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FROM CHAPTER THREE
Power of the Guru
hon tho ontiro univorso is lookod on as por-
vadod by tho Sivaguru, what mantra can lail
to achiovo its purposo lor tho s|s|qa: Whon
tho sa|gara is prosont, no |apas is nocossary, noithor by
lasting nor obsorvancos, noithor pilgrimago nor purihca-
tory bath. What ho spoaks is as scripturo.
Fool ono with your guru and not soparato lrom him, and
do good to all as your own. Whatovor is bonohcial to
yoursoll, torm that bonohcial to him. Whothor moving
or standing, slooping or waking, porlorming japa or mak-
ing ollorings, carry out only tho in|unctions ol your guru
with your innor boing dwolling in him.
As in tho vicinity ol hro, buttor gots moltod, so in tho
proximity ol tho holy Sivaguru all bad karmas dissolvo.
As lightod hro burns up all luol, dry and moist, so tho
glanco ol tho Sivaguru burns up in a momont tho kar-
mas ol tho s|s|qa. As tho hoap ol cotton blown up by a
groat storm scattors in all tho ton diroctions, so tho hoap
ol nogativo karmas is blown away by tho compassion ol
tho Sivaguru. As darknoss is dostroyod at tho vory sight
ol tho lamp, so is ignoranco dostroyod at tho sight ol tho
holy Sivaguru.
I toll you now that thoro can bo no Liboration without
d|s|a, initiation. Nor can thoro bo initiation without a
procoptor. Honco tho dharma, tho s|a|| and tho tradi-
tion como down tho lino ol mastors, callod parampara.
Without a sa|gara all philosophy, knowlodgo and man-
tras aro lruitloss. Him alono tho Gods praiso who is tho
sa|gara, kooping activo what is handod down to him by
tradition. Thoroloro, ono should sook with all ollort to
obtain a procoptor ol tho unbrokon tradition, born ol
Supromo Siva.
FROM CHAPTER FOUR
The Gurus
Inner Nature
ord Siva said. At tho root ol dhyana, moditation, is tho lorm
ol tho sa|gara. At tho root ol pu|a, worship, is tho loot ol tho
sa|gara. At tho root ol mantra, incantation, is tho word ol tho
sa|gara. At tho root ol all Liboration is tho graco ol tho sa|gara. In
this world all holy actions aro rootod in tho sa|gara. Thoroloro, ho is
to bo constantly sorvod with dovotion lor lulhllmont.
For tho s|s|qa who dovotodly romombors, My guru is actually
Siva Himsoll who grants Liboration," lulhllmont is not lar oll. Look
upon your sa|gara as mothor, as lathor, as Siva. Tho sa|gara, it is to
bo doclarod in unmistakablo torms, is tho vory Lord Himsoll. To ap-
proach tho sa|gara, to worship tho sa|gara, is to approach Siva, to
worship Siva.
Why should I chooso to manilost through tho sa|gara: Why should
I not act diroctly: I am roally all-porvading, subtlo, abovo tho mind,
with and without lorm, imporishablo, ol tho lorm ol othor, otornal
and inhnito. How can such a Ono bo worshipod: That is why, out
ol compassion lor My croations, I tako tho lorm ol tho sa|gara, and
whon so worshipod in dovotion grant Liboration and lulhllmont.
Bocauso I havo no binding lorm that is porcoivod by tho human oyo,
I protoct tho s|s|qa, rovoaling tho dharma in tho lorm ol tho guru.
Thoroloro, tho sa|gara is nono othor than tho Supromo Siva onclosod
in a human skin. Within him I walk tho Earth concoalod.
To tho jtas, ombodiod souls ladon with boclouding karmas, tho
sa|gara appoars to bo moroly human. But to thom whoso karmas
aro auspicious, moritlul, tho sa|gara appoars as Lord Siva Himsoll.
Tho loss lortunato do not rocognizo tho sa|gara as tho ombodimont
ol Supromo Truth ovon whon laco to laco with him, liko tho blind
boloro tho arison sun.
But vorily, tho sa|gara is nono othor than Sadasiva. This is tho truth.
I Mysoll am tho Truth. Othorwiso, who is it who givos lulhllmont
and Liboration: Thoro is no dilloronco botwoon God Siva and Sat-
sivaguru. It is ignoranco to mako such a distinction.
Gurus aro ol six kinds. J) prera|a is tho impollor" who instigatos
intorost that loads to initiation, 2) sac|a|a is tho indicator" who do-
scribos tho sad|ana in which intorost has boon awakonod, 3) tac|a-
na is tho oxplainor" who doscribos tho procoss and its ob|oct, 4)
dars|a|a is tho showor" who dohnitoly points out tho working and
aims ol tho path in groator dotail, 5) s||s|a|a is tho trainor" who
actually instructs how to do sad|ana, 6) ood|a|a is tho illuminator,"
tho sa|gara who lights in tho s|s|qa tho lamp ol spiritual knowl-
odgo. Ho is tho causo ol tho othor hvo.
Tho Vedas and shastras aro many, but lilo is vory short. Moroovor, in
this lilo thoro aro millions ol hindrancos. Thoroloro, ono should ac-
quiro only tho ossonco ol all shastras, |ust as tho swan takos tho milk
out ol wator with which it has boon mixod.
Noithor tho Vedas nor tho philosophios aro causos ol Liboration. Bo-
alization alono is tho causo ol Liboration. Bottor it is to boar ovon a
singlo lilo-inspiring groat mantra taught by a sa|gara than to carry
a load ol liloloss blocks ol wood which aro various lorms ol worldly
knowlodgo.
Only lrom tho mouth ol a sa|gara can a jta roalizo tho ono immuta-
blo Brahman which has boon taught by Siva Himsoll. Such knowlodgo
cannot bo attainod through tho study ol ovon ton million shastras.
Many aro tho gurus who, liko lamps, ollor light in a houso. But raro
is tho sa|gara who illuminos tho villago liko tho sun. Many aro tho
gurus who aro prohciont to tho utmost in tho Vedas and shastras. But
raro is tho sa|gara who has attainod Parasiva. Many aro tho gurus on
Earth who givo what is othor than tho Soll. But raro is tho sa|gara
who brings tho atma to light. Many aro tho gurus who rob s|s|qas
ol thoir woalth. But raro is tho sa|gara who romovos tho alHictions
ol tho s|s|qa.
Ho is tho sa|gara in whoso vory prosonco thoro Hows tho supromo
bliss callod ananda. Tho intolligont porson will chooso such a ono as
sa|gara and nono othor.
FROM CHAPTER SIX
Guru Protocol
hon ontoring tho prosonco ol a sa|gara, bo calm ol mind
and dovotod in tho oxtromo. Dross traditionally or consor-
vativoly. Loavo outsido your sandals, umbrolla, lan, mako-
up and othor stimulating things.
Il tho spiritual procoptor spoaks harshly, tako it as a bonodiction.
Whatovor ob|octs ol on|oymont thoro bo, ollor thoso hrst to tho guru
and on|oy only what ho loavos as prasadam.
To tho sa|gara you shall not command or talk to as an oqual. Do not
ontor into argumont with thoso who dony your guru, nor ovon talk
to thom. Avoid thom lrom alar. Do not sit in thoir company at any
timo. Thoy aro to bo shunnod.
What you hoar olsowhoro rogarding mantras, tantras, sad|ana, spiri-
tual advico and scripturos, roport to him and accopt only what is
approvod by your guru, and ro|oct what is not.
Whon ho bostows conhdontial knowlodgo, do not spoak ol it to oth-
ors, lor sacrod is socrot. To talk ol it is to woakon tho gara-s|s|qa
undorstanding.
Evon your own woalth you shall utilizo only altor montally olloring
it to your sa|gara.
Do not lond your oar to any consuro ol your guru. Whoro such criti-
cism appoars, closo your oars, loavo immodiatoly and chant his namo
to countoract.
Do not disrospoct tho rotinuo ol a sa|gara. Do not criticizo his tradi-
tions, whothor basod on tho Vedas, Agamas or othor scripturos.
In tho prosonco ol a sa|gara, tako caro to avoid dozing, harsh spooch,
ordoring othors, lrivolous laughtor, uncontrollod wooping, loosoning
or tightoning ol tho clothos, inlormal or immodost dross, strotching
ol tho logs toward him, dobato, oxprossing hatrod or blamo. Avoid
contortion ol tho body, whistling, striking ol tho hands in command,
amusomonts, playlul wrostling, smoking and tho liko. Such acts in-
voko tho asuras in droams and visions and invito calamity in your lilo.
A knower of God strides along the path of enlightenment. Having lived many lives,
mastered his energies and resolved his karmas, he has reached Siva consciousness,
which symbolically surrounds him as the Ganges water owing from Sivas hair.
A satguru sits in samadhi, immersed in pure consciousness, having with-
drawn his awareness from the swirling forces of the world that surround
him, radiating blessings and stabilizing humanity on Earth
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cnnr irn i : s uniLr rNrncv ni cnwnvs 163
nrnr nnr iwo nnsic rNrncv cunnrNis
within our subtlo body. Thoso aro da and
pnga|a, which surround a contral ma|or cur-
ront, sas|amna. Tho da curront is lominino and tho
channol ol physical-omotional onorgy. Whon onorgy
is Howing through da, wo aro moro conscious ol tho
physical body. Wo aro not in tho world ol thought
but in tho world ol looling. Wo lool strongly and ox-
porionco strong omotions. Tho pnga|a curront is
masculino and tho channol ol intolloctual-montal
onorgy. Whon onorgy is llowing through tho pn-
ga|a, wo aro awaro in tho mind. Wo aro inquisitivo.
Wo liko to talk a lot. Wo tond to arguo and to roa-
son. Sas|amna is tho contral onorgy curront, rising
through tho spino up to tho crown ol tho hoad. Tho
lilo lorco within tho sas|amna bocomos vory pow-
orlul whon tho da and pnga|a lorcos aro balancod.
Through yoga, tho kundalini onorgy is awakonod
and mado to riso up sas|amna through oach chakra
to tho sa|asrara at tho top ol tho hoad.
Tho sas|amna asconds upward and conducts prana. It is soparatod
botwoon tho two sidos ol tho palato. Uniting tho prana with tho syl-
lablo Om and tho mind, tho yogi asconds upward. And as ho turns
tho tip ol his tonguo towards tho palato and collocts tho sonso-organs
into a unity, ho soos groatnoss. Through that ho attains to tho stato ol
solHossnoss, and doos not participato in |oy or sorrow.
Krs|na Yajar Veda, Ma|raqana Upans|ad co
Whoro on tho lolt guards da and on tho right tho pnga|a.
Botwoon thom is tho chiol spot. Ho who knows it, knows tho Voda.
Dustloss, ontoring into Brahman, tho sas|amna is rolatod to it. It's tho
pillow on which rost tho c,ooo artorios.
A||arta Veda, Ks|ar|a Upans|ad i6-i
Whon tho broaths ol da-moon and pnga|a-sun courso thoir way un-
hindorod through tho spinal channol, your body will bo imporishablo,
and abiding |oys shall ariso ovon horo in this world bolow. This is tho
truo way ol Siva yoga. Traman|ram, terse 88j
Tho yogi asconds along tho sas|amna lrom chakra to chakra. Tho
ascont is mado gradually by pationt ollorts. Evon a moro shaking ol
tho oponing ol sas|amna causos a groat doal ol bliss. You bocomo
intoxicatod. You will ontiroly lorgot tho world. Whon tho oponing ol
sas|amna is shakon a bit, tho kundalini s|a|| trios to ontor sas|am-
na. Groat dispassion comos in. You will bocomo loarloss. Whon tho
sas|amna nad is working, i.o., whon tho broath Hows through both
tho nostrils, moditation procoods with oaso and |oy. Tho mind thon
is calm. Whon tho mind is in tho sas|amna, tho yogi is shut out lrom
tho ob|octivo, physical consciousnoss ol tho world. Ho is practically
doad to tho world, soos various visions and movos in tho montal, otho-
roal spaco. Samadhi starts. Suam Stananda
Tho da and pnga|a nads govorn, on tho physical lovol, rosponsos
ol tho sympathotic and parasympathotic norvous systoms. Through
controllod broathing in which lilo lorco is guidod along tho pnga|a,
yogis can spood up thoir hoart rato and motabolism and improvo oyo-
sight and hoaring. And, through controllod broathing in which tho lilo
lorco is conductod along tho da, yogis can groatly slow down thoir
motabolism. This can bo pushod to tho point whoro oxport yogis can
romain undorground in an airtight containor lor hours, ovon days.
Georg Feaers|en, n T|e Yoga Trad|on
aergy ow. T|e ida carren|, pn| n co|or, oegns on ||e |ej| sde
oj ||e oodq, u||e ||e pingala carren|, o|ae, oegns on ||e rg||.
T|e ida and pingala cross a| ||e c|a|ras. T|e qe||ou carren| n
||e mdd|e s ||e sushumna, ||e cen|ra| soarce oj energq. T|e
kundalini energq can ou ||roag| ||e ida and pingala. T|s
energq ou appears psqc|ca||q ||e |uo serpen|s.
162 wnni i s ni Nuui su?
0ur
8ubtIe
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Ihways
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oiouisc
n cunious connrLniioN io inr iun, riNcnLn nNu susn-
amna curronts is lound in tho caducous ol Grook mythology.
Tho caducous was a wingod stall with two sorponts
twinod around it, carriod by Hormos, mossongor ol
tho Gods, as a symbol ol poaco. Bomans boliovod
sorponts discovorod tho socrot ol otornal lilo, intorprot-
ing shodding ol skin as a roturn to youth. In modorn
timos tho caducous was adoptod as tho physician's sym-
bol and as tho omblom ol tho US Army Modical Corps.
C H A P T E B J 7
Insights from
Scriptures, Saints
And Scholars
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