SLOKA 20 FROM DANCING WITH SIVA
WHAT ARE GOD SIVA’S TRADITIONAL FORMS?
Our adoration of the one great God Siva is directed toward diverse images and icons. Primary among them are Sivalinga, Nataraja, Ardhanarishvara, Dakshinamurti, Hari-Hara, Bhairava and the trishula. Aum Namah Sivaya.
BHASHYA
Every form is a form of Siva. Tradition has given us several of special sacredness. The Sivalinga was the first image of Divinity. After it all other icons evolved from mystic visions. We contemplate God Siva as Parasiva when we worship the Sivalinga. Its simple elliptical shape speaks silently of God’s unspeakable Absolute Being. We exalt Siva as Parashakti or Satchidananda, God’s living omnipresence, when we worship any form of His never-separate Shakti, especially Ardhanarishvara, whose right half is masculine and left half is feminine, and in whom all opposites are reconciled. We adore Him as Parameshvara, the Primal Soul, when we worship Nataraja, the Divine Dancer who animates the universe. Thus we worship Siva’s three perfections in three forms, yet knowing that He is a one Being, fully present in each of them. He is also Dakshinamurti, the silent teacher; Hari-Hara–half-Siva, half-Vishnu–and Bhairava, the fierce wielder of trishula, the trident of love, wisdom and action. The Tirumantiram declares, ”Everywhere is the Holy Form. Everywhere is Siva-Shakti. Everywhere is Chidambaram; Everywhere is Divine Dance.” Aum Namah Sivaya.
LESSON 175 FROM LIVING WITH SIVA
WHAT CAN BE DONE?
What can I do about domestic violence? you may ask. You can refuse to remain silent. You can object, as I did recently upon finding in my own community three cases of wife abuse. Imagine, if devotees performing sadhana can succumb, how easy it must be for others. There is help available. Peer pressure, elders, police, counselors and shelters are there, and much more. It’s like the olden days when people first started objecting to slavery. Everyone knew in their heart it was wrong, but no one dared go against the conventional wisdom that it was necessary. Finally, mankind came to its senses and stopped it. It was no longer acceptable. In that same way, we are now coming to our senses about spouse abuse and child abuse.
What is the difference between beating a woman and raping her? Not much, really. Violent harm is done. Her body has been violated, moved by his body against her will. A sin has been committed, equally as psychologically serious. Kukarma for the man, bad consequences, results from that first slap. Prayaschitta, penance, must be performed to mitigate the backlash of his actions, lest they seriously affect his next birth.
The first push, bruised wrist, pinch without mercy, slap or bleeding lip tells her nerve system that this is no place for me to be. Her fear takes over, and the process of breaking up the family nest begins. His future is jeopardized as she instinctively withdraws her Shakti. Perhaps he struck her to show that he is the boss and that she cannot control him. But, in fact, he thereby appointed her as another boss that may well torment his consciousness the rest of his life and bring to him sorrows to equal her own, now or in his next birth.
Of course, it is the birth dharma of Hindu elders to rule society with a firm hand and demand of their younger male generation that they never defile themselves by giving that first slap. When a domestic situation is brought before me that involves violence, my immediate response is to advise the wife to run for safety. Unless counseling, if ever accepted, brings about an actual change in the offender, and there are actual apologies, remorse and genuine efforts to mend ways and transform that are acceptable to relatives and the congregation at large, I know it is my responsibility to step in and advise separation. Yes, this may lead to divorce, unless, of course, a deeply sincere correction has taken place and a new marriage covenant has been written by the couple. Continued physical violence is the singular justification for divorce in modern Hindu culture–a regrettable exception to the life-long covenant of marriage. This is comparable to an abortion performed to save the life of the mother, which is dharmically permissible because it is an even worse kukarma for a child to kill his mother. All concerned will accept the wisdom of these exceptions, both of which save the life of the mother.
SUTRA 175 OF THE NANDINATHA SUTRAS
MIGRATING FOR SPIRITUAL SECURITY
In the event of famine, invasion, tyranny or extreme conditions threatening wealth or life, my devotees may migrate to a place free of harassment where their spiritual life can continue unhindered. Aum Namah Sivaya.
LESSON 175 FROM MERGING WITH SIVA
THE MEANING OF DETACHMENT
You have heard the statement ”Being in the world, but not of it.” This is done through detachment. It is an attitude. It is a perspective. It is how we hold ourselves within that really matters. Basically, that is the only difference in the beginning stages between one who is on the spiritual path and one who is not on the path–it is how awareness is held within, the perspective from which the conscious mind is viewed and responded to.
The conscious mind is created and ramified by man himself. It is carried on by its own novelty. It goes on and on and on, and awareness can go on and on and on and on in it. Only in those quiet moments of retrospection does someone who lives in the conscious mind relax, turn inward and understand a little philosophy. This pondering gives release, a new influx of energy. The object in being on the spiritual path is not to have just a little influx of energy, but to be the energy itself–consciously. The object is to have awareness basically attached to the primal life force, and to see that and experience that as the real thing, rather than be attached to a collection of possessions and memories in the material world.
Anyone who is strongly in the conscious mind has a feeling of possession and a feeling of fear. We’re afraid of losing possessions. We own something. We love it! We break it! We cry! Our nerve system hurts when the odic force detaches. It was attached to that which we owned. Emotional involvement is a function of odic force. Holding awareness within the higher states of mind does not mean we cannot own anything. It means we will love it more when we do, but we will not be attached to it to the point that we become emotionally torn when it goes away.
Understanding of the forces comes as we unfold on the path. Someone who is not involved deeply in the conscious mind is not subject to as many instinctive emotions. He is more of a real person, more himself. Most people think of the conscious mind as the entirety of the mind. But actually it is only one-tenth of the mind’s entirety and, therefore, should not frighten us in any way. Nor should we wish to retreat from the conscious mind. The only retreat is simply to detach awareness from that which it is aware of and allow it to go soaring within to that indefinable source from which all energies spring. Dive into the source and lose awareness within it and attain your ultimate goal.
