Siva Sutra S1.8 to S1.10

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Siva Sutra S1.8 to S1.10

 

S1.8 Knowledge is of the waking state.

"jñânam jâgrat"

knowledge waking

 

Alone, this sutra is almost trivial. Jñânam is jâgrat, or equivalently,

jâgrat is jñânam. The one does not seem to have much meaning without the

other. It is precisely this equivalency which is being stressed. It also

defines the boundaries of jñânam as distinguished from those of the dream and

sleep states now coming up. Jñânam is of the waking state.

 

 

S1.9 Dreams are imaginations.

"svapno vikalpâh"

dreams imaginations

 

vikalpa - imagination, verbal delusion, fancy, baseless thinking, mental

occupation, thinking, conceptual construction, thinking, false notion

 

The dream state is often dismissed quickly as fancy or false notion, other

than being considered by various psychology professionals to be some type of

indicator of repressed and suppressed states of dispositions. Rarely are

dreams considered to be a profound state of consciousness that the creator

gave to mankind for both joy and for the quickening of one's evolution toward

integration with turiya. Dreams are the domain of the subtle body according

to most esoteric traditions. The subtle body (one of Vedanta's purusa

sheaths, the kosas) continues in background activity most all of the time and

on rare occasions, we actually become aware or remember some of its activity.

Rosicrucians formally develop techniques for projection of the subtle body,

to go anywhere in the universe at any time, upon demand. Jose Silva further

amplified such techniques, in the context of healing, where virtually

everyone can experience such things dynamically with little to no effort.

Becoming familiar with the mental attributes and senses of the subtle body,

in contradistinction to those of the physical body, is of tantamount

importance if we are to become more familiar with the dream state. Such

imaginations of the dream state are not only the realities of the dream state

but are also some of the realities which mix over in the waking state. The

much admired 'creative imagination' of the inventor is an aspect of the dream

state that is driven by the waking state. It's a mixture of states that

discrimination can ferret apart, once the separate elements are more clearly

appreciated in the awareness.

 

It's hard to remember most dream states. Not long ago, a few very vivid

memory flashes of dreams managed to surface, containing elephants in a large

field while apparently in deep discussion with others. Some folks from

somewhere were apparently teaching me about Ganesh and such things, for

after all, I was not born and habituated in an environment among a field of

elephants! Memory flashes of dreams often pop up with on-going discussions,

mostly with unknown others, though often also with various gurus and mentors

of one's past (whether they are still embodied or not). As ridiculous as

this may sound, long ago I even initiated some unknown person into TM in a

dream, fully with puja and all the rest. Amazing! So we certainly do

communicate with one another in dream state, but it is something that is

totally under our control. Where we go and what occurs is all up to the long

term ingrained desires, the sympathetic yearnings, and the instantaneous

zealous movements toward that ultimate satsang among like minds. It's all

pretty well automated by the natural laws of nature and we join together with

others, or not, as we will. Amazing! I'll bet everyone has many good stories

along these lines, if and when they are innocently allowed to surface.

Society does not think much of such arcane things and they are usually

suppressed, even among spiritual adepts. Siva Sutra will be further

developing the operational mechanics of such subtle scenarios, which will

make it easier for us to formulate our individual appreciations relevant to

our own experiences.

 

 

S1.10 Sleep is the non discernment of the great illusion.

"aviveko mâyâ sausuptam"

non-discernment great-illusion sleep.

 

Sleep is non-discernment, not non-being. It is non-discernment of mâyâ, here

translated as that real wonderful "great-illusion" of fun and games, in

contradistinction to that non-real negative "illusion" of despondency. Life

is for the living, and it's hard to find that which is not living. So why

should one want to dwell on the negation of life? The up-coming sutras will

begin to answer such a question and start to dive more deeply into the

notions of bhoktâ-enjoyment and sabda-sound.

 

jai guru deva,

 

Edmond