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The Responsibility of Enlightenment

Satguru-Sivaya-Subramuniyaswami-26The mere fact he has broken through to samâdhi means that he was able to justify experience enough in his subconscious mind so that his subconscious mind could fall into line, into the habit pattern of pure concentration. When the conscious mind is in concentration upon one single thing, the subconscious mind is in concentration also, following the pattern of the conscious mind, on one particular thing. Then that expands consciousness automatically into the superconscious state of mind.

Each soul comes into Self Realization differently, because each has a different mind, a different subconscious mind and a different conscious mind.

The teachings of yoga are so basically simple and so basically concrete. And the most beautiful thing in the world, on contemplation, is the simplest thing in the world. The most beautiful design is the simplest design. So, simply since one has realized the Self and gone into nirvikalpa samâdhi once, then obviously the simplest thing to do is to do it again. This is the practice of samâdhi. He will become consciously more superconscious for longer periods of time each time he experiences nirvikalpa samâdhi.

If he goes into nirvikalpa samâdhi and becomes ramified in the psychic powers that come after samâdhi, after his first samâdhi, his second samâdhi, his third samâdhi, he will become more intense and will realize new possibilities within himself. If he remains on those planes of the phenomena of the occultism of the mind, then he gains new and fascinating powers of the mechanism of the mind, but he loses the power to bring others along the path into samâdhi.

His first step in practicing samâdhi would be to concentrate upon one physical object, that is if he cannot see his inner light. Only after he has gone into samâdhi many, many, many times, where his whole body becomes filled with light, will he then see his inner light all the time, twenty-four hours a day. The light, really, is the friction of the super conscious mind against the conscious and subconscious mind. In my way of looking at it, it is an electrical friction. The odic forces and the actinic forces merging causes light and sound. So, when he sees this brilliant light right in his head—more brilliant than he has ever seen, intensified brilliance—he tries to find the center of it. When he finds the center of it, again trying to open up that light like a camera lens, he will then come into a state of consciousness called Sat chid ânanda, a state of pure consciousness, a state of pure bliss, savikalpa samâdhi.

Dharma after Self Realization

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 Satchidânanda is now to us similar to what the intellect used to be. 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.

For ultimate freedom, everything has to go away, all human things, possessions, love, hate, family, friends, the desire for attention and community acceptance. The sannyâsin renounces the world, and then, if his giving up is uncompromisingly complete, the world renounces the sannyâsin. 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.

The renunciate’s path is to seek enlightenment through sâdhana, discipline, deep meditation and yogic practices. That is the goal, but only the first goal for the sannyâsin. To stay enlightened is even a greater challenge for him.

The advice is, having once attained a breakthrough of light within the head, wisdom tells us, remain wise and do not allow these experiences to strengthen the external ego. Become more humble. Become more self-effacing. Become more loving and understanding. Don’t play the fool by giving yourself reprieve from prânayâma, padmâsana, deep meditation, self-inquiry and exquisite personal behavior.

The wise know full well that the higher chakras, once stimulated, stimulate their lower counterparts as well, unless the sealing of the passage just below the mûlâdhâra has been accomplished. Diligence is needed, lest higher consciousness fall unknowingly on the slippery slide of ignorance into the realms of lower consciousness, of fear, anger, resentment, jealousy, loneliness, malice and distrust.

Traditionally, the character has to be built within the devotee as a first and foremost platform before even the hint of an initiation into inner teaching is given. This purifying preparation involves repentance, confession and reconcilation through traditional prâyaschitta, penance, to mitigate kukarmas. This crucial work often takes years to accomplish.

We are still living in a physical body. Therefore, one foot must always be kept firmly on the head of the snake of the instinctive-intellectual nature. The higher we go, the lower we can fall if precaution is not taken. Therefore, we must prepare devotees for a sudden or slow fall as well. They should land on the soft pillows of consistent daily sâdhana, worship of God, Gods and guru, and the basic religious practices of karma yoga and bhakti yoga. Without these as a platform, they may slide down in consciousness, below the mûlâdhâra, into the chakras of fear, anger, doubt and depression. Therefore, we reaffirm, having attained a small degree of enlightenment, or a fuller enlightenment, stay enlightened, because mukti, the transference from the physical body through the top of the head at the point of death, has not yet occurred. And only after that happens are we enlightened forever. This is the beginning of the ultimate merging with Siva in a physical body! Thereafter follows visvagrâsa, the final, final, final merger whence there is no return, where jîva has in reality become Siva, as a bowl of water poured into the ocean becomes the ocean. There is no difference and no return.

Excerpts from “Merging with Siva” by Sivaya Subramuniyaswami

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