March 18, 2019 - Lesson 340
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Sloka 30 from Dancing with Siva
How Do Hindus Understand Moksha?
The destiny of all souls is moksha, liberation from rebirth on the physical plane. Our soul then continues evolving in the Antarloka and Sivaloka, and finally merges with Siva like water returning to the sea. Aum Namah Sivaya.
Moksha comes when earthly karma has been resolved, dharma well performed and God fully realized. Each soul must have performed well through many lives the varna dharmas, or four castes, and lived through life's varied experiences, in order to not be pulled back to physical birth by a deed left undone. All souls are destined to achieve moksha, but not necessarily in this life. Hindus know this and do not delude themselves that this life is the last. While seeking and attaining profound realizations, they know there is much to be done in fulfilling life's other goals (purusharthas): dharma, righteousness; artha, wealth; and kama, pleasure. Old souls renounce worldly ambitions and take up sannyasa in quest of Parasiva, even at a young age. Toward life's end, all Hindus strive for Self Realization, the gateway to liberation. After moksha, subtle karmas are made in inner realms and swiftly resolved, like writing on water. At the end of each soul's evolution comes vishvagrasa, total absorption in Siva. The Vedas say, "If here one is able to realize Him before the death of the body, he will be liberated from the bondage of the world." Aum Namah Sivaya.
Lesson 340 from Living with Siva
Neglecting The First Duty
What happens to a child who receives such contradictory training? He doesn't know whom or what to believe. He pulls away from the Christian religion he learned at school. He pulls away from the Saivite religion he learned at home. He grows up without a religion. He does not have the good Catholic fathers to turn to; nor can he turn to his parents' religion when in need of spiritual advice, for Saivism has been discredited in his mind. He is thus denied a religion in this life. As one Catholic Father confided, "The Hindu children in our school may never become Catholics, but they also will never be good Hindus." The child who once attended home puja with joy and respected the visiting swami no longer shows him pranamas, resists puja time, challenges parental decisions and slowly takes over the home, relegating the parents to second-class citizenship within it. All in the home are consigned to dance around the contrary feelings of such children in order to avoid their threats of unchaperoned dating, leaving home, even suicide. As a result, these spiritual orphans are growing up without a religion and turning to drugs, turning to crime, turning to existentialism and Western rationalism, even terrorism, for some semblance of security, turning to divorce and even suicide in increasing numbers when life becomes difficult to face. Their lack of religious life is creating a very serious karma, taking them into the consciousness of the seven lower worlds. This karma is the responsibility of our Saivite community, of each and every one of us. We will all reap the bad karma generated by our neglect.
Those who have been educated in Christian schools have little respect for the swamis, pandits and gurus of Saivism. They don't respect the sanctity of our temples. They may go into a temple to fulfill the social customs, but in their hearts they don't believe that the Gods live in the temple, because they have been told in school that the stone Deities are just stones, that pujas are just primitive rituals. You love your children and you should not sacrifice their minds for an education, for a little money. That money will be ill-gotten, for you played the Christians for fools in order to get it. Do the Christians believe our beliefs? No. Do the Jews? No. Do the Muslims? No. They do not believe a single one of our central beliefs, which are karma, reincarnation, the existence of God everywhere, the absence of an eternal hell and the assurance that every soul, without exception, will attain liberation.
All religions are not the same. They are not equal. They have different spiritual goals and, therefore, different attainments reached by their followers. We must not forget this, especially these days when it is fashionable to ignore the differences and to claim that all religions are one. We must not be taken in by those who make such claims. The religions of the world are all great, but they are not all the same. Their beliefs are different, and since beliefs create attitudes, they hold different attitudes toward life and death, and toward the soul and God, too. Our collective beliefs create our collective attitudes and thus perpetuate the culture.
Yes, we have but one duty to perform: to pass our religion on to the next generation, the next, the next and the next. How is this done? Through Saivite education, building more schools. We must educate our youth well. The alternative is to allow Saivism to be conquered by atheism, to be conquered by Christianity, to be conquered by Islam, to be conquered by existentialism and Western rationalism, materialism and secular humanism, and to be conquered by the liberal neo-Indian postulations which seek to cut the roots of tradition. Our only hope lies in educating the children, the young minds which are open and eager to learn, but which are being enticed away from their heritage. Hold them close, protect them, love them dearly and give them the treasures of Saivism. That is the greatest gift you can offer them. Everything else will perish. Everything else will decay.
You can remember this next time a Christian missionary comes to your door. Welcome him with "Namaste." Tell him or her, "We are Hindus. We have a catechism of our own. We have a creed and an affirmation of faith in our religion, too. We have our scriptures, our Holy Bible of the Saivite Hindu Religion. We have religious leaders and institutions, and a tradition that is vastly more ancient than any other. We have our holy temples and our great Gods. We are proud to be Saivites. We are proud to worship God Siva and the Gods. We have all this and more. Thank you very much.'' And then close the door!
Sutra 340 of the Nandinatha Sutras
Qualification To Perform Temple Puja
All my Saiva monastics who qualify may perform the parartha puja in their temples. Should they not renew their vows or be dismissed, they are prohibited to perform or teach this puja thenceforth. Aum Namah Sivaya.
Lesson 340 from Merging with Siva
Distractions And Sidepaths
In the akasha, he would be able to go into all sorts of psychic phenomena. We don't want that. We don't want to utilize the akasha in that way, because then we cause the growth of gross matter in the subconscious mind, which is capable of imprinting into the akasha things that we want to happen. Then we could go in the akasha and see them. We will see those forms change shape from what we have, from our own subconscious, imprinted in the subconscious. Then, through the power of the light, it takes form in the akasha, and we can have a little world of our own going around on the inside, and that is called psychism or occultism. We don't want that. Nor do we want to tune in with anybody else who is also in the akasha, because that leads us away from the purity of yoga.
Now, for instance, if I were in the akasha and two other adepts were in the akasha, then we could tune in with one another, and I might even see their faces in the akasha. We would guard against this, because that would be allowing the superconscious mind to take form. When the superconscious mind takes form, then that means the consciousness is lowered and we are being led away from our goal, and the next thing we knew we would come through the subconscious back to the conscious mind. We want to avoid this. We don't want to come through the subconscious to the conscious mind. From samadhi, we want to come directly from the superconscious into the conscious. So, we avoid all form and colors that we might see in the akasha.
When the sannyasin arrives at that state, the next lesson will occur. He will be in a pure state of consciousness, pure bliss. It will appear to him as spaceless. He will be having a feeling of timelessness, a feeling of formlessness, but it is not the Self. It is taken as the Self, but it is not the Self, for it still has consciousness. In summary, we have discovered how to come out of darkness into light in the practice of samadhi, and how to go through two different stages of light into a realm of pure consciousness which we call the akasha.
As we have previously studied, there are seven different states in the superconscious mind, seven different states and usages. The very first is the light. And the pure consciousness state that we just discussed is the seventh state. All the others we want to avoid. It is not that it wouldn't be possible to get into them and develop them, but we want to definitely avoid them, because they are, shall we say, deterrents to the purities in the Self. So, we shall avoid them by going from basic inner light to a more intense light and popping out into a pure state of consciousness. The sannyasin will still have an overall consciousness of the physical body. As a matter of fact, when he is looking down at the physical body, it might just appear like a shadow to him. It is not advisable for him to look down at the physical body in consciousness, for that will lead him down into the sixth or fifth plane of consciousness, and we don't want to be there in the superconscious. Then other things will intervene, and he won't achieve the samadhi. He will have to come out and start over again. So, these investigations we want to avoid, because they are not necessary, ever, though they are not impossible. When he is in his pure state of consciousness, then he has to look for the continuation of the kundalini force or, shall we say, the continuation of the nerve currents that house the kundalini force. In conscious-mind terms, that will look like a tube or a nerve current which would be issued right from the top of the head.
In this state of pure consciousness, like in outer space, he tries to find just one nerve current right at the top of the head. When he finds this nerve current at the top of the head, he is taught to concentrate on it from where it begins at the top of the head right up to the end of it, and soon he finds the end of it. The experience of experiences. Of course if he has a mishmash in his subconscious mind, he won't be able to hold this pure state of consciousness. The subconscious mind in its power and intensity of this contemplation will begin picking up, and he will be coming right back in the outer consciousness. If his subconscious is fairly clean and under control, then he will be able to hold it, and he will hold it quite naturally. It will be a natural state to him after Self Realization.
So, then, the next thing to do is to find this nerve current. In conscious mind terms, it may issue out about one-half inch in diameter. In superconscious-mind terms, it may be eleven feet in diameter, because the superconscious mind can magnify or it can diminish. It has that power almost at will. He must try to find the center of this nerve current, and then he comes into the core of this akasha, the very atomic structure that makes it up.