October 01, 2016 - Lesson 172
Are you on a different lesson? Enter the number, click "Get My Lesson":
Sloka 17 from Dancing with Siva
What Is God Siva's Unmanifest Reality?
Parasiva is God Siva's Unmanifest Reality or Absolute Being, distinguished from His other two perfections, which are manifest and of the nature of form. Parasiva is the fullness of everything, the absence of nothing. Aum.
Parasiva, the Self God, must be realized to be known, does not exist, yet seems to exist; yet existence itself and all states of mind, being and experiential patterns could not exist but for this ultimate reality of God. Such is the great mystery that yogis, rishis, saints and sages have realized through the ages. To discover Parasiva, the yogi penetrates deep into contemplation. As thoughts arise in his mind, mental concepts of the world or of the God he seeks, he silently repeats, "Neti, neti--it is not this; it is not that." His quieted consciousness expands into Satchidananda. He is everywhere, permeating all form in this blissful state. He remembers his goal, which lies beyond bliss, and holds firmly to "Neti, neti--this is not that for which I seek." Through pranayama, through mantra, through tantra, wielding an indomitable will, the last forces of form, time and space subside, as the yogi, deep in nirvikalpa samadhi, merges into Parasiva. The Vedas explain, "Self-resplendent, formless, unoriginated and pure, that all-pervading being is both within and without. He transcends even the transcendent, unmanifest, causal state of the universe." Aum Namah Sivaya.
Lesson 172 from Living with Siva
Whom to Hold Responsible?
Hinduism Today ran a quiz about divorce on the women's page. The subject struck a nerve among readers. Here's a question that a young Hindu asked about coping with divorce.
Question: My mother and father got a divorce, and I really resent it. It happened seven years ago when I was sixteen, and almost every day I regret what I missed by not having my mom and dad together in a loving home. How can I deal with the resentment, Gurudeva?
Answer: It's not easy experiencing the separation and divorce of one's mom and dad, at any age--six, sixteen or thirty-one. There is a feeling of emptiness; something is lost, never to be regained. The feelings and thoughts of blame grow, they do not diminish, as the years go by. But look at it this way. Any marriage, yours maybe, needs a loving, strong support group that wants to help the young couple, or the older couple, work out their problems rather than avoid them through separation and finally divorce. Basically, when there are children involved as a result of a marriage, there really is no divorce--only separation. Every marriage is truly irrevocable, carved in the akashic records when the first child's umbilical cord is cut. Thereafter, there can be no separation without a great deal of pain and unforeseen karmic repercussions.
Upon whom should the children put the blame? Put it where it truly belongs. Put it on the support groups--the mothers, the grandmothers, the grandfathers, the aunts, the uncles, the cousins, the next-door neighbors, the business partners and friends of the family. Everyone in the community shares the tragedy of the home's breaking up--the members of the temple society, the marriage counselor, psychiatrist, psychologist, the hairdresser, the gym instructor and the attorney were all responsible to become part of the solution rather than part of the dissolution of the marriage. Put the blame on them, not on your mom and dad.
An extended family that loves one another and looks out for the good of all, a religious group of loving souls who pride themselves on low percentage of divorce in their community or congregation--these and more are all the people who can or should see the tension growing between husband and wife and who have the ability to diffuse it at the early stages. Don't blame your mother and father. If blame is to be cast, blame all those people that surrounded your family who were not alert enough, good souls that they may be, to help diffuse the tension between your parents.
Obviously, the support group has failed their marriage. You must admit that failure, lest it drag you down to its own depth. Be part of the solution. Don't perpetuate the problem. Don't make them feel guilty. For your own peace of mind, transfer the blame, the hurt feelings, the pain and resentment over to the relatives, the community and national value system. Become an agent of goodwill. Have kind words to say about dad to mom and kind words to say about mom to dad. Resist the impulse to criticize one to the other and cause an even greater separation within the family. They are not to blame. Society is.
If you take sides, you are creating bad karma, kukarma, for yourself, to be faced later. So treat each one the same. Don't make deals, don't deceive them or keep secrets from them, lest you psychically alienate yourself from the home. Maybe, just maybe, you can help them to understand and reconcile their differences if you follow this advice. Maybe, just maybe, time and the forces of nature will all come to your aid, and your parents will remarry and you will all become a family again. Don't perpetuate the problem. Be part of the solution. Work with it. You, their child, may be their very best hope.
Sutra 172 of the Nandinatha Sutras
Siva's devotees who qualify may, with vigor and indomitable will, enter into politics, overcome opposition and rise to the top to shower good fortune, peace, justice, interracial harmony and care on all people. Aum.
Lesson 172 from Merging with Siva
Like Writing On Water
Spiritual unfoldment leads us along the path into the illumined knowing of where we are in consciousness at any point in time. There are many methods through which this may be accomplished.
Carefully choose one path and then stay with it with extreme loyalty. For this, a preceptor is needed, a spiritual guide, to answer questions, to raise questions for you to find answers to within your meditations. It is an arduous journey. The rewards come only near its end.
To live positively in the conscious mind each day, exercise at least a half hour. Keep the vital energies of the body high and healthy. Eat simply and follow a vegetarian diet, feeding the stomach rather than the mouth. Be considerate of others always and live inconspicuously, almost transparently, by not ruffling your surroundings, by keeping the home neat and clean, by passing through a room or place and leaving it in a nicer condition than before you arrived. Seek fresh air and learn to breathe deeply. Get out in the sun. Move the physical body, walk briskly, dance, keep the energies vibrant and buoyant. Be close to nature. Grow food. Develop an art or craft so the hands are active, creative. Of course, being neat and attractive in personal appearance keeps the thoughts of others toward you positive. This is the way to live in the conscious mind. Try to live life as though you are walking in the rain without getting wet, or carefully writing on water. No ripples, no disturbance, no reactionary residue that has to be faced at some future date.
When we live unconsciously in the conscious mind, we most often look at the physical body as who we are. We say, "I am hungry," "I am happy," "I am not feeling well," "I want to go to America" or "I have just come to Bangalore." Instead of "I am not feeling well," we mean our physical body is not feeling well. Instead of "I want to go to America," we mean we want to take our physical body to America. Our language is a conscious-mind language. The perspective of our language is constructed to make the conscious mind the real thing, the entire reality of the world. From little children we have been taught that the conscious mind is real and that anything other than this real, solid, conscious mind is to be doubted.
The mystic walks in the opposite direction. He goes against the crowd. He learns to swim upstream. It is a little more difficult for him, but oh so worth it. The seeker has to learn that the conscious mind is only a vast dream created by many, many people who are dreaming openly. They are dreaming, and every mystic knows it. They are forming the dream by what they say, by their emotions, by what they think and by that in which they involve themselves. The mystic knows there is no enduring reality to the vast dream made up by people themselves, by their desires, their relationships, their cravings and their insecurities.