed as if something had
stuck, in my throat. Next, I saw ugly and dreadful demon-like
figures which I thought were the evil spirits. Strangely, I was
fully aware all this time, of what was happening to me. I was
consciously witnessing everything.
'I then saw fire blazing up all around me, and felt that I too
was burning. After a while I felt a little better. Suddenly I saw
a large ball of light approaching me from the front, and as it
approached, its light grew brighter and brighter. It then
entered unobstructed through the closed doors of my kutir and
merged into my head. My eyes were forcibly closed and I felt
as though I was fainting. I was terrified by the enormously
dazzling light and it put me out of gear.' ...
'Finally, I saw a BLUE FLAME which first grew larger and then
diminished to the size of a SMALL PEARL. Remaining steady in
front of me, it began to sparkle. It was so very beautiful, so
enchanting, that I was relieved of all my fear. Now it again
grew larger and started going round and round about me.
'All of a sudden my tongue got fixed to the palate hanging
in the yoga posture of khechari mudra and my head fell on my
chest. I loudly uttered the words "SRI GURUDEV" almost
unconsciously, and Lo! everything became normal from that
very moment. All yoga kriyas came to a stop. My hands and
feet, which had stiffened, regained mobility.' ...
'Somehow the morning dawned. I had my bath and a cup of
tea, and in keeping with my daily practice, I sat for
meditation. Soon I was in deep meditation when funny sounds
resembling those of barking dogs or roaring lions, tigers and
camels, emanated from my throat. Hearing them, the herds of
cattle grazing nearby began to run away in fright. I was sad
and dejected, for I had neither heard nor read about this sort
of thing happening during sadhana. I thought I had fallen
from my path as a result of some curse.' ...
'I was very conscious of my own self-respect. I disliked
begging or pleading helplessly. In the belief that I had strayed
from the path of sannyasa, I removed my ochre robes and
hung them on a tree, and wearing only a loin-cloth and taking
my kamandalu and a shawl in my hand, I walked away
towards the East, leaving the doors of my kutir open, and
telling no-one I was going. I thought I might go mad and no
one would recognize me.' ...
'I thus continued walking a long distance and reached
Nagad on the third day. There, on the mountain, was an
orchard of oranges, sweet lime and sugarcane. I entered it and
saw some huts. In a little while, someone from the orchard
came running to me and told me that he was Dagdu Singh, the
owner. He welcomed me and inquired where I came from and
what service I would like to have from him. He owned a big
estate and said he was a student of yoga and a lover of sadhus
and holy men. He arranged for me to rest in a hut, and
ordered khichadi for my meals.
'There was a cupboard in the hut, and as I was sitting there,
I heard a voice within me asking me to open the cupboard and
read the book lying inside. First I did not pay much attention
to it but I heard the same words repeated two or three times. I
could not ignore them any longer, so I opened the cupboard
and picked up a book. The very page I opened described the
yogi experiences I was having. It also explained how a person,
who had received shaktipat by the grace of a sidha guru and
whose kundalini was thereby awakened, got different kinds of
wonderful experiences. After reading a few pages of the book,
my mind freed of all troubles and became peaceful.' ...
VISION OF LIGHT
'As I progressed in my sadhana, the frightful visions almost
disappeared. Yet as soon as I sat for meditation, I would feel I
was burning, and at other times, I might see a burning pyre. I
used to see a RED LIGHT and sometimes even different forms and
shapes in it. Visions of coming events, of visitors who were to
come and of the things they were to bring also appeared, as if
in a film. The redness of the light resembled the colour of the
horizon at sunrise. '
'Sometimes I used to hear very sweet and melodious divine
music. At other times, I would be suddenly inspired to write a
poem or sing classical music. I also tasted nectar, a few drops
of it dripping in my mouth from the palate. It was a very
pleasant experience ....
'After some days the RED LIGHT turned WHITE. It was about the
size of a thumb, and would alternately appear and disappear.
'Sometimes I also used to see a GOLDEN LIGHT which was not
always steady. While it flickered, I was at times able to see
other worlds in it. I once saw Heaven, Swarga-Loka. The men
and women there resembled us but they were much taller,
healthier and more handsome, and they welcomed me.
Different types of phenomena or incidents were now visible in
the white light, which were previously seen in the red light.
'After the experiences of red and white lights, I saw a BLACK
LIGHT, about a quarter of an inch in size. It used to appear and
disappear, and whenever it appeared, the vision lasted two to
three hours during which my mind and consciousness became
completely engrossed and calm. A variety of visions, such as
those of far-off countries, of movements under sea water, and
of great sages and rishis were seen in this light. The vision of
each new light added to my happiness. If I saw someone in the
black light then that person also was able to see me in a vision
or dream, whenever he might be. If anyone came near me,
when I was having the vision of black light, that person also
would be induced into a meditative mood. The SHAKTI was
acting independently in all these phenomena.
'After the visions of black light came a BLUE LIGHT, about the
size of a small PEARL. It used to come and stand before me but
disappeared whenever I tried to look or gaze at it ...
'Gradually the consciousness of finite self diminished and
more and more awareness of 'Being Shiva', Shivoham, 'Being
Brahman', aham brahmasmi, began to dawn on me.
'Of course I also had a vision of Vaikuntha, the Abode of
Lord Vishnu, and even saw the play of raslila but these were
mere visions, not the final reward of sadhana. The ultimate
fruit of sadhana or True Enlightenment is obtained when the
knot of ignorance is cut.
'Six years passed in this manner.
'The NEXT STAGE, which takes quite some time after the vision
of BLUE LIGHT, is BINDHU - BHED or the piercing of the pupil of the
eye. It means that the pupils of the two eyes are pierced and in
place of normal dual vision, the eyes attain a uniform field of
PERCEPTION. At the time of this bindu-bhed, the eye balls may
suffer pains for three to fifteen days just as it hurts during the
chakra-bhed, that is, the piercing of the nerve-plexus in the
spinal cord. The use of medicine is not advised. The eyeballs
start revolving, and in course of time, after many revolutions,
both the bindus come together, and when this is achieved, the
eyes, though fixed at one point, can see in all directions.
This is an uncommon phenomenon and is the SECRET of what is
described as DIVINE VISION. After the bindhu-bhed the eyes roll
upwards ...
'KARNA-BHED also takes place at the time of bindu-bhed. A
chakra, situated at the root of the ear, starts to hurt during
karna-bhed. The DIVINE SOUND one then hears is known as
udgitha or OMKAR DHWANI, and is so very pleasant that I
cannot describe it in words....
'After bindu-bhed and karna-bhed, the sadhaka
experiences a kind of meditation whereby he sees another
separate self of his own. He is puzzled, unable to decide which
one of the two is his real self. Such an experience is known as
pratik-darshan. At this time his body gets completely purified.
Thereupon the sadhaka acquires a feeling that he is merely a
witness to everything, and in my case this experience had
lasted three months.
'The final attainment comes only when the NEEL-BINDU, the
BLUE PEARL-like spot of light, remains steady in the vision of the
sadhaka. In the beginning it is unsteady. It appears in the
vision, sparkles for some time and suddenly disappears, which
indicates restlessness of the mind.
FINAL ENLIGHTENMENT
'As one advances in sadhana, a golden lotus comes, with a
peculiar subtle sound of its own, from the Sidha-Loka and
drops on the head of the sadhaka, THEN sadhaka who is able
to HEAR THE SOUND as well as FEEL ITS TOUCH.
It then drops onto the ground from the head, and before he
can have a look at it or pick it up, it disappears, an
experience I myself have had.
'After this, the neel bindu (Blue Light) becomes steady and
the sadhaka becomes calm and restful and keeps on looking at
the neel bindu.
His Antarshakti becomes more and more powerful, though his
body gets very thin.
'When the neel bindu has become fixed and steady, its lustre
always increases and gradually it spreads everywhere,
ultimately enveloping the entire universe. The sadhaka now
sees in that lustre his Guru or Ishtadeva. He himself then
becomes one with his Guru or Ishtadeva, whereby he realizes
that God, Guru and he himself are One in essence.
This can be termed as real Advaita or non-duality ....
No further ways of sadhana remain available for him, he
has only to fulfil his remaining fate, prarabdha. Thus,
becoming a jivanmukta, he spends the rest of his life for the
well being and spiritual uplift of others.'
===
Guru Nanak talks of 'yan Kand', the Realm of knowledge,
in Japuji, the sacred hymns of the Sikhs, while talking of
the different realms to which the soul will ascend in its
evolutionary flights. He said in 'Gyan Khand' that there are
many Sidhas, Buddhas and Naths or Master of Yoga and
many Gods and Goddesses. Exquisite nada or celestial music
can be heard and infinite joy and bliss is experienced.
Swami Muktananda talks of Sidha loka as the home of the
Sidhas, which appears to correspond to the same description
as that of 'Gyan Khand'. I found this fact of great interest
since it shows the authenticity of people who have similar
experiences.
Swami Muktananda gives a detaled description of Sidha loka
as he talks of the blue bodies of the Sidhas,made of pure
consciousness, living amongst trees, flowers and creepers,
gardens and mountains, all filled with conscious radiance.
They travel on the chariot of thought and keep visiting our
world according to their choice.
JAPA YOGA
Swami Mukhtananda goes on to say that there
are many Sidhas living here and there in India who do not
disclose their identity and it is difficult to recognize them
unless they themselves so desire. Swami Mukhtananda lays
great stress on Guru-Bhakti, devotion to the Guru, so that one
may earn their grace and achieve fulfilment with ease.
Besides meditation Swami Muktanandji insists on Nama Japa
on continuous remembrance of the mantra given to the
initiate, which is a highly potent method of spiritual evolution,
also known as MAHAYAJNA.
Lord KRISHNA says in the Gita 'of all the YAHNAS, I am the Japa Yajna'.
Guru Nanak says that in Kali Yuga there is nothing better
than the singing of the Lord's name and his constant remembrance.
Japji is the name of the morning prayer revealed to every Sikh which he must recite daily.
In fact Guru Nanak went to the extent of saying:
I live only by reciting thy Name
If I forget thee I shall die.
Japa Yoga is the EASIEST Path and suits all conditions, and,
being perfect in itself, it is a means as well as an end. People of
all faiths prescribe and practice this but it is a SCIENCE and
there are certain prerequisites to be followed.
God has as many names as he has attributes. Which name
will bring the best fruits of Japa Yoga is a question which only
a perfect Master can solve. He gives a Name, a Mantra, at the
time of initiation which is called a Beej Mantra, or a
potencized Sedd Mantra, which is in harmony with the initiate
or achieves this harmony by the special powers of the Guru.
The constant repetition of this Mantra as 'Nam' brings about
the best results, which come quicker if the Guru is a Sidha.
Swami Muktananda describes Japa Yoga as Kalpa Viriksha, a
wish-fulfilling tree, or Dama Dhenu, a celestial Cow, and
Param Chintamani, a gem which yields anything desired.
He also says that 'if the Sadhaka carries out the Mantrajapa
after identifying his oneness with the Guru, the Mantra itself
and the Lord of the Mantra, then the Mantra instantly
activates yoga processes within the initiate, to making him
merge with God and become like Lord Shiva'.
Swami Muktananda describes the effect of Japa Yoga::
on the physical body through the action of the red light;
on the 'subtle body' through the white light, about the size of the
thumb and located in the throat,
on the 'causal body' through the black light which is about half the size of a thumb joint and which lives in the heart;
and on the 'grand causal body' through the BLUE LIGHT which is the size of a tiny spot or a lentil which is situated in the navel.
When the tongue, representing the physical body, is satiated
through its recitation of the Mantra, Japa enter further and
the Mantra begins to be repeated more and more in the
throat, representing the japa of the 'subtle body'.
By now the body as a whole, has been purified, and at this
stage the disciple has visions of Gurus, Gods, Goddesses,
Sidhas and Saints.
Then the japa enters deeper, into the heart. This is
also called Shunya or Void, where the Knot of Ignorance can
also be found. The speed of japa increases still further and
there is greater joy and enthusiasm. The heat in the head
increases and disciple feels warmths throughout his limbs.
He can carry out his world activities more efficiently since now
inner guidance and vigour is available. He also gets a glimpse
of his causal body.
Then, suddenly, the japa moves into the navel.
The aspirant feels VIBRATIONS in that part and the BLUISH
lustrous body is also perceived. He sees a divine light and all
types of states of knowledge, devotion and Yoga are
experienced, as all the hidden powers are awakened.
Anhad Nada, unstruck heavenly music, is heard and he now
gets a Mantra from within by his guru's grace which is
THE KEY TO Consciousness of one's INNER BEING.
At this stage no effort or japa is involved which
continued through the words, heard unconsciously,
known also as 'Ajapa jap'. There is a blissful
feeling of ONENESS with the universe and its creator.
He becomes perfect.
Nam or Mantra or Shabda is the vehicle which takes one
beyond creation to the creator.
You will notice how in a sort of reverse process, the'Sabda'
shakti descends from the tongue, via the throat and the heart
to the navel and completes the process in easily assimilable
stages.
Meditation becomes automatic in this process and no special
restrictions are laid down about the place or the time or
the duration of the sadhana.
Baba Onkarnath says the same thing and lays great stress on
JAPA YOGA. In both cases, however, the sadhana becomes
easier, because of the Shakti Pat Dikaha by these GREAT
Masters.
There are innumerable instances given in 'Shree Gurudev
Vanee', the Annual Magazine, of disciples, both western and
eastern obtaining similar results. It would take volumes to
describe all these variations of spiritual experiences. This
Annual Magazine, which contains the personal experiences of
some disciples, also has articles by Swami Muktananda and
some of his eminent devotees, which are well worth studying.
It clears many a doubt, strengthens wavering minds and acts as a
tonic for those on the path.
---
I think something ought to be said here about THE DELUSION
& deceptions that these SIDHAS may cause in the minds of
those whom they meet for the FIRST TIME.
I think it is deliberately done to separate the rice from the husk.
Swami Muktananda may be found in very rich attire.
On occasions he may be made to wear a crown and sit on a magnificently decorated Singhasan or throne. This may put off some disciples who have not yet
acquired the vision to look deeper and recognize in him the Sanyasin of three births.
Sai Baba of Shirdi wore a torn shirt but his incarnation the
Satya Sai Baba wears rich attire and lives and travels in the
conditions of comfort which modern civilization provides.
Raja Janak may have disappointed some disciples with his
style of living but he was the greatest renunciate known to
history.
One should SEE WITH EASE with which such men sit on the bare
floor or live on just nothing. Often they accept such garments
and fineries to please their most devoted disciples and discard
them or give them away as if it was trash. That is the sign of a
true Yogi or renunciate. I have seen some remarkable saints in
silk robes and some others in self-imposed poverty. Let us pray
to God to give us WISDOM to RESPECT the Divine in whatever
SHAPE it appears before US.
====
TIBETAN RELIGION
Essentially, it is the Buddhism of Mahayana, the Greater
Vehicle, that Tibetans follow. Mahayana Buddhism aims at
the highest stage of nirvana not only for one's self but all others
inhabiting this world.
This is a doctrinal path, the Gyan Marg
while the Tantric element, which is a later introduction of
Mahayana is studied separately after the main part has been
thoroughly imbibed. Being a profound study, it needs an
extensive development of the mental intellect and faculties. In
the earlier stages, the sacred scriptures are learnt by heart,
followed by discussions amongst the gurus and their disciples
and ultimately concentration and meditation are practised to
train the mind for the higher study and practice of this
intellectual, rather than emotional, religion. There are
thousands of volumes in its literature which would need a
lifetime of study and are extremely difficult to comprehend.
His Holiness, the Dalai Lama is an incarnation of Lord
Buddha, and has taken birth not under the law of Karma
which applies to all those who have not yet achieved nirvana
but because of the innate desire of Buddhas to be re-born in
order to help others achieve nirvana under their guidance and
training.
Lord Gautama Buddha Siddhartha was born about 650 BC-
about the same time as Confucius was teaching about
ethics in China, when Zarathustra was the popular saint of
Persia and Lao-Tse was carrying out reform of the religion of
China.
All these religions believed in non-attachment, VAIRAG;
non-assertion of the self, called Wu-Wei by the Chinese sages,
and the doctrine of karma, called Yin Quo in Chinese.
China's misfortune has been that it has not produced
a great living Master for many centuries, while Buddhist
philosophy in Tibet produced some spiritual personalities.
The present Dalai Lama is a product of the same mould.
Tibetan Buddhists believe that during the present kalpa
or age, a THOUSAND INCARNATIONS of Supreme, and perfect
Buddhas will come into this world.
They further believe that each of these Buddha
incarnations will preach his own doctrine and will work
eternally for the salvation of all mankind. Lord Gautama
Buddha was ONE OF those thousand Buddhas.
Original in Tibetan Buddhism is the introduction of
tantras, training in the method of spiritual evolution,
in addition to the earlier teaching of sutras, doctrinal
treatises.
Essential spiritual TRUTHS ARE IMMUTABLE, but techniques and
methods must vary according to the material the Master, or
Buddha, has to deal with. The Buddha himself preached three
sermons after attaining Enlightenment.
The first one, at Sarnath near Benares, was meant for
people with limited spiritual outlooks and to them he
preached the Four Noble Truths.
The Buddha said, 'This is true suffering: this is true
cause; this is true cessation; this is the true path.'
The true cause of all true suffering was karma and delusion.
True cessation was the disappearance of these sufferings
and their causes. The true path was the method advocated
so that true cessation could be achieved.
The second sermon was delivered at Girdhakuta, in which
he talked of Shunyata or voidness. The audience was
composed of Mahayanists of the highest intellect. Such a deep
sermon could only be comprehended by THE ELITE amongst
spiritualists.
The third sermon at Vaishali was delivered for the benefit of
Mahayanists of lesser intellect.
The essential nature of Samsara is misery, which is the
other name for DELUSION. It is this delusion of the individual
undisciplined mind which is responsible for bondage and rebirth.
If by some method the mind, which is intrinsically pure,
can be disciplined, the delusion will disappear, thereby
exposing the soul to the Truth and achievement of liberation
or nirvana.
The mind is vitiated by the flow of evil thoughts
which has to be stopped as an essential part of spiritual
discipline before soaking it into the divine dye.
The method is logical.
Firstly, hold back new dirt, or evil thoughts from further
soiling the already dirty linen, or the mind, which has become
black with dirt accumulated in several earlier birth cycles.
Secondly, cleanse the earlier dirt by thorough washing in
Dharma:
"This Mind has become jet-black with dirt accumulated
through several births."
Guru Granth Sahib
DHARMA, called chos in Tibetan, means 'to hold back from
impending disaster', and all means to achieve this end
constitute RELIGION.
These means essentially consist of all RIGHTEOUS activities
of mind, body and speech, mind being the main component since
it originates all action and inaction.
The flow of evil thoughts is stopped and the cleansing noble
thoughts inserted, by resting the restive mind in concentration,
on one's own physical body or mind or on external
objects of contemplation like images. The tantric images for
contemplation have been most thoughtfully designed to suit
the physical, mental and sensual aptitudes of different
individuals.
There is also considerable emphasis on the correct
pronunciation and recitation of mantras. A guru or lama is
absolutely essential to guide the disciple along this path.
In the whole of Buddhist religious philosophy, the emphasis
is on the reconditioning of the mind as will be clear from the
following story, taken verbatim from His Holiness, the Dalai
Lama's My Land and My PeoPle.
'Once long ago there was a famous lama whose name was
Drom. One day he saw a man walking around a stupa.
"Look", he said, "it is quite a good thing that you walk around
a stupa. But it would be better to practice religion."
"Well, I had better read a holy book then," the man said to
himself. And so he started laboriously reading from a book till
one day Drom happened to see him again.
"Reading from a holy book is no doubt very good," Drom
said, "but it would be better still if you would practice
religion. "
And the man thought: "Even recitation is no good. How
about meditation?"
Before long, Drom saw him in meditation and said: "It is no
doubt very good to meditate. But it would really be better if
you would practice religion."
"Pray, what then do you mean by practicing religion?" the
bewildered man replied.
"Turn your mind away from the forms of this worldly life,"
Drom told him. "Turn your mind towards religion."
If falsehood, like truth, had only one face, we would be in better
shape. For we would take as certain the opposite of what the liar
said. But the reverse of truth has a hundred thousand shapes and
a limitless field. — Montaigne, Essays
---
IT IS September 15, 1938, and one of the most infamous
and deadly of deceits is about to begin. Adolf Hitler,
the chancellor of Germany, and Neville Chamberlain,
the prime minister of Great Britain, meet for the first time.
The world watches, aware that this may be the last hope
of avoiding another world war. (Just six months earlier
Hitler's troops had marched into Austria, annexing it to
Germany. England and France had protested but done
nothing further.)
On September 12, three days before he is
to meet Chamberlain, Hitler demands to have part of
Czechoslovakia annexed to Germany and incites rioting in
that country. Hitler has already secretly mobilized the German
Army to attack Czechoslovakia, but his army won't be
ready until the end of September.
If he can keep the Czechs from mobilizing their army
for a few more weeks, Hitler will have the advantage of a
surprise attack. Stalling for time, Hitler conceals his war
plans from Chamberlain, giving his word that peace can be
preserved if the Czechs will meet his demands.
Chamberlain is fooled; he tries to persuade the Czechs not to mobilize
their army while there is still a chance to negotiate with Hitler.
After his meeting with Hitler, Chamberlain writes to his sister,
". . . in spite of the hardness and ruthlessness
I thought I saw in his face, I got the impression that here
was a man who could be relied upon when he had given his
word. . . .".
Defending his policies against those who doubt
Hitler's word, Chamberlain five days later in a speech to
Parliament explains that his personal contact with Hitler
allows him to say that Hitler "means what he says."
[ Moral of the story - you can't negotiate with a Delusional Narcissist - they all Lie - it's their essential Nature, their way of Being. ]
---
The Nixon Defense:
EIGHT YEARS AFTER RESIGNING as president, Richard Nixon
denied lying but acknowledged that he, like
other politicians, had DISSEMBLED. It is necessary to
win and retain public office, he said. "You can't say what
you think about this individual or that individual because
you may have to use him. . . . you can't indicate your
opinions about world leaders because you may have to deal
with them in the future."1 Nixon is not alone in avoiding
the term lie when not telling the truth can be justified.*
As the Oxford English Dictionary tells us: "in modern use, the
word [lie] is normally a violent expression of moral reprobation,
which in polite conversation tends to be avoided, the synonyms
falsehood and untruth being often substituted as relatively
euphemistic."
It is easy to call an untruthful person a liar if he is disliked,
but very hard to use that term, despite his untruthfulness, if
he is liked or admired.
Many years before Watergate, Nixon epitomized the liar to his
Democratic opponents — "would you buy a used car from
this man?" — while his abilities to conceal and disguise were
praised by his Republican admirers as evidence of political
savvy.
These issues, however, are irrelevant to my definition
of lying or deceit. (I use the words interchangeably.) Many
people — for example, those who provide false information
unwittingly — are untruthful without lying. A woman who
has the paranoid delusion that she is Mary Magdalene is not
a liar, although her claim is untrue. Giving a client bad
investment advice is not lying unless the advisor knew
when giving the advice that it was untrue. Someone whose
appearance conveys a false impression is not necessarily
lying. A praying mantis camouflaged to resemble a leaf is
not lying, any more than a man whose high forehead suggested
more intelligence than he possessed would be lying.*
A liar can CHOOSE not to lie. Misleading the victim is
deliberate; the liar INTENDS to misinform the victim. The lie
may or may not be justified, in the opinion of the liar or the
community.
The liar may be a good or a bad person, liked or disliked. But
the person who lies could choose to lie OR to be truthful,
and KNOWS the difference between the two.
Quoted from "Telling Lies" by Paul Ekman (1992)
http://www.filecrop.com/paul-ekman-telling-lies-pdf.html
===
MUTHOS vs MYTHS
Muthos in the Iliad (from Richard Martin, The Language of Heroes).
There are only three genres of speech called muthos in the Iliad:
- command, boast or insult,
- recitation of remembered events,
- the third underlies the first two.
The god or hero who commands or boasts or insults will rely on a narrative of what has been, or could be, or should be or not be, done. Sometimes he will use genealogy to make his case. Every muthos is a living, powerful speech - performance.
MUTHOS IS THE GREEK WORD MEANING STORY or TALE
When we translate it "myth" we should not understand this word with its modern connotations.
MYTHS are stories that have some characteristic traits:
They are:
neither true nor false
neither realistic nor logic - compare with dreams
symbolic
traditional
communal
paradoxical, (opposites do not cancel each other)
They have CULTURAL Functions
RITUALS: The following have been identified as five key characteristics of rituals.
They are:
-repeated
-sacred
-formalized
-traditional
-intentional
http://www.class.uh.edu/mcl/classics/muthos.html
===
THE MUSIC OF THE SPHERES
The most sublime but least known of all the Pythagorean speculations was that of sidereal harmonics. *It was said that* of all men only Pythagoras heard the music of the spheres.
Apparently the Chaldeans were the first people to conceive of the heavenly bodies joining in a cosmic chant as they moved in stately manner across the sky.
Job describes a time "when the stars of the morning sang together," and in The Merchant of Venice the author of the Shakesperian plays writes: "There's not the smallest orb which thou behold'st but in his motion like an angel sings."
So little remains, however, of the Pythagorean system of celestial music that it is only possible to approximate his actual theory.
Pythagoras conceived the universe to be an immense monochord, with its single string connected at its upper end to absolute spirit and at its lower end to absolute matter--in other words, a cord stretched between heaven and earth.
Counting inward from the circumference of the heavens, Pythagoras, according to some authorities, divided the universe into nine parts; [ie Numerology iow] according to others, into twelve parts.
The twelvefold system was as follows: The first division was called the empyrean, or the sphere of the fixed stars, and was the dwelling place of the immortals.
The second to twelfth divisions were (in order) the spheres of Saturn, Jupiter, Mars, the sun, Venus, Mercury, and the moon, and fire, air, water, and earth.
This arrangement of the seven planets (the sun and moon being regarded as planets in the old astronomy) is identical with the candlestick symbolism of the Jews--the sun in the center as the main stem with three planets on either side of it.
SHABDA
Śábda is the Sanskrit for "sound, speech" In Sanskrit grammar, the term refers to an utterance in the sense of linguistic performance.
Om, or Aum, a sacred syllable of Hinduism, Buddhism, and Jainism is considered to be the first resonating vibrational sound within an individual being. It also denotes the non-dualistic universe as a whole. In Buddhism, Om corresponds to the crown chakra and white light.
Bhartrihari on the other hand held a shabda-advaita position, identifying shabda as indivisible, unifying cognition and linguistic performance, ultimately identical with Brahman.
Bhartrhari recognizes two entities, both of which may be called shabda, one is the underlying cause of the articulated sounds, while the other is used to express the meaning.
Bhartrhari thus rejects the difference posited by logicians between the ontological and the linguistic. His concept of shabda-brahman identifying linguistic performance and creation itself has parallels in the Greek concept of logos.
In Sikhism the term Shabad has two primary meanings. The first context of the term is to refer to a hymn or paragraph or sections of the Holy Text that appears in Guru Granth Sahib. The main holy scripture of the Sikhs is Sri Guru Granth Sahib (SGGS.)
Guru Granth Sahib Ji is organised by chapters of Ragas, with each chapter containing many shabads of that Raga. The first Shabad in Guru Granth Sahib is the Mool Mantar.
The script used for the Shabad is Gurmukhi. Shabad is the term also used to refer to hymns within other Sikh scriptures, such as the Dasam Granth of Guru Gobind Singh Ji.
The second use of the term Shabad within Sikhism is for the holy name of God, Waheguru.
Other faiths and philosophies
Esoterically, Shabd is the “Sound Current vibrating in all creation. It can be heard by the inner ears.”
Variously referred to as the Audible Life Stream, Inner Sound, Sound Current or Word in English, the Shabd is the esoteric essence of God which is available to all human beings, according to the Shabd path teachings of Eckankar, the Quan Yin Method, Sant Mat, Surat Shabd Yoga, and M.S.I.A. (Movement of Spiritual Inner Awareness), and Spiritual Freedom Satsang.
Adherents believe that a Satguru, Siddha Yogi, or Eck Master, who is a human being, has merged with the Shabd in such a manner that he or she is a living manifestation of it at its highest level (the “Word made flesh”) ala Jesus Christ.
However, not only can the Satguru attain this, but ALL HUMAN BEINGS are inherently privileged in this way.
Indeed, in Sant Mat the raison d’être for the human form is to meditate on the Sound Current, and in so doing merge with it until one’s own divinity is ultimately realized.
Referring to the Shabd, Sant Kirpal Singh, a contemporary Sant Mat guru, stated that "Naam" ("Word") has been described in many traditions through the use of several different terms.
In HIS Ruhani Satsang teachings, the following expressions are interpreted as being identical to "Naam" or "Shabd":
"Naad", "Akash Bani", and "Sruti" in the Vedas
"Nada" and "Udgit" in the Upanishads
"Logos", "Word" and "Holy Spirit" in the New Testament
"Tao" by Lao Zi
"Music of the Spheres" by Pythagoras
"Sraosha" by Zoroaster
"Kalma" and "Kalam-i-Qadim" in the Qur'an
"Naam", "Akhand Kirtan" and "Sacha ('True') Shabd" by Guru Granth Sahib
Sant Baljit Singh, a contemporary Sant Mat Master, uses the term "Light and Sound Current." He describes it as the connecting link between human beings and God.
"The intoxication of Nam,
Stays with me day and night."
Guru Granth Sahib
===
OVER-ATTACHMENT (MOH)
Over-attachment to one's wife, children, friends, wealth, RELIGION,
social group, nation, or other possessions, even to one's own body,
is unhealthy, unnatural, and is a cause of sorrow and despair.
There is a certain amount of NATURAL Attachment without which the world
would cease functioning but this is not the meaning of 'moh'. It is over-attachment which is bad, self-defeating, non-spiritual, and is to be
avoided.
VANITY - EGO (AHANKAR)
The ego is the root cause of all actions in this world and cannot
be avoided. But when the ego gets too inflated, overbearing
and proud, it becomes dangerous for oneself as well as society.
Humility has to be developed by the disciple, a virtue to which
Guru Nanak gave great importance. Succeeding gurus followed
suit, with humility becoming the hallmark of the Sikh Gurus.
Selfless public service was enjoined upon rich and poor
alike to develop humility. Even now you will find some of the
richest sikhs dusting the shoes of all and sundry in the temples,
rich sikh ladies, who never do any work at home, washing and
cleaning utensils used by the poorest of the poor, at the
temple's free kitchen.
The ego has been considered by the saints as the greatest
barrier in the spiritual path; it is the ego which functions
through the confused mind of an individual, adding to his
own problems in the belief that it is resolving them.
If the ego could only act as the instrument of the supra-mind,
which it actually is, it would get the necessary guidance
from the supermind and assist the soul in its upward journey,
besides allowing a man to carry out his duties in life
more efficiently, and under the Spiritual Law of Economy.
But under the belief that it is the originator of a person's
every action, the ego becomes entangled, under the strictures
of the Law of Karma, with the unending cycle of birth and death.
Frequently, the ego only succeeds in compounding the
difficulties in a disciple's attempts towards attaining
awareness of God. Unless the ego can stand aside
and wait for the Grace of God to descend, it will get nowhere,
whereas the bhagtas' devotion to the Lord automatically
makes their ego like a recipient of the Divine Grasce and no
more, thus making their success certain.
CULTURAL BARRIERS
In the present day society, the individual is exposed to the
powerful and perverting influenceds of the mass media; films,
radio, television, newspapers, lectures by so-called leaders in
the interests of 'progress' , all of which are in direct
contradiction to the ancient wisdom of India which has always
emphasized the superiority of the Spirit over materialism.
This meant dedicating oneself to honest labour, not only to keep
body and soul together but also generously to assist the weaker
sections of society to evolve.
Even in the West, the Kings were originally the protectors
of the faith of their subjects. Having lost their position
to downright materialists, who are now the dominant factor,
no one appears to be in charge of this function. Even 'Church on
Sunday' is out of fashion. Men and women glue themselves on
to their TV sets or Radios to listen to the rise and fall of share
prices from dusk to dawn. Sex stares at you on every
noticeboard you see. Everyone appears to be busy destroying
the very framework and foundations of society under the
banner of liberalism and freedom.
Music, which was designed to attune people to their Creator
and generate true love amongst humanity, now advertises sex
in a most sensuous form.
Modern literature no longer contains higher thoughts and
ideals, it is full of justification for the so-called basic
urges, endless gossip, and celebrity worship, meaning the
passions of human beings.
There is no respect for the parents or teacher or the elders or
the leaders of mankind since none of them owe any responsibility
towards those in their care. Teachers are preparing for more
lucrative jobs and are more interested in well-paid tuitions;
parents, seeking their own pleasure, have no time for
the training and education of their children; leaders are busy
stabilizing their own position, which they propose to retain in
perpetuity.
In modern society, a spiritual plant has to be really very
sturdy if it is to grow at all. Inflation, mis-management and
corruption at all levels keeps nearly everyone fully engaged in
the struggle for material existence. Spiritual men and women
shine like stars in the dark night of an aimless society, making
as honest a living as that society allows, giving solace to weaker
spirits and setting an example to be followed by all.
It is in the thick of battle that a genius makes his mark.
PSYCHOLOGICAL OBSTACLES
These obstacles are more subtle and obstruct one at the most
unexpected times. When the human mind gets used to an
idea, however worthless, it finds it extremely hard to give it
up. Since reason has rarely played a major part in the faith of
an individual, people often cling to anything which their
parents or teachers hold in respect. The impressions formed in
the early formative period develop a deep groove in the mind
of the individual who finds pleasure in the security of that
groove.
Any innovations at a later stage, during the adolescent
period of reasoning, are unwelcome to the mind, which raises
all kinds of arguments to justify the existing faith and
condemn anything new.
People become bigoted and incapable of receiving, much
less absorbing, new and, perhaps, more truthful ideas.
If religion is truth, it should be in a position to face the
onslaught of any falsehood; it needs no protecting walls. By
frank and free discussions and by applying the logical method
of analysis, a true religion runs no other risk than that of
shedding its dross.
By studying comparative religions one will deepen one's faith
in one's own religion, if our study shows that other religions
can also fulfil one's spiritual needs.
The disciple has to FREE HIMSELF from all bonds before he can
qualify for the spiritual ascent.
O Farid, raise up your mind,
By breaking down the barriers.
Sheikh Baba Farid
The worst psychological barrier is the human ego. The
individual ego gets strengthened by the communal or the
so-called 'religious ego' and refuses to acknowledge even the
truths in other mens' religions.
Many Christians or Moslems or Hindus or Jews or Eckankarists
still believe that the entry to heaven is banned except
through their own *chosen people's* Gate, but it is blasphemy.
Truly spiritual men, following the lead of their prophets,
all believe that there are no walls around heaven and that
God's children, the entire human race, can enter from whatever
point they like.
The various religions are the various paths or disciplines,
particularly suited to certain RACES and NATIONS by following
which they can reach the one and only God. Religion is not the
name of the Goal or the End itself, it is one of the means to
that End.
Overzealous disciples often add much formal irrelevancy and
myth to their discipline and, in course of time, only this
formal element may remain since it is tangible. The spirit, as
opposed to the 'correct letter', which is intangible, disappears.
At this stage, the 'FORM' fights for its identity and survival.
So-called religious men fight and incite others to fight, not
for any essential truth or essence or spirit but for the
external forms. They call these selfish, unjust and unethical
wars Crusades or Jihads so that their simple co-religionists
enthusiastically die in the hope of an illusory heaven beyond,
which they have missed by their own folly in this world.
A story is told about a frog from the ocean who jumped into
a well where he met a brother frog who lived there permenently.
At this stage, one must appreciate that the ocean frog found
the atmosphere in the well a little stuffy and restrictive.
A conversation ensued somewhat on the following lines:
OCEAN FROG: Brother, how do you pass your time in such
confinement?
WELL FROG: It is a big well with a large circumference
and I get enough to eat. How big is your well?
OCEAN FROG: Very big.
With a mighty leap the 'well' frog jumped from one end of
the well to the other, and said, 'Is your water this big?'
OCEAN FROG: No; much bigger.
WELL FROG: You are lying. Nothing can be bigger than
the whole well.
OCEAN FROG: You won't understand until you leave this
small well and see the other creations of God with
which you are unfamiliar.
TRUTH can always stand the test of scrutiny.
Nothing is self-sufficient. The ego need not stand in the
way of learning from an expert; there is no shame in
surrendering to superior knowledge-wisdom.
THE TRUE ASPIRANT
It will be clear that the aspirant has to have an intense
desire to meet his Creator. The journey is long and arduous
and needs immense patience. Egotism must be replaced by
humility and self-surrender to the chosen guide who should be
in touch with God, so that he can lead one there. The aspirant
should be prepared to wage a relentless war against the five
enemies of sex (lust), anger, avarice (greed), attachment and
ego (vanity), on the battlefield (playground) of worldly life.
The aspirant must develop love and compassion for all.
Vegetarian food and the company of similarly inclined people
will be a great help. Every day of one's life should be used
to prepare oneself for the most thrilling adventure of a flight
through the astral worlds into the world of the spirit
towards God.
The very anticipation of this event should produce inebriation,
and the consummation of it, perpetual joy.
Are you truly happy?
===
THE WORD
The Word is the Guru and Guru is the Word. All the essence
is in the Word. If the aspirant obeys the Word, the Guru
will surely redeem him.
Guru Granth Sahib
The Bible (John I:l) says: 'In the beginning was the Word and
the Word was with God and the Word was God.' God and the
Word are shown as synonymous. Jesus also said, 'I and my
father are one.' Therefore, God, the Word and the prophet or
guru are one. This is also accepted by Sanatan Dharma, or
Hindu ethics.
What is the 'Word'?
Could the ordinary sayings of the guru, or prophets be
considered the Word? The answer is No.
Could the hymns, poetry and press contained in sacred
books like the Bible, the Koran, the incomparable Bagavad
Gita, the sacred Vedas, the Guru Granth Sahib, the
Ramayana, the Mahabharata, the Shariyat-Ki-Sugmad be
considered the Word?
Before we answer this question, we have to be sure first
whether they originated from God, which is extremely
difficult to answer.
The Gita, though said to be pronounced on the battlefield by
Lord Krishna, was certainly not recorded on the spot. Some
even say that Ved Vyas wrote it himself. Undoubtedly, it is a
flawless philosophy, containing nothing but truth and it has
guided hundreds of thousands along the spiritual path
through the ages. But is it the Word?
The Koran came to the Prophet Mohammad from God, but
was dictated to someone else later. It contains universal truths,
but does it fall into the category of the 'Word'?
The New Testament was written by the Apostles of Christ
and has been instrumental in civilizing millions of people. But
we cannot say with certainty whether the Apostles meant this
sacred book, which they never even saw, to be the Word which
was in the beginning.
The Guru Granth Sahib was received direct from Above by
the gurus and transcribed by them. In fact, the Fifth Guru,
Arjan Sahib, himself compiled the holy Granth, with the
recorded word of the previous gurus. The composition, the
ecstasy, the theme of Divine attributes and the cosmopolitan
nature of the scripture, all contribute to making it authentic.
But is it the Word? Can it be substituted for God?
The Shariyat-Ki-Sugmad was written by Paul Twitchell, and
the current master of Eckankar has authored over 70 books now,
and it is said that he is the only valid Godman, the Satguru,
the Mahanta. But is it the Word? Can it be substituted for God?
Each sacred book contains some universal truths and some
wisdom on the solution to LOCAL PROBLEMS. The prophets were
concerned with the day-to-day problems of their disciples and
they sought Divine guidance for these, a guidance which was
given but was essentially applicable to that race, in that
country and under those circumstances, at that time.
Universal TRUTHS however, are truths applicable to all,
irrespective of race, time and space, and are the common
inheritance of mankind, to be found in every sacred book
of all religions.
Besides the Word having to originate from God, it must
fulfil another condition, which is, that the whole Universe
came out of this Word and is sustained by it.
This, obviously, cannot apply to any of the sacred books,
though wholly inspired and having tremendous potential for
changing the whole psychology of man for the better.
The vast universe was created through one spoken word (Sound).
Thus originated myriads of Rivers.
Guru Granth Sahib
It is made clear in the Guru Granth Sahib that the Word
referred to in Gurbani is a specific sound which originated
FROM GOD, created the universe and is sustaining it, a fact the
Christian Bible also makes perfectly clear. The Koran also
verifies this:
On uttering 'Kun', the universe was created.
The problem now is how to contact this Word which originates
from God, represents God as the Holy Ghost, acts as
a link between God and the guru of the prophets and later
ACTS AS A GURU or guide for the disciple.
In the Guru Granth Sahib, the Word has often been referred
to as 'Bani' or 'Shabad'.
This Word is from its origin(God)
It has removed all my worries.
Guru Granth Sahib
"Five Celestial Sounds are ringing within
The Lord God has come into my body."
It is clear from the above that these 'sounds',
DHUNATMIK sounds, truly represent God and when one
hears them, one is left in NO DOUBT that God has
entered the body. How else can God come into contact
with a human body?
In 'Sthul' or physical form, He is represented by a
saint, and in sukshama or astral form, he is represented
by 'Celestial Sounds and Light'.
The Light has now been proved by scientists to be the
finest vibrations of 'Sound'.
There are two keys to this unique spiritual treasure house,
which is doubly locked. One key lies in the embodiment of the
guru and is the physical key.
This is the potencized shabad mantra that a guru gives to
the disciple at the time of initiation and is like a 'seed',
processed and treated by the guru who has the requisite
powers and authority.
This seed, once planted in good soil, will bear fruit at
the appointed time.
The 'fruit' is the second key which comes in the form of
sound and light transmitted by vibrations of varying intensity
and establishes the contact with all the astral worlds. Celestial
wisdom is then constantly available to guide every action of the
disciple who distinctly hears the Command or Hukam, on
following which, he can avoid all pitfalls and achieve perfect
evolution.
One can ONLY obey if one hears the Command from ABOVE.
The hearing of anhad nad, unstruck sound, heralds the
capacity to hear this Command directly. At this stage, the
physical body of THE GURU is NO LONGER NECESSARY as he has
established himself within the disciple's body as celestial
SOUND, the WORD, and though the guru, in his worldly and
tangible form, may remain unaware of this, he undoubtedly
guides the disciple, wherever he is, from within.
It is self-evident, therefore, that those who put their whole
faith into reciting sacred hymns can secure only partial
benefits; they may become pious, worthy citizens, beloved by
society as men of chanicter but they may still be in a
preparatory stage of evolution.
The body is so designed that without the first physical key
provided by the guru, there is no chance of coming in contact
with the Word. The WORD is THE authentic representative of
God in our physical world.
Guru Gobind Singh Sahib could find great spiritual saints
amongst his followers since the foundation of devotion to God
had been well and truly laid by the Ten Gurus, though none of
these saints were interested in secular life. He also had great
military leaders like Banda Bahadur, who struck terror into
the hearts of the Moghals, but did not have the spiritual
perfection essential in a guru. Under these circumstances, he
devised an inspiring technique in the philosophy of the guru.
The whole Sikh Movement was founded on Guru Vad. There
cannot be a Sikh without a guru and who could be a better
guru than the inspired bani of the gurus, compiled in the
shape of the Guru Granth Sahib?
Accept Guru Granth Sahib as an embodied guru. Those whose
minds ARE PURE will discover God in 'Shabad'.
Guru Gobind Singh Sahib
The Guru Granth Sahib teaches passionate mystic devotion
to God, combined with manly conduct in daily life.
Communication with the saints is imperative and is insisted
upon, page after page. This scripture contains the very
ESSENCE OF HINDU PHILOSOPHY bereft of all embellishments and
is the supreme example of Indian thought.
Its simple diction touches the heart, generating intense love
for the guru and God. For those who follow the path of BHAKTI,
I have come across no other religious book which can create
the intensity of devotion to an extent that this one does.
It further gives proper guidance for identifying the
accomplished Brahm Giani Saint mentioned who in turn, gives
PROOF of his perfection and authenticity by constantly referring
the disciple back to the Bani in the Guru Granth Sahib, as
the treasurehouse of spiritual wisdom, which in this age of
Kali Yuga, provides those of the Sikh faith (and others) with
a powerful combination of guidance and inspiration.
There are people who have found God even without being
initiated, but simply by having faith in the Guru Granth Sahib
as the Guru and by reciting it regularly with great devotion,
since it contains nothing but the praise of God and the Guru.
Anyone who can acquire faith and develop love for God
WITHOUT THE AID OF A GURU, is possibly already an evolved soul
who has been born only to complete the course of evolution.
The seed may well have been planted in a previous birth,
hence such an individual shows NO NEED or no inclination to
surrender himself to any reincarnated soul. Yet even such a
person would find it fruitful to follow the advice of the
Guru Granth Sahib, and cultivate the society of high souls
like saints and siddhas.
He may have qualms about adopting anyone of them as a
guru, but he certainly can have no objection to the elevating
influence of their companionship.
A True Saint, referred to as such in the Guru Granth Sahib,
will rarely disturb the foundations of faith laid earlier
in the disciple. In actual fact, he will strengthen the
disciple's faith in his own religion and the path already
been followed by him.
ANYONE WHO takes you away from your well-recognized path
and introduces you to quite A NEW ONE is NOT A GENUINE SAINT,
and should be avoided.
A perfect saint, Guru or Master ought to know all paths
leading to God. He will help you in advancing further from
the position already attained, and will inspire while he guides,
setting an example to be followed. People need someone to
inspire them by personal example along their arduous
journey, particularly in the EARLIER STAGES when the going is
very tough.
I have seen some high souls universally respected as being
evolved, surrendering themselves to yet higher Masters,
when they see their own progress has stopped. Some are even
sent by their EGOLESS Gurus to Saints, who they know
are the only ones who can give further guidance.
Is there any shame in a graduate seeking the assistance
of an expert to qualify for his MA or his Doctorate?
===
SANATANA DHARMA - HINDUISM - MAHAYOGA
The yogi who remains content, who has self-discipline and firm
determination and who surrenders his mind and intellect to Me,
that devotee is very dear to me, that devotee is very dear to Me
Bhagavad Gita
The 'Sidha Gurus' are the highest in the scale of the Masters,
and to attain this status, both the most meritorious 'Sanskaras'
of the past lives as well as severe austerities and 'Tapasya' in
this life are necessary. It is perhaps the most arduous journey
that a spiritual aspirant can undertake. The aim is spiritual
perfection and there are very few masters who attain these
heights through their own efforts.
The path is made much
easier, however, if one is fortunate enough to gain contact
with a SIDDHA GURU who is kind enough to give the disciple the
initiation to receiving cosmic energy, or Shaktipat Diksha,
which results in an effortless spiritual evolution and the
simultaneous mobilising in his body of all the aspects of Hatha
Yoga.
Then he will be able to observe how the Supreme Goddess
Kundalini makes her progress through the various psychic
centres, over which the disciple has absolutely no control,
as it tears away shields surrounding the soul and so sets
it free.
Shri Swami Muktananda was the only other person besides
Baba Onkarnath whom I had heard had attained the status of
Sidha Guru, and on these grounds, I was determined to meet
him. Shri Sai Baba of Shirdi was also known to be a Sidha
Guru.
Merely the blessing of these perfect Masters is said to
awaken the Kundalini in those deserving their grace.
To practise Sidha Yoga, or Shaktiyat, it is imperative to be
in the are and attention of a Sidha Guru, who alone can
transfer his power of awakening the Kundalini by means of a
WORD, a Mantra given to the initiate, or by touch, by a glance
or by thought transference, which occurs with SUCH POWER and
violence that the grace and guidance of the guru is
indisposibIe.
Sidha Diksha, the initiation by a Sidha Master, demands
total surrender, which on the part of the initiate can only
come out of intense love, devotion and absolute faith in the
Master. There can be no half measures. The Guru is the God
embodied. It is His grace which is working through the
awakened Kundalini, and all the elements of the physical body
are being taken in turn by this all knowing force and are
cleansed of the dross accumulated not only during this birth,
but in many previous births.
The body trembles, sways, adopts
the most difficult Yogi Asanas, and dances in superb ecstasy,
which under normal circumstances, it would be quite
incapable of doing. The body may get heated up and perspire
profusely, or experience electric shocks or pains at various
points.
There may be an involuntary suspension of breathing
or such forceful breathing that one may get frightened. The
body may get heavy and some part may appear to be dead and
cold.
There may be a feeling of ants crawling over the body or
a snake going up and down the spine. There may be the
cracking of bones or a forceful rotation of the body above the
waist.
There may be unbearable pressures in the heart region
and palpitation. One one occasion a companion of mine
complained of such heavy pressures within, that she thought
she would burst. Constant prayer to her Guru made it possible
for her to bear this unusual phenomenon.
Eye balls may revolve involuntarily and turn upwards.
There may be loss of sleep or appetite. The initiate may
start singing or laughing with an uncontrollable laughter.
He may experience laziness and death or such increase of
energy that he could break down the walls.
The body may also become so light that he has a
feeling of floating in the air. This physical purification takes
innumerable forms depending upon the types of impurities the
Goddess Kundalini has to deal with.
Some men and women roar like tigers or chirp like birds
showing that the sanskaras of their past lives are being cleansed.
Even Sri Ramakrishna Paramhansa found himself consumed by some
inner fire, whose heat he could not reduce by keeping his body
immersed in the cold waters of the river Ganga for hours on
end. Fortunately that saintly Lady 'Bhairvi' was close at hand
to cure this mysterious malady. And yet there are people who
vehemently oppose the need of a Guru in the spiritual field.
A sensitive body, when it is cleansed can also experience
phenomena such as visions of Gods and Goddesses, of Saints,
of its own Guru in a radiant form, of beautiful scenes, rivers,
lakes, springs, flowers and fruits, some of which cannot be
described since there is nothing comparable to them in this
world.
Dazzling lights of indescribable intensity, beauty and
coolness are seen and the mind gets rivetted to some balls of
light which appear to roll in front of one's open eyes and
permeate all anim;lte and inanimate objects. Sounds of flutes,
bells, drums, the conch shell or some extraordinary musical
notes are heard which keep the mind completely absorbed.
Mantras like Guru Guru, Om, Soham, Jai Guru, Wahe Guru,
Satnam are heard in exquisite renderings and reverberate
through every part of one's body. This is ANHAD NADA, the
UNSTRUCK SOUND, which emanates from God and concentration
on it leads to its Source.
One sees past lives and future events and is able to understand
the whole purpose of life. Every EVENT assumes its proper
place in the scheme of things; tragedies lose their sting and
transitory pleasures their elation. This is how the initiate
regains equanimity which is his natural condition. He or she
rises above the duality and becomes 'Jivan Mukta' freed from
all earthly attachments.
A complete transformation of the physical, mental and
intellectual status of the aspirant takes place.
He now sees HIMSELF as a PART of HIS GURU AND GOD, and
from NOW ON RECIEVES DIRECT GUIDANCE FROM WITHIN.
There is nothing he or she can do wrong, being completely in
the hands of this super intelligence, which regulates all
activities of the disciple.
Ego and pride disapear as he sees himself as A CO-WORKER, an
instrument of the Divine (Plan) and nothing more. He is now in a
position to help others on the path.
---
The more I read about Swami Muktananda, the more I feel
convinced that he is a Sidha Yogi of the highest order.
Hari Giri Baba, a saint of great renown, predicted Swami
Muktamindi's future by openly declaring him a 'Maharaja'
and within two months of this prophesy he met his Master
Swami Nityananda again, who had embraced him when he
was fifteen.
This great Sidha must have been looking for a suitable
vehicle which could carry that potent force of Sidha
Yoga in its pristine majesty and pass it on to the future
generations of seekers of God. It must have been Bhagawan
Nityananda's wish to let his successor gain as much experience
and knowledge as possible so that he had to give only some
final touches to this gem to shine forth.
Bhagawan Nityananda (November/December, 1897 – August 8, 1961)
must have guided him to meet saint Bapumai, a saint who asked
only one penny from everyone and in the evening threw the
collections into the river Chandar Bhaga, saying, 'mother,
keep all this money safely for me'.
This great saint was to impress on his young mind that Lord
Vithai was everywhere.
At the age of twenty-two, Swami Muktananda went to another
avdhoot, Swami Lingananda at Kashi to learn PRACTICAL Yoga.
Swami Muktananda, we find that he enforced on himself
intense spiritual discipline for eight more years at
the feet of his Master and attained perfection in
SIDHA YOGA which he described to his devotees thus:
'There are many pathways to God, generally known as
"Yoga Margas". There is, however, a kind of yoga which is
above all these and which one achieves by the Guru's blessing
alone. The Shastras describe it as Sidha Yoga, because it does
not involve practices of Pranayama, Yama, Niyama, the
recitation of sacred books, the study of religious texts or even
the performance of yajnas. All that is required is the grace of a
Sidha Guru, a perfect Master.'
"The speciality of this form of yoga is that while all other
yogas involve a certain amount of effort on the part of the
aspirant, the process of Sidhi Yoga is automatic. It is therefore
also known as Mahayoga, the great path. This yoga cannot be
practiced, it begins to happen by the Guru's grace. On receiving
this grace, the disciple is immediately capable of practising all
other forms of yoga. The functioning of this yoga is
extraordinary, and many people find it hard to believe, and
this is the main reason why sadhakas and saints DO NOT REVEAL
IT TO OTHERS."
Talking about his sadhana, Muktanandji described some of
his experiences during the nine years of his tapasya before he
became a Sidha.
They are most informative and are best put in his own words::
'Once Nityanand Baba gave me a fruit and asked me to go
to Yeola and continue my sadhana there. I ate it on reaching
my destination and sat for meditation. Within moments
strange things were happening to me ... Generally I am a
man of great courage, but that day I was overcome by fear. I
felt possibly Bhagawan Nityananda was annoyed or displeased
with me ... My entire body started aching, but it automatically
assumed Padamasana, the lotus posture. The
tongue began to move down the throat and all my sttempts to
pull it out failed ...
'My fear grew; I tried to get up, but I could not, as my legs
were tightly locked in padamasana. I felt severe pain in the
knot, the manipur chakra, below the navel. I tried to shout
but could not even articulate. It seemed as if something had
stuck, in my throat. Next, I saw ugly and dreadful demon-like
figures which I thought were the evil spirits. Strangely, I was
fully aware all this time, of what was happening to me. I was
consciously witnessing everything.
'I then saw fire blazing up all around me, and felt that I too
was burning. After a while I felt a little better. Suddenly I saw
a large ball of light approaching me from the front, and as it
approached, its light grew brighter and brighter. It then
entered unobstructed through the closed doors of my kutir and
merged into my head. My eyes were forcibly closed and I felt
as though I was fainting. I was terrified by the enormously
dazzling light and it put me out of gear.' ...
'Finally, I saw a BLUE FLAME which first grew larger and then
diminished to the size of a SMALL PEARL. Remaining steady in
front of me, it began to sparkle. It was so very beautiful, so
enchanting, that I was relieved of all my fear. Now it again
grew larger and started going round and round about me.
'All of a sudden my tongue got fixed to the palate hanging
in the yoga posture of khechari mudra and my head fell on my
chest. I loudly uttered the words "SRI GURUDEV" almost
unconsciously, and Lo! everything became normal from that
very moment. All yoga kriyas came to a stop. My hands and
feet, which had stiffened, regained mobility.' ...
'Somehow the morning dawned. I had my bath and a cup of
tea, and in keeping with my daily practice, I sat for
meditation. Soon I was in deep meditation when funny sounds
resembling those of barking dogs or roaring lions, tigers and
camels, emanated from my throat. Hearing them, the herds of
cattle grazing nearby began to run away in fright. I was sad
and dejected, for I had neither heard nor read about this sort
of thing happening during sadhana. I thought I had fallen
from my path as a result of some curse.' ...
'I was very conscious of my own self-respect. I disliked
begging or pleading helplessly. In the belief that I had strayed
from the path of sannyasa, I removed my ochre robes and
hung them on a tree, and wearing only a loin-cloth and taking
my kamandalu and a shawl in my hand, I walked away
towards the East, leaving the doors of my kutir open, and
telling no-one I was going. I thought I might go mad and no
one would recognize me.' ...
'I thus continued walking a long distance and reached
Nagad on the third day. There, on the mountain, was an
orchard of oranges, sweet lime and sugarcane. I entered it and
saw some huts. In a little while, someone from the orchard
came running to me and told me that he was Dagdu Singh, the
owner. He welcomed me and inquired where I came from and
what service I would like to have from him. He owned a big
estate and said he was a student of yoga and a lover of sadhus
and holy men. He arranged for me to rest in a hut, and
ordered khichadi for my meals.
'There was a cupboard in the hut, and as I was sitting there,
I heard a voice within me asking me to open the cupboard and
read the book lying inside. First I did not pay much attention
to it but I heard the same words repeated two or three times. I
could not ignore them any longer, so I opened the cupboard
and picked up a book. The very page I opened described the
yogi experiences I was having. It also explained how a person,
who had received shaktipat by the grace of a sidha guru and
whose kundalini was thereby awakened, got different kinds of
wonderful experiences. After reading a few pages of the book,
my mind freed of all troubles and became peaceful.' ...
VISION OF LIGHT
'As I progressed in my sadhana, the frightful visions almost
disappeared. Yet as soon as I sat for meditation, I would feel I
was burning, and at other times, I might see a burning pyre. I
used to see a RED LIGHT and sometimes even different forms and
shapes in it. Visions of coming events, of visitors who were to
come and of the things they were to bring also appeared, as if
in a film. The redness of the light resembled the colour of the
horizon at sunrise. '
'Sometimes I used to hear very sweet and melodious divine
music. At other times, I would be suddenly inspired to write a
poem or sing classical music. I also tasted nectar, a few drops
of it dripping in my mouth from the palate. It was a very
pleasant experience ....
'After some days the RED LIGHT turned WHITE. It was about the
size of a thumb, and would alternately appear and disappear.
'Sometimes I also used to see a GOLDEN LIGHT which was not
always steady. While it flickered, I was at times able to see
other worlds in it. I once saw Heaven, Swarga-Loka. The men
and women there resembled us but they were much taller,
healthier and more handsome, and they welcomed me.
Different types of phenomena or incidents were now visible in
the white light, which were previously seen in the red light.
'After the experiences of red and white lights, I saw a BLACK
LIGHT, about a quarter of an inch in size. It used to appear and
disappear, and whenever it appeared, the vision lasted two to
three hours during which my mind and consciousness became
completely engrossed and calm. A variety of visions, such as
those of far-off countries, of movements under sea water, and
of great sages and rishis were seen in this light. The vision of
each new light added to my happiness. If I saw someone in the
black light then that person also was able to see me in a vision
or dream, whenever he might be. If anyone came near me,
when I was having the vision of black light, that person also
would be induced into a meditative mood. The SHAKTI was
acting independently in all these phenomena.
'After the visions of black light came a BLUE LIGHT, about the
size of a small PEARL. It used to come and stand before me but
disappeared whenever I tried to look or gaze at it ...
'Gradually the consciousness of finite self diminished and
more and more awareness of 'Being Shiva', Shivoham, 'Being
Brahman', aham brahmasmi, began to dawn on me.
'Of course I also had a vision of Vaikuntha, the Abode of
Lord Vishnu, and even saw the play of raslila but these were
mere visions, not the final reward of sadhana. The ultimate
fruit of sadhana or True Enlightenment is obtained when the
knot of ignorance is cut.
'Six years passed in this manner.
'The NEXT STAGE, which takes quite some time after the vision
of BLUE LIGHT, is BINDHU - BHED or the piercing of the pupil of the
eye. It means that the pupils of the two eyes are pierced and in
place of normal dual vision, the eyes attain a uniform field of
PERCEPTION. At the time of this bindu-bhed, the eye balls may
suffer pains for three to fifteen days just as it hurts during the
chakra-bhed, that is, the piercing of the nerve-plexus in the
spinal cord. The use of medicine is not advised. The eyeballs
start revolving, and in course of time, after many revolutions,
both the bindus come together, and when this is achieved, the
eyes, though fixed at one point, can see in all directions.
This is an uncommon phenomenon and is the SECRET of what is
described as DIVINE VISION. After the bindhu-bhed the eyes roll
upwards ...
'KARNA-BHED also takes place at the time of bindu-bhed. A
chakra, situated at the root of the ear, starts to hurt during
karna-bhed. The DIVINE SOUND one then hears is known as
udgitha or OMKAR DHWANI, and is so very pleasant that I
cannot describe it in words....
'After bindu-bhed and karna-bhed, the sadhaka
experiences a kind of meditation whereby he sees another
separate self of his own. He is puzzled, unable to decide which
one of the two is his real self. Such an experience is known as
pratik-darshan. At this time his body gets completely purified.
Thereupon the sadhaka acquires a feeling that he is merely a
witness to everything, and in my case this experience had
lasted three months.
'The final attainment comes only when the NEEL-BINDU, the
BLUE PEARL-like spot of light, remains steady in the vision of the
sadhaka. In the beginning it is unsteady. It appears in the
vision, sparkles for some time and suddenly disappears, which
indicates restlessness of the mind.
FINAL ENLIGHTENMENT
'As one advances in sadhana, a golden lotus comes, with a
peculiar subtle sound of its own, from the Sidha-Loka and
drops on the head of the sadhaka, THEN sadhaka who is able
to HEAR THE SOUND as well as FEEL ITS TOUCH.
It then drops onto the ground from the head, and before he
can have a look at it or pick it up, it disappears, an
experience I myself have had.
'After this, the neel bindu (Blue Light) becomes steady and
the sadhaka becomes calm and restful and keeps on looking at
the neel bindu.
His Antarshakti becomes more and more powerful, though his
body gets very thin.
'When the neel bindu has become fixed and steady, its lustre
always increases and gradually it spreads everywhere,
ultimately enveloping the entire universe. The sadhaka now
sees in that lustre his Guru or Ishtadeva. He himself then
becomes one with his Guru or Ishtadeva, whereby he realizes
that God, Guru and he himself are One in essence.
This can be termed as real Advaita or non-duality ....
No further ways of sadhana remain available for him, he
has only to fulfil his remaining fate, prarabdha. Thus,
becoming a jivanmukta, he spends the rest of his life for the
well being and spiritual uplift of others.'
===
Guru Nanak talks of 'yan Kand', the Realm of knowledge,
in Japuji, the sacred hymns of the Sikhs, while talking of
the different realms to which the soul will ascend in its
evolutionary flights. He said in 'Gyan Khand' that there are
many Sidhas, Buddhas and Naths or Master of Yoga and
many Gods and Goddesses. Exquisite nada or celestial music
can be heard and infinite joy and bliss is experienced.
Swami Muktananda talks of Sidha loka as the home of the
Sidhas, which appears to correspond to the same description
as that of 'Gyan Khand'. I found this fact of great interest
since it shows the authenticity of people who have similar
experiences.
Swami Muktananda gives a detaled description of Sidha loka
as he talks of the blue bodies of the Sidhas,made of pure
consciousness, living amongst trees, flowers and creepers,
gardens and mountains, all filled with conscious radiance.
They travel on the chariot of thought and keep visiting our
world according to their choice.
JAPA YOGA
Swami Mukhtananda goes on to say that there
are many Sidhas living here and there in India who do not
disclose their identity and it is difficult to recognize them
unless they themselves so desire. Swami Mukhtananda lays
great stress on Guru-Bhakti, devotion to the Guru, so that one
may earn their grace and achieve fulfilment with ease.
Besides meditation Swami Muktanandji insists on Nama Japa
on continuous remembrance of the mantra given to the
initiate, which is a highly potent method of spiritual evolution,
also known as MAHAYAJNA.
Lord KRISHNA says in the Gita 'of all the YAHNAS, I am the Japa Yajna'.
Guru Nanak says that in Kali Yuga there is nothing better
than the singing of the Lord's name and his constant remembrance.
Japji is the name of the morning prayer revealed to every Sikh which he must recite daily.
In fact Guru Nanak went to the extent of saying:
I live only by reciting thy Name
If I forget thee I shall die.
Japa Yoga is the EASIEST Path and suits all conditions, and,
being perfect in itself, it is a means as well as an end. People of
all faiths prescribe and practice this but it is a SCIENCE and
there are certain prerequisites to be followed.
God has as many names as he has attributes. Which name
will bring the best fruits of Japa Yoga is a question which only
a perfect Master can solve. He gives a Name, a Mantra, at the
time of initiation which is called a Beej Mantra, or a
potencized Sedd Mantra, which is in harmony with the initiate
or achieves this harmony by the special powers of the Guru.
The constant repetition of this Mantra as 'Nam' brings about
the best results, which come quicker if the Guru is a Sidha.
Swami Muktananda describes Japa Yoga as Kalpa Viriksha, a
wish-fulfilling tree, or Dama Dhenu, a celestial Cow, and
Param Chintamani, a gem which yields anything desired.
He also says that 'if the Sadhaka carries out the Mantrajapa
after identifying his oneness with the Guru, the Mantra itself
and the Lord of the Mantra, then the Mantra instantly
activates yoga processes within the initiate, to making him
merge with God and become like Lord Shiva'.
Swami Muktananda describes the effect of Japa Yoga::
on the physical body through the action of the red light;
on the 'subtle body' through the white light, about the size of the
thumb and located in the throat,
on the 'causal body' through the black light which is about half the size of a thumb joint and which lives in the heart;
and on the 'grand causal body' through the BLUE LIGHT which is the size of a tiny spot or a lentil which is situated in the navel.
When the tongue, representing the physical body, is satiated
through its recitation of the Mantra, Japa enter further and
the Mantra begins to be repeated more and more in the
throat, representing the japa of the 'subtle body'.
By now the body as a whole, has been purified, and at this
stage the disciple has visions of Gurus, Gods, Goddesses,
Sidhas and Saints.
Then the japa enters deeper, into the heart. This is
also called Shunya or Void, where the Knot of Ignorance can
also be found. The speed of japa increases still further and
there is greater joy and enthusiasm. The heat in the head
increases and disciple feels warmths throughout his limbs.
He can carry out his world activities more efficiently since now
inner guidance and vigour is available. He also gets a glimpse
of his causal body.
Then, suddenly, the japa moves into the navel.
The aspirant feels VIBRATIONS in that part and the BLUISH
lustrous body is also perceived. He sees a divine light and all
types of states of knowledge, devotion and Yoga are
experienced, as all the hidden powers are awakened.
Anhad Nada, unstruck heavenly music, is heard and he now
gets a Mantra from within by his guru's grace which is
THE KEY TO Consciousness of one's INNER BEING.
At this stage no effort or japa is involved which
continued through the words, heard unconsciously,
known also as 'Ajapa jap'. There is a blissful
feeling of ONENESS with the universe and its creator.
He becomes perfect.
Nam or Mantra or Shabda is the vehicle which takes one
beyond creation to the creator.
You will notice how in a sort of reverse process, the'Sabda'
shakti descends from the tongue, via the throat and the heart
to the navel and completes the process in easily assimilable
stages.
Meditation becomes automatic in this process and no special
restrictions are laid down about the place or the time or
the duration of the sadhana.
Baba Onkarnath says the same thing and lays great stress on
JAPA YOGA. In both cases, however, the sadhana becomes
easier, because of the Shakti Pat Dikaha by these GREAT
Masters.
There are innumerable instances given in 'Shree Gurudev
Vanee', the Annual Magazine, of disciples, both western and
eastern obtaining similar results. It would take volumes to
describe all these variations of spiritual experiences. This
Annual Magazine, which contains the personal experiences of
some disciples, also has articles by Swami Muktananda and
some of his eminent devotees, which are well worth studying.
It clears many a doubt, strengthens wavering minds and acts as a
tonic for those on the path.
---
I think something ought to be said here about THE DELUSION
& deceptions that these SIDHAS may cause in the minds of
those whom they meet for the FIRST TIME.
I think it is deliberately done to separate the rice from the husk.
Swami Muktananda may be found in very rich attire.
On occasions he may be made to wear a crown and sit on a magnificently decorated Singhasan or throne. This may put off some disciples who have not yet
acquired the vision to look deeper and recognize in him the Sanyasin of three births.
Sai Baba of Shirdi wore a torn shirt but his incarnation the
Satya Sai Baba wears rich attire and lives and travels in the
conditions of comfort which modern civilization provides.
Raja Janak may have disappointed some disciples with his
style of living but he was the greatest renunciate known to
history.
One should SEE WITH EASE with which such men sit on the bare
floor or live on just nothing. Often they accept such garments
and fineries to please their most devoted disciples and discard
them or give them away as if it was trash. That is the sign of a
true Yogi or renunciate. I have seen some remarkable saints in
silk robes and some others in self-imposed poverty. Let us pray
to God to give us WISDOM to RESPECT the Divine in whatever
SHAPE it appears before US.
====
TIBETAN RELIGION
Essentially, it is the Buddhism of Mahayana, the Greater
Vehicle, that Tibetans follow. Mahayana Buddhism aims at
the highest stage of nirvana not only for one's self but all others
inhabiting this world.
This is a doctrinal path, the Gyan Marg
while the Tantric element, which is a later introduction of
Mahayana is studied separately after the main part has been
thoroughly imbibed. Being a profound study, it needs an
extensive development of the mental intellect and faculties. In
the earlier stages, the sacred scriptures are learnt by heart,
followed by discussions amongst the gurus and their disciples
and ultimately concentration and meditation are practised to
train the mind for the higher study and practice of this
intellectual, rather than emotional, religion. There are
thousands of volumes in its literature which would need a
lifetime of study and are extremely difficult to comprehend.
His Holiness, the Dalai Lama is an incarnation of Lord
Buddha, and has taken birth not under the law of Karma
which applies to all those who have not yet achieved nirvana
but because of the innate desire of Buddhas to be re-born in
order to help others achieve nirvana under their guidance and
training.
Lord Gautama Buddha Siddhartha was born about 650 BC-
about the same time as Confucius was teaching about
ethics in China, when Zarathustra was the popular saint of
Persia and Lao-Tse was carrying out reform of the religion of
China.
All these religions believed in non-attachment, VAIRAG;
non-assertion of the self, called Wu-Wei by the Chinese sages,
and the doctrine of karma, called Yin Quo in Chinese.
China's misfortune has been that it has not produced
a great living Master for many centuries, while Buddhist
philosophy in Tibet produced some spiritual personalities.
The present Dalai Lama is a product of the same mould.
Tibetan Buddhists believe that during the present kalpa
or age, a THOUSAND INCARNATIONS of Supreme, and perfect
Buddhas will come into this world.
They further believe that each of these Buddha
incarnations will preach his own doctrine and will work
eternally for the salvation of all mankind. Lord Gautama
Buddha was ONE OF those thousand Buddhas.
Original in Tibetan Buddhism is the introduction of
tantras, training in the method of spiritual evolution,
in addition to the earlier teaching of sutras, doctrinal
treatises.
Essential spiritual TRUTHS ARE IMMUTABLE, but techniques and
methods must vary according to the material the Master, or
Buddha, has to deal with. The Buddha himself preached three
sermons after attaining Enlightenment.
The first one, at Sarnath near Benares, was meant for
people with limited spiritual outlooks and to them he
preached the Four Noble Truths.
The Buddha said, 'This is true suffering: this is true
cause; this is true cessation; this is the true path.'
The true cause of all true suffering was karma and delusion.
True cessation was the disappearance of these sufferings
and their causes. The true path was the method advocated
so that true cessation could be achieved.
The second sermon was delivered at Girdhakuta, in which
he talked of Shunyata or voidness. The audience was
composed of Mahayanists of the highest intellect. Such a deep
sermon could only be comprehended by THE ELITE amongst
spiritualists.
The third sermon at Vaishali was delivered for the benefit of
Mahayanists of lesser intellect.
The essential nature of Samsara is misery, which is the
other name for DELUSION. It is this delusion of the individual
undisciplined mind which is responsible for bondage and rebirth.
If by some method the mind, which is intrinsically pure,
can be disciplined, the delusion will disappear, thereby
exposing the soul to the Truth and achievement of liberation
or nirvana.
The mind is vitiated by the flow of evil thoughts
which has to be stopped as an essential part of spiritual
discipline before soaking it into the divine dye.
The method is logical.
Firstly, hold back new dirt, or evil thoughts from further
soiling the already dirty linen, or the mind, which has become
black with dirt accumulated in several earlier birth cycles.
Secondly, cleanse the earlier dirt by thorough washing in
Dharma:
"This Mind has become jet-black with dirt accumulated
through several births."
Guru Granth Sahib
DHARMA, called chos in Tibetan, means 'to hold back from
impending disaster', and all means to achieve this end
constitute RELIGION.
These means essentially consist of all RIGHTEOUS activities
of mind, body and speech, mind being the main component since
it originates all action and inaction.
The flow of evil thoughts is stopped and the cleansing noble
thoughts inserted, by resting the restive mind in concentration,
on one's own physical body or mind or on external
objects of contemplation like images. The tantric images for
contemplation have been most thoughtfully designed to suit
the physical, mental and sensual aptitudes of different
individuals.
There is also considerable emphasis on the correct
pronunciation and recitation of mantras. A guru or lama is
absolutely essential to guide the disciple along this path.
In the whole of Buddhist religious philosophy, the emphasis
is on the reconditioning of the mind as will be clear from the
following story, taken verbatim from His Holiness, the Dalai
Lama's My Land and My PeoPle.
'Once long ago there was a famous lama whose name was
Drom. One day he saw a man walking around a stupa.
"Look", he said, "it is quite a good thing that you walk around
a stupa. But it would be better to practice religion."
"Well, I had better read a holy book then," the man said to
himself. And so he started laboriously reading from a book till
one day Drom happened to see him again.
"Reading from a holy book is no doubt very good," Drom
said, "but it would be better still if you would practice
religion. "
And the man thought: "Even recitation is no good. How
about meditation?"
Before long, Drom saw him in meditation and said: "It is no
doubt very good to meditate. But it would really be better if
you would practice religion."
"Pray, what then do you mean by practicing religion?" the
bewildered man replied.
"Turn your mind away from the forms of this worldly life,"
Drom told him. "Turn your mind towards religion."
Blue Hue
Aug 29, 2012, 5:30:43 AM8/29/12
to Sean Gmail
Why is Lord Rama blueish?
Wherever there is the union of purity and depth it produces blue colour. The water of the seas and the sky both are blue. Hence the colour blue is also called aasmani or sky colour. Lord Vishnu, Lord Krishna, Lord Ram are all blue coloured. Meghavarnam Shubhaangam or Kekee Kanthaabhneelam.
Since God combines both purity and depth or boundlessness hence God too is blue.
http://upload.wikimedia.org/wikipedia/commons/4/45/Lord_Rama_with_arrows.jpg
http://rama-wallpapers.info/wp-content/uploads/wallpapers/Lord-Sri-Rama-Wallpaper-.jpg
===
Why is Krishna blue?
from Srimad-Bhagavatam
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
The Supreme Personality of Godhead has a cheerful, lotus-like countenance with ruddy eyes like the interior of a lotus and a swarthy body like the petals of a blue lotus. He bears a conch, discus and mace in three of His hands.
"The color of the Personality of Godhead, Krishna, is described here as nilotpala-dala, meaning that it is like that of a lotus flower with petals tinted blue and white. People always ask why Krishna is blue. The color of the Lord has not been imagined by an artist. It is described in authoritative scripture.
In the Brahma-samhita also, the color of Krishna's body is compared to that of a bluish cloud. The color of the Lord is not poetical imagination. There are authoritative descriptions in the Brahma-samhita, Srimad-Bhagavatam, Bhagavad-gita and many of the Puranas of the Lord's body, His weapons and all other paraphernalia. The Lord's appearance is described here as padma-garbharekshanam. His eyes resemble the inside of a lotus flower, and in His four hands He holds the four symbols: conchshell, discus, mace and lotus."
—Srimad-Bhagavatam 3.28.13, Purport
http://farm4.static.flickr.com/3509/4039419205_4b3bef3d6a.jpg
===
Vishnu is also cloud-blue
Vishnu is depicted with a blue skin. The colour blue symbolises the infinite expansion of the blue sky and the blue ocean. Vishnu holds a conch or sankha which symbolises sounds of creation. In another hand, he holds the cakra or the wheel of time. Sometimes the cakra is called Sudarsana Cakra. "Su" means good and "darshan" means vision. This signifies that when a devotee looks towards God with a sense of surrender, God will turn towards him. Thus the cakra is a weapon with a mission to destroy ego and grant "darshan".
Vishnu also holds the gada or mace which signifies strength - all the strength is in God´s hands. His hand is held in Abhaya (blessing) and confers protection and grace. Vishnu´s abode is "vaikunta" which signifies " a place where there is no shadow of grief. When God manifests in your heart, all is full and free.
http://fc07.deviantart.net/fs46/f/2009/205/c/7/VISHNU_BLUE_by_VISHNU108.gif
Wherever there is the union of purity and depth it produces blue colour. The water of the seas and the sky both are blue. Hence the colour blue is also called aasmani or sky colour. Lord Vishnu, Lord Krishna, Lord Ram are all blue coloured. Meghavarnam Shubhaangam or Kekee Kanthaabhneelam.
Since God combines both purity and depth or boundlessness hence God too is blue.
http://upload.wikimedia.org/wikipedia/commons/4/45/Lord_Rama_with_arrows.jpg
http://rama-wallpapers.info/wp-content/uploads/wallpapers/Lord-Sri-Rama-Wallpaper-.jpg
===
Why is Krishna blue?
from Srimad-Bhagavatam
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
The Supreme Personality of Godhead has a cheerful, lotus-like countenance with ruddy eyes like the interior of a lotus and a swarthy body like the petals of a blue lotus. He bears a conch, discus and mace in three of His hands.
"The color of the Personality of Godhead, Krishna, is described here as nilotpala-dala, meaning that it is like that of a lotus flower with petals tinted blue and white. People always ask why Krishna is blue. The color of the Lord has not been imagined by an artist. It is described in authoritative scripture.
In the Brahma-samhita also, the color of Krishna's body is compared to that of a bluish cloud. The color of the Lord is not poetical imagination. There are authoritative descriptions in the Brahma-samhita, Srimad-Bhagavatam, Bhagavad-gita and many of the Puranas of the Lord's body, His weapons and all other paraphernalia. The Lord's appearance is described here as padma-garbharekshanam. His eyes resemble the inside of a lotus flower, and in His four hands He holds the four symbols: conchshell, discus, mace and lotus."
—Srimad-Bhagavatam 3.28.13, Purport
http://farm4.static.flickr.com/3509/4039419205_4b3bef3d6a.jpg
===
Vishnu is also cloud-blue
Vishnu is depicted with a blue skin. The colour blue symbolises the infinite expansion of the blue sky and the blue ocean. Vishnu holds a conch or sankha which symbolises sounds of creation. In another hand, he holds the cakra or the wheel of time. Sometimes the cakra is called Sudarsana Cakra. "Su" means good and "darshan" means vision. This signifies that when a devotee looks towards God with a sense of surrender, God will turn towards him. Thus the cakra is a weapon with a mission to destroy ego and grant "darshan".
Vishnu also holds the gada or mace which signifies strength - all the strength is in God´s hands. His hand is held in Abhaya (blessing) and confers protection and grace. Vishnu´s abode is "vaikunta" which signifies " a place where there is no shadow of grief. When God manifests in your heart, all is full and free.
http://fc07.deviantart.net/fs46/f/2009/205/c/7/VISHNU_BLUE_by_VISHNU108.gif
The Voice
Aug 29, 2012, 5:53:05 AM8/29/12
to Sean Gmail
ECK = EK = Holy Spirit = Shabd = Naam = the WORD
from the Shariyat-Ki-Sugmad - Book 1
Chapter One
THE WORD - THE DIVINE VOICE OF GOD
The Word, Holy Spirit or ECK is the totality of all awareness.
The Word is the omnipresence of God, the omniscience and the omnipotent, the Allness of the divine BEING in His kingdom and the universes.
Life is concerned only with the primal VARDAN, or the Word of IT. This is the essence of life. Nothing is greater than the Word of the worlds.
Hence God speaks to us only through the primal sound. IT has no other way of contact other than through the Word, or creative energy. Out of the Divine Voice all other sounds flow.
Those who are in IT distinguish between the primal WORD and the manifest worlds, between the original music and its echo. They are able to point out the difference between the DHUNATMIK sound and the VARNATMIK sounds.
The all-creative WORD is the Voice of God, out of which all other sounds arise. At the same time ITS divine strains linger in all material planes as echoes of the original melody.
The Voice of God is the DHUNATMIK, the sound which cannot be spoken. IT has no written symbol. Such is the Music of God.
The VARNATMIK is the sound which can be spoken or written. Hence, the scriptures of the SHARIYAT-KI-SUGMAD can be spoken and written on the lower planes. But in the higher worlds it is only the heavenly WHITE music.
The Word is the Ocean of Love, a lifegiving, creative sea, heard by the divine followers of God. Within the Ocean of Love is the total sum of all teachings emanating from God. IT is the Divine WORD, for IT includes everything that IT has said or done, and what IT is.
The Voice of God includes all the qualities of this magnificent Being in the Ocean of Love and Mercy. IT is a continuous process, flowing down from ITS place in the Celestial Kingdom, into all worlds below.
This Ocean of Love and Mercy projects ITSELF in the form of WAVES emerging out of a fountain. Since IT contains the qualities of God, IT can only appear on the
lower planes - including the physical - as a form of consciousness.
Hence, as IT reaches the Soul, or Atma plane, IT manifiests ITSELF as Sat Nam, in Sach Khand. Here this divine Being becomes fully PERSONIFIED for the first time, manifesting all of the qualities of the CREATOR.
SAT NAM becomes the personal Creator, Lord, God, and Father to all who are religious followers. He is the source out of which the VOICE, the WAVE, THE WORD OF GOD, flows to all worlds below IT.
ITS Voice may be heard and seen by those who are able to participate in IT throughout the worlds of the supreme Deity. IT may be seen and heard only by those awakened selves, who have received the Initiation from the Perfect GURU.
When the human consciousness in one has been awakened and he hears and sees the Word of God, he is the enlightened.
He hears the COMMAND, sees IT and feels the omni-potency of IT for the WORD is the divine Deity expressing ITSELF in all that is visible and audible.
The Wave of the CREATOR's Voice, issuing through Sat Nam, flows outwardly from the Ocean of Love and Mercy, reaching the vast boundaries of the spiritual worlds and of all creation. Then IT flows back into the ocean again, as do the waves created by a pebble dropped in a still pond.
Moving on IT all power and all life appear to flow outwardly to the uttermost bounds of creation, and again on IT, all life appears to be returning to Sat Nam. Therefore, it is the returning wave of the WORD that Soul must look
to for help.
The GURU makes the connection, and the individual Soul is linked with this returning wave via a Mantra. It is then that Soul or Atma starts ITS journey again toward the heavenly worlds, leaving all the worlds of mortality behind.
Thus God will speak to those who are obedient to ITS WORD, for IT holds all life within ITS hand. All shall have Light and the WORD if they listen to IT and obey ITs Command.
By Paulus Twitchellus
from the Shariyat-Ki-Sugmad - Book 1
Chapter One
THE WORD - THE DIVINE VOICE OF GOD
The Word, Holy Spirit or ECK is the totality of all awareness.
The Word is the omnipresence of God, the omniscience and the omnipotent, the Allness of the divine BEING in His kingdom and the universes.
Life is concerned only with the primal VARDAN, or the Word of IT. This is the essence of life. Nothing is greater than the Word of the worlds.
Hence God speaks to us only through the primal sound. IT has no other way of contact other than through the Word, or creative energy. Out of the Divine Voice all other sounds flow.
Those who are in IT distinguish between the primal WORD and the manifest worlds, between the original music and its echo. They are able to point out the difference between the DHUNATMIK sound and the VARNATMIK sounds.
The all-creative WORD is the Voice of God, out of which all other sounds arise. At the same time ITS divine strains linger in all material planes as echoes of the original melody.
The Voice of God is the DHUNATMIK, the sound which cannot be spoken. IT has no written symbol. Such is the Music of God.
The VARNATMIK is the sound which can be spoken or written. Hence, the scriptures of the SHARIYAT-KI-SUGMAD can be spoken and written on the lower planes. But in the higher worlds it is only the heavenly WHITE music.
The Word is the Ocean of Love, a lifegiving, creative sea, heard by the divine followers of God. Within the Ocean of Love is the total sum of all teachings emanating from God. IT is the Divine WORD, for IT includes everything that IT has said or done, and what IT is.
The Voice of God includes all the qualities of this magnificent Being in the Ocean of Love and Mercy. IT is a continuous process, flowing down from ITS place in the Celestial Kingdom, into all worlds below.
This Ocean of Love and Mercy projects ITSELF in the form of WAVES emerging out of a fountain. Since IT contains the qualities of God, IT can only appear on the
lower planes - including the physical - as a form of consciousness.
Hence, as IT reaches the Soul, or Atma plane, IT manifiests ITSELF as Sat Nam, in Sach Khand. Here this divine Being becomes fully PERSONIFIED for the first time, manifesting all of the qualities of the CREATOR.
SAT NAM becomes the personal Creator, Lord, God, and Father to all who are religious followers. He is the source out of which the VOICE, the WAVE, THE WORD OF GOD, flows to all worlds below IT.
ITS Voice may be heard and seen by those who are able to participate in IT throughout the worlds of the supreme Deity. IT may be seen and heard only by those awakened selves, who have received the Initiation from the Perfect GURU.
When the human consciousness in one has been awakened and he hears and sees the Word of God, he is the enlightened.
He hears the COMMAND, sees IT and feels the omni-potency of IT for the WORD is the divine Deity expressing ITSELF in all that is visible and audible.
The Wave of the CREATOR's Voice, issuing through Sat Nam, flows outwardly from the Ocean of Love and Mercy, reaching the vast boundaries of the spiritual worlds and of all creation. Then IT flows back into the ocean again, as do the waves created by a pebble dropped in a still pond.
Moving on IT all power and all life appear to flow outwardly to the uttermost bounds of creation, and again on IT, all life appears to be returning to Sat Nam. Therefore, it is the returning wave of the WORD that Soul must look
to for help.
The GURU makes the connection, and the individual Soul is linked with this returning wave via a Mantra. It is then that Soul or Atma starts ITS journey again toward the heavenly worlds, leaving all the worlds of mortality behind.
Thus God will speak to those who are obedient to ITS WORD, for IT holds all life within ITS hand. All shall have Light and the WORD if they listen to IT and obey ITs Command.
By Paulus Twitchellus
sean.a...@gmail.com
Aug 30, 2012, 9:46:50 PM8/30/12
to
bump :)
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