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Swami Sivananda on Siddhis

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Dear Om Prem:

I just want to say

"Great!!" and I bow to you

 

Kochu

 

omprem <omprem wrote:

OM Nora

 

You will have emotional attachment to Devi as long as you do not

truly know that you are Devi. As long as there is a distinction

between you and Devi, then you have more Sadhana to do.

 

As long as there is a distinction between you and Devi, you

probably have an image of Her in your mind and, no doubt on

your altar. But that icon or murti is not Devi. It serves to represent

her, to provide a concrete focus for your love and adoration. Ot

changes with time as you progress through your Sadhana.

When you at last enter Cosmic Consciousness and become

Self-Realized, forms drop away, you merge into the Infinite

Ocean.

 

Devi as Mahamaya perhps has two meanings. First, She is

beyond the Maya of the eathly plane. As we move beyond the

attractions, distractions and repulsions of the world, we enter

into another plane of existence. Devi calls us there.

 

Another meaning is that Devi is literally the Mahamaya, the Great

Illusion. She is the final hurdle that we must overcome to enter

into Cosmic Consciousness, Oneness with all, beyond space

and time, beyond names and forms. Once we know ourselves

as the Inifinite Divine, we have no need for the conventions of

form or name. We just Are.

 

Soham

 

Tat Twam Asi

 

Omprem

 

 

, "N. Madasamy"

<ashwini_puralasamy> wrote:

> "It says quite clearly that Maya is a veiling force that

> obscures one's Divine nature. No emotional value was

assigned

> to Maya. Nor should there be"

>

> "As Swami Sivananda's poem says, "Practise eternal vigilance

> and introspection; Pray, do Japa, worship and meditate: Maya

> can never, never approach you."

>

> I find this statement confusing ! DEVI herself being called the

> Mahamaya. How can we not have emotional value to HER?

 

 

 

/

 

 

 

 

 

 

 

 

Finance: Get your refund fast by filing online

 

 

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OM Nora

 

 Me:    You will have emotional attachment to Devi as long as you

do not truly know that you are Devi.

 

You: So When One have become a DEVI what happens? The

self ceases to exist and it does not have any emotional attributes

at all. Or you could say : Nora have cease to exist and she is the

DEVI or She have merge with the DEVI. So ... how long do this

process be: permanent or a temporary? Are we conscious of this

process?

 

 

Not just becoming a Devi but upon being the background from

which Devi sprang, the self does cease to exist as a discrete

entity. It does not have emotions, but it does have characteristics

that we might interprete as Love or Ananada.

 

So, Nora does cease to exist and becomes existence itself.

 

The process could be either permanent or temporary. Temporary

if you decide to be an avatar and return to the material world for

the betterment of others.

 

You are conscious of that part of the process which leads right

up to the instant of being Devi. But when you are Devi, you are

the process itself, you are consciousness itself. You are

Satchidananda - Absolute Existence or Being, Absolute

Consciousness or Pure Awareness, and the Absolute Bliss that

lies beyond all the psychomental phenomena.

 

Tat Twam Asi

 

Omprem

 

, "N. Madasamy"

<ashwini_puralasamy> wrote:

> "You will have emotional attachment to Devi as long as you do

not

> truly know that you are Devi."

>

> So When One have become a DEVI what happens? The self

ceases to exist

> and it does not have any emotional attributes at all. Or you

could

> say : Nora have cease to exist and she is the DEVI or She have

merge

> with the DEVI. So ... how long do this process be: permanent or

a

> temporary? Are we conscious of this process?

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> the whole matter. I suggest that you read "The Yogic Disciplines in

the

> Monistic Shaiva Tantric Traditions of Kashmir: Threefold, Fourfold,

and

> Six-Limbed" by Navjivan Rastogi in Ritual and Speculation in Early

> Tantrism ed. by Teun Goudriaan, SUNY Press, 1992.

 

Premji:

 

Thank you for this reference; does this book have any practical tips

on sadhana?

 

>

> I have experienced involuntary samadhi/loss of breath in which the

only

> event in consciousness was the mantra that came on. That might be

called

> an amplification of consciousness, but in fact it was simply the

result

> of following my guru's instructions and thereby avoiding physical

> injury. Make no mistake, Tantra is the most dangerous path on the

planet

> if one does not have a qualified guru and does not follow his/her

> instructions to the letter. I have experienced voluntary

> samadhi/stoppage of breath in sexual yoga. With or without a

partner,

> the technique of kumbaka, the pot-shaped retention, allows

isolation of

> breath in the central channel, in particular in the heart center.

Then

> inhalation and exhalation can stop.

 

Can you share more on how you attain kevala kumbaka, if this is

permissible? I am passingly familiar with the great Abhinavagupta,

though I was not aware that Vamachara was practiced in Kashmir

Shaivism.

> Out of body experience is rather common and often brings an outlook

> which is the exact opposite of seeing this life as an illlusion. One

> sees that human existence and the complete all around panorama is

just

> as real as Shiva/Shakti and that we all are exactly where we belong.

> What is your experience?

>

 

The OBE in common parlance is something that occurs during the

sleep/at the juncture between awake and sleep states. This is not

very hard to achieve; but to achieve an OBE while fully awake

requires is a great ability; Yogananda opines that this can be done

ONLY when one can at will cease breath; when this happens one can

consciously enter inner worlds, at which point life on earth looks

like an illusion, more like watching a movie.

 

I have not much experience in either kind of OBE.

 

I would be greatful if you could share more on breath-control, this

is a subject that is of immense interest to me.

 

Sincerely,

yogaman

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, MaryJWoodworth@a... wrote:

> In a message dated 2/9/04 5:47:38 PM Pacific Standard Time,

> childofdevi writes:

>

>

> > When you can consciously induce an OBE(out of body experience),

that

> > some say is when you know that the world is Maya; that you not

this

> > body and that you belong somewhere else and that you were always

> > eternal and have never died

>

> arnt all flights of imiganation OBE's ?

 

 

LOL, not at all, I mean there is very little similariy. In a real

OBE, you would be walking around in your soul body as if it was your

real body, and doing that consciously.

 

The term OBE has been trivialised by the huge mass of books on the

subject- this is at best just astral projection IMHO

 

-yogaman

>

> One day many years ago I was reading a play and darn if I didn't

take off it

> was very unsettling but OBE's are easy ...its staying teathered to

earth that

> is difficult

>

>

>

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In a message dated 2/10/04 9:00:00 PM Eastern Standard Time,

childofdevi writes:

> One day many years ago I was reading a play and darn if I didn't

> take off it

 

do you remember which play it was or the author?

 

 

 

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Dear Yogaman,

 

The first thing you need in order to begin doing breathing exercises in

the path of tantra is a teacher you can trust. A guru who has done the

practice and succeeded and who has been able to teach others is a basic

necessity. In some cases, like my own, the teacher and teachings were a

necessity born out of heart-lung problems. But then, samsaric conditions

are usually what lead us to find liberation. Eventually, I found a guru

with whom I could live for a few years and then live and work with in

close proximity.

 

Success in the very first exercises depends upon your ability to grasp

the pride of merging with your chosen deity. So sadhana is essential.

When you have perfected the stages of generation and self-generation and

have done the requisite mantra recitation and have received the signs

which convince your teacher that you are able to proceed, then the

instruction on breath control is given.

 

Many books in all the tantric traditions describe the central channel,

the sushumna, and its side channels etc etc. But the books are useless

without a guru and the agreement of your personal, physical karma that

this is now the right path for you. In any case, it is only one of many

paths that bring us to the loving truth and beauty of divine

realization.

 

You can find the relevant passages on Vamacharya in the Kashmiri

Shaivite path in ch. 29 of the Tantraloka of Abhinavagupta. If you do

not know Sanskrit, you can find excerpts in Lilian Silburn's book on

Kundalini and in Pandey's massive work on Abhinava.

 

May you always have the good fortune to meet gurus and spiritual friends

in your path of devotion to the deity whose autobiography you are

writing with your life.

 

Sw. Prem Vedarthi

 

 

childofdevi wrote:

> Can you share more on how you attain kevala kumbaka, if this is

> permissible? I am passingly familiar with the great Abhinavagupta,

> though I was not aware that Vamachara was practiced in Kashmir

> Shaivism.

> I would be greatful if you could share more on breath-control, this

> is a subject that is of immense interest to me.

>

> Sincerely,

> yogaman

>

>

> ------------------------------

> Links

>

> *

> /

>

> *

>

>

> * Terms of

> Service.

>

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childofdevi wrote:

> > the whole matter. I suggest that you read "The Yogic Disciplines in

>

> the

> > Monistic Shaiva Tantric Traditions of Kashmir: Threefold, Fourfold,

> and

> > Six-Limbed" by Navjivan Rastogi in Ritual and Speculation in Early

> > Tantrism ed. by Teun Goudriaan, SUNY Press, 1992.

>

> Premji:

>

> Thank you for this reference; does this book have any practical tips

> on sadhana?

 

Dear Yogaman,

 

This book is full of tips. I recommend especially Having Become a God,

He Should Sacrifice to the Gods by Vrajavallabha Dviveda. Besides

important sections on purification of the elements and installation of

the breaths, it gives a valuable perspective on the final teaching. In

footnote 8, he presents the reasoning that if one can install God, by

the greatness of the mantra, in such inert substances as an image, a

cloth, a painting, a sacred ground, a skull, etc, then how could not His

(I add Her) installation take place in this human body, which is filled

with consciousness? Worship of self-deity is summed up in the

Tantraloka: The body is made of all gods. (15.604).

 

Sw. Prem Vedarthi

------------------------------

> Links

>

> *

> /

>

> *

>

>

> * Terms of

> Service.

>

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Pranaam Swami Prem-ji:

 

Thank you for your suggestions and also for the book reference.

 

Sincerely,

-yogaman

 

, James Rutke <jrutke@e...>

wrote:

> Dear Yogaman,

>

> The first thing you need in order to begin doing breathing

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