SLOKA 141 FROM DANCING WITH SIVA
\nWHAT ARE THE MANY HINDU PHILOSOPHIES?
\nFrom time immemorial, India’s sages and philosophers have pondered the nature of reality. Out of their speculations have blossomed hundreds of schools of thought, all evolving from the rich soil of village Hinduism. Aum.<\/p>\n
BHASHYA
\nAt one end of Hinduism’s complex spectrum is monism, advaita, which perceives a unity of God, soul and world, as in Shankara’s acosmic pantheism and Kashmir Saiva monism. At the other end is dualism, dvaita–exemplified by Madhva and the early Pashupatas–which teaches two or more separate realities. In between are views describing reality as one and yet not one, dvaita-advaita, such as Ramanuja’s Vaishnava Vedanta and Shrikantha’s Saiva Vishishtadvaita. Hindu philosophy consists of many schools of Vedic and Agamic thought, including the six classical darshanas–Nyaya, Vaisheshika, Sankhya, Yoga, Mimamsa and Vedanta. Each theology expresses the quest for God and is influenced by the myth, mystery and cultural syncretism of contemporary, tribal, shamanic Hinduism alive in every village in every age. India also produced views, called nastika, that reject the Vedas and are thus not part of Hinduism, such as Jainism, Sikhism, Buddhism and Charvaka materialistic atheism. The Vedas state, ”Theologians ask: What is the cause? Is it Brahma? Whence are we born? Whereby do we live? And on what are we established?” Aum Namah Sivaya.<\/p>\n
LESSON 296 FROM LIVING WITH SIVA
\nTHE SADHANA OF RESOLUTION<\/p>\n
If a disruption is not resolved before sleep, then a kukarmaphala, fruit of wrongdoing, will be created. The hurt feelings and mental arguments continue to fester until the matter is brought up and openly faced to be resolved. If not resolved within 72 hours, the problem germinates, and elders must take action under spiritual guidance to rectify the matter. The fact that all have chosen to avoid facing the difficulty shows that more serious remedies are required.<\/p>\n
Resolution in all cases is accomplished through the hri prayashchitta: apology, the showing of remorse, talking together in small groups and giving gifts as tokens of reconciliation. Humility is the keynote. Sincere apology is offered for participating in argument or confusion, even if one was not necessarily to blame; the karma was there that attracted the situation. Harmony is reinstated by honestly accepting apologies, by forgiving and forgetting with the firm resolve to never bring up the matter again. Zero tolerance is based on the shared understanding that by working together on the firm foundation of love and trust all will progress in religious service and worship. Through these efforts, a sukarmaphala, fruit of right doing, is deliberately created. When two shishyas sit to settle a disharmony, it is sometimes helpful for an uninvolved third party to be present, even silently, to balance the energies.<\/p>\n
Sadhana–personal transformation through self-effort–is the magic balm that soothes the nerve system, giving strength for each shishya to have forbearance with people and patience with circumstances. When sadhana is neglected, problems close in. Families find it difficult to see eye to eye. Hard feelings arise in even the simplest and well-intended encounters when the individuals have become too externalized.<\/p>\n
There is a natural harmony within our monasteries, which families seek to emulate. Rarely is much discussion required when daily activities are being carried out, for the lines of authority based on seniority are always clear. This is the first boon for maintaining harmony among a group. Ours is a traditional hierarchical system of governance, upheld within our family and monastic communities, established when the Vedas were created. It is a system whereby the elders, in a loving manner, guide those younger than they. So, there is always an atmosphere of respect, loving harmony and meeting of minds. Never is scolding heard or feelings hurt or arguments provoked or sincere questions left unanswered. Here ”love is the sum of the law,” and the heartfelt feelings going out from the elders protect and support those who will one day themselves be elders. We create a secure and loving society in which intelligence overrides controversy and the only rigid rule is wisdom. Thus the pranic magnetism of the family or monastery is maintained and kept ever building for sustainable success and spirituality.<\/p>\n
Yes, I can tell you from experience that zero tolerance for inharmonious conditions is a workable law and sadhana that can and should be adopted by all spiritual groups and individuals. My satguru, Siva Yogaswami, used to say, ”It takes a lot of courage to be happy all the time.” Most people, it seems, would rather be miserable. Think about it. They go through life getting their feelings hurt, resenting this or that and hurting the feelings of others in an endless cycle of unresolved emotion, asking a torrent of unanswerable rhetorical questions. Take today’s average family: it’s a composite of troubled individuals.
\nSUTRA 296 OF THE NANDINATHA SUTRAS
\nWEARING THE EMBLEMS OF SAIVISM
\nAll Siva’s devotees, men and women, boys and girls, wear holy ash and the proper forehead mark for religious events and in public when appropriate. They wear a single rudraksha bead on the neck at all times. Aum.<\/p>\n
LESSON 296 FROM MERGING WITH SIVA
\nCONTROLLING ODIC FORCE FIELDS<\/p>\n
Occasionally, a devotee will come along in meditation and have sublime inner experiences. He’s experiencing the vishuddha chakra, and he has inner light experiences. He’s just on top of the world. A month later, he meets some karmic boomerang. He doesn’t have the stamina or the discipline to hold awareness within, and he starts flowing through the second chakra, and he’s saying, ”I’ve never had any experiences at all. I wonder why? (the second chakra is reason) I wonder why I don’t have some inward experiences,” and why this and why that and why something else. ”I wonder why I’m even doing meditation.” He’s wondering why all the way along, and he’s quite argumentative.<\/p>\n
I say, ”Don’t you remember the beautiful experience that you told me about? You came all wide open.” ”Oh, no, no, no.” He doesn’t remember that at all. ”What experience?” he asks. ”Don’t you remember? You were right here in the temple,” I say, trying to lead him gently back to his experience, ”and your head turned into a sea of light. You sat there for an hour and then came and told me all about it.” Then we pretend it only happened a moment ago, and he is back within again. This happens quite regularly. Therefore, to stabilize awareness, so it does not flow through the first chakra, the fifth chakra, the third chakra, the second chakra, to stabilize awareness, what do we do? Attention, concentration, meditation. Attention, concentration, meditation. Work daily within ourselves so we stabilize, and so that willpower and awareness become one and the same great motivating force, so we travel through the areas of the mind that we want to, not propelled by the forces of karma as they boomerang back, not propelled by those forces. We have to work within daily to stabilize the breath and the body so that will and awareness become one and the same great motivating force. Then, when the patterns and stumbling blocks of the past loom before us, we have the strength to stay within and maintain the continuity of one inner unfoldment after another.<\/p>\n
These magnetic forces are either passive or aggressive in their manifestation. Business advertising is one example of aggressive odic force in use. Sexual magnetism is one example of passive odic force. Our physical body is composed of a subtle balance between active and passive magnetic forces. When the aggressive odic force becomes too active, the passive forces become disturbed and illness results, generally of a mental or emotional nature. When the passive odic forces become overstimulated, physical ailments of a purely physical nature result.<\/p>\n
Odic forces are colorful and are of the conscious and subconscious world. Actinic force is colorless and very refined in color and is the vibration of deeper consciousness. When the mind is in a disturbed state, the odic forces are out of balance with each other. The trained yoga adept knows how to open himself to the inflow of actinic force, which then quiets or appeases the odic discharge. The evolution of the adept through meditation depends on the measure of his control and use of the odic forces as he enters into the consciousness of the actinic world. Many people start on the path of Self Realization in an almost involuntary way, simply by asking the fundamental question, ”Who, or what, am I?” In so doing, they turn the mind fiber in upon itself and become tuned into the substance of actinic force.<\/p>\n
Everyone has his own actinic wave length or actinic ray upon which, or within which, his awareness glides in the realms of expanded consciousness. A satguru’s actinic ray is actually heard as nada, the ”eeee” sound. This mystic sound the guru hears as he tunes into his guru. His guru listens to the same sound to be one with his satguru, and on and on, back in time, which is within the ”now.” To become one with, or of a similar vibration with, the actinic vibration of the satguru is synonymous to listening to the sound of the guru’s lineage. This is called the nada-nadi shakti. The devotee endeavors in this meditation to listen to his guru’s nada, not his own, but that of his guru, his guru’s guru and all the others back in time. This is oneness, the oneness of a devotee merging into the satguru’s lineage.<\/p>\n","protected":false},"excerpt":{"rendered":"
SLOKA 141 FROM DANCING WITH SIVA WHAT ARE THE MANY HINDU PHILOSOPHIES? From time immemorial, India’s sages and philosophers have pondered the nature of reality. Out of their speculations have blossomed hundreds of schools of thought, all evolving from the rich soil of village Hinduism. Aum. BHASHYA At one end of Hinduism’s complex spectrum is monism, advaita, which perceives a unity of God, soul and world, as in Shankara’s acosmic pantheism and Kashmir Saiva monism. At the other end is dualism, dvaita–exemplified by Madhva and the early Pashupatas–which teaches two or more separate realities. In between are views describing reality <\/p>\n","protected":false},"author":1,"featured_media":5918,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[60],"tags":[],"class_list":["post-6561","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-daily-lesson-with-gurudeva","has_thumb"],"_links":{"self":[{"href":"https:\/\/www.revers-sun.fi\/fi\/wp-json\/wp\/v2\/posts\/6561","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.revers-sun.fi\/fi\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.revers-sun.fi\/fi\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.revers-sun.fi\/fi\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.revers-sun.fi\/fi\/wp-json\/wp\/v2\/comments?post=6561"}],"version-history":[{"count":0,"href":"https:\/\/www.revers-sun.fi\/fi\/wp-json\/wp\/v2\/posts\/6561\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.revers-sun.fi\/fi\/wp-json\/wp\/v2\/media\/5918"}],"wp:attachment":[{"href":"https:\/\/www.revers-sun.fi\/fi\/wp-json\/wp\/v2\/media?parent=6561"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.revers-sun.fi\/fi\/wp-json\/wp\/v2\/categories?post=6561"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.revers-sun.fi\/fi\/wp-json\/wp\/v2\/tags?post=6561"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}