|
|
| |
|
|
| |
VISIONS OF THE SPACE AND THE CELESTIAL SPHERES :
Long meditation - FELT LEVITATION - NO PHYSICAL, MENTAL PLANES - WITH LIGHTNING SPEED MERGED IN THE COSMIC UNIVERSE - ONE HOUR - STEADY MEDITATION FOR LONG (SEE FIG.4).
THE HEART ALWAYS GIVING RISE TO FLAMES - ETERNAL BRIGHT ALL SPREADING - INCREASING AND DECREASING IS A MEMORABLE BLISS.
9.30 to 10.40 a.m. meditation highly blissful - body weight lost - no weight - FLOWN TO COSMIC AAKASA - THE MOON, STARS, THE BLUE SKY IN THE TRUE NATURE ENJOYED - EVER REMEMBERING - TRAVEL IN SPACESHIP TO THE STARS IS PERHAPS IMPOSSIBLE AND IS USELESS COMPARED TO THE CLARITY WE GET IN THIS EXPERIENCE - SAMADHI FOR MORE THAN 40 MINUTES (SEE FIG.4).
Very bright light torched from above into right side in an inclination - rays of light very vivid like dewdrops or thin raindrops (See Fig.7) - resembling the experience of Christ at the time of Baptism.
The aspirant now is influenced by his experience of lights and illuminations of varied shades, which are the characteristics of vital energy. The sun, moon, stars, blue sky, bright and piercing lights are part of the external universe. Like wise the five elements, earth, water, fire, air and space are the essential constituents of the world formation. All these are within the daily experience of the aspirant. Verily they form his own deha. In the ambience of the pranic illumination, the jeeva with his subtle mind, transcending the food sheath, enjoys strange experiences for the first time in life. The world is twofold in experience. The inner and outer, the internal and external. But is one infact. Man's external experience is based on the inner knowledge and the inner knowledge stands perceivable in form outside.
Same is the case with divine faces, figures and personalities including the ugly faces. Already man is acquainted with such forms outside. Their knowledge is already posited in the memory cells. When the outlets are closed and jeeva moves freely in the subtler regions these forms appear along with instant knowledge identifying the forms with divine faces. The physical body frame cannot restrain the subtler jeeva to have wider range of movement and experience.
With natural concentration in the heart for an hour annihilating the mind and body and joining the celestial rsis in the worship, this yegna is beyond description. The Purusha sukta, Sri Sukta, other recitals then follow. This way the formless appearing in forms and the worship of formful is the glory in the devotion. The aspirant receiving the blessings of the Saptha rsis, farewell to the Supreme, Siva and Parvathi retiring to Kailasa, all the twelve Jyotir Lingas receding to their abodes and the main Linga alone in front of the aspirant brings the yagna to a close (See Fig.10).
The small cavity of the heart is the abode for the entire universe physical, subtle and the cause; all the heavens, the beings, the celestial gods sporting in the heart. This is the citadel of the body; sinless and pure in the lotus of the heart is the residence of the Supreme; there exists inside the sorrowless ether; This is the limitless, unchanging, all knowing, cause of happiness of the world, dwelling in the sea of one's own heart, as the goal of all striving.
In the middle of that narrow space of the heart or Sushumna remains the undecaying, all knowing, omni faced, great Fire, which has flames on every side, which enjoys the food presented before it, which remains assimilating the food consumed, the rays of which spread scattering themselves vertically and horizontally and which warms its own body (our body) from the in sole to the crown. In the center of that Fire which permeates the whole body, there abides a tongue of Fire, of the colour of shining gold, which is the top most among the subtle, which is dazzling like the flash of the lightning that appears in the middle of a rain bearing cloud, which is as slender as the awn of a paddy grain. The Supreme dwells in the middle of that flame.
Through this sacrifice, I have instituted; Deign to remain with me completely prosperously be with me to confer the fruits of it. This is the worship and the japa done in perfection; with no mental reflection nor recite but in a divine gaze in the heart, in silence where the recitals echo and the formful doth flourish from the formless, exuberant and exuding. The aspirant feels thus excited by worship in the heart for 108 days in the presence of gods, celestials; enough is enough this formful worship. Doth Siva not reveal the truth of the formless? Looking forward; awaits in wonder; what next?
Among the sources of learning, the Vedas are supreme; in the Vedas the Rudra Ekadasi is supreme; in the Rudram the Panchaakshari mantra "Namassivaya"; in the mantra the two letters Siva stands supreme.
Most men pass through life unthinking like sheep going to a slaughterhouse. Maya casts a veil of ignorance over man and blindness. The fear of death is the beginning of wisdom. If man's spiritual eye should be touched and his vision cleared, he would see the dance of death and destruction all-round.
RISE TO THE HIGHER SPIRITUAL LEVEL, WHICH TRANSCENDS BOTH VIRTUE AND VICE THEREBY COMPREHENDING THIS WHOLE OF THIS UNIVERSE AS A MANIFESTATION OF GOD. THEREBY NOTHING IN THE WORLD IS THE REPULSIVE SINCE ALL WILL BE A PART OF ONES ETERNALLY PURE AND BLISSFUL SELF, WHEN THE VOTARY REALISES THUS THERE IS NO CONFUSION OR MISERY IN THE LIFE.
Total absence (soonyam) is difficult for expression. The banyan seed and the banyan tree let us examine. While the seed is the cause, the tree is the effect and the projection. For the question whether the tree can be shown in the seed the reply is in the negative. For the question, whether there is no tree in the seed the reply is again negative. Apparently for a common mind too this is acceptable, for, when he breaks the seed into pieces or pounds it into powder he says, there is nothing; there is no tree; same person says, it is not simple powder; but it has got a tree within, on further logic. In the same way the state of sama + dhi is beyond description. Everything slowly vanishes and we can say, there is neither naught nor aught.
Though such a state represents not void yet for expressions sake it is thought of as void. In reality it transcends voidness and is firmly fixed because of no potence. There is neither thinker, nor thought, nor the thinkable; still in the silence infinite, the effortless effort is present; a state inaccessible made accessible by the heroic effort of the aspirant. The formful leading to formless; a state free from limitations, beyond the range of speech and mind, but perceivable by the same mind by focusing on its own nature, far reaching.
In this highly intensified and purified state, the aspirant feels no difference between the external and internal. For the reason, there is no feeling at all. It is just like an empty pot placed in the sky having nothing inside or outside, but the air and the form of the pot fails to divide it. Again like a pot full of water placed in the water pond. There is water inside and outside and the substance and the form of the pot cannot divide and differentiate the water; in the same way for the aspirant the body, indrias, mind other adjuncts cannot intervene and divide the consciousness all pervasive outside and inside the body. This is the subtlest state where all the constituents of the gunas of creation are subdued in the original state; this is the original state far beyond the world movement; a state beyond upadhis; whatever having name and form has totally absorbed in the absolute static state, the supreme peace (paramshantham).
| | |
