Worthwhile New Essays From Amrita

[Guest guest]

Hi Everyone:

 

I've just uploaded two new PDF files (see links in the two

announcement posts preceding this message). I am writing to tell you

a little bit about them, and to encourage you all to check them out.

I think you'll find that they're very much worth your time, study

and reflection.

 

Both are new writings from Guruji Sri Amritananda Natha. They began

their lives as raw transcripts from a couple of speeches he'd given.

We then re-edited the material for ease of reading and understanding

in an essay format.

 

Guruji himself was kind enough not only to endorse the project, but

to contribute additional new material that both enhances and

clarifies the content. He has carefully reviewed, corrected and

approved each document over the past few days, and we are now proud

to offer them for your information, review and enjoyment.

 

We hope to be providing more of Amrita's work in this new format

over the coming weeks and months, and will of course welcome any and

all comments, questions and suggestions ("cheers and jeers," as they

say). So do feel free to post your feedback here at the Shakti

Sadhana group!

 

aim mAtangyai namaH

 

 

 

 

 

------------------------

[Guest guest]

, "Devi Bhakta"

<devi_bhakta wrote:

>

> Hi Everyone:

>

> I've just uploaded two new PDF files (see links in the two

> announcement posts preceding this message). I am writing to tell

you

> a little bit about them, and to encourage you all to check them

out.

> I think you'll find that they're very much worth your time, study

> and reflection.

>

> Both are new writings from Guruji Sri Amritananda Natha. They began

> their lives as raw transcripts from a couple of speeches he'd

given.

> We then re-edited the material for ease of reading and

understanding

> in an essay format.

>

> Guruji himself was kind enough not only to endorse the project, but

> to contribute additional new material that both enhances and

> clarifies the content. He has carefully reviewed, corrected and

> approved each document over the past few days, and we are now proud

> to offer them for your information, review and enjoyment.

>

> We hope to be providing more of Amrita's work in this new format

> over the coming weeks and months, and will of course welcome any

and

> all comments, questions and suggestions ("cheers and jeers," as

they

> say). So do feel free to post your feedback here at the Shakti

> Sadhana group!

>

> aim mAtangyai namaH

>

Hi Devi Bahkta,

Thanks for providing as all with some "food for thought" from the pen

of Shri Amritanandanatha.

 

I boldly accept your invitation, stating that any and all comments

are welcome and dare to begin:

 

Amritanandanatha said:

 

In sum, our ordinary, day-to-day, passion-driven experiences (Kama

Krodha etc. Mhrdnatha) are totally different from the Universal

Experience of the Time-less domain. You cannot translate one into the

other. They are two different realities.

 

In my understanding it is exactly this crossroad where one must put

his asan on to achieve the famed "kaulika Siddhi".

Abhinavagupta said:

When Kama and Krodha are viewed only as an aberration of the mind,

then they constitute khecari-vaisamya or heterogenity of

khecari. The samata or homogeneousness of khecari consist in viewing

every object and state (including Kama Krodha etc.) as

the nature of integral bhairava.

and:

The vaisamya or dispareteness of khecari is due to the ignorance of

the essential nature of anuttara or the absolute. When this ignorance

is removed then all limitations of the empirical consciousness

dissappear and with the dissappearance of these limitations even

krodha moha etc appear as the nature of the perfect divine bhairava

consciousness.

This is khecari samata, which if constantly maintained as a state of

mind effects a radical change in outlook, this requires switching the

viewpoint from conceiving a dispareteness to a unity of "our

ordinary, day-to-day, passion-driven experiences" with "the Universal

Experience of the Time-less domain."

It is the application of the sameness of Kama, Krodha etc with the

timeless state which differentiaties the kaula approach from the

approach of other darshanas, at least according to Abhinavagupta.

 

He postulates a unity of the timeless bhairava consciousness with

the appeareance of kama krodha etc in the consiousness of the

limited knower experiencing the diverse passions and attachments,

they are considered as divine manifestations and utilised for

achieving moxa.

Viewed in the dualistic way the polarity of the passions with the

experience of Timelessness is called "khecari vaisamya" the

disparateness of khecari, viewing the passions as divine

expression it is the homogenuousness view of khecari called khecari

samya. (unity of day to day experience with the timeless experience)

(Khechari being the Power of consciousness able to move in two ways

one called vaisamya =separeteness the other samya=unified)

Viewing the phenomenal world as khecari samya leads to liberation

while khecari vaisamya leads to bondage acccording to the kaula

viewpoint.

This meditation has to be done in everyday life since it is said that

by khecari samya one achieves liberation by the act of transforming

the mind.

It is said that She is the three cornered maha vidya of the three

aspects siva shakti and nara the abode of all joy whether

external or cidananda (inwardly in the mind substance) the substratum

of universal expansion, both subjective and objective therefore she

should be worshipped in all the aspects of pramata (the knower)

pramana (means of knowledge) and prameya (objects of knowledge).

Since the one divine light is the background of all three "corners"

it is like a sun that never sets and is always present in the form

of consciousness. There is no immanent distinction between Shiva

Shakti and Nara.

The different possible modes of perception of the objects of

experience (which also includes a "mode" of the mind where it

outwardly seems that there is a difference between the state of

Bhairava (Purusha=Timelessness) and Shakti (Prakriti=time bound

phenomena). are separetly caused to appear in the mind by one of

the three groups of shaktis corresponding to the three corners of a

triangle: Shakti causes three states to appear in the knowers, only

in that state that is leading the experiencer into further bondage

and illusion (the cycle of rebirth) the worldly passions and the

timeless state (shiva sakti) are viewed as two different entities

and accordingly cause delusions and obstacles, this is the

influence of but one aspect of the triple shakti which is an

aspect of Shakti that continously deludes the mind.

 

Viewing also the passions (kama krodha etc) as divine expressions

is the liberating action of another aspect of shakti corresponding

to a state of mind which can turn all manifestions of experience

(also kama krodha etc.) into a stairway for attaining the ultimate

state. (by transformation of the mind) Instead of trying to suppress

undesirable emotions they are considered divine shaktis (matrikas or

yoginis) and are transformend by that very act of divinization, into

having not only divine attributes but changing their effects on both

the internal and external world, they are transmuted before they can

cause any harm acting solely in their unsublimated "gross" form. The

destructive and disruptive effect of disturbing emotions can thus be

minimized or completly transformend, maybe also reducing

the risk of the development of more destructive and poisonous

technologies and adharmic social structures, that are typical for

the Kali Yuga with its immense cultibation of diverse "Vices".

One is cutting off the harmful effect of the Vices Kama Krodha etc

at its root right after their inception so to say, This Sadhana is

the step which separetes the paths and darshanas belonging to the

Pravritti Marga (outward turned process of creation) from those

pertaining to Nivritti Marga (the return current of dissolution)

Following this method of transformation by skillful use of extreme

acts of Pravritti, Nivritti is caused. Since in the outward current

(Sristhi) Aham is spelled out and in the return current (Samhara)

Mahaa is spelled, Kala Bhairava is not able of being afraid of Maha

Kali during this disslution he being that (a) which remains unchanged

in both ways. Shiva and Shakti should thus be conceived as in a

state of Samarasya (Sameness, Unity)

 

Mahahradanatha.