June 05, 2020 - Lesson 54
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Sloka 54 from Dancing with Siva
What Is the Consequence of Sinful Acts?
When we do not think, speak and act virtuously, we create negative karmas and bring suffering upon ourselves and others. We suffer when we act instinctively and intellectually without superconscious guidance. Aum.
We are happy, serene and stable when we follow good conduct, when we listen to our conscience, the knowing voice of the soul. The superconscious mind, the mind of our soul, knows and inspires good conduct, out of which comes a refined, sustainable culture. Wrongdoing and vice lead us away from God, deep into the darkness of doubt, despair and self-condemnation. This brings the asuras around us. We are out of harmony with ourselves and our family and must seek companionship elsewhere, amongst those who are also crude, unmindful, greedy and lacking in self-control. In this bad company, burdensome new karma is created, as good conduct cannot be followed. This papa accumulates, blinding us to the religious life we once lived. Penance and throwing ourselves upon the mercy of God and the Gods are the only release for the unvirtuous, those who conduct themselves poorly. Fortunately, our Gods are compassionate and love their devotees. The ancient Vedas elucidate, "The mind is said to be twofold: the pure and also the impure; impure by union with desire--pure when from desire completely free!" Aum Namah Sivaya.
Lesson 54 from Living with Siva
Untying The Bonds
The three malas that bind us are: maya, the ever-perpetuating dance of creation, preservation and dissolution; karma (our prarabdha karma, brought with us to face in this life, along with the karma we are creating now and will create in the future); and anava, the ego, ignorance or sense of separateness. Maya can be understood, seen through and adjusted to through the heart-chakra powers of cognition, contentment and compassion. Karmas can be harnessed through regular forms of disciplinary practices of body, mind and emotions, and the understanding of the law of karma itself as a force that is sent out through thought, feeling and action and most often returns to us through other peoples' thought, feeling and action. But it is the anava mala, the mala of personal ego, that is the binding chain which cannot be so easily dealt with. It is the last to go. It is only at the point of death, before the greatest mahasamadhi of the greatest rishi, that the anava mala chain is finally broken.
If we compare this anava mala, personal ego, to an actual mala, a string of rudraksha beads, the purpose on the path at this stage, of mati, is to begin eliminating the beads, making the chain shorter and shorter. The mala should be getting shorter and shorter rather than our adding beads to it so that it gets longer and longer. A warning: if the anava mala--symbolically a garland of rudraksha beads--has thirty-six beads and it steadily grows to 1,008 because of practices and the adulation connected with them within the psychic realms of the pseudoscience of parapsychology--such as bending spoons, telepathy, channeling and ectoplasmic manifestations--this 1,008 strand of rudraksha beads could become so heavy, so dangerous to the wearer, that eventually he would trip and fall on his nose. The wise say, "Pride goes before a fall." And the still wiser know that "spiritual pride is the most difficult pride to deal with, to eliminate, to rise above in a lifetime." The spiritually proud never open themselves to a satguru. The mystically humble do.
Mati has also been interpreted as "good intellect, acute intelligence, a mind directed toward right knowledge, or Vedic knowledge." Good intellect, in the context of a Hindu seer, would be right knowledge based on siddhanta shravana, scriptural study. Acute intelligence, of course, means "see-through" or panoramic intelligence which cognizes the entire picture rather than only being aware of one of its parts. "A mind directed toward right knowledge or Vedic knowledge" refers to the intellect developed through siddhanta shravana. The study of the Vedas and other scriptures purifies the intellect, as belief creates attitude, and attitude creates action. An intellect based on truths of the Sanatana Dharma is intelligent to the divine laws of the universe and harnessed into fulfilling them as a part of it. To this end, all the prarabdha karmas of this life and the action-reaction conglomerates formed in this life are directed. The intellect, like the emotions, is a force, disciplined or undisciplined, propelled by right knowledge or wrong knowledge. It, of itself, processes, logically or illogically, both kinds of knowledge or their mix. What harnesses the intellect is siddhanta shravana, study of the teachings and listening to the wise of an established, traditional lineage that has stood the test of time, ravage and all attempts at conversion.
The intellect is a neutral tool which can be used for bad or for good purposes. But unlike the emotions, which are warm, and also neutral, the intellect is cold. It is the fire of the kundalini force--impregnating the intellect, purifying it, burning out the ignorance of wrong concepts, thought forms, beliefs, connected attitudes, causing an aversion to certain actions--that forges the purified intellect and spiritual will of cognition, known as mati. Mati, in summary, is the harnessing of the intellect by the soul to live a spiritual life.
Sutra 54 of the Nandinatha Sutras
Cognition And Vows
All Siva's devotees acquire mati, divine cognition and an indomitable will and intellect, under their satguru's guidance. They observe vratas, religious vows, rules and observances, and never waver in fulfilling them. Aum.
Lesson 54 from Merging with Siva
The Leaders Of Tomorrow
Those among the youth of today who have had some measure of attainment, of which there are many, will be the leaders, businessmen, politicians and educators of tomorrow. As the New Age comes more into fulfillment, they will be able to work effectively in all states of the mind, consciously identified with the overshadowing power of the clearness of perceptive vision of visible white light within the body and through the mind. Still others--disciplined beings of a vaster vision and more profound purpose--will become the mendicant sannyasin, the sage, the catalyst teacher, the pandit philosopher, all working as individuals together to keep the teaching of the classical yoga path to enlightenment alive and vibrant on planet Earth yet another six thousand years.
Remember, when the seal is broken and clear white light has flooded the mind, there is no more a gap between the inner and the outer. Even uncomplimentary states of consciousness can be dissolved through meditation and seeking again the light. The aspirant can be aware that in having a newfound freedom internally and externally there will be a strong tendency for the mind to reconstruct for itself a new congested subconscious by reacting strongly to happenings during daily experiences. Even though one plays the game, having once seen it as a game, there is a tendency of the instinctive phases of nature to fall prey to the accumulative reactions caused by entering into the game.
Therefore, an experience of inner light is not a solution; one or two bursts of clear white light are only a door-opener to transcendental possibilities. The young aspirant must become the experiencer, not the one who has experienced and basks in the memory patterns it caused. This is where the not-too-sought-after word discipline enters into the life and vocabulary of this blooming flower, accounting for the reason why ashrams house students apart for a time. Under discipline, they become experiencers, fragmenting their entanglements before their vision daily while doing some mundane chore and mastering each test and task their guru sets before them. The chela is taught to dissolve his reactionary habit patterns in the clear white light each evening in contemplative states. Reactionary conditions that inevitably occur during the day he clears with actinic love and understanding so that they do not congest or condense in his subconscious mind, building a new set of confused, congested forces that would propel him into outer states of consciousness, leaving his vision of the clear white light as an experience in memory patterns retreating into the past.
The young aspirant can use this elementary classical yoga technique of going back over the day at the end of the day in an internal concentration period, holding the thought flow on just the current daily experience, not allowing unrelated thoughts from other days to enter. When a reactionary condition appears that was not resolved during the day with love and understanding, in turning to the inner light it will melt away, usually under the power of a perceptive flash of understanding.