Using them is a step down from God consciousness.
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- The Shiva Sutras!
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Elevated yogis do not care for powers that manipulate the world of matter, the illusionary world. All their energy is focused on God. By the greatness of this achievement of the energy of will, the yogi can focus his awareness and heal the sick and suffering, separate elements from his body, and be free from the limitations of space and time. There are a few more powers you attain.
You can heal yourself and others. You know the past, present, and future anywhere in the universe. You realize that you were never anything but God. You are the universe experiencing itself. All this is your divine play. It is being manifested by you through your divine powers. By the attentive continuity of meditation on the great ocean of consciousness, the power of supreme I is attained.
The great ocean of consciousness contains everything within it. The currents of this ocean manifests everything in this universe, including the five senses. Kashmir Shaivism contains a Theory of the Alphabet Matrikacakra detailing precisely the emergence of the universe through sound as letters.
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The word mantra is used here in the understanding that the universe arises from the supreme I-consciousness, which is the source of all mantras. Mantras are made up of sound as letters. The essence of all these sounds is one sound, the soundless sound. These Shakti powers create all knowledge, and the acts of manifestation, preservation, and destruction.
The potency of the mantra of I-consciousness is experienced by uniting with the Shakti power of this ocean within you. The word mantra here in this sutra does not mean the mere reciting of some Sanskrit words. Mantras are wonderful and they can make us feel good temporarily; but this sutra reveals that even if we chant all day, if our mind is wandering, our efforts are fleeting at best.
Our efforts must be active and intensely focused.
The mantra that will bring you to the real understanding of yourself. The life of all mantras is solely the energy of God consciousness. When that energy is absent, the these collections of words are useless…. For such a yogi pauseless effort brings about his attainment of God consciousness. Once again we are reminded of the intense effort required to achieve God consciousness.
There must be no pause in our effort. Kashmir Shaivism teaches that we must become aware of God consciousness in our every act, our every thought, in every moment throughout our days and nights, even in the dream state. No matter what we are doing, we need to remain undistracted from our goal. This pauseless effort is most easily achieved when we are filled with intense desire and longing.
When we want God more than anything else, then such pauseless effort is not so difficult. It must not be passive effort, it must be active effort. That active effort itself is God consciousness. The secret essence of mantra is establishment in the body of the knowledge of oneness. The essence of all mantras is the supreme knowledge of oneness.
The word mantra in this sutra does not mean those chanted sequences of traditional Sanskrit words. Here mantra refers to the supreme God, that God consciousness that permeates the universe and is the point of the formation of the collection of all sounds. All letters are actually one with mantra and those mantras are one with mother, the energy of Lord Siva, and that mother is one with Lord Siva himself.
The Shiva Sutras
Shaivite texts often take the form of Shiva speaking to his consort Parvati, who asks him questions and his replies provide the reader with eternal wisdom. In this sutra Shiva explains to Parvati that those people who are hypocrites and do not sincerely perform their spiritual practices, because of these misdeeds he has extracted the splendour from their mantras and thus their mantras become useless. It is your consciousness alone that makes a mantra successful. Those lights in the center of the eyebrows and divine sounds in the center of heart are obstacles for samadhi.
The experiences that come in front of this yogi are obstacles to attaining real samadhi. These are obstacles for that yogi. For worldly men, on the other hand, they appear as great powers and they appreciate these powers. The pure knowledge of God consciousness effortlessly rises and this state of Siva is realized as one with the state of khecari. When the yogi realizes that these limited powers of seeing lights and hearing sounds are nothing more than useless obstacles on the path Home, then these distracting toys disappear and the real state of God consciousness emerges effortlessly.
Then this yogi flies into the ether of supreme knowledge. When you are in one location, you are in all.
When you are treading the way of totality, you must see the totality in a piece of the totality. Take one part of the universe and see the whole universe existing there. Achieving God consciousness is the goal and in this sutra we are told that the guru is the means. The real guru is one who can reveal to you the reality of God consciousness, not one who asks for money or labor. The real masters are those who have experienced and become one with Lord Shiva.
The guru serves as a reservoir of truth that will carry the disciple across the ocean of all doubts. Guru simply means teacher. If it were not for the dedicated men and women who spend their lives studying and teaching the ancient wisdom, we would have no access to such knowledge. These individuals deserve our respect. Surely it is easy to understand that in an ashram, where many people are living and eating together, there must be order and rules as there are in any institution.
The guru is not a worldly being. The guru is, in the real sense, the supreme energy of Lord Shiva. Perhaps our teachers are waiting patiently eternal within us all — and if we are aware, they are simultaneously everywhere. The disciple attains the knowledge of the wheel of the hidden mother Matrikacakra. If a man wants to understand the mystery of life, if he wants to turn to the source of his being, he will have to understand the mystery of Matrika.
Matrika not properly understood only confines us to the feverish activities of life, and thus becomes a source of bondage. If properly understood, she becomes our savior. It is said that enlightenment will dawn on those who understand the mechanics of the Matrikacakra. Therefore we may be motivated to study elemental powers and their correlations to the Sanskrit letters, which produce the splendid sacred waveforms that create our universe. This knowledge can only be attained by the grace of the master, because the Matrikacakra theory is profoundly elaborate, encompassing the entire process of manifestation — and in reverse, the dissolution of the external holographic universe.
A trusted teacher who has mastered this knowledge would be infinitely valuable. The universe is made up of 36 elements known as Tattvas. The 50 letters in Sanskrit represent these 36 elements. Shiva represents the Oneness, the element tattva that contains all the other elements within it. There is only the One.
In Kashmir Shaivism, Shiva is always moving, in motion; he is the embodiment of movement. This movement is described by the word Spanda. The establishment of I consciousness on the body becomes an offering in the fire of God consciousness. We have three bodies: The gross body is experienced in waking state, the subtle body in the dreaming state, and the subtlest in the state of deep sleep.
We make the mistake of believing that these three bodies are our real identity. Symbolically we offer them into the fire of God consciousness, causing them to be digested in the fire of God consciousness. When we have done this, made this symbolic offering, then only God consciousness and no other consciousness remains.
The yogi finds the kingdom of God consciousness everywhere. For such a yogi differentiated perception is his food or, knowledge of his own nature is his food. When we come to experience the universe as the Oneness, then it is said that the food of such a yogi is differentiated perception. I believe that what this verse implies is that when we reach union with the One, we are so exalted and in such a state of subtle bliss that we feel completely full.
We are no longer interested in the food provided by the five senses. We are filled in God consciousness. He is always intoxicated in his own self because of the knowledge of his real nature gives him complete satisfaction. For the ones seeking enlightenment, we must understand that only a continual unbroken great awareness will hold the sought after state of God consciousness. They are attributed to the sage Vasugupta of the 9th century C.
Shiva Sutras
Vasugupta is said to have lived near Mahadeva Mountain in the valley of the Harvan stream behind what are now the Shalimar Gardens near Srinagar. One myth is that he received the aphorisms in a dream visitation of a Siddha or semi-divine being.
Another is that Lord Shiva came to him in a dream and instructed him to go to a certain rock on which he would find the teachings inscribed [4]. This rock called Shankaropala is still visited by devotees. Whatever the truth is these myths point to the traditional belief that the Shiva sutras are of Philosophical origin or revelation and are surely a very great product of Sanatana Dharma. The Tantrics saw themselves as independent of the Vedic mainstream schools of thought and practice, and as beyond the rules that had been put in place by them. Another is a commentary called the Varttika by Bhaskara 11th century C.
There are many translations of the Shiva Sutras into English. A painstaking Italian translation of the Sutras and the Kshemaraja's Vimarshini by Raffaele Torella is also available. The reason is very simple: Kundalini makes her presence known silently and since there are no words in this region of creation, in a very real sense one term or another is merely a shadow attached in retrospect to a state of understanding and no more than that. This is the reason that Kashmir Shaivism takes Kundalini as its center-piece. The chosen experient visited by Kundalini has to labor mightily to attach words to the impressions experienced.
In brief, Swami Lakshmanjoo covers this procedure so clearly that that I knew at once how my own vocabulary, based on an entirely different structure, exactly fitted the model he and Shaivism had chosen to use. Jaideva Singh and Swami Muktananda. I am fortunate to have come with some preparation to read this publication of the Shiva Sutras by having read Dr. Jaideva Singh's translation of the same scripture, along with some of Swami Muktananda's works.
Singh credits Swami Lakshmanjoo with a lot of help in his translation. Singh also includes a blessing of his work from Swami Muktananda. These three great beings went to great effort to triangulate the meaning of Kashmir Shaivism for us and posterity. From Swami Muktananda's works I came to recognize that Kashmir Shaivism influenced his answers to questions and spiritual obstacles alot. In his perennially optimistic, encouraging manner, Swami Muktananda applies Kashmir Shaivism in a way that is easy for even a child or "portress of water" to understand.
It is only that you are not aware of it". Swamji's commentary on the Shiva Sutras. The Supreme Awakening The best source of useful information for advanced meditation!!
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Where did we come from Where are we going How do I get where we want to go? This IS what you've been looking for and a real shock that you have the answers in your hands Substitute the word "GOD" for Shiva and you're ready to get some awesome answers. Your recently viewed items and featured recommendations. View or edit your browsing history.