May 29, 2017 - Lesson 47

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Sloka 47 from Dancing with Siva

Why Do Some Souls Act in Evil Ways?

People act in evil ways who have lost touch with their soul nature and live totally in the outer, instinctive mind. What the ignorant see as evil, the enlightened see as the actions of low-minded and immature individuals. Aum.

Bhashya

Evil is often looked upon as a force against God. But the Hindu knows that all forces are God's forces, even the waywardness of adharma. This is sometimes difficult to understand when we see the pains and problems caused by men against men. Looking deeper, we see that what is called evil has its own mysterious purpose in life. Yes, bad things do happen. Still, the wise never blame God, for they know these to be the return of man's self-created karmas, difficult but necessary experiences for his spiritual evolution. Whenever we are injured or hurt, we understand that our suffering is but the fulfillment of a karma we once initiated, for which our injurer is but the instrument who, when his karma cycles around, will be the injured. Those who perform seemingly evil deeds are not yet in touch with the ever-present God consciousness of their immortal soul. The Vedas rightly admonish, "Borne along and defiled by the stream of qualities, unsteady, wavering, bewildered, full of desire, distracted, one goes on into the state of self-conceit. In thinking, 'This is I' and 'That is mine' one binds himself with himself, as does a bird with a snare." Aum Namah Sivaya.


Lesson 47 from Living with Siva

Ishvarapujana: Worship


Worship, Ishvarapujana, is the fifth niyama. Let us declare, in the last analysis, that human life is either worship or warship, higher nature or lower nature. We need say no more. But we will. The brief explanation for Ishvarapujana is to cultivate devotion through daily worship and meditation. The soul's evolution from its conception is based solely on Ishvarapujana, the return to the source. In the irul pada, the stage of darkness, its return to the source is more imminent than actual. The burning desire is there, driven by the instinctive feelings and emotions of living within the seven chakras below the muladhara. There is a natural seeking on the way up. People here will worship almost anything to get out of this predicament. Bound in blind faith, with the absence of a coherent intellect guided by reason, and the absence of a matured intellect developed by superconscious experience, they struggle out of their shell of ignorance, through worship, to a better life. The small thread of intuition keeps assuring them it is there, within their reach if they but strive. They call God, they fear God, seek to be close to Him and see Him as oh-so-far away.

When they are matured and stepping into adolescence in the marul pada, where confusion prevails, worship and the trappings and traditions that go with it seem to be primitive, unreasonable and can all well be dispensed with. It is here that a young lady looks into the mirror and says, "What a fine person! I am more beautiful than all the other girls I know." A young man may likewise be conceited about his looks or physique. Worship still exists, but is tied closely to narcissism. It is only in the stage of grace, arul, and on its doorstep that true worship arises, which is invoking and opening up to the great beings, God, Gods and devas, in order to commune with them.

Faith, astikya, creates the attitudes for the action of worship. We can see that from the soul's conception to its fullness of maturity into the final merger with God Siva Himself, worship, communication, looking up, blending with, is truly monistic Saiva Siddhanta, the final conclusions for all mankind. We can conclude that in Sanatana Dharma faith is in What Is, and in the Abrahamic religions faith is in What Is Yet to Be.

Worship could be defined as communication on a very high level: a truly sophisticated form of "channeling," as New-Age people might say; clairvoyant or clairaudient experience, as mystics would describe it; or heart-felt love interchanged between Deity and devotee, as the ordinary person would describe it. Worship for the Hindu is on many levels and of many kinds. In the home, children worship their father and mother as God and Goddess because they love them. The husband worships his wife as a Goddess. The wife worships her husband as a God. In the shrine room, the entire family together worships images of Gods, Goddesses and saints, beseeching them as their dear friends. The family goes to the temple daily, or at least once a week, attends seasonal festivals and takes a far-off pilgrimage once a year. Worship is the binding force that keeps the Hindu family together. On a deeper level, external worship is internalized, worshiping God within through meditation and contemplation. This form of worship leads into yoga and profound mystical experiences.


Sutra 47 of the Nandinatha Sutras

Nonstealing And Sexual Purity

All devotees of Siva uphold asteya, never stealing, coveting, cheating or entering into debt. They practice sexual purity, brahmacharya, controlling lust by remaining celibate when single and faithful in marriage. Aum.


Lesson 47 from Merging with Siva

Hold Awareness Firmly


Now, what do you do if during meditation the power becomes very strong and carries you into refined but unanticipated areas of superconsciousness? It is not unusual for a good meditator to go in a different direction when the inner forces or energies become so intense that awareness itself becomes all energy. That's fine. That's what you want. That's also part of your meditation. Go right in and become aware of being aware and enjoy that intensity of inner power. Hold it steady. It won't side-track you or disturb your meditation in the least, but you have to come right back when that power begins to wane to the original meditation that you intended to work with. Work with it in a very positive way. Stay with it and don't get side-tracked in another area, no matter how interesting it is.

Only in this way are you going to really go on past the point of being able to meditate only adequately well. Only in this way, once you are unfolded spiritually to a certain degree, can you go on with your unfoldment. This is a difficult practice, because you will go in for a very fine meditation and get into profound depths and burst into new and interesting areas. This will happen, and the side-track will be fascinating, perhaps much more than your meditation subject. That is the time you must hold awareness firmly and fulfill your original intent.

The potter is a good example. He is going to make a beautiful planter pot, and it turns out to be a milk pot instead, simply because he was side-tracked. Then he says, "Oh, an impulse told me I should make a milk pot, right in the middle of making a planter pot." This example tells you that you have to fulfill your original intent. Then you get confidence. You build a whole layer of subconscious confidence because you know where you are going to go on the inside.

Think about this and work with it, because it's very important to get a grip on awareness in all areas of the mind. Start out with a very firm foundation. This principle will carry through everything that you do. You will become more and more precise. Your physical body will become firm and energetic. Your personal habits will become precise. The way you handle your thinking will be precise. You will pay more attention to details. You won't assume so much, and you will follow intricate lines of thought through to their conclusion.

Someone who meditates well also thinks well. He can flow through that thinking area of the mind and work out things through the thought processes. Someone who meditates has confidence in all departments of life. You can build that confidence. If you sit down to meditate, meditate! Don't get side-tracked on anything else, no matter how attractive it may be. If the power builds within you, sit for a long time afterwards and let the energy absorb into the cells of your external body. Great energy is released from within. Don't get up after your meditation and immediately run off to do something. Sit in silent stillness until that power subsides in a gradual and refined way.