"I say to thee weapons reach not the Way,
flame burns it not,
waters cannot overwhelm,
nor dry winds wither it.

Impenetrable, unharmed, untouched, immortal,
all-arriving, stable, sure, invisible, by word
and thought ineffable, ever all itself,
thus is the Eternal Soul declared!"

"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 the Creator,"
and established his Dvaita philosophy.

Madhva has taken Reality in ITs submission aspect.

Ramanuja said: "Man is a ray or spark of the Sustainer,"
and established his Visishtadvaita philosophy.

Ramanuja 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.

Ancient Knowledge of the Vedas and Bhagvatam

"Yet, the right act is less, far less, than the right thinking mind.

Seek refuge in thy soul; have there thy heaven!

Scorn them that follow virtue for rewards!

The mind of pure devotion casts aside aspirations, passing above them.

Unto pure devotion devote thyself: with perfect meditation comes perfect acts,
and the right hearted rise more certainly because they seek no gain step by step, to highest seats of bliss.

When thy firm soul has shaken off those tangled oracles which ignorantly guide,
then 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 meditation.

This is Peace! "

"That man alone is wise who keeps the mastery of himself!

If one ponders on objects of the sense, there springs attraction; from attraction grows desire, desire flames to fierce passion, passion breeds recklessness; then the memory, betrayed, lets noble purpose go and saps the mind, till purpose, mind, and 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 at peace.

The soul of the ungoverned is not his, nor hath he knowledge of himself;
which lacked, how grows serenity? and, wanting that, whence shall he hope for happiness? "

"He that acts in thought of God, detaching end from act, will be content.

The world of sense can no more stain his soul than waters mar the enameled lotus-leaf.

With life, with heart, 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 passion bound seeking fruit from works, are fastened down.

Mankind errs here by folly, darkening knowledge.

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 power or 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 Devi, the 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 universal spirit, and therefore everything needs to be respected, preserved and protected.

Contemporary Hinduism, specifically Smartism, consists of a holy trinity comprised of Brahma (the Creator of worlds), Vishnu (the Preserver of worlds) and Shiva (the Destroyer of worlds).

In 1966 the Supreme Court of India defined the Hindu faith to include these ideas; a spirit of tolerance and willingness to understand and appreciate the other's point of view based on the realization that truth is many faceted and a recognition of the fact that the means or ways to salvation are many.

being human

The basic tenets of Hinduism highlight three aspects of self-regulation with which to groom the physical, rational and spiritual facets of your life.

Fundamental Eternal Values can be classified into three disciplines:

Self-control (Brahmacharya) - self-regulation of all physical activities.

Non-injury (Ahimsa) - self-regulation of all mental activities.

Truthfulness (Satyam) - self-regulation of all intellectual activities.

Eight specific things an individual does to emerge as a content individual:

stand in awe of God

maintain pure and serene motives

avoid all acts that will cause injury

practice straightforwardness in dealing with others

maintain cleanliness of the surrounding environment

speak only to express ideas of permanently truthful values

live a life of self-control with respect to all your sense enjoyments

maintain a relationship of understanding, tolerance and compassion towards all

chakra

chakra

Each 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 understand human 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.

The lowest 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 relationships.

chakra balance

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 understand situations precisely and the ability to understand an individual's emotional state through empathy.

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 understanding of reality - Christ Consciousness.

kundalini

If Consciousness is a Door, Kundalini Yoga is the Key

"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, initiates often 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 movements.

Western clinical psychologists might define these strange physical manifestations as a release of pent up tension or repressed sexual urges.

Vedanta

The sun, the flowers, 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 death.

You are your Eternal Soul.

Māyā deludes you into accepting hyperreality.

You identify your Eternal Soul with the perishable material body.

You foolishly imagine that you are subject to birth and death.

Free yourself from the clutches of Māyā!

Sri Sankara, 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 Reality.

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 Eternal Soul which is distinct from body and mind.

charoit driver speaks

Veda Vyasa

Hindus 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 Muhammad ibn 'Abdullāh loved above all others. The inexplicable data of breathed incense, touched skin, felt compassion 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, "breathe ."

"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.

"Look 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.

"Look closely," Dr. Robert insisted. "Look still more closely."

Then, after 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 flying."

"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."

"Suffering and 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 triumphantly.

"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 compassion 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 beauty.

"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 altar."

"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 Huxley, "Island"

beginning end and middle

The Saiva Siddhanta Philosophy

The central doctrine of the Saiva Siddhanta philosophy is that Shiva is the Supreme Reality, and that the Jiva or the individual soul is of the same essence as Shiva, but not identical.

Shiva, 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 compassion 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 perfect.

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 Satyam. Satyam undergoes evolution for the benefit of Pasu (Souls). The whole process of Creation is for the sake of the Salvation of Pasu. Satyam is real and eternal.

Reality of matter and souls forms the body of the Lord.

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 God-realisation.

The soul develops Vairagya (dispassion), and Viveka (discrimination between the real and the unreal, the permanent and the impermanent).

The attainment of Shivatva or Shiva-nature does not mean complete merging of the soul in Siva.

The liberated soul does not lose its individuality.

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.

warfare

Warfare

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.

back to stacks contents

This web site is not a commercial web site and is presented for educational purposes only.

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 individuals due to their religious beliefs in America is considered a "hate crime."

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 economic system, corporate media worldwide, the global industrial military entertainment 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 gun.

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 corporate media by pressing emotional buttons which have been preprogrammed into the population through prior corporate 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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