Just as we were told that there is a summit or peak that lies at the 7th Chakra or as P.Karthigayan identifies as the lamplight at the end of worship that is symbolically shown by Tavayogi as the Aaru Adhaara Peedham at his Kallar Ashram, that we have to arrive at, to realize why we are here, we have reached Part 7 of this journal entry.
Coming to research the path and gain some understanding was a frustrating affair, as not many could fill me on the mysteries of the Siddhas and way. All I had to go by was the many pieces of literature, books, and talks on VCD from the local chapter of Ongkara Kudil, led by Thavathiru Rengaraja Desigar, a pioneer on this path. He has guided us well through this medium for today I understand fully his approach was most appropriate for beginners like me. He brought seekers to carry out charity, most importantly feeding the hungry, as did Ramalinga Adigal some 153 years back in Vadalur. He had them recite the names of the Siddhas and worship them. He made them wait patiently for the Siddhas to come and conduct their breath or Vaasi, launching their journey within. We have seen his method and teachings bring results. Agathiyar who showed me two wonderful gurus, Supramania Swami of Tiruvannamalai and Tavayogi Thangarsan Adigal of Kallar Ashram, also asks me to visit him again, after my initial visit in 2003. But I chose to stick with these gurus and Agathiyar.
Agathiyar has meticulously brought us step by step, in fact taking little steps at a time, on his path till this day. He could have abandoned his child for all the obvious reasons as we are akin to the peat that is slow to burn, in this case, slow to learn. But knowing pretty well that not everyone has the capacity to burn with an open flame once ignited, he was patient with us. He came regularly through the Nadi, our gurus and recently through others to give us motivation and encouragement; to correct the flaws and fine-tune us; yes at times to apprehend us for our lackadaisical attitude towards his teachings and whiling away precious moments. He would look into the Nadi and spell out the possibilities or opportunities available for us in the near future but never convinces us or influence us to take it up or ignore them. He makes his findings known to us as predictions and steps back for us to make a wise decision. He tells us that it is we who eventually determine whether the decision we made, the path we took, etc, was right or wrong, for what is fine for someone might not be for another.
Coming to research the path and gain some understanding was a frustrating affair, as not many could fill me on the mysteries of the Siddhas and way. All I had to go by was the many pieces of literature, books, and talks on VCD from the local chapter of Ongkara Kudil, led by Thavathiru Rengaraja Desigar, a pioneer on this path. He has guided us well through this medium for today I understand fully his approach was most appropriate for beginners like me. He brought seekers to carry out charity, most importantly feeding the hungry, as did Ramalinga Adigal some 153 years back in Vadalur. He had them recite the names of the Siddhas and worship them. He made them wait patiently for the Siddhas to come and conduct their breath or Vaasi, launching their journey within. We have seen his method and teachings bring results. Agathiyar who showed me two wonderful gurus, Supramania Swami of Tiruvannamalai and Tavayogi Thangarsan Adigal of Kallar Ashram, also asks me to visit him again, after my initial visit in 2003. But I chose to stick with these gurus and Agathiyar.
Agathiyar has meticulously brought us step by step, in fact taking little steps at a time, on his path till this day. He could have abandoned his child for all the obvious reasons as we are akin to the peat that is slow to burn, in this case, slow to learn. But knowing pretty well that not everyone has the capacity to burn with an open flame once ignited, he was patient with us. He came regularly through the Nadi, our gurus and recently through others to give us motivation and encouragement; to correct the flaws and fine-tune us; yes at times to apprehend us for our lackadaisical attitude towards his teachings and whiling away precious moments. He would look into the Nadi and spell out the possibilities or opportunities available for us in the near future but never convinces us or influence us to take it up or ignore them. He makes his findings known to us as predictions and steps back for us to make a wise decision. He tells us that it is we who eventually determine whether the decision we made, the path we took, etc, was right or wrong, for what is fine for someone might not be for another.
When he comes personally, he looks into our soul and gains insight into what the soul wants. Rarely does he share that with us. Most of the time due to our ignorance of the existence of our soul and inability to converse with it, we live according to the dictates of our senses and are driven by past desires or vasanas. Knowing the soul, one shall limit his thoughts, desires and bring his senses under his control, mastering it to attain the mission or task that the soul came for. This shall be made known when one slowly works on himself and progresses from chakra to chakra and finally stands at the door of the sixth chakra or Agnai says Agathiyar. There is no shortcut in coming to know his purpose in taking birth unless Agathiyar or his gurus choose to reveal to him without him having to travel the distance. Rarely does that happen for as the Siddha path is one of practically traveling the journey, first externally, then going within, we shall then be deprived of the experience that is said to be gained traveling within, transversing through these vital spots.
We are often told that what is beyond the skies is within the body too. Agathiyar says that he is the Prapanjam and that the Prapanjam is in him too. It is all his dream or plays and he is with us in this dream and play of his too. If the soul is the bridge that connects the body with the spirit, karma, desires and the ego binds the soul and spirit with the body, forcing the latter to take a physical form on the physical plane. Exhaust these three and we are set free; the chain of birth and rebirth is shattered for life. Similarly, once the binding matter is rid off, the elements that make this body is dispersed, again ending the chain of birth and rebirth, achieved not after death as is the usual case, but while still living in the flesh.
P.Karthigayan writes in his book "History of Medical and Spiritual Sciences of Siddhas of Tamil Nadu", that the ancients believed that salvation was possible through the purification of both mind and body. The Siddhas he says asserted that immortality was two-fold or dual in nature. One needed to attain Atma Siddhi or spiritual immortality and Kaaya siddhi or physical immortality. In Atma Siddhi they preserved their soul with the spirit within and in Kaaya Siddhi, they preserved the body and soul.
He gives a clear distinction between the Yogi and a Siddha in their believes, intention and purpose in life. Yogis considered their body as a bag of sin suitable only for worldly life and rejected the same; while the latter considered the body as a means to achieve exalted spiritual heights and immortalized their body by scientific means.
The Siddhas reincarnated their spirit with the soul within their own body by eliminating the worldly substances in it. The death without dying, or saagaamal saagum kalai, a status attained by the Siddhas is a loss of substances related to earth except for the form of their profile. Substances of perishable nature will get replaced by substances of cosmic nature and complete the transformation known as Kaaya Siddhi - retaining one's body forever. The Siddhas held the view that "if one "ate" the cosmic substance for immortality, the body will slowly acquire similar cosmic qualities and their mere touch can turn on miracles." For this purpose, the Siddhas discovered Karpam that was of dual nature, strengthening both the spirit and the body. This science is known in the Siddha circles as attaining Kaaya Siddhi or physical immortality or the deathless physical state which P.Kartigayan explains as "possessing the blood of Gods in a lustrous body. This state is attained by altering the natural physical fabric through science that prevailed then."
On the other hand, the means to purify the mind was to meditate on the original abode of the mind, the center of the forehead, called Lalaadam. Concentrating on this spot soon one is led into a thoughtless mental state that of Mounam, says Karthigayan. Prolonging this state is Thavam. Probing the questions in Thavam is Gnanam. He says, "It is believed that such questions will be answered by our own conscience through our spirit's connection to the cosmic library."
Karthigayan refers to Bhogar on how one is slowly groomed on the Siddha path. He starts with the purification of body and mind first, only then is he introduced to the true wisdom distinct from the false that is short-lived. If he has genuine interest he stays to further himself, otherwise, he proclaims himself as a guru and leaves. For those who stay, the divine knowledge shall be revealed slowly based on his determination and merit. Finally, he is given a divine bead that serves as armor in his journey.