September 18, 2014 - Lesson 159

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Sloka 4 from Dancing with Siva

How Can We Learn to Dance with Siva?

Dance is movement, and the most exquisite dance is the most disciplined dance. Hindu spiritual disciplines lead to oneness with God through self-reflection, surrender, personal transformation and the many yogas. Aum.

Bhashya

To progress on the path, we study the Vedas, other scriptures and our guru's teachings and make every effort to apply these philosophical truths to daily experience. We strive to understand the mind in its fourfold nature: chitta, consciousness; manas, instinctive mind; buddhi, intellectual mind; and ahamkara, ego or I-maker. We perform japa, meditation and yoga each day. Such spiritual discipline is known as sadhana. It is the mystical, mental, physical and devotional exercise that enables us to dance with Siva by bringing inner advancement, changes in perception and improvements in character. Sadhana allows us to live in the refined and cultured soul nature, rather than in the outer, instinctive or intellectual spheres. For consistent progress, sadhana should be performed regularly, without fail, at the same time each day, preferably in the early hours before dawn. The most important sadhanas are the challenges and practices given by one's guru. The Vedas caution, "The Self cannot be attained by the weak, nor by the careless, nor through aimless disciplines. But if one who knows strives by right means, his soul enters the abode of God." Aum Namah Sivaya.


Lesson 159 from Living with Siva

Marriages and Social Problems


When a marriage takes place after the boy or girl have already dissipated their sex energy in one way or another, the main force that holds the two together is one which the woman emanates from within herself in order to stabilize her own security. This is a psychic force which projects subconsciously from her solar plexus. To psychic vision, this force looks like a long, translucent white rope, about six inches in diameter and up to fifty yards in length, which is manifested by the woman's desire for security and is sent out from herself to "hook" onto the frame of a man and wind round and round his spinal column, thus binding him to her, even at times against his conscious will. This is why you find so many weakened men over whom women have gained an inner, psychic control, holding them in lower states of consciousness. Some mothers exert this kind of control over their sons, too, from time to time, when they do not have their husbands. When a man feels "edgy" and "peculiar" without knowing why, he may well be under the psychic domination of a woman.

When this is the only binding force of a marriage, it is not a marriage at all. Women are inwardly very unhappy in using this force, because it leads them into a lower, instinctive plane of consciousness as well. Until they renounce the use of it, they are never able to contact the faculties of their own soul or to find the Divinity within. Until a man frees himself from these psychic forces, he can never realize freedom within himself or realize his true Divinity. Yet this is the basis upon which our new culture, or nonculture, in the West has formed.

Even in Asia today, which is now tending toward later marriage, the boys and girls are making up their own minds about marriage. But basically they aren't making up their own minds at all. Instead of the soul forming the marriage, it is done the other way around. First the body makes the marriage, then the emotions make the marriage, then the couple become intellectual partners in marriage and spend all their time and energy trying to see eye to eye on many subjects which they can't see eye to eye on. When the intellect makes such a marriage, it never becomes a spiritual marriage. It can't be, because the power of the spirit, which was not harnessed in chastity at an early age, is gone. As man loses the power of a spiritual marriage, his life depends more and more upon his instinctive nature, upon his instinctive drives, and fulfilling his instinctive drives becomes popular, becomes the cultural way of life, the social custom.

The news media are now making us aware of the terrible social problems being created by the tradition of late marriage in America. Child marriage is not considered modern, and yet each day the percentage of children engaging in intercourse, and of teen pregnancy out of wedlock, is increasing, especially with the help of the Internet's pornographic enticements. Hotmail is not only e-mail! What proper guidance, what dharmic fulfillment, is given to the Western, and now Eastern, boy and girl at the age of puberty? Very little, very little.

In 1962 someone gave me an article telling about the many families in the United States who were considering entering their children into early marriage with the consent and support of the two families through a legal contract and agreement. Even in our own state of Hawaii, the law sets the age of consent for intercourse, and hence marriage, at a youthful fourteen. This is a basic social issue for us to think about and consider. If you know two people who were married at an early age without prior sexual experience, compare their lives with a couple who married later in life after many affairs and experiences. Early marriage has long been practiced by many cultures and civilizations of the world, including the early Jews, Christians and Muslims. Such practices are not thought out intellectually but are arrived at through observation and the intuitive knowing of the tremendous forces in the instinctive nature of man.


Sutra 159 of the Nandinatha Sutras

Handling Money Wisely

Siva's devotees keep a regular monthly and yearly accounting of income and expenses, and accurate records of all transactions. In every business deal, they make sure that all parties are benefited and are content. Aum.


Lesson 159 from Merging with Siva

The Esoterics Of Japa


Knowing the meaning of the mantra is very helpful when the devotee is visualizing it at the same time. Then he also knows when he reaches the goal which the mantra is supposed to produce within him. Since most mantras are in Sanskrit, it is easy enough to find the meaning in the Sanskrit dictionary. We must remember that the first mantras were given in the language spoken by the people. Sanskrit mantras were given to people who spoke Sanskrit. Yet, mantras could be phrased in other ancient sacred languages as well. It is just that the Sanskrit language relates to the unfoldment of the inner being, which most other languages don't do as much.

Japa is a sadhana, and all sadhana is repetitive. Japa is taking a few words as a mantra and repeating it over and over again for mind control and personal enlightenment. This would attract good beings on the astral plane and strengthen the protective aura of the individual doing japa. There is no reason to think that performing japa would affect the astral world in any way other than to bring forth goodness, compassion and admiration of the beings there toward the devotee performing this discipline.

Namah Sivaya Aum and Aum Saravanabhava have been revealed for spiritual unfoldment. They are not for magical purposes. Nor is japa intended for healing or other aims in the physical realm.

Mantras for japa are usually short, but not always. The Gayatri Mantra, consisting of thirteen words, is an example of a rather long mantra. True, Japanese Buddhists chant "Aum Namo Myoho Renge Kyo" for success, jobs and wealth, but this is not japa in the Hindu understanding. This is more along the lines of affirmation. Japa is very close to raja yoga. Japa leads to spiritual renunciation, raja yoga to enlightenment, stimulating the chakras of the head. Japa is never used in the Hindu tradition to pray for material things. Hindus do pray for material blessings, health and abundance but not through the use of mantras or japa. For these they turn to prayers, songs and ritual which stimulate the chakras of willpower, reason and cognition, giving the worshiper physical, emotional and mental vigor to bring the worldly goods into his hands. In summary, japa is religiously repeating just a few important, well-defined words, syllables or "seed sounds," called bija, to awaken the higher nature.

Where did mantras come from? Mystical shlokas came from the rishis of ancient times who held conversations with the great Mahadevas and devas of the inner worlds. Out of this developed certain rituals that could, when performed properly, create certain causes in the physical world. In the English language we sometimes call these affirmations. An affirmation, as presented in our teachings, is generally for self-improvement. One is talking to his own subconscious mind. However, even in the English language, or any language, rituals are performed that do invoke the spirit forces of the religion. It just so happens that in Hinduism, Sanskrit is the most accepted language of all, agreed upon by the Hindu hierarchy of all three worlds.

Because every sound has a color and creates a form on the astral plane when pronounced, the mantra must be pronounced properly, slowly, thoughtfully, with feeling, mentally seeing the color, mentally hearing the sound. The ideal way to perform japa 108 times is by also listening to the nada-nadi shakti, the high "eee" sound one hears within the head when in a high state of consciousness. To perform japa quickly, as in a marathon, sometimes called "machine gun japa," brings little benefit. If you don't have time to do japa, don't do it at all. It should not be a meaningless ritual. It should be a very meaningful experience.

When we perform japa aloud, it is easier to concentrate the thought. The mantra is heard and therefore our mind does not wander. We must remember that the mind wandering into irrelevant thoughts mitigates the benefits of the japa. Therefore, we must remain concentrated. We perform japa, which is a sadhana, for pragmatic benefits. There is no other reason. Therefore, we should keep our mind on what we are doing. Visualize the proper colors that the mantra produces from one stage to the next. In Saravanabhava Aum we visualize light blue fading into white and fading back into light blue, back and forth--"Saravanabhava Aum, Saravanabhava Aum, Saravanabhava Aum." Blue is the color of the akasha, ether, and Saravanabhava takes you there. Once the japa is perfected aloud, it may be done silently, simply by moving the lips but not making a sound, and then later making the sound internally without moving the lips. The ultimate accomplishment in the performance of japa is the yoga of going to sleep while verbally and mentally pronouncing the mantra, which continues during the sleeping hours. Upon awakening, the same mantra is still being repeated, mentally and then verbally, without a break in continuity. This is quite an accomplishment, but it has been done.