Direct experience of the Truth

[Guest guest]

Dear Dennis and Greg,

 

While it may seem inappropriate to discuss Kundalini Yoga (and maybe it depends

on what is meant by Kundalini Yoga) as a vehicle to directly realize the

non-dual Self, I read in Talks with Sri Ramana Maharshi, the living embodiment

of Shiva, who represents the Dissolusionary force in the Universe, His statement

that any and all means should be used to obtain this experience of the Self.

 

In Chapter 26 of the Ribhu Gita, verse 43, Ribhu states: "The endless textbooks

of spiritual instruction have already prescribed meditation for attaining purity

of mind. In order that those who have become pure in mind may easily attain

liberation and, realizing that they are absolute and boundless Bliss, remain

still like a stone in the undifferentiated and all-comprehensive Supreme

Formless God, the nature of this immaculate state has been expounded by me."

 

By purity of mind is meant the ability to "hear" the Truth. Virtually every

spiritual text refers to this, such as Shakara's Crest Jewel of Discrimination,

and many others.

 

Over and over we read that this "hearing" (Sravana) is the first step to

realization, but this hearing cannot happen without the reflected consciousness

(the subconscious mind) being purified of all attachment to images.

 

By attachment is meant the play of the gunas to attach themselves, where the

satvic guna, which purely reflects the subject "I" in the consciousness,

attaches itself to the rajasic guna (mental impressions and activities, such as

catagorizing etc), and tamasic guna (the power of veiling, which hides the Self,

and multiplicity which gives the idea of differentiation that leads to seeing

separateness) resulting in the illusion of an identity between the subject "I"

and apparently separate object.

 

Hearing is even stated by Christ as being the prerequisite to relaizing the

Truth of the oneness of the Atman (Son) and Brahman (Father). "Those that have

ears to hear, let them hear what the Spirit has to say..." ." Mark Ch 4: 23,

again Mark 7: 16, etc.. (Note: Ramana Maharshi also called Brahman "Father"

when he arrived at the age of 16 in Tiruvananalai at the Temple of Shiva and

engulfed in Living Light with tears streaming down his cheaks said "Father, I

have come.")

 

Somehow, over time, all these yogas, that were apparently of one unified school

in more ancient times, became fragmented. Possibly, due to invasions down

through history, where the invaders destroyed the spiritual culture they came

upon, and spiritual teachers and students escaped with one or another section of

the teachings, and focused their teachings in those areas, then forming secret

societies due to the threat of being found out by invaders.

 

But in these more ancient times we see again and again the emergence of Siddha

Purushas, and we can read between the lines, but very clearly, that these

spiritual cultures also had practices that involved the development of the

totality of being, and not just one segment, with factions disputing which

segment was better.

 

The problem with simple Jnana yoga practice, is that without a presense of a

Self Realized Sage there is a tendancy to have the practice degenerate into

discussions of comparative texts, and picking apart the implications of one text

over another, or even worse varied types of mind games, where peopel become

engrossed in the exhileration of the cosmic paradoxes.

 

But once the mind has become purified, it resonates at a level of pure

intuition, which is to say, pure reflective consciousness, that is so

electromagnetically balanced that the images that usually captivate and engross

- of "takes" frame by frame held in the subconscious focus of attention - do not

appear, as the intuitive light, from which though impressions form and bubble

forth, vibrates at a much higher frequency. In effect, when this level of

purity begins to manifest as one's constant experience, the person is awake at

the dream or subconscious level.

 

Then with the slightest reading of or being told about the Truth of the single

"I as I," there is a sudden inversion of the mind, which relinquishes the

outward flow of attention and is drawn into, litterally sucked into, that

contemplation and simutaneous abiding as Truth.

 

In Tandavaraya Swami's ancient Tamil classic, The Cream of Emancipation, in

which is summarized the essence of the Vedas, it is clearly pointed out that

while the veiling power of the tamo guna cannot hide the sense of "I," it,

nevertheless, veils the shining forth of the Self, and that this veiling

prevents the realization of the Truth, while, on the other hand, Tamo guna's

"multiplicity" aspect (otherwise known as "Maya") is an aid to the realization

of the Truth. This is like using a stick to stir a fire, then once the file is

lit, the stick itself burns in the fire. This multiplicity aspect is the

systematic and total practice of a specialized Kundalini Yoga practice, which

was outlined in 'Beyond the Spectrum.'

 

The Self is Real and the world is Real. But what is not real is the veil that

hide the Truth that the substratum of the world is the Self, and that there is

no fragmented or differentiation if identity between the 2, just as a diamond in

reflecting a color brought near to it remains always pure and clear and densely

solid. Dissolving this illusion is what the true practice of yoga is about.

This is also stated by Shankaracharya and others.

 

It is true that once the Truth takes hold, the tapas becomes so powerful that

yoga practice of any kind becomes redundant, but one has to get to that point

where the Self has emerged first, and the pulsing of the Self (atma sphurana) in

the Heart (Hrdayam) and atma nadi, finally dissolves the subconscious reflected

consciousness altogether.

 

But, what you imply in your message regarding the inappropriateness of

discussions regarding Kundalini Yoga has some relative truth to it, in that in

many of these other kundalini lists, the focus is much less on the realization

of Truth of the Self and what is actually meant by yoga and more on chakra

visions and sensations, energy rushes, spinal heat and so on, or alternatively

the danger of spiritual practice and resolving mental and physical ailments,

which is to say that these lists also often miss the point of the ancient yogic

sciences that were not segmented, but reflected the Totality of Being. They

were rather a whole systematic practice towards the isolation of the seer and

the dissolusion of the mind to the point where the True Hearer in "hearing"

reference to Itself suddenly recollects the Truth and emerges as out of a stupor

as single all pervasive Being Consciousness without distinctions or separations,

like the sun rising over a morning mist, where the mist starts as darkness, then

dimness and becomes brighter as the drops reflect the sun hidden behind and

finally dissolve into the illumination of the bright and clear day.

 

In this sense, I feel that the posting of 'Beyond the Spectrum' is entirely

appropriate to the topics that revolve around the inspired words of ancient

Sages, Saints and Saviors in the Upanishads, the several Gitas and other Advaita

and spiritual texts from the many religions, traditions and cultures.

 

Pieter

=========================

Message: 3

Thu, 6 Dec 2001 21:37:22 -0000

"Dennis Waite" <dwaite

Inappropriate subjects?

 

This email is in response principally to the post from Pieter Schoonheim Samara

on 'Beyond the Spectrum' <>

 

We presumably all acknowledge (though most will not directly realise this for

themselves) that the world with its objects and its individuals is all an

illusion. There is in fact only One; all apparent plurality is a superimposition

of name and form mistakenly made through ignorance (adhyaasa). This is the truth

claimed by Advaita. All so-called knowledge, disciplines, paths etc. etc. are

themselves part of this illusion, taken up by the mind as part of an imagined

process of coming to an intellectual

appreciation of this truth. That is the most that can be achieved whilst still

labouring under the delusion. Thereafter, one endeavours to act in recognition

of that understanding until such time as a genuine realisation of the truth

takes place.

 

Having said all this, it is my understanding that there are certain ideas and

traditional pursuits that form a part of Advaitin tradition. These include such

things as the chatushtaya sampatti of Shankara, the concepts of aha~Nkaara,

kosha-s, guNa-s, maayaa etc. Other elements from related traditions such as

SaaMkhya, Kashmir Shaivism and others(?) often spill over and become confused

with pure Advaita so that they also become legitimate topics of discussion.

However (and I may be wrong on this!) I did not think that kundalini yoga was a

related tradition. It has always struck me that identifying points on the spine

and sources of energy etc. is such a meaningless thing to do when we have

already acknowledged that we are nothing whatsoever to do with the body which,

after all, is only food. I do not particularly mind receiving posts on the topic

- after all I am not obliged to read them and their length is still much less

than that of material reposted when members reply to messages and neglect to

erase the old material first. But it seems that, if what I am saying is true,

then this subject is not of particular interest to most readers of this list and

Pieter would benefit much more if he posted to a more relevant list. Also, since

what I have seen suggests that he has a good understanding, others on such a

list would also then be able to benefit, too.

 

Dennis

______________________

______________________

 

Message: 4

Thu, 06 Dec 2001 16:58:11 -0500

Gregory Goode <goode

Re: Inappropriate subjects?

 

Hi Dennis-ji,

 

Speaking not as an advaitin co-moderator but as a listmember, I share your

thoughts about kundalini yoga. I am certainly not enthusiastic about kundalini

topics. And because I haven't read the K-related postings too carefully, I

don't know whether the writers have tried to link them to the topics appropriate

for this list. There are many people who are fascinated and compelled by K, and

who have made its study their path. There are several K-related lists that are

active, as I understand. Who knows, maybe Pieter is already posting to some of

them...

 

--Greg

 

 

 

[Guest guest]

Quoting Pieter Schoonheim Samara <pietersa:

>

> In this sense, I feel that the posting of 'Beyond the Spectrum' is

> entirely appropriate to the topics that revolve around the inspired

> words of ancient Sages, Saints and Saviors in the Upanishads, the

> several Gitas and other Advaita and spiritual texts from the many

> religions, traditions and cultures.

>

> Pieter

namastE Pieter-ji,

 

Members may express their opinions regarding any posting which appears on this

list. And it is highly appropriate that in this reply post you have clarified

your standpoint. Thank you for that.

 

Personally, I don't see any controdiction to Advaita vis-a-vis to Kundalini

marga. I believe Advaita is a goal and all means are trying to achieve the

goal. But again, when the goal is you and reaching your *pure* self is the goal

then any means of trying to achieve it is a valid means. However, our great

Seers have cautioned us, and they told us "you have a freedom of your path

*provided* as long as the path which you choose does not disturb the common

code and conduct of the civil society which runs on the grounds of a mutual

code of conduct (yAni anavadyAni karmANi tAni sEvitavyAni nO itarANi -

taittiriya upanishad).

 

With regards to the Jnanamarga, he who sincerely seeks knows the truth ----

that which is hailed as Kundalini Yoga is also achieved by the seekers of

Jnanamarga, but the Jnanis let those siddhies pass away with out giving them

much importance. When everything is just a projection why unnecessarily give

importance to the projection instead of the projected! :-)

 

I thank you for your thoughts.

 

Yours,

Madhava

 

 

 

--

Madhava K Turumella

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