Lord Shiva!!! ॐ शिव मह्देव (cremation, Buddhism, soul, grace)
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Location: The world, where will fate take me this time?
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Shiva is the destroyer of the world, following Brahma the creator and Vishnu the preserver, after which Brahma again creates the world and so on. Shiva is responsible for change both in the form of death and destruction and in the positive sense of the shedding of old habits. In Satyam, Shivam, Sundaram or Truth, Goodness and Beauty, Shiva also represents the most essential goodness.
Shiva is the god of the yogis, self-controlled and celibate, while at the same time a lover of his spouse (shakti). Shiva's first wife was Sati and his second wife was Parvati, also known as Uma, Gauri, Durga, Kali and Shakti. His sons are Ganesha and Kartikeya. Shiva lives on Mount Kailasa in the Himalayas.
Shiva's main attributes are the trident that represents the three gunas and the snakes that show he is beyond the power of death and poison and also stand for the Kundalini energy. The vehicle of Shiva is the white bull called Nandi (the joyful). He is often seated on a tiger skin or wears a tiger skin, with the tiger representing the mind.
Destroyer versus benefactor
In the Yajurveda two contrary sets of attributes for both malignant or terriffic (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here."[115] In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance.[116] The duality of Shiva's fearful and auspicious attributes appears in contrasted names.
In Shaivism, Shiva is the God of all and is worshipped by all, from Devas (gods) such as Brahma, Indra, by Asuras(demons) like Bana, Ravana, by humans like Adi Shankara, Nayanars, by creatures such as Jatayu, an eagle, Vali, an ape, and the list goes on and on. Furthermore, people of different backgrounds and qualities worship the Good Lord with many temples having histories of even cranes, bees, elephants, (see Kalahasti), spiders, snakes, worshipping Shiva and getting blessed. It concludes that the Good Lord blesses anyone who worships him with sincere devotion as there is no discrimination based on the seeker. Although Lord Shiva loves His devotees equally as He does not ignore the tapasya of rakshasas, asuras or anybody, even those with bad intentions, He always finds ways to protect dharma and not allow any evil to triumph over good.
The name Rudra (Sanskrit रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud- which means "to cry, howl."[117] Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means wild, of rudra nature, and translates the name Rudra as "the Wild One" or "the Fierce God".[118] R. K. Sharma follows this alternate etymology and translates the name as "Terrible".[119]Hara (Sanskrit हर) is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "One who captivates", "One who consolidates", and "One who destroys."[120] Kramrisch translates it as "The Ravisher".[121] Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "Time", and as Mahākāla (Sanskrit: महाकाल), "Great Time", which ultimately destroys all things.[122][123][124]Bhairava (Sanskrit: भैरव), "Terrible" or "Frightful"[125] is a fierce form associated with annihilation.[126]
In contrast, the name Śaṇkara (Sanskrit शङ्कर), "Beneficent"[127] or "Conferring Happiness"[128] reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788-820 CE), who is also known as Shankaracharya.[129][130] The name Śambhu (Sanskrit: शम्भु), "Causing Happiness", also reflects this benign aspect.[131][132]
Attributes of Shiva
Shiva with Parvati. Shiva is depicted three-eyed, with crescent moon on his head, the Ganga flowing through his matted hair, wearing ornaments of serpents and a skull necklace, covered in ashes and Trisula and Damaru are seen in the background.
Third Eye: Shiva is often depicted with a third eye with which he burned Desire (Kāma) to ashes.[70] There has been controversy regarding the original meaning of Shiva's name Tryambakam (Sanskrit: त्र्यम्बकम्), which occurs in many scriptural sources.[71] In classical Sanskrit the word ambaka denotes "an eye", and in the Mahabharata Shiva is depicted as three-eyed, so this name is sometimes translated as "Having Three Eyes".[72] However, in Vedic Sanskrit the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "Having Three Mothers" that was used by Max Müller and Arthur Macdonell.[73][74] Since no story is known in which Shiva had three mothers, E. Washburn Hopkins suggested that the name refers not to three mothers, but to three Mother-goddesses who are collectively called the Ambikās.[75] Other related translations have been "having three wives or sisters", or based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā.[76]
Blue Throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = blue, kaṇtha = throat)[77][78] refers to a story in which Shiva drank the poison churned up from the world ocean.[79][80] (see: Halāhala)
Crescent Moon: Shiva bears on his head the crescent of the moon.[81] The epithet Chandraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - chandra = Moon, śekhara = crest, crown)[82][83][84] refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva.[85] The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly emplored, and in later literature Soma and Rudra came to be identified with one another, as were Soma and the Moon.[86]
Matted Hair: Shiva's distinctive hair style is noted in the epithets Jaṭin, "The One with matted hair"[87] and Kapardin, "Endowed with matted hair"[88] or "wearing his hair wound in a braid in a shell-like (kaparda) fashion".[89] A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or more generally hair that is shaggy or curly.[90]
Sacred Ganga: The Ganga river flows from the matted hair of Shiva. The epithet Gaṅgādhara ("Bearer of the river Gaṅgā") refers to this feature.[91][92] The Ganga (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair.[93]
Ashes: Shiva smears his body with ashes (bhasma).[94] Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy.[95] These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism.[96] One epithet for Shiva is "Inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin) referring to this connection.[97]
Tiger skin: He is often shown seated upon a tiger skin.[98]
Serpents: Shiva is often shown garlanded with a snake.[99]
Drum: A small drum shaped like an hourglass is known as a "damaru" (Sanskrit: ḍamaru).[101][102] This is one of the attributes of Shiva in his famous dancing representation[103] known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum.[104] This drum is particularly used as an emblem by members of the Kāpālika sect.[105]
Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana).[106][107] Shiva's association with cattle is reflected in his name Paśupati or Pashupati (Sanskrit पशुपति), translated by Sharma as "Lord of cattle"[108] and by Kramrisch as "Lord of Animals", who notes that it is particularly used as an epithet of Rudra.[109]
Gaṇa : In Hinduism, the Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailasa. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".[110]
Mount Kailāsa in the Himalayas is his traditional abode.[111] In Hindu mythology, Mount Kailāsa is conceived as resembling a linga, representing the center of the universe.[112]
Ascetic versus householder
An illustration of the family of Shiva, consisting of Shiva, Parvati, Ganesha and Skanda (Kartikeya)
He is depicted as both an ascetic yogin and as a householder, roles which are mutually exclusive in Hindu society.[133] When depicted as a yogin he may be shown sitting and meditating.[134] His epithet Mahāyogin (The Great Yogi: Mahā = great, Yogin = one who practices Yoga) refers to his association with yoga.[135] While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that concepts of tapas, yoga, and asceticism, became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts.[136]
As a family man and householder he has a wife, Parvati (also known as Umā), and two sons, Ganesha and Skanda. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama.[137] Umā in epic literature is known by many names, including Pārvatī.[138][139] She is identified with Devi, the Divine Mother, and with Shakti (divine energy).
Shiva and Parvati are the parents of Karthikeya and Ganesha. Karttikeya is popular in southern India (especially in Tamil Nadu as a Tamil God) by the names Subrahmanya and Murugan, and in northern India he is more popular by the name Skanda, Kumara, or Karttikeya.[140]
Shiva with his entire family, composed of Parvati (his wife) Ganesha and Karttikeya his two sons
Shiva As Nataraja - The Lord of Dance
Because You love the Burning -ground, I have made a Burning-ground of my heart - That You, Dark One, hunter of the Burning-ground, May dance Your eternal dance." ~ Bengali Hymn~
The significance of the Nataraja (Nataraj (http://www.lotussculpture.com/nataraj1.htm - broken link)) sculpture is said to be that Shiva is shown as the source of all movement within the cosmos, represented by the arch of flames. The purpose of the dance is to release men from illusion of the idea of the "self" and of the physical world. The cosmic dance was performed in Chidambaram in South India, called the center of the universe by some Hindus. The gestures of the dance represent Shiva's five activities, creation (symbolized by the drum), protection (by the "fear not" hand gesture), destruction (by the fire), embodiment (by the foot planted on the ground), and release (by the foot held aloft).
As Nataraja (Sanskrit: Lord of Dance) Shiva represents apocalypse and creation as he dances away the illusory world of Maya transforming it into power and enlightenment.
The symbolism of SivaNataraja is religion, art and science merged as one. In God's endless dance of creation, preservation, destruction and paired graces is hidden a deep understanding of our universe. Aum Namah Sivaya. Bhashya Nataraja, the King of Dance, has four arms. The upper right hand holds the drum from which creation issues forth. The lower right hand is raised in blessing, betokening preservation. The upper left hand holds a flame, which is destruction, the dissolution of form. The right leg, representing obscuring grace, stands upon Apasmarapurusha, a soul temporarily earth-bound by its own sloth, confusion and forgetfulness. The uplifted left leg is revealing grace, which releases the mature soul from bondage. The lower left hand gestures toward that holy foot in assurance that Siva's grace is the refuge for everyone, the way to liberation. The circle of fire represents the cosmos and especially consciousness. The all-devouring form looming above is Mahakala, "Great Time." The cobra around Nataraja's waist is kundalini shakti, the soul-impelling cosmic power resident within all. Nataraja's dance is not just a symbol. It is taking place within each of us, at the atomic level, this very moment. The Agamas proclaim, "The birth of the world, its maintenance, its destruction, the soul's obscuration and liberation are the five acts of His dance." Aum Namah Sivaya.
Bhairava: The Wrathful
Bhairava (The Wrathful) is one of the more terrifying aspects of Shiva. He is often depicted with frowning, angry eyes and sharp, tiger's teeth and flaming hair; stark naked except for garlands of skulls and a coiled snake about his neck. In his four hands he carries a noose, trident, drum, and skull. He is often shown accompanied by a dog. In this short essay I will examine this particular aspect of Shiva and the central legend (which has numerous variants) which concerns this deity.
Bhairava is Shiva at his most terrifying, at his most fearful. He may be understood as a particular manifestation, or emanation of Shiva, or as Shiva displaying himself at a very high level. In some myths, Shiva created Bhairava as an extension of himself, in order to chastise Brahma. Bhairava is the embodiment of fear, and it is said that those who meet him must confront the source of their own fears. His name describes the effect he has upon those who behold him, as it derives from the word bhiru, which means to become fearful - of feeling great fear. In some sources, Bhairava himself is said to have eight manifestations, including Kala (black), Asitanga (with black limbs), Sanhara (destruction), Ruru (hound), Krodha (anger), Kapala (Skull), Rudra (storm) and Unmatta (raging). Dogs (particularly black dogs) were often considered the most appropriate form of sacrifice to Bhairava, and he is sometimes shown as holding a severed human head, with a dog waiting at one side, in order to catch the blood from the head.
Shiva As Bharaiva
We worship Shiva - The Three-Eyed Lord
Whose eyes are the Sun, Moon and Fire
Who is fragrant and nourishes all beings;
May he protect us from all disease, poverty and fear
And bless us with prosperity, longevity and health.
May he liberate us from death,
For the sake of immortality;
As the ripened cucumber is automatically liberated,
From its bondage from the creeper when it fully ripens.
The Maha Mrityunjaya Mantra is a prayer to Lord Shiva (part of the hindu trinity, the lord of destruction, penance and meditation) for help in overcoming "death". The seeker is more concerned with avoiding spiritual "death" rather than physical "death". The mantra is a request to Lord Shiva to lead us to the mountain of meditation, which is indeed Lord Shiva's abode. Legend has it that Lord Shiva appeared before his devotee Markandeya (who was destined to die at the age of sixteen) and stopped his aging process a few days before he was supposed to turn sixteen. Thus, death would never be able to claim him! Hence, this mantra is also referred to as the Markandeya mantra in classical hindu studies. The mantra should ideally be repeated 108 times, twice daily, at dawn and at dusk.
Om Namah Shivaya is known as the great redeeming mantra also known as five-syllable mantra
The meaning : It means "I bow to Shiva." Shiva is the supreme reality, the inner Self. It is the name given to consciousness that dwells in all. Shiva is the name of your true identity- your self.
According to Hindu mythology there are three Gods who run this creation. The Brahma - who creates the universe, the Vishnu - who preserves the Universe and the Shiva- who in the end destroys the universe. Among the three deities, Shiva, though considered as destroyer, also symbolize the - the inner self which remains intact even after everything ends.
In this mantra the chanter (one who repeats the mantra) bow to Shiva- his true self.
Om Namah Shivay is a very powerful mantra. It has been said about this mantra that if this mantra vibrates continually in your heart, then you have no need to perform austerities, to meditate, or to practise yoga. To repeat this mantra you need no rituals or ceremonies, nor must you repeat it at an auspicious time or in a particular place." This mantra is free of all restrictions. It can be repeated by anyone, young or old, rich or poor and no matter what state a person is in, it will purify him.
Thanks for posting this, Traveling fella..It is very interesting and a good lesson for me in Hinduism..Don't they believe in reincarnation, too? I understand that there are as many sects in Hinduism as the other world religions.
Also just as an observance..Hinduism seems as strange and as unreal to Christians as Christianity and other religions are strange and unreal to the athiests..Reading this post on Hinduism opened my eyes a little wider in understanding an athiests mindset about not being able to believe in any religion.. .. A good lesson..Again , thanks travellin fella..
Also just as an observance..Hinduism seems as strange and as unreal to Christians as Christianity and other religions are strange and unreal to the athiests..Reading this post on Hinduism opened my eyes a little wider in understanding an athiests mindset about not being able to believe in any religion.. .. A good lesson..Again , thanks travellin fella..
Well-said, Blue! Too often do people scratch their heads, wondering why other people don't "see", understand, and accept what they believe. They cannot seem to grasp the fact that everyone looks at other people's beliefs as something strange and unreal, and that non-believers have every right to look askance at the case that a believer may lay out for them. We all need to look at an issue through someone else's eyes. I don't agree with Hinduism, (what little I know of it), but if I can understand that what I believe is just as strange to them, then that is, indeed, a good lesson, and wisdom is gained.
Location: The world, where will fate take me this time?
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Quote:
Originally Posted by blue62
Thanks for posting this, Traveling fella..It is very interesting and a good lesson for me in Hinduism..Don't they believe in reincarnation, too? I understand that there are as many sects in Hinduism as the other world religions.
Also just as an observance..Hinduism seems as strange and as unreal to Christians as Christianity and other religions are strange and unreal to the athiests..Reading this post on Hinduism opened my eyes a little wider in understanding an athiests mindset about not being able to believe in any religion.. .. A good lesson..Again , thanks travellin fella..
Yes hinduists believe in reincarnation, and yes there are many schools of thought in hinduism, let's talk about hinduism and it's schools briefly
Just as a single force in space can be mathematically conceived as having various spatial components, the Supreme Being or God, the personal form of the Ultimate Reality, is conceived by Hindus as having various aspects. A Hindu deity (god or goddess; note small g) represents a particular aspect of the Supreme Being. For example, Saraswati represents the learning and knowledge aspect of the Supreme Being. Thus, if a Hindu wants to pray for acquiring knowledge and understanding, he prays to Saraswati. Just as sunlight cannot have a separate and independent existence from the sun itself, a Hindu deity does not have a separate and independent existence from the Supreme Being. Thus, Hindu worship of deities is monotheistic polytheism and not simple polytheism. Hindus declare that there is only one Supreme Being and He is the God of all religions. There is no "other God." Thus the Biblical Commandment "Thou shalt have no other God before me," really means, "Thou shalt not deny the Ultimate Reality or worship any power other than the Ultimate Reality."
Hindus view cosmic activity of the Supreme Being as comprised of three tasks: creation, preservation, and dissolution and recreation. Hindus associate these three cosmic tasks with the three deities, Brahma, Vishnu and Shiva. Lord Brahma brings forth the creation and represents the creative principle of the Supreme Being. Lord Vishnu maintains the universe and represents the eternal principle of preservation. Lord Shiva represents the principle of dissolution and recreation. These three deities together form the Hindu Trinity.
One must clearly understand that Brahma, Vishnu and Shiva are not three independent deities. They represent the same power (the Supreme Being), but in three different aspects. Just as a man may be called a doctor, father or husband based upon the tasks he performs, the Supreme Being is called Brahma, Vishnu or Shiva when conceived as performing the three different cosmic tasks of creation, preser-vation, and dissolution/recreation. "The oneness of the three gods Brahma, Vishnu and Shiva is brought out by the mystic symbol AUM where 'A' represents Vishnu, 'U' Shiva and 'M' Brahma."
Hindu religion is often labeled as a religion of 330 million gods. This misunderstanding arises when people fail to grasp the symbolism of the Hindu pantheon. According to the Hindu scriptures, living beings are not apart from God, since He lives in each and every one of them in the form of atman (BG 10.39). Thus each living being is a unique manifestation of God. In ancient times it was believed that there were 330 million living beings. This gave rise to the idea of 330 million deities or gods. Actually, this vast number of gods could not have been possibly worshipped, since 330 million names could not have been designed for them. The number 330 million was simply used to give a symbolic expression to the fundamental Hindu doctrine that God lives in the hearts of all living beings.
- Bansi Pandit
There are six traditional philosophies in India, but they are not the only ones, as several "non-traditional" philosophies are very important too. By the word "traditional" I refer to these 6 philosophical systems as accepting the authority of the four sacred books named Veda-s (Ṛk, Sāma, Yájus y Atharva), and thereby having them in their literature. The traditional systems are as follows:
-NYĀYA: This short word means "logical reasoning". It was founded by Gautamarṣi, that is to say, the seer called Gautamá. It is a system of logic and is occupied with the means for acquiring correct knowledge. It is also known as Ānvīkṣikī and Tarka. It maintains a logical reasoning philosophy. The great contribution of this school was the making of inquiry tools and its formulation of the argumentation technique.
-VAIŚEṢIKA: This long word means "excellence", because, according to its followers, this philosophy is superior to other philosophical systems. It also means "particularity", for this system develops the particularity theory. To describe this theory surpasses the knowledge level in these pages. This viewpoint (dárśana) was founded by Kaṇādarṣi, and goes practically hand in hand with Nyāya. It classifies all in nine basic realities: earth, water, light, air, ether, time, space, soul and mind. It discusses how these nine basic realities give rise to everything. This movement was at that moment quite a "green wave" that revolutionized traditional concepts.
-SĀṄKHYA: This term means "enumeration". This system is so called since it enumerates twenty five tattva-s or categories of Universal Manifestation, which are not derived from nine basic realities but from two ones, Púruṣa and Prakṛti. We need more knowledge to understand the exact explanation; I will only say that they could be named "spirit" and "matter". That is an approximation. Sāṅkhya also means "discriminative knowledge" for it gives the knowledge needed to discriminate between Púruṣa and Prakṛti, which is essential in order to attain spiritual Liberation in accordance with this viewpoint or dárśana. The nine basic realities belonging to the previous system are not put aside anyway here. It only shows that they are not final realities, in the same way as atom decomposition into electrons and protons did not discarded the atom existence, but only showed it not to be the ultimate possible reduction of matter. Sāṅkhya shows that everything evolved from Prakṛti, except the Self or Púruṣa, who does not evolve from anywhere and is ever-existing and uncreated. This phenomenon of philosophies including one another is a constant feature in the majority of systems. Perhaps the followers argue with each other, but not the philosophies themselves.
-YÓGA: By this word a sort of Yóga is specifically indicated, the "Eightfold Yóga". Very careful! This term means "union", and is derived from the Sanskrit root "yuj" (to unite, to join). It is so called inasmuch as it unites the individual soul with the Universal Soul. It was founded by Maharṣi Patañjali, that is, the Great Seer (Maharṣi) called Patañjali. It is the practical aspect of Sāṅkhya doctrine. In Yóga, the principal interest lies in the means by which the individual may control his mind, and thus know his I-ness through direct experience. Manifold means divided into eight stages are utilized just for this. This system works harmoniously along with the previous one, as far as to speak of even a "Sāṅkhya-yoga".
-PŪRVAMĪMĀṀSĀ: "Pūrva" means "the first part", by which the first part or portion called Mántra in the ancient Veda-s is being referred to here. "Mīmāṁsā" means "inquiry or interpretation". So, the full translation would be "an interpretation or inquiry into the first part or portion called Mántra belonging to the ancient Veda-s". It was founded by Jaiminirṣi (the seer Jaimini).
This system investigates mainly the vedic rites and their uses. Its principal object is to establish the Veda authority. Freedom from slavery is, according to this school, a liberation from action by doing it with no attachment. Ritual or proper actions to attain the desired goal are predominant in it. In short, rituals are the proper actions to achieve Liberation.
-VEDĀNTA: It is also known as Uttaramīmāṁsā. The word "úttara" means "the final part", that is to say, the final part or Upaniṣád portion in the ancient Veda-s. The term "mīmāṁsā" means "inquiry or interpretation". So, the full translation would be "an interpretation or inquiry into the final part or Upaniṣád portion in the ancient Veda-s". In turn, the term Vedānta means "the end (ánta) of the Veda-s (veda)". This meaning admits two interpretations, viz.:
1) The most exalted one, the best in the Veda-s.
2) The latter part of the aforesaid Veda-s, that is, the portion known as Upaniṣád --which deals predominantly with knowledge, while the former portion of the Veda-s deals with rituals--.
This philosophy is divided into three autonomous systems:
a) Non-dualism or Ádvaita
b) Qualified Non-dualism or Viśistādvaita
c) Dualism or Dvaitá
I will not go into details because that would be a long process and time has not come yet to do it. I will just say that the founders of those three systems are Śaṅkarācārya, Rāmānuja y Madhvācārya respectively.
The three Vedantic systems integrating one System, agree with one another regarding this subject: "the findings of Sāṅkhya must not be discarded". However, they all maintain the existence of one Ultimate Reality. They analyze the Process of Cosmic Manifestation in almost the same way as Sāṅkhya. The three Vedānta-s affirm the existence of One God but both His nature and His relationship to oneself are explained in a different way.
There are "non-traditional" philosophies which do not have the four Veda-s within their literature. For example: Tantric philosophies. Within Tántra itself there are several systems: Triká, Kaula, Kráma, etc. When talking about Tantra, the majority, because of ignorance, associates it "at once" with sexual practices. But, since Tantra has mainly two branches, that is not completely true at all. Those two branches are as follows:
1) Right-handed Tantra, based on formal meditation.
2) Left-handed Tantra, based on several practices to attain to Enlightenment, the sexual ones are included among them.
My specialty is Triká or Non-dual Shaivism of Kashmir (it belongs to right-handed Tantra, and therefore it has nothing to do with sexual practices). Nevertheless, I will say a few words on left-handed Tantra: Nowadays, these sacred teachings designed to help man to evolve through a sexual path have been mostly misunderstood. Those practices were designed to make a householder or a housewife attain the aforesaid Enlightenment, which in other times was only attained by leaving all and going to the woods. Sex, which could not be left by people with a family, was used in some practices as a means for spiritual growth. All that is far far away from some sexual practices carried out now, that just show ignorance and perversion. Once again, mind of man, despite good intentions and purity existing in the beginning, turned all into impurity.
-TRIKÁ: With respect to Triká or Non-dual Shaivism of Kashmir, I have to say that:
I have taught it for many years. Basically, it brings revolutionary viewpoints that affect deeply the life of a person who analyzes them. For example: the concept of unity among all things and that of independence are brought forward noticeably here. This system states that all of us have treasures, but we do not enjoy them out of mere ignorance. In short, it makes human being realize the foolish life he is living, full of fear and ignorance, and then it casts him into his own Inner Self, into his own Spirit. It is not a mere "armchair" philosophy postulating various theories, which have no connections to the concrete facts in our lives. On the contrary, it is predominantly practical and changes life of anyone getting in touch with it.
Its analysis of the Creation is simply magnificent and very complete indeed. In it, one may clearly see the interconnections in this Manifestation. Another feature is that it does not postulate "to leave the world". On the contrary, it states that the real problem is not the world but one's poor viewpoint with regard to the world. Besides, it gives us a new and "blissful" point of view to analyze this world.
Of course, I like Non-dual Shaivism of Kashmir very much, but I am not saying: "This system is the best philosophical system". On the contrary, each of the philosophies referred to is very good. Every human being has his own way, and his own philosophy. These philosophical systems are huge. So, I had to choose at least one system to learn deeply. My lifetime is short, you know. And I chose Triká since it met my philosophical and practical needs. Therefore, you must always choose that philosophy which is fit for you. This must be understood completely.
The other systems referred to --Kaula and Kráma-- are closely associated with Triká, though they possess features of their own. The analysis on Sanskrit performed by Kaula, indicating sounds for each of the 36 stages stated by Triká's Process of Creation, is very interesting. In turn, Kráma also contains a number of deep analyses about those stages, but relating them to various goddesses. In short, a true treasure available for everybody.
I have surely forgotten about some systems, but with this I think it is enough. The important thing here is to understand the following: We have lots of tools available in order to understand our lives and life in general. If my effort is able to provide just one person with this wisdom, so my mission will be accomplished.
I have to say, that as the author of this text is fascinated with Non-dual Shaivism of Kashmir, in my case Yoga is the way to go, it's absolutely fascinating. But to quote the author
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I am not saying: "This system is the best philosophical system". On the contrary, each of the philosophies referred to is very good. Every human being has his own way, and his own philosophy.
In my case, Yoga taught by Yogananda which is my direct guru works best, and I usually Pray and meditate in God, as the heavenly father, the divine mother or the divine friend, I also meditate on my gurus, but I don't know why Shiva's my passion, it's always been like this, we get along very well, maybe because of the dance, or because he is the God of yogis, or because of his fiery nature, or because his destructive nature has helped me destroy bad habits that I couldn't get rid off, he removed my fears also.
It is interesting to know that one of my Gurus, Mahavatar Babaji is considered an Avatar of Shiva for some, just as Krishna is considered an Avatar of Vishnu.
So I just love to meditate on him and feel his energy and send him mine back but all the time I'm aware that It is the heavenly father which i'm meditating in, just with a lovely face with whom I have a great affinity.
But quoting Celtic:
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Too often do people scratch their heads, wondering why other people don't "see", understand, and accept what they believe. They cannot seem to grasp the fact that everyone looks at other people's beliefs as something strange and unreal, and that non-believers have every right to look askance at the case that a believer may lay out for them.
So I understand if this seems unreal or strange to others, it just works for me it adds a beautiful thing to my life and I wanted to share it with my friends here, but I'm in no way stating this is the TRUTH or the RIGHT way, whatever makes you happy is fine
Love, Light, and some Shiva fire as well hehehehe
ॐॐॐॐॐॐॐॐॐॐॐॐ शिव / OOOOOOOOOOOOOOMMMMMMMMMMM Shiva!!!!
Romans 1:19 because what can be known about God is plain to them, because God has made it plain to them. 1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened. 1:22 Although they claimed to be wise, they became fools 1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings or birds or four-footed animals or reptiles.
Hinduism is described in vs 23. As Christian's we must love the person, but be willing to say what is true and what is false. The way is narrow... and it's not easy.
I have read about a theory for why Hinduism has been so long lasting - some 4000+ years. It was that Hinduism is a fairly flexible religion so when conquerers came, it encompassed the new religion within while still retaining its core. I found that interesting. And yet there are sects within it that are quite intolerant and violent (Sikhs come to mind). But there is also the Buddha and Ghandi for the opposite.
Hinduism requires a lot of memorization, lol. I've looked into it a few times, as I have with most religions. It is the oldest religion. There were other ones around during the time, but they became extinct. Many opposers of these religions would burn their temples, burn their texts, etc. What is known about the religions that didn't survive is known through criticisms of their beliefs in texts by religions that still exist. Hinduism is way more than beliefs though. It's more a certain way of living, but most include the beliefs in there. That's why there are Hindu atheists. Has anybody ever looked into Jainism? I find their religion kind of interesting, but they fast so often, it's unbelievable. Nice post.
"Let Light penetrate to the Center of the Flame. Let Light as the Action of the Sacred Fire now imbue the soul with Shiva! I AM come. You have called. Now let us discover what oneness with Shiva can mean for the Victory.
"By the Lightning of Love from out the Great Central Sun, this is the age of the Holy Spirit and I AM Shiva! Now let the company of Devas, let the company of Angels come forth. So the Lords of Flame have sent the Flaming Ones for the age of the discovery of the Self in Love. By the action of Love that you have called forth, I AM determined to place within the earth Rods of the Energy of the Sacred Fire whereby those fallen ones who have come out of the pit to desecrate life shall be bound."
excerpt of Shiva dictation through the Messenger, Elizabeth Clare Prophet
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A good lesson..Again , thanks travellin fella..
but all the time I'm aware that It is the heavenly father which i'm meditating in, just with a lovely face with whom I have a great affinity.
