Dharma after self Realisation

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Dharma after Self Realization

(From Merging with SIVA )

What is life like after realization? One difference is the relationship to possessions. Everything is yours, even if you don't own it. This is because you are secure in the Self as the only reality, the only permanence, and the security that depends on having possessions is gone. After Self Realization, we no longer have to go into ourself. Rather, we go out of ourself to see the world. We are always coming out rather than trying to go in. There is always a center, and we are the center, no matter where we are. No matter where we are, no matter how crude or rotten, the vibrations around us will not affect us. Curiosity is the final thing to leave the mind, which it does after Self Realization. The curiosity of things goes away--of siddhis, for example. We no longer want power, because we are power, nonpower, unusable. And we don't have the yearning for Parasiva

anymore; we don't have the yearning for the Self. And Satchidananda is now to us similar to what the intellect used to be. If we want to go to a far-off place, we go into Satchidananda and see it. It is that easy. Samyama, contemplation, is effortless, to you now, like the intellect used to be, whereas before, samyama was a very big job which took a lot of energy and concentration. Therefore, before Parasiva, we should not seek the siddhis. After Parasiva, through samyama, we keep the siddhis we need for our work. But Parasiva has to be experienced time after time for it to impregnate all parts of the body. Our big toe has to experience it, because we are still human. From a rotten state of consciousness, feeling totally neglected, that nobody loves us, we have to realize Parasiva. When ill and feeling we may die, we have to realize Parasiva. When concentrating on our knees, we have to bring Parasiva into them. The knees are the center of pride,

and this helps in attaining ultimate humility. So it is with every part of our body, not only the pituitary center, the physical corollary of the door of Brahman--that is the first place--but with every part of the body. The pituitary gland has to be stimulated sufficiently to open the door of Brahman. But only the strictest sannyasin disciplines would induce this result. Ears, eyes, nose, throat, all parts of the body have to realize Parasiva, and the siddha has to do this consciously. The calves have to realize Parasiva. All the parts of the lower body have to realize Parasiva, because all of those tala chakras have to come into that realization. Then, finally, we are standing on the muladhara chakra rather than on the talatala chakra. Then, finally, our feet are standing on the svadhishthana chakra, and so on. And this is the true meaning of the holy feet. Finally, we are standing in the lotus of the manipura chakra. And doubly finally, the

kundalini coils up in the head and lives there rather than at the bottom of the spine. For ultimate freedom, everything has to go away, all human things, possessions, love, hate, family, friends, the desire for attention and community acceptance. The sannyasin renounces the world, and then, if his giving up is uncompromisingly complete, the world renounces the sannyasin. This means the world itself won't accept him as it once did as a participant in its mundane transactions of a job, social life, home and family. Earlier friends and associates sense his different view of their existence and now feel uncomfortable with him. Slowly he joins the band of hundreds of thousands of sannyasins throughout the world, where he is joyously accepted. All must go, the past and the future, and will naturally depart as the great realization deepens, as it penetrates through all parts of the body and all states of the mind. This alone is one good reason that

family people and noncommitted singles are never encouraged to strive for realizations higher than Satchidananda, and then only for brief periods now and again at auspicious times. For family people, grihasthas, to go further into themselves would be to earn the bad karmas, kukarmas, of subsequent neglect of family dharma, and to lose everything that the world values. When the renunciate finally attains Parasiva, everything else will fall away. It all has to fall away to attain Parasiva. But it doesn't totally fall away when he attains Parasiva, because he arrives into Parasiva only with a tremendous amount of built-up effort. All the Gods have given permission. Lord Siva has given permission, and He now says, "Enter Me." That is grace, His grace.