Lesson 323 – Dancing with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

How Does Śaivism Stay Contemporary?

ŚLOKA 13
Inner truths never change, but outer forms of practice and observance do evolve. Śaivism seeks to preserve its mystical teachings while adapting to the cultural, social and technological changes of each recurrent age. Aum.

BHĀSHYA
Śaivism is an orthodox religion, conservative in its ways and yet pliant and understanding. It is simultaneously the most de­manding spiritual path and the most forgiving. Śaivites have persisted through many ages through successfully adapt­ing work, service and skills according to the times while in­ter­nal­izing worship and holding firmly to the eternal values. The outer form of service or oc­cupation does not change the spiritual search. Be he a skilled farmer, factory worker, village merchant, com­pu­ter programmer or corporate executive, the Śai­vite is served well by his religion. Śaivism has all of the facilities for the education of hu­mankind back to the Source. Each futuristic age does not reflect a difference in the Śai­vite’s relationship with his family, kula guru, teacher, satguru, Gods or God in his daily religious life. The Śaiva Dhar­ma: it is now as it always was. The Vedas implore: “O self-luminous Divine, re­move the veil of ignorance from before me, that I may behold your light. Reveal to me the spirit of the scriptures. May the truth of the scrip­tures be ever present to me. May I seek day and night to realize what I learn from the sages.” Aum Namaḥ Śivāya.

Lesson 323 – Living with Śiva  

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

The Guru Tradition

In a traditional Śaivite family, the mother and the father are the first teachers, or gurus, of their children, teaching by example, explanation, giving advice and direction until their children are old enough to be sent to their next guru, in the arts, sciences, medicine and general education. Families that have a satguru will often choose the most promising religious young son to go to his āśrama, to study and learn the religion and become a sannyāsin or a family pandit in later years, depending on how his life works out. In this case, the mother and father, the first gurus, turn the entire direction of their son over to the satguru, the second guru, who then becomes mother and father in the eyes of the son, and in the eyes of his parents as well.

Hindu children are traditionally brought up respecting their parents. They follow certain in-house protocols of culture and conduct. Therefore, it is not difficult for an Asian man to live in an āśrama and follow the protocols of respect that monastic life demands. True bhakti, devotion, starts with your mother and father. You have to start there if you want a relationship with God and the Gods. Once the problems with mom and dad are resolved, then that love for the mother and father is transferred or extended to God, Gods and guru. It certainly doesn’t mean that you no longer love your mother and father. It’s just the opposite. You have more love, a deeper love, for everyone. Transferring the love of your family to your guru doesn’t mean they no longer have your love, but that you’ve included your guru in the family. Love is inclusive, not exclusive, on the spiritual path.

To the traditional Śaivite, the guru is everything. As Satguru Siva Yogaswami sang, “Mother and father are Śiva. Sisters and brother are Śiva.” Therefore, the guru is Śiva; and that is everything, because Śiva is everything. But the satguru is not your business partner, not your psychiatrist, not your psychologist, not your older brother, as Western persons may regard him. Western people who do not follow any protocol in their homes satisfactory for harmonious living should be careful not to transfer to the guru any disobedience and antagonism that they might have had for their parents. Many Western homes, in teaching by example, do so through reverse psychology, teaching what you shouldn’t do rather than what you should do. Relating to a traditional guru is difficult for those brought up in this way. Respect for elders is not there. Neither is responsiveness.

From my monastic devotees especially I expect the razor’s edge of attentiveness. I expect anticipated responses. This means that the śishya should read the mind of the guru, give the answer without forethought when a question is put. He must be sensitive and anticipate. It is not a schoolhouse relationship: five hours of study and then homework. It is a twenty-four-hour relationship. I expect to see the monastic in my dreams. The relationship with the gṛihastha devotees is different. My expectancy is that they will maintain the Śaiva Dharma as it is understood to be in the eyes of the community they are associating with. I also expect each of their male offspring to serve for at least six months, up to two years, at Kauai Aadheenam, in preparation for adult life. And I expect all members to perform four hours of karma yoga per week throughout life.

We are all involved in the Nandinātha Sūtras, which are the combined effort of all the gurus of our paramparā, with blessings from Maharishi Nandinatha himself. These aphorisms reflect the patterns of belief and behavior of every aspect of life for all those on the Kailāsa path. Nandinātha’s great disciple, Rishi Tirumular, shows us in the Tirumantiram how well he was taught by his guru and how well he fulfilled his mission by going to South India to revive the monistic theism of Śaiva Siddhānta. The vast amount of knowledge in the Tirumantiram, which digests the Āgamas and Vedas and weaves them together in such an ingenious way, indicates a lot of deep meditation, training and yoga practice. It also indicates a great spirit, because he actually did what he was sent to do, so we actually have that great treatise today, over 2,200 years later. That shows us an unbroken continuity of what? Intellectual knowledge? No. Of spirit, the spirit of the guru.

NANDINATHA SŪTRA 323: FEARLESS DEFENDERS OF HINDUISM
Śiva’s monastics are unfettered and fearless, wholeheartedly and boldly supporting the ancient Sanātana Dharma against all who would infiltrate, dilute and destroy it. Yea, they are defenders of all Hindu sects. Aum.

Lesson 323 – Merging with Śiva  

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Śiva’s Three Perfections

We shall now discuss the three perfections of our Supreme God Śiva: Paraśiva, Satchidānanda and Maheśvara. Isn’t it wonderful to know that two of God’s three perfections are inherent in the soul of man? What are those three perfections? The great God Śiva has form and is formless. He is the immanent Pure Consciousness or pure form; He is the Personal Lord manifesting Himself as innumerable forms; and He is the impersonal, transcendent Absolute beyond all form. We know Śiva in His three perfections, two of form and one formless. First, we worship His manifest form as Pure Love and Consciousness, called Satchidānanda in Sanskrit. Second, we worship Him as our Personal Lord, Maheśvara, the Primal Soul who tenderly loves and cares for His devotees—a Being whose resplendent body may be seen in mystic vision. In our daily lives we love, honor, worship and serve God in these manifest perfections. Ultimately, in perfectly simple, yet awesomely austere nirvikalpa samādhi, we realize Him as the formless Paraśiva, sought for and known only by yogīs and jñānīs. We cannot speak of His Absolute Reality which is beyond qualities and description, yet knowable to the fully matured soul who seeks God within through yoga under the guidance of a satguru.

For the sake of understanding the mysteries of the soul, we distinguish between the soul body and its essence. As a soul body, we are individual and unique, different from all others. Our soul is a self-effulgent body of light which evolves and matures through an evolutionary process. This soul body is of the nature of God Śiva, but is different from Him in that it is less resplendent than the Primal Soul and still evolving, while He is unevolutionary Perfection. We may liken the soul body to an acorn, which contains the mighty oak but is a small seed yet to develop. Even when God Realization is attained, the soul body continues to evolve in this and other worlds until it merges with the Primal Soul, as a drop of water merges with its source, the ocean. This is the destiny of all souls without exception.

At the core of the subtle soul body is Satchidānanda, or immanent Love, and at the core of that is Paraśiva, or transcendent Reality. At this depth of our being there exists no separate identity or difference—all are one. Thus, deep within our soul we are identical with God this very moment, for within us are the unmanifest Paraśiva and the manifest Satchidānanda. These are not aspects of the evolving soul, but the nucleus of the soul, which does not change or evolve. They are eternally perfect and one with God Śiva. From an absolute perspective, our soul is already in nondual union with God in His two perfections of Satchidānanda and Paraśiva, but to be realized to be known. Satchidānanda is the superconscious mind of the soul—the mind of God Śiva. Paraśiva is the inmost core of the soul. We are That. We do not become That. There exists no relation between Satchidānanda, which is pure form and consciousness, and Paraśiva, which is without form. Paramaguru Siva Yogaswami taught us, “You are Śiva. I am Śiva. All are Śiva. Even as Śiva is immortal, so too are we.”

Lesson 322 – Dancing with Śiva   

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Recording: Gurudeva’s cloned voice

How Do Śaivites Regard Other Faiths?

ŚLOKA 12
Religious beliefs are manifold and different. Śaivites, understanding the strength of this diversity, wholeheartedly respect and encourage all who believe in God. They honor the fact that Truth is one, paths are many. Aum.

BHĀSHYA
Since the inner intent of all religions is to bind man back to God, Śaivite Hindus seek not to interfere with anyone’s faith or practice. We believe that there is no exclusive path, no one way for all. Śaivites profoundly know that God Śiva is the same Supreme Being in whom peoples of all faiths find solace, peace and liberation. None­theless, we realize that all religions are not the same. Each has its unique beliefs, practices, goals and paths of attainment, and the doctrines of one often conflict with those of ano­ther. Even this should never be cause for re­ligious tension or intolerance. Śaivites res­pect all religious traditions and the people within them. They know that good citizens and stable societies are created from groups of religious people. Śaivite leaders sup­port and participate in ecumenical gatherings with all religions. Still, Śai­vites de­fend their faith, proceed contentedly with their practices and avoid the enchantment of other ways, be they ancient or modern. The Vedas ex­plain, “Let us have concord with our own people, and con­cord with people who are strangers to us. Aśvins, create between us and the strangers a unity of hearts.” Aum Namaḥ Śivāya.

Lesson 322 – Living with Śiva 

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

Guidelines For Prayers

We are reminded not to ask for services that the devas would normally provide, such as “Please help me,” or “Please bless me, devas.” These services are automatically performed by the guardian devas of each devout individual without asking. When not responding to requests, the devonic saṅgams send their prāṇas, with thoughts of help and healing, through the guardian devas of the devotee. They literally flood the guardian devas with prāṇas to be used by them to glorify the home and protect their wards in daily life in the physical world. This is a service given without asking. It refers to the flow of prāṇic energy to the devotee, as opposed to getting permission. To receive such blessings for yourself and to receive blessings to start a project are two different things.

Devonic helpers often do know what a devotee needs, but they are admonished by the dharmic law that requires that they must be asked before steps toward fulfillment can be taken. They are controlled by the worthy law of noninterference in the lives of those who do not pray. Prayer simply means politely asking. This ancient law is: “The devotee must first take one step toward the guru. Then the guru will take nine steps toward the devotee.” Many guardian devas connected to the saṅgam groups of devas are inner-plane gurus of karma, and when asked they will fulfill their nine steps quite willingly and abundantly.

Clarity is essential for the devas to fulfill the petitions to the lasting satisfaction of each devotee. For complex issues, the explanations may need to be lengthy. Names and addresses of the various parties involved should be included. Along with your prayers, you can send typed documents, copies of contracts, etc., to clarify the subject. In this way you can make sure that the Gods and their devas are aware of the details of your prayer and understand your need fully.

Mail your prayers to a temple that knows how to handle prayers through its sacred fire. At our temples we regularly receive and accept prayers for the sacred fire from members of the Hindu religion, for they have Hindu guardian devas who are prepared to help with their needs. Non-Hindus have guardian devas of other traditions and are not encouraged to write prayers to the Hindu devas. Prayers for the sacred fire can be sent to Kadavul Hindu Temple, 107 Kaholalele Road, Kapaa, Hawaii, 96746-9304 USA. Write “prayer” on the outside of the envelope. All prayers are confidential, never read by the priests. It is traditional to give a gift of gratitude if a prayer is answered to your satisfaction, but not before. If you feel inclined to send a love offering with your prayers, for previous prayers answered, be sure to keep it outside the sealed envelope containing your prayers, as that will be placed into the sacred fire unopened. Kadavul Hindu Temple has its own rules for accepting prayers to be burned in the sacred fire. Please email for more information if you wish to send a prayer.

One word of caution: it would be weakening to depend entirely on the inner-world devas to do everything for you. There are many, many things that you can do yourself to overcome difficulties and carve a positive future. They say, “When the will rises and commands, even the Gods are willing to obey.” You have to use your willpower first, and try your very best to do the very best that you can. Then you get all the devonic help available. Don’t just send in prayers and say, “Live my life for me, inner-world beings. I am not going to do anything. I will just sit back, put my feet up and let you do everything for me.” It does not work that way.

NANDINATHA SŪTRA 322: REMAINING ABOVE CORRUPTION AND CONTROL
Śiva’s monastics never compromise their ideals or rules for material or political gain, nor come under the control of the rich or influential. Vows prohibit them from being told what to think, say or do except by their order. Aum.

Lesson 322 – Merging with Śiva 

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

When the Quiet Comes

In order to really meditate to the depth of contemplation, and not merely to quiet mind and emotion and feel a little serenity, you have to be a member of a religion that gives the hope of nondual union with God, that teaches that God is within man, only to be realized. Meditation, if it is to lead to jñāna, must begin with a belief that there is no intrinsic evil and encompass the truth of karma, that we are responsible for our own actions. Such meditation must be undertaken by a member of a religion that gives a hope of a future life and does not threaten failure with eternal suffering, should failure be the result. Such meditation is possible, in fact required, of those who follow the Hindu Dharma. Hence, the practice of yoga is the highest pinnacle within our most ancient faith.

If you go through the entire holy scriptures of Śaivism, you will not find our saints singing hymns to Adonai-Yahweh, Buddha or Jesus. Our saints told us to worship God Śiva, the Supreme God, to worship Gaṇeśa first before worshiping Śiva, to worship Lord Murugan. In the old days, there were millions of Śiva temples, from the Himalayan peaks of Nepal, through North and South India, Sri Lanka and what is now Malaysia and Indonesia. Everyone was of one mind, worshiping Śiva together, singing His praises with a one voice. As a result, India was spiritually unified. It was then the wealthiest country in the world. The worship of Śiva will give you wealth. The worship of Śiva will give you health. The worship of Śiva will give you knowledge. The worship of Śiva will fill your heart with love and compassion.

The Śaiva Samayam is the greatest religion in the world. The Śaiva Samayam is the oldest religion in the world. The Śaiva Samayam has yoga. It has great temples, great pandits, ṛishis and scriptures. All the saints who sang the songs of Śiva told us how to worship Śiva and how we should live our Śaivite lives. We must all follow those instructions. In singing those songs to Śiva, Śiva will give you everything that you ask for. He will give you everything that you ask for, because Śiva is the God of Love. Our saints have sung that Śiva is within us, and we are within Śiva. Knowing that, fear and worry and doubt are forever gone from our mind.

When the mind has resolved all of its differences through worship, penance, dhāraṇā, dhyāna, then the inner which is stillness itself is known. Then the inner is stronger than the outer. It is then easy to see every other person going through what has to be gone through during his or her particular stage on the path. Opposites are there, but no opposites are seen. This is why it is easy for the wise—made wise through spiritual unfoldment—to say, “There is no injustice in the world. There is no evil, no sin.”

We only see opposites when our vision is limited, when we have not experienced totally. There is a point of view which resolves all contradictions and answers all questions. Yet to be experienced is yet to be understood. Once experienced and understood, the Quiet comes. The karmas are quiet. This is the arduous path of charyā, kriyā and yoga resulting in jñāna. This is the path of not only endeavoring to unfold the higher nature but, at the same time and toward the same end, dealing positively and consciously with the remnants of the lower nature. Following this spiritual path, we find ourselves effortlessly replacing charity for greed and dealing with, rather than merely suppressing, the instinctive feelings of jealousy, hatred, desire and anger.

Lesson 321 – Dancing with Śiva  

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

What Is the Nature of Śaivite Theology?

ŚLOKA 11
Śaivism proclaims: God Śiva is Love, both immanent and transcendent, both the creator and the creation. This world is the arena of our evolution, which leads by stages to moksha, liberation from birth and death. Aum.

BHĀSHYA
Śaivism is a unique religion in which God is both man­ifest and unmanifest, dual and nondual, within us and outside of us. It is not strictly pantheistic, polytheistic or monotheistic. Its predominant theology is known as mon­istic theism, panentheism, or Advaita Īśvaravāda. Mon­ism, the op­po­site of dualism, is the doctrine that reality is a one whole or existence with­out in­dependent parts. Theism is belief in God and the Gods, both im­ma­nent and transcendent. Śaivism is mon­­­istic in its be­lief in a one reality and in the ad­vaitic, or nondual, identity of man with that reality. Śai­vism is theistic in its belief in the Gods, and in God Śiva as a loving, personal Lord, immanent in the world. Śaivism expresses the one­ness of Pati-paśu-pāśa, God-soul-world, en­com­passing the non­dual and the dual, faith­fully carrying forth both Vedānta and Siddhānta, the pristine Sanātana Dharma of the Vedas and Śaiva Āgamas. The Tirumantiram states, “Śud­­dha Śaivas meditate on these as their religious path: One­self, Absolute Reality and the Primal Soul; the categories three: God, soul and bonds; immaculate liberation and all that fetters the soul.” Aum Namaḥ Śivāya.

Lesson 321 – Living with Śiva 

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

The Bamboo Tyēīf Font

Several years ago we created a Tyēīf font for the computer, to make it easy to write legible prayers in Tyēīf. On our website‚ at www.himalayanhcademy.com/fonts/, you can download the font and also find out more about writing prayers. It is good for your powers of concentration to learn to read the Tyēīf script, but if you are using a computer, this is not really necessary, unless you want to write Tyēīf by hand, which many do. The easiest way to compose your prayer on a computer is to type in an English font, such as Geneva, and then select the text and change it to the Tyēīf font. Prayers written in Tyēīf have built-in confidentiality. You might leave a prayer to the devas on your desk. As few people read the Tyēīf script readily, confidentiality is ensured.

Should you be traveling and not have your computer with you, you can always write your prayers in Tyēīf the old-fashioned way, by hand. It is artistic to use a soft flow pen, and even more artistic to use a Japanese ink brush. If you want to be really modern, use a black, sharp-pointed pen. The Tyēīf script looks good coming from whatever plume you choose. Many devotees enjoy writing Tyēīf by hand in vertical columns from top to bottom. When writing by hand, this is quite acceptable. Always use black ink, never colors. Black translates to white or gray in the inner world, where the prayer appears reversed. The paper that is white becomes black, and the letters that are black become white. It is only by two or three devas holding it and putting their prāṇas into it that the prayer again becomes black on white as it appeared when it was sent. They do this only when they want to keep the document to study it. Many prayers are so simple that they can be easily memorized as they appear on the black background in white ink, and it is not worthwhile energizing them into a durable form.

If you use colored paper and colored ink in writing your prayers, your words could be unreadable, even using the Tyēīf script. Colored paper appears dark purplish-blue in the inner world, somewhat like the ashes of burned paper, still intact, but barely legible, ready to disintegrate at the first touch. Therefore, just sit down and write your prayer in Tyēīf with a black pen on white paper.

Typed documents—on one side of the page only—are acceptable and easily read in the inner world, as long as the size of the type is not too small. Typewritten prayers (again, on one side of the page) in English or any language are also acceptable to the devas, as are hand-printed prayers that are written with well-rounded, clearly formed letters. Be sure to sign the prayer and also include the date.

The writing of prayers can be done in several ways. Each devotee can write his or her own prayer about personal questions, needs or problems. One can pray for another person, for a group of people, or for a situation to clear up within a group or community, even for solutions to national or world problems. Every prayer received is answered in some way, however mysterious. Not one is neglected, ever.

The Gods and devas look very carefully into the karma of the devotee before taking any action. Because of this, it is always best to describe two or more alternatives that you would be satisfied with in each prayer, rather than insisting on only one solution. This is because your first preference may not be possible in your karmic pattern or, without your knowing, it may actually be the worst possible thing that could happen to you. In this case, your prayer would be answered with a non-answer. Therefore, it is wise to suggest two or more alternatives when making a request. For example, in seeking help in finding employment, you might suggest three places you would be content at, indicating first choice, second and third.

NANDINATHA SŪTRA 321: PRESERVING THE THREE PILLARS OF ŚAIVISM
Śiva’s monastics valiantly bring Śaivism into the future of futures. The fullness of their mission lies in our faith’s three pillars—temples, scriptures and satgurus—which they are vowed to protect, preserve and promote. Aum.

Lesson 321 – Merging with Śiva

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

The Nature Of God Śiva

Śiva has a form. He is also formless. But He does have a form, and He exists in the realm of highest consciousness called the Śivaloka. Śiva has a mind, a superconscious mind that permeates like a plasma all the forms that He creates, all the forms that He preserves and all the forms that He absorbs back into Himself. Śiva is very close to each and every one of us. Śiva’s mind permeates all of us. But when we want to see Śiva’s form and receive His darshan, we go to the Śiva temple, and when the holy priest invokes God Śiva, God Śiva hovers in His body of golden light over the Śivaliṅga. In deep meditation, Śivajñāna, we can, within the temple of our own heart, see God Śiva’s Holy Form.

God Śiva creates. God Śiva preserves all His creations and, when the creation is no longer needed, absorbs it back into Himself, to create again. Śaivites all over the world love God Śiva. God Śiva loves His devotees. For each step the devotee takes toward Śiva, Śiva takes nine steps toward the devotee. Such are the final conclusions of Śaiva Siddhānta.

There is no reason to ever become confused about the many Deities in our wonderful Hindu faith. Is Lord Gaṇeśa our Supreme God? No. Is Lord Murugan our Supreme God? No. They are Gods, two of the many Gods that God Śiva has created. But God Śiva is Supreme God, timeless, formless, spaceless, permeating all form, and yet having a form. He is the fullness of everything that fills people from within out.

In Śaivism we become strong, we become fearless, through our worship of Śiva. Members of the Śaiva Samayam, the Śaivite religion, do not fear death, for they know about rebirth. Members of the Śaiva Samayam do not fear an eternal hell; there is no eternal hell. Members of the Śaiva Samayam do not fear their ministers, their priests, swāmīs or gurus. Members of the Śaiva Samayam do not fear God. The lack of fear, therefore, makes you strong. Our saints tell us in the sacred hymns of the Tirumurai that the worship of Śiva makes you strong. The worship of God Śiva brings you intelligence. The worship of God Śiva will bring you knowledge of your divine, inner Self. Remember this as you go forth in life: we do not use weapons in our religion. We follow the path of nonviolence, noninjury to other beings. Our only weapon is our mind, our intelligence.

Unfortunately, in some, though not all, of the Judaic/Christian sects, the fear of God is prevalent. The distinction between good and bad, heaven and hell, is predominant, causing fears, apprehension and deep mental conflict. Hence, this psychological set-up is not conducive to the practice of yoga, for it arbitrates against the very idea of oneness of man and God which the yogī seeks. Those who have been so indoctrinated often try to meditate, but necessarily do not succeed in its deepest attainments, because of subconscious barriers placed there by a dualistic philosophy.

Lesson 320 – Dancing with Śiva 

Posted on by Himalayan Academy
Recording: Gurudeva’s cloned voice

What Is the Universalistic Smārta Sect?

ŚLOKA 10
Smārtism is an ancient brāhminical tradition reformed by Sankara in the ninth century. Worshiping six forms of God, this liberal Hindu path is monistic, nonsectarian, meditative and philosophical. Aum Namaḥ Śivāya.

BHĀSHYA
Smārta means a follower of classical smṛiti, particularly the Dharma Śāstras, Purāṇas and Itihāsas. Smārtas re­vere the Ve­das and honor the Āgamas. Today this faith is synonymous with the teachings of Adi Sankara, the monk-phil­os­opher known as shaṇmata sthāpanāchārya, “found­­er of the six-sect system.” He campaigned India-wide to con­solidate the Hindu faiths of his time under the banner of Advaita Vedānta. To unify the worship, he popularized the an­cient Smārta five-Deity altar—Ga­ṇa­pati, Sūrya, Vishṇu, Śiva and Śakti—and added Kumāra. From these, devotees may choose their “preferred Deity,” or Ishṭa Devatā. Each God is but a reflection of the one Sa­guṇa Brahman. Sankara organized hundreds of mon­asteries into a ten-order, da­śa­­nā­mī system, which now has five pontifical cen­ters. He wrote profuse commentaries on the Upani­shads, Brah­­­ma Sūtras and Bhagavad Gītā. Sankara proclaimed, “It is the one Reality which ap­pears to our ignorance as a manifold universe of names and forms and changes. Like the gold of which many or­­naments are made, it remains in itself un­chang­ed. Such is Brahman, and That art Thou.” Aum Namaḥ Śivāya.