"I say to
weapons reach not the Life,
burns it not,
nor dry winds wither it.
Impenetrable, unharmed, untouched,
sure, invisible, by
ineffable, ever all
thus is the
"There is a science of recognition, though in large
part it remains esoteric. But some of the knowledge may be uncovered by the
uninitiated student if he seeks in the right place. Among the various races,
the East Indians form the chief repository of this science, and the language
employed, the Sanskrit, involves
terms corresponding to concepts for which there are no real equivalents in our
current western languages." - Franklin Merrell Wolff
Madhva said: "Man is the
servant of God," and established his Dvaita philosophy.
taken Reality in Its submission aspect.
Ramanuja said: "Man is a ray or
spark of God," and established his Visishtadvaita philosophy.
has taken Reality in Its immanent aspect.
Sankara said: "Man is
identical with Brahman," and established his Kevala Advaita philosophy.
Sankara has taken Reality in Its transcendental aspect.
"Yet, the right
act is less, far less, than
the right thinking
mind. Seek refuge
in thy soul; have there thy
Scorn them that follow
virtue for rewards!
The mind of
pure devotion casts aside aspirations,
passing above them.
devotion devote thyself: with
perfect meditation comes
right hearted rise more certainly because they
seek no gain.
Forth from the bands of body,
step by step, to highest seats of
firm soul has shaken off those tangled
shall it soar to high neglect of what's denied or said, this
way or that
way, in doctrinal writ.
Troubled no longer by the
priestly lore safe shall it
live, and sure; steadfastly bent on
"That man alone is wise
who keeps the mastery of himself!
one ponders on objects of the
sense, there springs
desire, desire flames to fierce
passion, passion breeds recklessness; then the
memory, betrayed, lets
purpose go and saps the mind, till
man are all undone.
If one deals with objects of the senses not loving
and not hating, making them serve his free
soul, which rests
serenely, such a man comes to
tranquillity; and out of that
tranquillity shall rise the end of and
healing of his worldly pains, since the mind well
governed by the
soul sets the
soul of the
ungoverned is not his,
nor hath he knowledge of
which lacked, how grows
serenity? and, wanting that,
whence shall he hope for
thought of God, detaching end from
act, will be
world of sense can no more stain his
waters mar the enameled lotus-leaf.
With life, with
mind, nay, with the help of all
five senses - letting
selfhood go - yogins toil ever towards their
soul's release. Such votaries,
renouncing fruit of deeds, gain
endless peace: the
fruit from works, are fastened
Mankind errs here by
But, for whom that
darkness of the
soul is chased by
light, splendid and
clear shines manifest the
Truth as if a Sun of Wisdom
sprang to shed its beams of dawn.
- Krisna, from the Bhagavad-Gita, "the Song of the
Divine One", Hindu sacred text
Hindu monists follow Advaita philsosophy which
sees each and every
force as aspects of
One Supreme Being like a single beam of
light is separated into colors by a prism. One of the most
prominent Hindu monists is the saint Ramakrishna whose patron god was
Mother of all living things.
Although Hinduism is very diverse, one thing that unites all Hindus is
the quest for enlightenment, to
free oneself from
the cycle of rebirth and the concept of
Ahimsa, which means "non-violence." Hindus believe that everything on the
Earth is part of the
spirit, and therefore everything needs
to be respected, preserved and
Contemporary Hinduism, specifically
Smartism, consists of a holy
trinity comprised of
Creator of worlds), Vishnu (the Preserver of
In 1966 the Supreme Court
of India defined the Hindu faith to
include these ideas; a
tolerance and willingness to
understand and appreciate
point of view based on the
truth is many faceted and a recognition of the
fact that the means or ways to
The basic tenets of Hinduism highlight
three aspects of self-regulation with which to
groom the physical, rational and spiritual facets of your
awe of God
maintain pure and serene
avoid all acts that will cause
practice straightforwardness in dealing with
maintain cleanliness of the surrounding
speak only to
express ideas of permanently
live a life of self-control with
respect to all your
love towards all
chakraEach chakra is an
energy-center that holds the
consciousness of the
emotions in the body. The health of our chakras depends on the state(s) of
our emotions. When we shift the focus of our consciousness, we transform the
energy throughout the body.
Chakra, literally "wheels of spinning
energy", has been used as a way to
emotion and energy for over 4,000 years.
Within the human body there are seven major energy centers named the chakra
located within the body in front of the spinal column, aligned vertically up
and down the spine.
chakra, the root chakra
residing at the base of the spine,
controls issues of the flesh's survival.
The second chakra, above the pubic bone, controls emotion and sexuality.
The third chakra, solar plexius,
controls identity and interpersonal
The fourth chakra
is the heart chakra. Three chakras below
heart ... and three above. The chakras
below the heart govern earthly aspects of
our being while the chakras above the heart govern
spiritual aspects of our being.
Heart chakra is exactly in the center,
the bridge that connects earthly aspect with
the divine aspect.
The fifth chaka, the throat chakra, controls
thought forms, internal dialogues, verbal
and non verbal expression - communication in general.
The sixth chakra, the third eye chakra above and between
the eyes, controls intuition,
vision, an ability to
precisely and the ability to understand an individual's
emotional state through
The seventh chakra, the
crown chakra, controls awarenes, higher
consciousness and allows a master to
plumb subconscious depths
consciously leading to complete
empathy with and
"Suddenly, with a
roar like that of a waterfall,
I felt a stream of liquid light entering my
brain through the spinal cord.
Entirely unprepared for such a
development, I was completely taken by surprise; but regaining my
self-control, keeping my mind on
the point of concentration. The illumination grew brighter and brighter, the
roaring louder, I experienced a rocking sensation and then felt myself slipping
out of my body, entirely enveloped in a halo of light. It is impossible to
describe the experience accurately. I felt the point of consciousness that was
myself growing wider surrounded by waves of light. It grew wider and wider,
spreading outward while the body, normally the immediate object of its
perception, appeared to have receded into the distance until I became
entirely unconscious of it. I
was now all consciousness without any
outline, without any idea of corporeal
appendage, without any feeling or sensation coming from
the senses, immersed in a sea of light
simultaneously conscious and aware at every point, spread out,
as it were, in all directions without any barrier or material obstruction. I
was no longer myself, or to be more accurate, no longer as I knew myself to be,
a small point of awareness
confined to a body, but instead was a vast circle of
consciousness in which the body was
but a point, bathed in light and in
a state of
exultation and happiness impossible to describe." - Krishna, Pandit Gopi,
Kundalini: Path to Higher Consciousness
Kundalini gurus help
initiates release "the
serpent power" to balance the "root chakra" which resides
at the base of the spine. The release of "the serpent power"
through an awakening process
involves bodily manifestations as a
consequence of the "awakening of an individual's
Kundalini.'' The awakening
brings up memories of past
trauma releasing a powerful energy
source lying dormant in the form of a coiled
serpent at the base of the spine.
When freed and properly channeled "the serpent power"
reputedly has the capacity to effect great physical healing.
Initiates undergoing a Kundalini
awakening process often find it
difficult to control their behavior; during power rushes of Kundalini energy,
emit various involuntary sounds, and
their bodies move in strange and
unexpected patterns. Among the most common
physical manifestations -
unmotivated and unnatural laughter or
crying, talking in unknown
indecipherable tongues and making a variety of
animal sounds and
Western clinical psychologists might define these strange
physical manifestations as a
release of pent up tension or repressed sexual
the sandal tree, the
fruit-bearing tress, the cows, the
Ganga- all teach practical Vedanta to the world. They live to serve
humanity in a disinterested spirit. The Sun radiates its light alike over
a cottage of a peasant and a
palace of a king . The flowers waft
their fragrance to all without expecting anything. The cool, refreshing waters
of the Ganga are drunk by all. The sandal
tree wafts its aroma even to the man who cuts it with an axe. The fruit-bearing
trees behave in the same manner. They please the gardener who nourished them as
well as the man who cuts them. The cows live to nourish babies, the children,
the invalids and the convalescents.
Vedanta is very practical.
It does not preach an impossible ideal.
But you must have
perfect faith in yourself first.
There is neither birth nor
You are your
Maya deludes you into accepting
identify your eternal soul
with the perishable material
You foolishly imagine that you are subject to birth and
Free yourself from the clutches of
the great proponent of Advaita philosophy has said that the world is an
illusion and the goal of man is to find Reality behind the
Veil of Cognitive
Blindness. Plato and many other Western
philosophers noted the world is mere appearance and
the noumenon is the only solid
The over soul of the Western philosophers is
the Brahman of the Upanishads - the Atman of
the Vedantins. The Supreme Soul,
the Paramatman, supports the individual soul , a spark, of the 'over soul.'
The 'Over Soul' is the 'substance' of Spinoza or the 'Things in itself' of
Kant. The Essence of Vedanta has slowly seeped
into the minds of Western philosophers and they have accepted the existence of
one eternal principle of
Soul which is distinct from body
traditionally hold that Vyasa categorised
the primordial single Veda into
four. Hence he was called Veda Vyasa, or "Splitter of the Vedas," the
splitting being a feat that allowed people to understand the divine knowledge
of the Veda. The word vyasa means split,
differentiate, or describe.
Vyasa appears for the first time as the
compiler of, and an important character, in the Maha-bha-rata. It is said that,
he was the expansion of Lord Vishnu Himself who came in Dwaparyuga to make all
the Vedic knowledge available in written form which was available in Sound form
at that time. Vyasa's Jaya, the core of Mahaābhaārata is
structured in the form of a dialogue between Dhritarashtra and Sanjaya, his
advisor and chariot driver.
Shiva-Nataraja, the Lord of the
Dance"Breathe deeply," said Vijaya, "and as you breathe pay
attention to this smell of incense. Pay your whole attention to it; know it for
what it is - an ineffable fact beyond
words, beyond reason and beyond explanation. Know it in the
raw. Know it as a mystery. Perfume, women and prayer
- those were the three things that Mohammed loved above all others. The
inexplicable data of breathed incense, touched skin, felt love and beyond them,
the mystery of mysteries, the One in plurality, the Emptiness that is all, the
Suchness totally present in every appearance, at every point and instant. So
breathe," he repeated, "breathe," and in a final whisper, as he sat down,
"Shivayanama," murmured the old priest ecstatically.
Together they moved forward, climbed and, three quarters of the way up
the altar stair sat down side by side
in the penumbra between darkness and the light of the lamps. Very quietly Dr.
Robert began to talk about Shiva-Nataraja, the Lord of the Dance.
at his image," he said. "Look at it with these new eyes that the
moksha-medicine has given you. See how it breathes and pulses, how it grows out
of brightness into brightness ever more intense. Dancing through time and out
of time, dancing everlastingly and in the eternal now. Dancing and dancing in
all the worlds at once. Look at him."
Scanning those upturned faces,
Will noted, now in one, now in another, the dawning illuminations of delight,
recognition, understanding, the signs of worshiping wonder that quivered on the
brinks of ecstasy or terror.
closely," Dr. Robert insisted. "Look still more closely."
a long minute of silence, "Dancing in all
the worlds at once," he repeated. "In all the worlds. And first of all in the
world of matter. Look at the great round halo, fringed with the symbols of
fire, within which the god is dancing. It stands for Nature, for the world of
mass and energy. Within it Shiva-Nataraja dances
the dance of endless becoming and passing
away. It's his lila, his cosmic play. Playing for the sake of playing, like
a child. But this child is the Order of Things. His toys are galaxies, his
playground is infinite space and between finger and finger every interval is a
thousand million light-years. Look at him there on
the altar. The image is man-made, a
little contraption of copper only four feet high. But Shiva-Nataraja fills the
universe, is the universe. Shut your eyes and see him towering into the night,
follow the boundless stretch of those arms and the wild hair infinitely
"Nataraja at play among the stars and in the atoms. At play
within every living thing, every sentient creature, every child and man and
woman. Play for play's sake. But now the playground is conscious, the dance
floor is capable of suffering. To us, this play without purpose seems a kind of
insult. What we would really like is a God who never destroys what he has
created. Or if there must be pain and death, let them be meted out by a God of
righteousness, who will punish the wicked and reward the good with everlasting
happiness. But in fact the good get hurt, the innocent suffer. Then let there
be a God who sympathizes and brings comfort. But Nataraja only
dances. His play is a play impartially
of death and of life, of all evils
as well as of all goods. In the uppermost of
his right hands he holds the drum that summons being out of not-being. Look at
the uppermost of his left hands. It brandishes the fire by which all that has
been created is forthwith destroyed. He dances this way - what happiness!
Dances that way - and oh, the pain, the hideous fear, the desolation! Then hop,
skip and jump. Hop into perfect health. Skip into cancer and senility. Jump out
of the firmness of life into nothingness, out of nothingness again into life.
For Nataraja it's all play, and the play is an end in itself, everlastingly
purposeless. He dances because he dances, and the dancing is his maha-sukha,
his infinite and eternal bliss."
"Eternal bliss," Dr. Robert repeated and
again, but questioningly, "Eternal
bliss?" He shook his head.
"For us there's no bliss, only the
oscillation between happiness and
terror and a sense of
outrage at the thought that our pains are as integral a part of Nataraja's
dance as our pleasures, our dying as our living."
sickness," Dr. Robert resumed at last.
"Old age, decrepitude, death. I
show you sorrow. But that wasn't the only thing the Buddha showed us. He also
showed us the ending of sorrow."
"Shivayanamar" the old priest cried
"Open your eyes again and look at
Nataraja up there on the altar. Look
closely. In his upper right hand, as you've already seen, he holds the drum
that calls the world into existence and in his upper left hand he carries the
destroying fire. Life and death, order and disintegration, impartially. But now
look at Shiva's other pair of hands. The lower right hand is raised and the
palm is turned outwards. What does that gesture signify? It signifies 'Don't be
afraid; it's All Right.' But how can anyone in his senses fail to be afraid?
How can anyone pretend that evil and suffering are all right, when it's so
obvious that they're all wrong! Nataraja
has the answer. Look now at his lower left hand. He's using it to point down at
his feet. And what are his feet doing? Look closely and you'll see that the
right foot is planted squarely on a horrible little subhuman creature - the
demon, Muyalaka. A dwarf, but immensely powerful in his malignity, Muyalaka is
the embodiment of ignorance, the
manifestation of greedy, possessive selfhood. Stamp on him, break his back! And
that is precisely what Nataraja is doing. Trampling the little monster down
under his right foot. But notice that it isn't at this trampling right foot
that he points his finger; it's at the left foot, the foot that, as he dances,
he's in the act of raising from the ground. And why does he point at it? That
lifted foot, that dancing defiance of the force of gravity - it's the symbol of
release, of moksha, of liberation. Nataraja dances in all the worlds at once -
in the world of physics and chemistry, in the world of ordinary, all-too-human
experience, in the world finally of Suchness, of Mind, of the Clear Light. . .
"And now," Dr. Robert went on after a moment of silence, "I want you to
look at the other statue the image of Shiva and the Goddess. Look at them there
in their little cave of light. And now shut your eyes and see them again -
shining, alive, glorified. How beautiful! And in their tenderness what depths
of meaning! What wisdom beyond all spoken wisdoms in that sensual experience of
spiritual fusion and atonement! Eternity in love with time. The One joined in
marriage to the many, the relative made absolute by its union with the One.
Nirvana identified with samsara, the manifestarion in time and flesh and
feeling of the Buddha Nature."
" Shivayanama." The old priest lighted
another stick of incense and softly, in a succession of long-drawn melismata,
began to chant something in Sanskrit.
On the young faces before him
Will could read the marks of a listening serenity, the hardly perceptible,
ecstatic smile that welcomes a sudden insight, a revelation of truth or of
"Liberation," Dr. Robert began again, "the ending of sorrow,
ceasing to be what you ignorantly think you are and becoming what you are in
fact. For a little while, thanks to the moksha-medrcine, you will know what
it's like to be what in fact you are, what in fact you always have been. What a
timeless bliss! But, like everything else, this timelessness is transient. Like
everything else, it will pass. And when it has passed, what will you do with
this experience? What will you do with all the other similar experiences that
the mokhsha-medicine will bring you in the years to come? Will you merely enjoy
them as you would enjoy an evening at the puppet show, and then go back to
business as usual, back to behaving like the silly delinquents you imagine
yourselves to be? Or, having glimpsed, will you devote your lives to the
business, not at all as usual, of being what you are in fact? All that we older
people can do with our teachings, all that Pala can do for you with its social
arrangements, is to provide you with techniques and opportunities. And all that
the moksha-medrcine can do is to give you a succession of beatific glimpses, an
hour or two, every now and then, of enlightening and liberating grace. It
remains for you to decide whether you'll co-operate with the grace and take
those opportunities. But that's for the future, Here and now, all you have to
do is to follow the mynah bird's advice: Attention! Pay attention and you'll
find yourselves, gradually or suddenly, becoming aware of the great primordial
facts behind these symbols on the
"Shivayanama!" The old priest waved his stick of incense.
At the foot of the altar steps
the boys and girls sat motionless as statues.
-adapted from Aldous
The Saiva Siddhanta Philosophy
The central doctrine of the Saiva Siddhanta
philosophy is that Shiva is the Supreme Reality, and that
the Jiva or
soul is of the same essence as Shiva, but not identical.
eternal consciousness unlimited by
time, contains the seeds of eternal bliss in
gnosis. Lord Shiva is engaged in freeing the souls from the thraldom of matter.
Lord Shiva assumes the form of an Avatar out of His intense love for mankind.
Lord Shiva, the all-doing and the all-knowing Lord of compassion,
graces us as saviour and mentor. Lord Shiva wishes that all should know Him and
attain the blissful Siva-Pada. Lord Shiva watches the activities of each
individual soul and helps it in its onward march. Lord Shiva liberates each
individual soul from culturally imposed fetters or bonds.
Shiva is eternal, changeless, formless,
independent, omnipresent, omnipotent, omniscient, one without a second,
beginningless, causeless, taintless, self-existent, ever-free, ever-pure and
The Lord Shiva pervades
the whole world by His Shakti. He works through His Shakti. Shakti is
the conscious energy of Lord
Shiva. Shakti is the very body of Lord Shiva. Shakti is the instrumental
cause. Maya is the material cause.
Lord Shiva is the first cause of
Reality. Reality undergoes evolution for the benefit of the souls. The whole
process of Creation is for the sake of the
Souls. Reality is real and
eternal. Reality of matter and
souls forms the body of the Lord.
Souls (Pasu) are by nature
infinite, all-pervading, eternal and all-knowing like Lord Shiva (Pati).
Yet they think that they are finite, limited and little-knowing,
ignorant and temporary.
The soul learns, by long experience, that this
Samsara is full of pains and is transitory, and that he can attain eternal
bliss and immortality only by attaining Sivatva or the nature of Siva or
The soul develops Vairagya (dispassion), and Viveka
(discrimination between the real and the unreal, the permanent and the
The attainment of Shivatva or Shiva-nature does not mean
complete merging of the soul in Siva.
The liberated soul does not lose
The liberated soul continues to exist as a soul
within the Creator and Sustainer.
Shivatva is the realisation of an
identity of essence in spite of difference.
The liberated soul attains
the nature of Shiva or the Creator and Sustainer, but it is not itself Shiva or
the Creator and Sustainer.
Hindu military science recognizes two kinds of warfare - the
dharmayuddha and the kutayuddha.
Dharmayuddha is war carried on the
principles of dharma, meaning here the Ksatradharma or the law of Kings and
Warriors. In other words, it was a just and righteous war which had the
approval of society.
On the other hand, kuttayuddha was unrighteous
war. It was a crafty fight carried on in secret. The Hindu science of warfare
values both niti and saurya i.e. ethical principles and valor. It was therefore
realized that the waging of war without regard to moral standards degraded the
institution into mere animal ferocity.
The necessary education, drill,
and discipline to cultivate militarism were confined to the members of one
community, the Ksatriyas. This prevented the militant attitude from spreading
to other communities and kept the whole social structure unaffected by actual
wars and war institutions.
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This web site is not a commercial web site and
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This website defines a new
perspective with which to engage reality to which its author adheres. The
author feels that the falsification of reality outside personal experience has
created a populace unable to discern propaganda from reality and that this has
been done purposefully by an international corporate cartel through their
agents who wish to foist a corrupt version of reality on the human race.
Religious intolerance occurs when any group refuses to tolerate religious
practices, religious beliefs or persons due to their religious ideology. This
web site marks the founding of a system of philosophy named The Truth of the
Way of Life - a rational gnostic mystery religion based on reason which
requires no leap of faith, accepts no tithes, has no supreme leader, no church
buildings and in which each and every individual is encouraged to develop a
personal relation with the Creator and Sustainer through the pursuit of the
knowledge of reality in the hope of curing the spiritual corruption that has
enveloped the human spirit. The tenets of The Truth of the Way of Life are
spelled out in detail on this web site by the author. Violent acts against
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This web site in no way condones violence. To the
contrary the intent here is to reduce the violence that is already occurring
due to the international corporate cartels desire to control the human race.
The international corporate cartel already controls the world central banking
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complex and is responsible for the collapse of morals, the elevation of
self-centered behavior and the destruction of global ecosystems. Civilization
is based on cooperation. Cooperation does not occur at the point of a
American social mores and values have declined precipitously over
the last century as the corrupt international cartel has garnered more and more
power. This power rests in the ability to deceive the populace in general
through mass media by pressing emotional buttons which have been preprogrammed
into the population through prior mass media psychological operations. The
results have been the destruction of the family and the destruction of social
structures that do not adhere to the corrupt international elites vision of a
perfect world. Through distraction and coercion the direction of thought of the
bulk of the population has been directed toward solutions proposed by the
corrupt international elite that further consolidates their power and which
further their purposes.
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