April 03, 2020 - Lesson 357
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Sloka 47 from Dancing with Siva
Why Do Some Souls Act in Evil Ways?
People act in evil ways who have lost touch with their soul nature and live totally in the outer, instinctive mind. What the ignorant see as evil, the enlightened see as the actions of low-minded and immature individuals. Aum.
Evil is often looked upon as a force against God. But the Hindu knows that all forces are God's forces, even the waywardness of adharma. This is sometimes difficult to understand when we see the pains and problems caused by men against men. Looking deeper, we see that what is called evil has its own mysterious purpose in life. Yes, bad things do happen. Still, the wise never blame God, for they know these to be the return of man's self-created karmas, difficult but necessary experiences for his spiritual evolution. Whenever we are injured or hurt, we understand that our suffering is but the fulfillment of a karma we once initiated, for which our injurer is but the instrument who, when his karma cycles around, will be the injured. Those who perform seemingly evil deeds are not yet in touch with the ever-present God consciousness of their immortal soul. The Vedas rightly admonish, "Borne along and defiled by the stream of qualities, unsteady, wavering, bewildered, full of desire, distracted, one goes on into the state of self-conceit. In thinking, 'This is I' and 'That is mine' one binds himself with himself, as does a bird with a snare." Aum Namah Sivaya.
Lesson 357 from Living with Siva
Realities Of Worship
We approach the temple in a much different way, a humble way. We believe that the Deity lives in the temple, that He comes from the inner worlds, hovers over the stone image in His golden body of light and, as the priest invokes Him, blesses those present. Everyone is elated. Everyone feels His holy presence, and an advanced soul may even see Him there. So, we approach the Deity with a pure mind. We approach Him in trepidation. We want to look our best, for when He takes over the stone image in the sanctum and sends forth His rays of blessing, we don't want to look disrespectful in His eyes. We therefore prepare the body and the mind before going to the temple. We get our aura looking just right. The aura is the sum of vibrations that emanate out around the body. The colors of the aura are dark or light depending on the nature of our thoughts and emotions. We prepare our aura by chanting mantras, hymns and prayers. We prepare our body by bathing and dressing simply and properly, not in the sexy way that young girls are dressing nowadays. Then we go to the temple, and the Deity actually comes on the inner planes and blesses us, listens to our prayers, clears our minds and calms our emotions.
We take that holy vibration home, back into the community, where we respect our elders and they guide us wisely. Then culture flourishes, because culture has its source right there in the temple. When culture is flooding out of the temple, our actions are productive and our minds are creative, our speech is pure, our hearts rejoice and we become good citizens. Religion makes us good citizens, because we are peaceful inside and want peace in our land. Peace comes first from the individual. It is unrealistic to expect peace from our neighbors unless we are peaceful first, unless we make ourselves peaceful through right living, right worship and right religious culture in the home.
How can we destroy all of this? It's simple. Stop going to the temple. Culture will begin to go. Refinement and love will begin to go. Arguments will be heard in the homes. Divorces will fill the courts. Stress and mental illness will become the common experience--all because we stopped that one, great, mystical practice--temple worship.
The temple is the great psychiatrist of the Hindu religion. When we forget that, we suffer the consequences of our neglect, personally and as a nation. The temple has mystical powers that surpass the greatest psychiatrists on the planet. Our priesthoods have the tools to invoke and perpetuate this power. The temple can not only analyze your problem, it can give absolution. You can leave the temple wondering what it was that was bothering you on the way to seek the help of the Deity--so complete is the power of the temple.
We are proud to say that we worship God and the Gods. We object to the liberal Hindu propaganda which denies the existence of our Gods and installs its limited knowledge in their place. We object to the notion that all religions are one, and we believe that for us Saivism is the greatest religion on the Earth and has no equal. I think that Saivite leaders should rise up against liberal Hinduism and remove it from the minds of the children and the general population. It is a cancer for which there is no miraculous cure, so it has to be surgically removed to preserve Saivism. That is the only solution available.
Well, you can see that our religion is faced with a lot of serious problems. Yet, there are good, sensible solutions if we, the united Saivites of the world, all pitch in and work together and have a little selfless sacrifice to offer. I feel the spirit coming up among Lord Siva's devotees. But it is not enough. More has to be done. We need religious leaders to come forward from among the grihastha community, tens of thousands of men and women who have something to offer, who can serve and teach the Saiva Dharma. We need Saivite schools of a fine caliber to be built and managed by devout Saivites. We need all of you to spread the religion to the next generation, many of whom are not receiving proper religious training. We need fieldworkers and teachers and missionaries to serve Lord Siva in His work. This is necessary in the technological age, necessary in order that Saivism will be the religion of the future, not of the past.
Sutra 357 of the Nandinatha Sutras
Preserving The Autonomy Of Our Lineage
My swamis rigidly maintain the Nandinatha Sampradaya as independent and absolutely separate from the Smarta dashanami orders and all other lineages. Yea, this autonomy shall endure until the end of time. Aum.
Lesson 357 from Merging with Siva
In the later stages of evolution, physical life can be so joyous that one might ask, "Why wish for liberation?" But not wanting to be reborn is not the goal. Obtaining the stability of mind and spirit so that you can function even on the physical plane better, without the necessity of having to do so, is a better goal. After mukti, liberation, one still has responsibilities to complete certain karmic patterns. Even the sapta rishis, seven sages, have their offices to perform in guiding the Sanatana Dharma, though they do not have to be reborn in a physical body to do their job. Mukti does not call an end to intelligence, does not call an end to duty. Mukti calls an end to the necessity for a physical birth. It's like death--you don't want to die, but you do anyway. When on the inner plane, you don't want to be reborn, but you are anyway. You have to do these things. The ideal is to live out one's Earthly life to its full extent, not to shorten it in any way, for during the elderly years, after ninety and the twenty or thirty years thereafter, the sanchita karmas in the great vault which are waiting to come up in another life begin to unfold to be lived through and resolved in this one. By no means should suicide ever be considered, for it cuts short all karmic developments of the current life and may require additional births to work through the lowest possible experiences still held in the great sanchita vault. Many incarnations may elapse after an untimely self-inflicted death before the soul returns back to the same evolutionary point at which the suicide was committed. Suicide is no escape. It only prolongs the journey.
The goal is realization of Parasiva as the ultimate personal attainment. This is nirvikalpa samadhi. Savikalpa is the by-product of this. Even having had this experience, if the sadhana and tapas and discipline are not maintained, mukti, liberation, will not be the product of effort. The knowledge of Parasiva, in its total impact, must impact every area of mind, every nook and cranny of the mind. Therefore, the goal is realization; and liberation from rebirth is the by-product of that essential goal. If a soul becomes realized but still has the desire to come back to finish something, he will come back partially enlightened. Hinduism will be an open book to him, and he will understand all of the basic truths and be able to explain it all naturally. He will find his enlightenment later in life and go on, having experienced what he had to.
There is a choice one makes upon becoming illumined and understanding the whole process--whether to be a bodhisattva or an arahat, an upadeshi or a nirvani. This is based on a belief and an attitude in the heart and soul. A nirvani says, "I'll move on and wait for everyone to catch up with me." An upadeshi says, "I'll help everyone on the path." Occasionally an upadeshi has tasks to fulfill, but they are self-assigned, for this is a personal choice. Likewise, a nirvani will work and make a great attainment. Then he will spin out his own karmas and make his transition. The upadeshi will make his attainment and then work with his own karmas slowly while helping others along the path. Who is to say which is the best choice? It's a totally individual matter. I personally am an upadeshi. No detail is too small for me to handle. A nirvani would not take that attitude.
In the inner worlds, one who has transcended the need for a physical birth is there like he is here. He has a twenty-four-hour consciousness. He does not have to eat unless he wants to, and he doesn't have to sleep, so he has a total continuity of consciousness. He has Parasiva at will and is all-pervasive all of the time. He does have duties. He does relate to brother souls in the same stratum, and he does evolve, continuing in evolution from chakra to chakra to chakra, for there are chakras, or nadis, above the sahasrara for which he does not need a physical body. This, again, is for the upadeshi. The nirvani would not turn back, but proceed onward. The first realization of Parasiva, the impact of the aftermath, allows you the decision to choose between the dispassion of the nirvani and the compassion of the upadeshi.
The Saiva Siddhanta perspective is that Siva's wonderful universe of form is perfect at every point of time, complete and totally just, and every soul in all stages of evolution, is an intrinsic part of it, even Siva Himself. The true mukti of everyone and of the universe itself would be at mahapralaya; but meanwhile, mukti is defined in our vocabulary as freedom from rebirth in a physical body. But many other bodies drop off, too. There are more intelligences to come into, great creations of form. Upon death, even a Self-Realized soul does not necessarily "disappear" into nothingness or Allness. The absolute goal, Parasiva--timeless, formless and causeless--is a release, but not an end. There is, of course, an end, which we call vishvagrasa. This is total merger, a union with That from which the soul never returns--jiva became Siva. So, whatever inner body the jivanmukta is functioning in, in the thereafter, he has no need for Self Realization, the seal has already been broken and never heals. So, claiming "I am That, I am"--That being the Absolute, Parasiva--is the total stabilizing one-ment of all the mayas of creation, preservation and destruction of the individual mind, as well as the mind of reality it goes through.