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By means of the hymns one attains this world, by the
sacrificial formulas the space in between, by holy chant the world
revealed by the sages. With the syllable Aum as his sole support, the
wise man attains that which is peaceful, unageing, deathless, fearless
- the Supreme.
Atharva Veda, Prasna Upanishad 5.7. VE, P. 775

Monday
LESSON 302
Vedanta, the Mountain Peak
As we progress on the spiritual path, we must have a
clear intellectual understanding of the map leading to the eventual
destination, as well as what is required to prepare ourselves and to
take with us to complete the journey. To begin, we shall discuss
Vedanta and Siddhanta, monism-pluralism, advaita-dvaita and the traditional part that yoga plays within the midst of Hindu Dharma.
Vedanta
is a philosophy and an ideal. It sets its sights on the mountain peaks
and declares emphatically these heights as man's true abode. Life as we
normally live it, says Vedanta, is based on ignorance of our true
nature. We are like pedigreed animals wallowing in the mud, believing
we are swine, divine beings thinking ourselves to be mere humans. But
once we recognize our true nature, we will rise up from the mud and
leave behind, forever, our previous ignorant ways. Vedanta does not
budge from its vision. It sees no excuse for the nonattainment of its
ideals. No human weaknesses are recognized as reasons for falling short
of the goal. They are but challenges.
Vedanta sees all men as
equal. It makes the same declaration of truth to all men, regardless of
their varying capabilities. Vedanta tells the instinctive man, the
intellectual, the spiritual man, the man at the gallows and the man
speaking from the pulpit each the same message -- that he himself is
the Truth that all men seek, that this world of experience and the role
he is playing in it are based on ignorance of his true nature, that he
is himself God, the Absolute.
Vedanta is the word of sages who
have spoken out their realized truths, not based on needs of individual
disciples or attached to a practical means of reaching followers.
Vedanta is simply the goal, the final truths that man can attain to.
The lofty Himalayan peak rises far above the surrounding country,
breaking through the clouds, standing alone in silent declaration of
its majesty. We may see this peak from a distant valley. We may know
and learn much about it. Perhaps we even desire to reach this peak
ourselves. Yet it remains so distant, giving us no clue of the path
which could lead us to it. This is Advaita Vedanta in its purity -- a
mountain peak truly majestic, but so far aloft that for most it can
only serve to inspire awe and deference toward heights that are out of
our reach.
Vedanta, as an ideal and philosophy, can and
perhaps should leave us just where it does, with a vision, a grand
vision, a grand vision of our potential, but a vision without a
practical means of reaching it. The practical means, the carefully
thought out and guided approach, belongs to another field of
experience. And this we would call religion. It is the duty and purpose
of religion to recognize the lofty goal, recognize the realistic
capabilities, potential and present state of those seeking the goal,
and provide a sensible and safe path toward that goal -- a path that
can take the strong to the final heights and yet not leave the weak on
treacherous precipices along the way. Religion is the path, the only
true path.
Tuesday
LESSON 303
There Are No Shortcuts
The idea of a shortcut that transcends religion and
brings one quickly to the peak is a fallacy. We hear and read many
stories of sages who have seemingly leapt from the valley to the peak
on the power of tremendous austerities or rigorous mental control. Some
of us may have heard of Ramana Maharshi or Rama Tirtha, great sages of
India's recent past. We may recall that both of them climbed to the
heights of Vedantic truths while young, apparently unencumbered by
traditional religious performance. Or at least this is the way we hear
of them. True, they were both young when they reached great spiritual
illumination. But their relationship with traditional religion needs
clarification. In fact, each of these sages passed through religion,
not around it.
For the would-be Vedantin to shirk his
religion, thinking he is following Ramana Maharshi or Rama Tirtha, is
like the college dropout thinking that he is following the example of a
graduate. The dropout and the graduate are similar in that they both
have left college. But whereas the dropout was unable to absorb and
fulfill the teachings of a college, and is unfit for anything that
requires more than a high school diploma, the graduate has not only
mastered the teachings but is the living fulfillment of the teachings.
We could say that both Ramana Maharshi and Rama Tirtha were "A"
students of the Hindu religion. How many people, as a fifteen-year-old
child, like Ramana Maharshi, would walk each day to their village
temple and prostrate before the image of God, weeping for the Lord's
grace that he be able to live a pure and spiritual life as exemplified
by his religion? How many of us could, as Rama Tirtha did from his
earliest years, daily attend temple services, chant incessantly the
holy words of his religion, read fervently his scriptures, become so
enraptured with love of God that his pillow each morning would be
soaking wet from tears of devotion inspired by his silent prayers?
These are men of religion who dove so deeply into their religion that
they became the very fulfillment, the very proof, of the power of
religion.
And so it is with all the world's religions and the
saints they have produced.There is no true path that leads away from
religion. Hard work, diligence and perseverance in religious practices
will be found as the spiritual foundation in the lives of all the
world's great saints. In Hinduism, the word we use to denote religion,
its theology and practices, is Siddhanta. Siddhanta is the path that one follows which leads to the mystic vision of Vedanta. When we read of the yogas of bhakti, karma and raja, discipleship to a guru, the fulfillment of spiritual dharma and temple worship, these are all part of the path, part of Siddhanta.
Wednesday
LESSON 304
Vedanta and Religious Unity
In the West, we first received from India the
philosophical teachings of Vedanta as if they exist separate from
religion. There were, of course, some religious practices of Hinduism
spoken of as methods to reach the Vedanta realizations. But it was all
very low key, presented in a way that would not seem challenging or
offensive to Western religions. This was fine and as it should be. But
it also created misconceptions in the minds of those who earnestly did
want to reach toward the Vedantic truths. The West was given the
impression that Vedanta was a mystic path which was independent of
religion. Yoga was the word used to describe this "trans-religious" spiritual path to God. And this yoga
could be adopted by anyone regardless of former or current religious
involvement. The problem lies in the fact that many were left with the
misconception that religion was unnecessary and perhaps unenlightened;
whereas, in truth, yoga is an integral part of our ancient
religious tradition. It is not now, nor was it ever, separate from the
religious tradition that gave birth to it. Yoga is an advanced part of the Hindu religion, a religion which sees realization of the Vedantic truths as the goal of man.
There is an important reason why many in the West were attracted to yoga
and Vedanta philosophy. The idea of a spiritual path separate from
religion comes very close to an ideal that many were, and still are
today, seeking. This ideal is unity of world religions. This ideal is
promoted by many swamis who declare that there is much in
common between all religions, that there is, in fact, a meeting ground
where all agree on certain basic spiritual truths. So, it would seem
that the less important areas of difference could be overlooked and the
commonly accepted truths proclaimed in unison. Yoga and Vedanta are said to be the answer, the meeting ground.
But
in the final analysis, a spiritual path separate from religion neither
fulfills the ideal of religious unity, nor is it really a spiritual
path. It remains only a philosophy, a mental concept. Why? Because, for
one, each religion knows all too well the true importance of the many
seemingly less significant practices and rituals of their religion.
They know that for most people the dutiful performance of these
practices helps stabilize them in their spiritual lives. For some, any
type of theology or philosophy, let alone mysticism, is beyond their
realm of thinking. But what they can do, and need to do, are simple
religious performances, the fruits of which will, later in life or in
future lives, uplift them into deeper stages of spiritual life. To set
aside this aspect of religion would be to destroy the religious life of
millions.
Secondly, even those who are seemingly beyond the
need for external religious practice, who would be inclined to accept a
nonreligious spiritual path as their way, will eventually find
themselves on unstable ground, and for many reasons. Each religion has
a hierarchy of saints, angels and archangels which assist all of its
followers from the inner planes, helping them through their difficult
times, answering their prayers and supplications. When we leave the
fold of religion, we remove ourselves from the benign influence of
these great beings and actually open ourselves to much lesser, base
influences which can disrupt our lives. Spiritual life, especially as
one progresses into stages of mystical experience, is a very delicate
process. Powerful forces are awakened in us that we may or may not
always be able to perfectly control.
Thursday
LESSON 305
Unity at the Mountaintop
If we return to our analogy of the mountain peak, the
path to it, religion, would be likened to a well-trodden trail. There
are many people all along the way to assist in times of need. There are
also those few in each religion who have walked the entire path,
reached the summit and can lead others along the way. Those pursuing yoga,
philosophy or mysticism separate from the foundation of day-to-day
religion are like lone climbers treading through unknown territory, up
unknown slopes. Theoretically they too can reach the summit. But
realistically they do not. Mountain storms, unforeseen precipices, dead
ends and untold other dangers and detours eventually claim such
would-be seekers. Many fall into the crevice of intellectual rigidity
and arrogant argumentativeness.
The path of dharma,
which is India's word for religion, is the sure and proven path. They
call it the eternal path, Sanatana Dharma. True religion does not
discount mystic experience. Every true religion has produced its
mystics. And it is here where religious unity is realized. The Zen
master, Christian mystic, master of Kabala, Sufi mystic, Shinto shaman,
Hindu sage and Taoist recluse can all speak of unity. They can all look
into each others' eyes and see no differences, but only oneness of
spirit. For there is but one mountain peak that rises above the clouds.
And all true seekers, regardless of their religion, must find their way
to this one summit within themselves, sometimes transcending the
religion of their birth. In mystic experience lies the unity of all
religions.
Vedanta is an attempt to describe the experiences
of the mystic. But how many actually attain to these final heights of
realization? Many speak of them, but in the final analysis, too few
ever reach them, for very few are willing to go through the rigorous
efforts of purification. Few are willing to face each fault and
weakness in their nature. Few are willing to take their scriptures,
their spiritual leader's words and their own intuitive knowing to heart
and apply and practice their religion every day, every hour, every
minute. But this is what it takes. It takes this kind of dedication,
this kind of unrelenting effort.
The mystic whom we see poised
on the peak of God Realization is the man who once faced each
experience that you now do. He didn't skip them or go around them. He
had to deal with the same doubts, the same fears and the same
confusions. He had those same experiences where all seems against you,
and you seem so alone and ask, "Why am I the one who has these
unsolvable problems, these totally confusing situations?" He didn't
give in to that abyss of doubt. He threw himself at the feet of God
when all seemed beyond hope. And hope appeared. He persevered, tried
his best, made the decisions that made the most sense in spite of
unclarity -- and all the while continued his sadhana, continued
his spiritual practices, until one by one the veils of confusion faded
and clarity became constant. He is the man who strived so hard on the
little things in life, as well as on the great challenges. He simply did -- not spoke of, but did -- what you know you should do. We are the carvers of our own future. God's grace, His love, is always blessing us in our efforts.
Friday
LESSON 306
Monistic Theism
In India's spiritual traditions there have been for ten thousand years or more two major streams of thought, one called advaita in Sanskrit, or monism in English, and the other called dvaita or
theism. Our own tradition, known by many names -- monistic theism,
Advaita Siddhanta, monistic Saiva Siddhanta or Advaita Ishvaravada --
embraces them both fully. I discovered that the path of monism and
theism is the whole of life. As my satguru explained, it is the
entire path. He compared it to an orchestra and an audience. Playing in
an orchestra and being in the audience are two different experiences.
The audience without the orchestra is not complete. They would be just
sitting hearing nothing. The orchestra without the audience is not
complete. They would be entertaining no one. So it is in the plane of
duality. We have to practice duality in an intelligent way. Satguru
Yogaswami had the full advaitic realization of the Self, Parashiva, but at the same time he had the fullness of dvaitic devotion toward God, the Gods and his guru.
There was
a Vedantin in Jaffna, Sri Lanka, who was very pompous and looked down
his nose at duality and temple worship. He did not have a great
relationship with Siva Yogaswami, who was always having fun with him in
one way or another. One day Yogaswami saw the Vedantin in the
marketplace and, coming up from behind, tapped him on the shoulder. The
man spun around and asked, "Who's there?" Yogaswami exclaimed, "What do
you mean, 'Who's there?' Didn't you say there was only one!" Yogaswami
had shown the Vedantin that he could not keep the top of the mountain
-- the highest realizations of truth -- separated from the bottom of
it, the day-to-day world. He was making the point that the man had
reached the summit only intellectually, through reasoning out the Vedic
truths. Therefore, according to the same reasoning process, he had to
reject the bottom of the mountain to maintain his arguments. This is
the simplistic Vedanta philosophy, sometimes called the path of words, the vak marga,
expounded by people who can eloquently explain Vedanta but have had no
personal spiritual experience. They have attained the power to live a
completely ordinary life as philosophically perfect anava marga adepts.
By
the example of his own life, Satguru Yogaswami showed that, having
reached the top through realization, the seer cannot reject any part of
the mountain, because he remembers his experiences at the bottom, his
experiences in the middle and his experiences at the top. Yogaswami
taught that we cannot reject direct experience. No one can take that
away from us. It is recorded in the akasha forever. Therefore, realization is not synonymous with the word understanding.
When
a musician is playing an instrument in an orchestra, he is having the
experience of moving his fingers, arms and hands. The musician is
hearing what he is playing and what everyone else is playing as well.
Each player is realizing the unity of the entire orchestra. This is the
experience of monism -- that wonderful oneness. A member of the
audience listening to the orchestra is not hearing just one instrument,
but all playing together in unison. But he is only experiencing through
his ears. That is the experience of theism -- that wonderful twoness.
The
orchestra can exist without the audience, but the audience cannot exist
without the orchestra. That is why the monist can go on with his
practices even if there is no temple close by to worship in. He can go
on with his practices even without an image of God. The theist cannot
do this. Without the image of God or a temple to worship within, he is
lost.
Monistic theists are practical philosophers. They put
the orchestra and the audience together. They have the grand experience
of the fullness of life. They enjoy the top of the mountain and its
bottom. They put monism into theism and bring theism into monism. They
are the full persons on this planet. All the great yogis and
sages wandered from temple to temple worshiping externally, and in
their internal worship realized God and the Gods within themselves.
Saturday
LESSON 307
Monism Without Theism?
Every monist, in deep or superficial conversation,
will occasionally admit that the Ganga is a sacred river and Mount
Kailasa is a sacred mountain. In admitting that, he is also somewhat of
a theist at the time. Hindus believe that the Ganga and Kailasa are the
ultimate temples. Most monists want to have their ashes put in the
Ganga when they die. Every Agamic priest will tell us that Mount
Kailasa is at the top of the head and at the top of the world. He will
explain this is where God is, in and above the sahasrara chakra. This knowledge is right within the puja liturgy
he chants. Therefore, when we find a monist who hides the fact that he
is somewhat of a theist, we must question if his monistic outlook is
sustained only by his intellectual abilities, cliches and cogent
arguments.
Yes, following monism without theism makes it
rather difficult to reconcile all life's experiences. But there are
very few true monists. Many monists will not pass by a temple without a
silent pause, even though they will argue that no one is home there.
For the rare, nonreligious monist who goes deeply into monism and truly
experiences it, theism comes up from within as a reward. This happened
to Swami Vivekananda, who denied the reality of the Gods and Goddesses
all his life, then changed his belief when he had a vision of the
Goddess, Shakti, in the last days of his life.
To truly
understand theism and monism, each should be taught separately, by the
same teacher. The student is never given permission to make a choice
between them. When each has been understood and there are no more
questions, the teacher will blend them together in the mind of the
devotee by requiring the practice of external and internalized worship.
The theistic discipline is the external worship, and the monistic is
the internal worship.
We are on the safe path of yoga
when we are able to internalize the external worship. Otherwise,
without this ability, devotees often just perform intellectual, mental
gymnastics which result in no attainment whatsoever. Their nature
begins to harden rather than soften. Their philosophical discussions
become more rigid and unyielding. By blending monism into theism and
theism into monism, the nature of devotees becomes soft and loving, as
the spiritual unfoldment begins. They become wise and helpful to others
as the maturing of their spirit progresses. Such persons have
compassion for another's point of view, and all of the fine qualities
of the soul come forward to be enjoyed and seen by others.
Monistic
theism is a very detailed map of consciousness which has broadness and
philosophically accepts all states of consciousness. The monistic
theist does not turn away from the external world. He knows that Siva's
perfection lies everywhere within it. He attempts to expand his
consciousness into the perfection within all three worlds. He attempts
to experience the harmony of all of nature. He attempts to be one with
Siva's perfect universe, to live with Siva. The monistic theist is the
perfect Hindu in all respects.
Most Vedantins are able to
totally describe the country, or area of consciousness, in which they
are residing. But because they do not practice much yoga, they
are not all-pervasive enough in consciousness to understand the other
countries on the planet, or other areas of the mind. For this reason
their maps of the mind are relatively incomplete. Some draw lines into
squares and shut out what they don't understand. Monistic theists draw
lines into circles and take in the entire universe, including
everything within everything.
Sunday
LESSON 308
Freedom and Responsibility
A human being has a dual and nondual component. He
has belief. He has faith. He has love. But all of these fine qualities
can be taken away through discouragement. His faith is faith in the
unseen. His belief is belief in things that are not always
intellectually rational. His love is love of all that is tender and
beautiful. All of these fine qualities and many more work together in
lifting up consciousness toward the ultimate reality of timelessness,
causelessness and spacelessness. There is not one human being on the
planet who will not eventually understand the monistic theist approach.
This is because it is an intrinsic part of the human psyche. Everyone
is a monistic theist in one way or another.
Historically,
there have always been monists on one side and theists on the other.
The one path that is made up of these two camps is monistic theism. It
encompasses both. And, yes, it is the solution to many of the problems
people face today. Saiva Siddhanta is the final conclusion of the
adepts, and it includes the true precepts of Vedanta. There can only be
one final conclusion, and that is monistic theism.
The problem is that Vedanta as taught today gives privilege without the disciplines, creating jnanis of
intellect rather than realization. This privilege is taken as a boon by
those of little spiritual attainment. Freedom without responsibility is
another privilege given. This is also taken advantage of by the
undisciplined; whereas discipline and responsibility should be taught
and mastered before higher philosophy is delved into and practiced with
any seriousness. The beginner should not be taught to rationalize on
the nature of man and the universe from what he has memorized. He
should be brought into the culture and community of Hinduism and
establish a religious, fully committed, disciplined life before
proceeding onward. We must become aware that the neo-Indian approach to
Vedanta is very new, indeed. The true Vedantists -- those who have
reached the ultimate realizations -- have reached them by following the
path of monistic theism. Modern Vedanta gives privilege without
discipline, and the modern New Age movement gives freedom without
responsibility. Is there a difference?
Monistic theism does
not give privilege. It preaches a more pragmatic approach to life.
Saiva Siddhanta builds character within the individual -- spiritually,
socially, culturally, economically, karmically and dharmically.
Aspirants have to meet a series of daily, monthly, yearly fulfillments.
Truly, monistic theism is the path to mukti and merger.
The monistic Saiva Siddhanta bhaktar can
understand and appreciate the point of view of anyone, because his love
of Sivaness in all extends his communication faculties. He is able to
talk with each philosopher on his own level. When this happens, the
feeling of sharing and giving exists. The bhaktar is wise
enough to know that the other person may not understand his point of
view. This ability is a great barometer for judging the attainment of
any bhaktar, whether he can or cannot actually be one with --
in empathy with, in heart and mind, in love and trust -- rich man, poor
man, beggar man, thief, doctor, lawyer, temple priest and in his heart
make no differences. This is the true Siva bhaktar; this is the
true monistic theist; this is the true Saiva Siddhantin; this is the
true Advaita Ishvaravada adept, who lives the statement, "Lord Siva is
the Life within the life of everyone," as a fact, not a metaphor.
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