Renunciate Life and the Two Paths, Part One
Author: Satguru Bodhinatha Veylanswami
Description: The two paths for the devout Hindu, the renunciate and the householder. The goal is the same, spiritual unfoldment, hastening the evolution of the soul. The monastic is neither male nor female, the two ida and pingala forces are precisely balanced; he lives almost totally in sushumna. No thing binds the sannyasin; he is a free soul under self-imposed discipline where unfoldment of the spirit can be catalyzed at a greater intensity than in family life. He reflects always on the Absolute, has dedicated himself to a life of total commitment to the path of yoga, he keeps the Vedic religions alive on the Earth. Related Shum words: shumbuh; liftye; iliftye. Master Course Trilogy, Merging with Siva, Lessons 267, 268.
Transcription:
Good morning everyone. Welcome to Moksha Ritau.
Starting a new lesson today; we're on:"Merging with Siva" chapter thirty-nine “Renunciate Life and the Two Paths” from "The 1970 Master Course".
Lesson 267:
"Distinguishing The Two Paths
"There are two traditional paths for the devout Hindu of nearly every lineage. The first is the path of the renunciate. The second is the path of the householder, who guides human society and produces the next generation. The ancient ṛishis evolved well-defined principles for both, knowing that unmarried aspirants would most easily unfold by adhering to principles of nonownership, noninvolvement in the world and brahmacharya, while married men and women would uphold the more complex and material family dharma. Though the principles or guidelines for these two paths are different, the goal is the same: to establish a life dedicated to spiritual unfoldment, hastening the evolution of the soul through knowledge of the forces at work within us, and wise, consistent application of that knowledge.
"In our Holy Orders of Sannyāsa, the two lifestyles of Hindu renunciates are described as follows. 'Some among them are sādhus, anchorites living in the seclusion of distant caves and remote forests or wandering as homeless mendicants, itinerant pilgrims to the holy sanctuaries of Śaivism. Others dwell as cenobites, assembled with their brothers, often in the āśrama, aadheenam or maṭha of their satguru, but always under the guru’s aegis, serving together in fulfillment of a common mission. These devotees, when initiated into the order of sannyāsa don the saffron robes and thereby bind themselves to a universal body of Hindu renunciates, numbering today three million, whose existence has never ceased, an assembly of men inwardly linked in Śivasambandha, their mutual dedication to Śiva, though not necessarily outwardly associated.
"We can thus see that in the strictest traditions, the renunciate path includes only those who have received initiation, sannyāsa dīkshā, from a qualified preceptor, for only they have fully and irrevocably renounced the world and closed off all other options for their future. However, depending on the tradition, the renunciate path broadly includes the wandering sādhu, or homeless mendicant, and the sādhaka under vows preparing for sannyāsa at some future time.
"We have studied the three primary currents in the human nerve system. The aggressive-intellectual current is masculine, mental in nature and psychically seen as blue in color. This current is termed in Sanskrit piṅgalā. The passive-physical current is feminine, material in nature. This current, which is pink or red, is known as iḍā. The third current is spiritual in nature and flows directly through the spine and into the head. Being yellowish-white, the sushumṇā, as it is called, is the channel for pure spiritual energies that flood into the body through the spine and out into the 6,000 miles of nerve currents. Depending on the nature and dharma, each individual’s energy expresses itself as predominantly physical or intellectual—passive or aggressive—or spiritual. However, in the sannyāsin the two forces are so precisely balanced that neither is dominant, and he therefore lives almost totally in sushumṇā. The monastic, whether a monk or a nun, is in a sense neither male nor female, but a being capable of all modes of expression.
"At times, the renunciate’s sādhana is austere, as he burns layer after layer of dross through severe tapas. He wears the saffron robe, studies the ancient ways and scriptures. He chants the sacred mantras. He reflects constantly on the Absolute. He lives from moment to moment, day to day. He is always available, present, open. He has neither likes nor dislikes, but clear perceptions.”
Then we get lesson 268:
"The Meaning of Renunciation
"Having stepped out of his ego shell, the sannyāsin is a free soul. Nothing binds him. Nothing claims him. Nothing involves him. Without exclusive territory, without limiting relationships, he is free to be himself totally. If he has problems within himself, he keeps them silently within and works them out there. If he speaks, it is only to say what is true, kind, helpful or necessary. He never argues, debates, complains. His words and his life always affirm, never negate.
"He finds points of agreement, forsaking contention and difference. No man is his enemy. No man is his friend. All men are his teachers. Some teach him what to do; others teach him what not to do. He has no one to rely upon except God, Gods, guru and the power within his own spine. He is strong, yet gentle. He is aloof, yet present. He is enlightened, yet ordinary. He teaches the basic philosophy of monistic theism, or nondual Reality. He speaks wisely of the Vedic scriptures and ancient śāstras and lives them in his own example. Yet, he consciously remains inconspicuous, transparent.
"He is a man on the path of enlightenment who has arrived at a certain subsuperconscious state and wishes to stay there. Therefore, he automatically has released various interactions with the world, physically and emotionally, and remains poised in a contemplative, monastic lifestyle. The basic thought behind the philosophy of being a sannyāsin is to put oneself in a hot-house condition of self-imposed discipline, where unfoldment of the spirit can be catalyzed at a greater intensity than in family life, where the exterior concerns and overt responsibilities of the world predominate.
"The sannyāsin is the homeless one who remains detached from all forms of involvement—friends, family, personal ambition—finding security in his own being rather than attaching himself to outward manifestations of security, warmth and companionship. He is alone, but never lonely. He lives as though on the eve of his departure, often abiding no more than three nights in the same place. He may be a pilgrim, a wandering sādhu. He may be a monastic contemplative living in a cloistered monastery or semi-cloistered āśrama. In preparation for sannyāsa, the aspirant leaves behind family, former friends and old acquaintances and steps out into a new pattern of superconscious living. He strives to be all spine-power, all light. When we see him trying, although he may not be too successful at it if he is going through some inner turmoil or challenge, we know he is striving, and that is an inspiration to us. His very existence is his mission in life. He has dedicated himself to live a life of total commitment to the path of yoga, and by doing so he sustains the spiritual vibration for the householders. It is the renunciate who keeps the Vedic religions alive on the Earth. He keeps the philosophy vibrant and lucid, presenting it dynamically to the householders."
And we get some related Shum words.
shumbuh (formerly known as shumbisi)
The spiritual nature, neither masculine nor feminine, related to experiencing simshumbisi as pure life force; spiritual being; soul person; great soul.
And we have:
liftye
Affectionately detached universal love; enjoying the bliss of this fifth dimensional love for all form.
And the last one is:
iliftye
Being the Self in everyone; seeing, knowing, feeling, being yulamf, the life force, actinic energy in everyone, especially those closest to the experiencer through vumtyelinasi; after im° kaif one may enter and hold the state this portrait names.
Thank you very much. Have a wonderful day. Going to our flag raising.
[End of transcript.]