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"I say to
thee
weapons reach not
the Life,
flame burns it
not,
waters cannot
overwhelm,
nor dry winds wither it.
Impenetrable, unharmed, untouched,
immortal,
all-arriving, stable,
sure, invisible,
by
word and thought ineffable,
ever all
itself,
thus is the
Soul
declared!"
"There is a science of recognition, though in large
part it remains esoteric. But some of the knowledge may be uncovered by the
uninitiated student if he seeks in the right place. Among the various races,
the East Indians form the chief repository of this science, and the language
employed, the Sanskrit, involves terms corresponding to concepts for which
there are no real equivalents in our current western languages." - Franklin
Merrell Wolff
Seek refuge in thy
soul; have there thy
heaven!
Scorn them that follow
virtue for rewards!
The mind of pure devotion casts aside aspirations,
passing above them.
Unto pure
devotion devote thyself: with
perfect meditation comes
perfect
acts,
and the
right hearted rise more certainly because they
seek no gain.
Forth from the bands of
body, step by step, to highest seats of
bliss.
When thy
firm soul has
shaken off those tangled oracles
which ignorantly guide,
then shall it soar to high neglect of what's denied or said, this
way or that
way, in doctrinal writ.
Troubled no longer by the
priestly lore safe shall it
live, and sure; steadfastly bent on
meditation.
This is
Peace! "
"That
man alone is
wise who keeps the mastery of
himself!
If one ponders on
objects of the
sense, there springs
attraction; from
attraction grows
desire, desire flames to fierce
passion, passion breeds recklessness; then the
memory, betrayed, lets
noble
purpose go and saps the
mind, till purpose, mind, and man are all undone.
If one deals with objects of the senses not loving
and not hating, making them serve his free
soul, which rests
serenely, such a
man comes to
tranquillity; and out of that
tranquillity shall rise the end of and
healing of his worldly pains, since the
mind well governed by the soul sets the soul
at peace.
The
soul of the
ungoverned is not his,
nor hath he knowledge of
himself;
which lacked, how grows
serenity? and, wanting that,
whence shall he hope for
happiness? "
"He that
acts in
thought of God, detaching end from
act, will be
content.
The
world of sense can no more stain his
soul than waters mar the enameled lotus-leaf.
With life, with
heart, with mind, nay, with the help of all five
senses - letting selfhood go - yogins toil ever towards their
soul's release. Such votaries, renouncing
fruit of deeds, gain endless
peace: the
passion bound
seeking
fruit from works, are fastened
down.
Mankind errs here by
folly, darkening
knowledge.
But, for whom that
darkness of the
soul is chased by light, (see mystery) splendid and
clear shines manifest the
Truth as if a Sun of Wisdom
sprang to shed its beams of dawn.
"
- Krisna, from the Bhagavad-Gita, "the Song of the
Divine One", Hindu sacred text
Hindu monists follow Advaita
philsosophy which
sees each and every
power or
force as aspects of
One Supreme Being like a single beam of
light is separated into colors by a prism. One of the most
prominent Hindu monists is the saint Ramakrishna whose patron god was Devi, the
Mother of all
living
things.
Although Hinduism is
very diverse, one thing that unites
all Hindus is the quest for enlightenment, to
free oneself from the cycle of rebirth and
the concept of Ahimsa, which means
"non-violence." Hindus believe that every
thing on the
Earth is part of the
universal
spirit, and therefore every
thing needs to be
respected, preserved and
protected.
Contemporary Hinduism, specifically
Smartism, consists of a holy
trinity comprised of
Brahma (the
Creator of worlds), Vishnu (the Preserver of
worlds) and
Shiva (the
Destroyer of
worlds).
In 1966 the Supreme Court of India defined the Hindu
faith to include these
ideas; a spirit of
tolerance and willingness to
understand and appreciate
the other's
point of view based on the
realization that
truth is many faceted and a recognition of the
fact that the means or ways to
salvation are many.
The basic tenets of Hinduism
highlight three qualities with which
to groom the physical,
mental and
intellectual facets of your
life.
The most fundamental of the
eternal
values can be classified into these three
disciplines:
Self-control (Brahmacharya) -
self-regulation of all physical
activities.
Non-injury (Ahimsa) -
self-regulation of all
mental activities.
Truthfulness
(Satyam) - self-regulation of
all intellectual
activities.
Eight specific things an
individual can diligently do to
emerge as a content and
happy
individual:
stand in
awe of God
maintain pure and serene
motives
avoid all acts that will cause
injury
practice straightforwardness in dealing with
others
maintain cleanliness
of the surrounding environment
speak
only to express
ideas of permanently
truthful values
live a life of self-control with
respect to all your
sense enjoyments
maintain a
relationship of
understanding,
tolerance and
love towards all
chakra Chakra literally "wheels of
spinning energy", has been used as a way to
understand
human emotion and energy for over 4,000 years. Within
the human body there are seven major
energy centers named the chakra located within the body in front of the spinal
column, aligned vertically up and down the spine.
The lowest chakra,
the root chakra residing at the base of the spine,
controls issues of the
flesh's survival.
The second
chakra, above the pubic bone, controls
emotion and sexuality.
The third chakra, solar plexius,
controls
identity and interpersonal
relationships.
The fourth chakra is
the heart chakra. Three chakras below
heart ... and three above. The chakras
below the heart govern earthly aspects of
our being while the chakras above the
heart govern
spiritual aspects of our
being. Heart chakra is exactly in the center, the
bridge that connects earthly aspect with the
divine aspect.
The fifth chaka, the throat chakra,
controls thought forms, internal dialogues, verbal and
non verbal expression - communication in general.
The sixth chakra, the
third eye chakra above and between the eyes, controls intuition, vision, an ability to
understand situations
precisely and the ability to understand an individual's
emotional state through
empathy.
The seventh chakra, the
crown chakra, controls
awarenes, higher
consciousness and allows a master to
plumb subconscious depths
consciously leading to complete
empathy with and
understanding of
reality - Christ
Consciousness.
kundalini "Suddenly, with a
roar like that of a waterfall, I felt a stream of liquid light entering my
brain through the spinal cord.
Entirely unprepared for such a
development, I was completely taken by surprise; but regaining my self-control,
keeping my mind on the point of concentration. The illumination grew brighter
and brighter, the roaring louder, I experienced a rocking sensation and then
felt myself slipping out of my body, entirely enveloped in a halo of light. It
is impossible to describe the experience accurately. I felt the point of
consciousness that was myself growing wider surrounded by waves of light. It
grew wider and wider, spreading outward while the body, normally the immediate
object of its perception, appeared to have receded into the distance until I
became entirely unconscious of it. I was now all consciousness without any
outline, without any idea of corporeal appendage, without any feeling or
sensation coming from the senses, immersed in a sea of light simultaneously
conscious and aware at every point, spread out, as it were, in all directions
without any barrier or material obstruction. I was no longer myself, or to be
more accurate, no longer as I knew myself to be, a small point of awareness
confined to a body, but instead was a vast circle of consciousness in which the
body was but a point, bathed in light and in a state of exultation and
happiness impossible to describe." - Krishna, Pandit Gopi, Kundalini: Path
to Higher Consciousness
Kundalini gurus help
initiates release "the
serpent power" to balance the "root chakra" which resides
at the base of the spine. The release of "the serpent power"
through an awakening process
involves bodily manifestations as a
consequence of the "awakening of an individual's
Kundalini.'' The awakening
brings up memories of past trauma releasing a
powerful energy source lying dormant in the form of a coiled
serpent at the base of the spine.
When freed and properly channeled "the serpent power"
reputedly has the capacity to effect great physical healing.
Initiates undergoing a Kundalini
awakening process often find it
difficult to control their behavior; during
power rushes of Kundalini energy,
initiates often
emit various involuntary sounds, and
their bodies move in strange and
unexpected patterns. Among the most common
physical manifestations -
unmotivated and unnatural laughter or
crying, talking in unknown
indecipherable tongues and making a variety of
animal sounds and
movements.
Western clinical psychologists might define these strange
physical manifestations as a
release of pent up tension or repressed sexual
urges.
Shiva-Nataraja, the Lord of the
Dance"Breathe deeply," said Vijaya, "and as you breathe pay
attention to this smell of incense. Pay your whole attention to it; know it for
what it is - an ineffable fact beyond words, beyond reason and explanation.
Know it in the raw. Know it as a mystery. Perfume, women and prayer - those
were the three things that Mohammed loved above all others. The inexplicable
data of breathed incense, touched skin, felt love and beyond them, the mystery
of mysteries, the One in plurality, the Emptiness that is all, the Suchness
totally present in every appearance, at every point and instant. So breathe,"
he repeated, "breathe," and in a final whisper, as he sat down, "breathe ."
"Shivayanama," murmured the old priest ecstatically.
Together
they moved forward, climbed and, three quarters of the way up the altar stair
sat down side by side in the penumbra between darkness and the light of the
lamps. Very quietly Dr. Robert began to talk about Shiva-Nataraja, the Lord of
the Dance.
"Look at his image," he said. "Look at it with these new
eyes that the moksha-medicine has given you. See how it breathes and pulses,
how it grows out of brightness into brightness ever more intense. Dancing
through time and out of time, dancing everlastingly and in the eternal now.
Dancing and dancing in all the worlds at once. Look at him."
Scanning
those upturned faces, Will noted, now in one, now in another, the dawning
illuminations of delight, recognition, understanding, the signs of worshiping
wonder that quivered on the brinks of ecstasy or terror.
"Look
closely," Dr. Robert insisted. "Look still more closely."
Then, after a
long minute of silence, "Dancing in all the worlds at once," he repeated. "In
all the worlds. And first of all in the world of matter. Look at the great
round halo, fringed with the symbols of fire, within which the god is dancing.
It stands for Nature, for the world of mass and energy. Within it
Shiva-Nataraja dances the dance of endless becoming and passing away. It's his
lila, his cosmic play. Playing for the sake of playing, like a child. But this
child is the Order of Things. His toys are galaxies, his playground is infinite
space and between finger and finger every interval is a thousand million
light-years. Look at him there on the altar. The image is man-made, a little
contraption of copper only four feet high. But Shiva-Nataraja fills the
universe, is the universe. Shut your eyes and see him towering into the night,
follow the boundless stretch of those arms and the wild hair infinitely
flying."
"Nataraja at play among the stars and in the atoms. At play
within every living thing, every sentient creature, every child and man and
woman. Play for play's sake. But now the playground is conscious, the dance
floor is capable of suffering. To us, this play without purpose seems a kind of
insult. What we would really like is a God who never destroys what he has
created. Or if there must be pain and death, let them be meted out by a God of
righteousness, who will punish the wicked and reward the good with everlasting
happiness. But in fact the good get hurt, the innocent suffer. Then let there
be a God who sympathizes and brings comfort. But Nataraja only dances. His play
is a play impartially of death and of life, of all evils as well as of all
goods. In the uppermost of his right hands he holds the drum that summons being
out of not-being. Look at the uppermost of his left hands. It brandishes the
fire by which all that has been created is forthwith destroyed. He dances this
way - what happiness! Dances that way - and oh, the pain, the hideous fear, the
desolation! Then hop, skip and jump. Hop into perfect health. Skip into cancer
and senility. Jump out of the firmness of life into nothingness, out of
nothingness again into life. For Nataraja it's all play, and the play is an end
in itself, everlastingly purposeless. He dances because he dances, and the
dancing is his maha-sukha, his infinite and eternal bliss."
"Eternal
bliss," Dr. Robert repeated and again, but questioningly, "Eternal bliss?" He
shook his head.
"For us there's no bliss, only the oscillation between
happiness and terror and a sense of outrage at the thought that our pains are
as integral a part of Nataraja's dance as our pleasures, our dying as our
living."
"Suffering and sickness," Dr. Robert resumed at last.
"Old age, decrepitude, death. I show you sorrow. But that wasn't the
only thing the Buddha showed us. He also showed us the ending of sorrow."
"Shivayanamar" the old priest cried triumphantly.
"Open your
eyes again and look at Nataraja up there on the altar. Look closely. In his
upper right hand, as you've already seen, he holds the drum that calls the
world into existence and in his upper left hand he carries the destroying fire.
Life and death, order and disintegration, impartially. But now look at Shiva's
other pair of hands. The lower right hand is raised and the palm is turned
outwards. What does that gesture signify? It signifies 'Don't be afraid; it's
All Right.' But how can anyone in his senses fail to be afraid? How can anyone
pretend that evil and suffering are all right, when it's so obvious that
they're all wrong! Nataraja has the answer. Look now at his lower left hand.
He's using it to point down at his feet. And what are his feet doing? Look
closely and you'll see that the right foot is planted squarely on a horrible
little subhuman creature - the demon, Muyalaka. A dwarf, but immensely powerful
in his malignity, Muyalaka is the embodiment of ignorance, the manifestation of
greedy, possessive selfhood. Stamp on him, break his back! And that is
precisely what Nataraja is doing. Trampling the little monster down under his
right foot. But notice that it isn't at this trampling right foot that he
points his finger; it's at the left foot, the foot that, as he dances, he's in
the act of raising from the ground. And why does he point at it? That lifted
foot, that dancing defiance of the force of gravity - it's the symbol of
release, of moksha, of liberation. Nataraja dances in all the worlds at once -
in the world of physics and chemistry, in the world of ordinary, all-too-human
experience, in the world finally of Suchness, of Mind, of the Clear Light. . .
. "
"And now," Dr. Robert went on after a moment of silence, "I want you
to look at the other statue the image of Shiva and the Goddess. Look at them
there in their little cave of light. And now shut your eyes and see them again
- shining, alive, glorified. How beautiful! And in their tenderness what depths
of meaning! What wisdom beyond all spoken wisdoms in that sensual experience of
spiritual fusion and atonement! Eternity in love with time. The One joined in
marriage to the many, the relative made absolute by its union with the One.
Nirvana identified with samsara, the manifestarion in time and flesh and
feeling of the Buddha Nature."
" Shivayanama." The old priest lighted
another stick of incense and softly, in a succession of long-drawn melismata,
began to chant something in Sanskrit.
On the young faces before him
Will could read the marks of a listening serenity, the hardly perceptible,
ecstatic smile that welcomes a sudden insight, a revelation of truth or of
beauty.
"Liberation," Dr. Robert began again, "the ending of sorrow,
ceasing to be what you ignorantly think you are and becoming what you are in
fact. For a little while, thanks to the moksha-medrcine, you will know what
it's like to be what in fact you are, what in fact you always have been. What a
timeless bliss! But, like everything else, this timelessness is transient. Like
everything else, it will pass. And when it has passed, what will you do with
this experience? What will you do with all the other similar experiences that
the mokhsha-medicine will bring you in the years to come? Will you merely enjoy
them as you would enjoy an evening at the puppet show, and then go back to
business as usual, back to behaving like the silly delinquents you imagine
yourselves to be? Or, having glimpsed, will you devote your lives to the
business, not at all as usual, of being what you are in fact? All that we older
people can do with our teachings, all that Pala can do for you with its social
arrangements, is to provide you with techniques and opportunities. And all that
the moksha-medrcine can do is to give you a succession of beatific glimpses, an
hour or two, every now and then, of enlightening and liberating grace. It
remains for you to decide whether you'll co-operate with the grace and take
those opportunities. But that's for the future, Here and now, all you have to
do is to follow the mynah bird's advice: Attention! Pay attention and you'll
find yourselves, gradually or suddenly, becoming aware of the great primordial
facts behind these symbols on the altar."
"Shivayanama!" The old priest
waved his stick of incense.
At the foot of the altar steps the boys and
girls sat motionless as statues.
-adapted from Aldous Huxley,
"Island"
See Rene
Descartes
See Baruch (Benedict de)
Spinoza
See David
Hume |
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This website defines a new religious
ideology to which its author adheres. The author feels that the falsification
of reality outside personal experience has created a populace unable to discern
propaganda from reality and that this has been done purposefully by an
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