November 28, 2014 - Lesson 230
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Sloka 75 from Dancing with Siva
What Is the Relation of Sex to Marriage?
Wisdom demands that the intimacies of sexual intercourse be confined to marriage. Marriages that are free of prior relationships are the truest and strongest, seldom ending in separation or divorce. Aum Namah Sivaya.
When a virgin man and woman marry and share physical intimacy with each other, their union is very strong and their marriage stable. This is because their psychic nerve currents, or nadis, grow together and they form a one body and a one mind. Conversely, if the man or woman has had intercourse before the marriage, the emotional-psychic closeness of the marriage will suffer, and this in proportion to the extent of promiscuity. For a marriage to succeed, sexual intercourse must be preserved for husband and wife. Each should grow to understand the other's needs and take care to neither deny intercourse to the married partner nor make excessive demands. A healthy, unrepressed attitude should be kept regarding sexual matters. Boys and girls must be taught to value and protect their chastity as a sacred treasure, and to save the special gift of intimacy for their spouse. They should be taught the importance of loyalty in marriage and to avoid even the thought of adultery. The Vedas intone, "Sweet be the glances we exchange, our faces showing true concord. Enshrine me in your heart and let one spirit dwell with us." Aum Namah Sivaya.
Lesson 230 from Living with Siva
Expiring By Fasting
In their love, their wisdom of the meaning and purpose of life, the rishis, the divine lawmakers, provided an alternative for extraordinary human suffering. They knew that excruciating suffering with no possible end in view is not conducive to spiritual progress and that it is best to have a fully conscious death in a joyous, religious mood, meditating or listening to scripture and sacred songs to the Gods. So, the Vedic rishis gave, in rare circumstances, the anguished embodied soul a way to systematically, nobly and acceptably, even to loved ones, release itself from embodiment through fasting. They knew, too, that life is more than a body, that the soul is immortal, that a proper exit can, in fact, be elevating. Death for Hindus is a most exalted human experience, a grand and important departure, mahaprasthana.
The person making such a decision declares it publicly, which allows for community regulation and distinguishes the act from suicide committed privately in traumatic emotional states of anguish and despair. Ancient lawgivers cited various stipulations: inability to perform normal bodily purification; death appears imminent or the condition is so bad that life's pleasures are nil; and such extraordinary action must be done under community regulation.
The gradual nature of prayopavesha is a key factor distinguishing it from sudden suicide, svadehaghata, for it allows time for the individual to settle all differences with others, to ponder life and draw close to God, even to change his mind and resume eating, as well as for loved ones to oversee his gradual exit from the physical world. One begins this highly ritualized practice by obtaining forgiveness and giving forgiveness. Next a formal vow, mahavrata marana, "great vow of death," is taken before one's guru, following a full discussion of all karmas of this life, especially confessing one's wrongdoings fully and openly. Thereafter, attention is focused on scripture and the guru's noble teachings. Meditation on the innermost, immortal Self becomes the full focus as one gradually abstains from food. At the very end, as the soul releases itself from the body, the sacred mantra is repeated as instructed by the preceptor.
To leave the body in the right frame of mind, in the right consciousness, through the highest possible chakra, is a key to spiritual progress. The seers did not want unrelenting pain and hopelessness to be the only possibilities facing a soul whose body was failing, whose only experience was pain without reprieve. So they prescribed a kindly way, a reasonable way, especially for the pain-riddled, disabled elderly and the terminally diseased, to choose a righteous release. What wonderful wisdom. No killer drugs. No violence. No involvement of another human being, with all the karmic entanglements that inevitably produces. No life-support systems. No loss of the family wealth for prolonged health care or into the hands of unscrupulous doctors. No lapsing into unconscious coma. No loss of dignity. No unbearable anguish. And no sudden or impulsive decision--instead, a quiet, slow, natural exit from the body, coupled with spiritual practices, with mantras and tantras, with scriptural readings, deep meditation, reflection and listening to favorite religious songs, with joyous release, with all affairs settled, with full self-awareness and with recognition and support from friends and relations. But don't try it unless you meet up to the qualifications and, above all, have community support.
Sutra 230 of the Nandinatha Sutras
Casting Aside The Caste System
Siva's devotees are forbidden to perpetuate the restrictions and abuses of the Indian caste system. Instead, they base respect and status on attainment, knowledge, behavior and spiritual maturity. Aum Namah Sivaya.
Lesson 230 from Merging with Siva
Chakras And Nadis
There are seven great force centers of psychic nerve ganglia, called chakras, within in the physical body, the astral body and the body of the soul. Each chakra is a spinning vortex of mind power, a vast collective area of many, many different thought strata of odic and actinic energy. When awareness flows through any one or more of these areas, certain functions happen, such as the function of memory, the function of reason and the function of willpower. As the chakras spin, releasing energies into the body, these energies permeate the physical cells with life and vitality and radiate out through the force fields that surround the body. The forces are cloud-like or fog-like in consistency and reflect these energies in much the same way as a cloud reflects the rays of the sun. You have watched clouds in the sky at sunset. They appear to change color from white to pink to orange and then to darker shades. Of course, the clouds do not change. The light waves change. The clouds faithfully reflect the color of the light. In a similar way, the human aura is a reflection of the wave length of energies generated in our mind by our emotions and from our body. The basic odic and actinic energy of the aura itself does not change. It is the energies emanating from the chakras that change. The aura simply mirrors those energies as color vibration.
Within the aura are psychic nerve currents called nadis. It is through these nadis that you feel someone standing next to you without turning your head to look at him. Also, by standing next to a person, two or three feet away, you can feel how he is feeling. Feelings are transferable, for feelings are vibrations which can be felt through the subtle nerve system. You feel them with these astral nadis that extend out from the body into and through the aura. Oftentimes you may identify with the feelings that you pick up from others and begin to feel that way yourself, while actually you are just picking up the vibration from someone near you. As we have learned, through the clairvoyant vision these feelings can be seen as colors in the astral atmosphere surrounding your acquaintance. As feelings are transferable, the colors within our aura are transferable, too. We now know that our aura, and the thoughts and feelings which give rise to it, affects and influences those around us. In a sense, we "rub off on one another." A positive example is the way in which the pure and healthy aura of the faithful and devoted Hindu wife enhances the aura of her husband. His mental state is generally more positive as a result, and his business prospers.