THE JOURNEY TO THE GATEWAY TO BEYOND

On this journey that the Siddhas have invited us on, they ask us to be patient and instead start with strengthening both this fortress that is the body and the soul that resides within, even before bringing us to the threshold of more mystical things to be encountered later. For this purpose, they take us through four primary stages. They walk us through to be a servant first. We come to sit in their presence and learn about the path. We take care of the place and its visitors. We take care of all the needs.

Then they take us as a son or daughter. We are taught the processes and rituals and are told to carry them out. They come by guiding us when necessary.

They then take us as a companion. As Tavayogi said, "Only now the true journey begins", we are taken on a journey, physically tracking the jungles, climbing hills and staying in caves.

Only after crossing these three stages do they bring jnana to dawn on us. The various paths and stages on spiritual development and the respective stages of Mukti as revealed in the SHIVA GNANA SIDDHIYAR is translated by G. Vanmikanathan in his PATHWAY TO GOD TROD BY SAINT RAMALINGAR.

Path	Also known as		Meaning		Description		Type of Mukthi gained
Sariyai	Taatamaargam.		The path of a servant.		Were I to define Taatamaargam, it is sweeping the floor of Sankaran’s temple, scrubbing it with cow-dung water, plucking flowers and preparing many garlands and chaplets for the Lord, singing his praises, lighting lamps in the temple, maintaining a flower garden (for supplying flowers for the Lord's worship), and when coming across a person in the holy garb of a devotee of Civan, enquiring of him, “What is the service I can do for you, please command me”, and doing such services.		Salokyam which means gaining a Darshan of God, having a vision of him for a certain period or being in the same world as God, just as a servant lives in a king's palace.
Kriyai	Sarputramaargam		The path of the good son.		New fragrant flowers, incense, lamp, materials for the bath, offerings, with these in hand go to a suitable place, clean the place by the five processes, place a seat (for the God), install the image of God thereon, meditate on the form of God and the light that is God, invoke him to descend and occupy the image, worship him with great devotion with flower offerings and songs and obeisance, perform with ardor the religious acts associated with the sacrificial fire. Those who do these acts daily will abide by the side of the Lord.		Saameepam means that the devotee gains the privilege of being close to God in his audience chamber for a period.
Yogam.		Sagamaargam.		The path of companionship	Being engaged in the contemplation of the whole effulgence by the process of controlling the (five) senses, obstructing the flow of the two breaths and bringing it to a state of non-motion, gaining knowledge of the six centers (plexus) (in the body) and understanding their deep significance, passing through them to the top, partaking of the ambrosia from the region of the moon (within the human body) and storing it up to the fullest extent in the body, and other acts; in short, going through all the eight phases of Yoga.	Saarupam, which means a pada-mukthi, or a graded Mukthi where the devotee gains for a period a similarity of form with God.
Jnanam.		Sanmaargam.		The best or true path.	Learning all the arts, the Puranas, the Vedas, the Sastras, the philosophies, creeds, etcetera, learning the contents of several religions from top to bottom, knowing what is God, what are creatures, what the Malams, seeking the good path which discloses the transcendent Shivam, and gaining the privilege of becoming one with Civan without any trace of the sense of separateness of gnosis (knowledge), the thing to be known (i.e. The Godhead) and the knower.	Saayutchyam, which means union with the Godhead.

P. Thirugnanasambandhan in his "The Concept of Bhakti" published by the University of Madras, 1971, clearly leads us into these stages.

The soul inspired by the highest goal of communion with God passes gradually from one stage of spiritual enlightenment to another. Starting from the first rung of the ladder, as the servant of God, the soul practices Carya, consisting in external duties such as cleaning and lighting God's temples, adorning the images of God with garlands, praising God and attending to the needs of devotees. For these deeds the soul is rewarded with Saloka or dwelling in the region of God.

From being a servant, the soul in the Kriya stage becomes a son of God, and renders more intimate service than before, such as invoking God's presence, serving him with love and praise and other acts of service like Sivapuja, besides attending to the burning of incense, collecting flowers etc. the reward for service of this type is Samipya or dwelling near God.

In the next stage of Yoga, the Sakha Marga the soul becomes the friend of God and thus is nearer God. Withdrawing its senses from the material objects, it concentrates on the contemplation of Siva. This is rewarded by Sarupya, which is to have the same form as Siva but not the essence.

The soul has to progress further in the Jnana Marga to reach the final goal of Sayujya from where there is no return. Sayujya is a state of union of God and soul, a mysterious union of either, so that God and soul exist with their respective attributes, the former as the source of bliss and the latter as the recipient of the same.

And when do all these take place? Siddha Sugabramar in his "Gnana Suthiram" reveals when this happens.

When the Parama Guru arrives, 

The path of Sariyai shall arise, 

Slowly when the path of Sariyai is trod, 

Kriyai path shall arise shortly, 

Upon walking the path of Kriyai, 

Son, the Yogam path will clearly arise, 

Walking the path of Yogam, 

The Jnanam path shall appear.

Tavayogi quotes Thirumular on when these happen to take place.

பக்தன் கிரியை சரியை பயில்வுற்றுச் 

சுத்த அருளால் துரிசற்ற யோகத்தில் 

உய்த்த நெறியுற் றுணர்கின்ற ஞானத்தாற் 

சித்தங் குருவரு ளாற்சிவ மாகுமே 

Both Thirumular and Tavayogi put it beautifully. Pursuing the practice of both Sariyai and Kriyai, and when the Divine showers his grace, he brings the devotee to the state of Yogam (Union). With the Gnana that is experienced as a result, together with the grace of the Guru, the Sittam becomes Shivam then. For all these to happen one needs to be a devotee or bhakta first. Tavayogi had mentioned to us that our efforts were two stages, then the divine comes to take us to the higher stages.

"Shivagnana Siddhiyar Supakkam" speaks about these stages. The first stage Sariyai (Taatamaargam) is that of living in the world of Shiva, serving him as a servant would. But sadly with our arrogant attitude, thinking that nature and Shiva are indebted to us, forgetting that we only survive because of both, with the veil of ignorance covering us, we fail to see the truth, living life as we desire giving in to our enormous appetite for wealth and pleasures.

The stage is now set for us to progress to the next rung of the ladder. Agathiyar brings us to sit in our homes to conduct and perform rituals and prayers by ourselves, later giving us the courage to perform them in public places. He brings us to Kriyai. If in pursuing the path of Sariyai, we served in Shiva's abode, in Kriyai, we invite by invoking Shiva to move into our homes and begin to serve him now. Kriyai (Sarputramaargam) is adopting the role of the son, inviting the deities into the home, offering flowers, offering incense, articles for the ritual ablution of the idol, food offerings, worshiping, praising and eulogizing God with love, and performing rituals and keeping alive the sacrificial fire. By performing worship of Shiva daily, thus the devotees abide close to Shiva both in thought and deed.

Once the heart opens, the divine begins to work on us. For this purpose, he sends a guru to guide and mold us. But we have to take him and his work seriously, follow his talks, teachings, techniques, and practices. He came as Tavayogi, Acharya Gurudasan, Master Uva and Master Arunan to teach us Yogasana and Pranayama. These made our body fit and an ideal vessel for better things to come our way. 

"Shivagnana Siddhiyar Supakkam" clearly establishes this path. Yogam (Sagamaargam) is observing Ashtanga Yogam, taking control of the senses, regulating the breath, realizing the essence of the six adhara kundalini chakras and worshiping their presiding deities, ascending to Brahma Randhra and inducing the lotus bud to blossom, stimulating the sun mandala there and taking on the resulting ambrosia spread all through the body, worshiping and meditating on the effulgent Shiva, these devotees beget the form of Shiva.

The final path, Gnanam (Sanmaargam), - taking in the wisdom from all the holy scriptures, the devotee merges with Shiva.

Ramalinga Adigal had drawn up clearly the many milestones one has to encounter and move on, continuing the journey that brings one face to face with his creator. (Source: AN INTRODUCTION TO THE PHILOSOPHY OF RAMALINGA SWAMI by Dr. C Srinivasan, published by Ilakkia Nilayam, Tiruchi, 1968 (Srinivasan).

Various states of the soul.	The 16 stages and above of spiritual experiences.	Experiences (Nilai).	Stages.	Paths.
Human beings leading a mundane life without even a thought of its transient nature.	1. Jeeva Sakiram. Normal wakefulness.		1st stage.
	2. Jeeva Sorpanam. Normal dreaming.		2nd stage.
	3. Jeeva Suluthi. Normal ignorance.		3rd stage.
Spiritualist aware of momentary nature of life; conscious of the world and external objects; enjoys gross things.	4. Sutha Sakiram. Perfect wakefulness. 1st state of the soul.		1st stage.	Sariyai.
Seeking to see the Lord and feels inseparable; untiring search for God; enjoys subtle things.	5. Sutha Sorpanam. Perfect dream. 2nd state of the soul.		2nd stage.	Kriyai.
Only God; neither dreams nor desires; soul temporarily one with Brahman enjoys bliss.	6. Sudha Suluthi. Perfect ignorance or sound sleep or dreamless state. 3rd state of the soul.		3rd stage.	Yogam.
Lust & veil covering the soul for generations are shed one after the other; soul cleanse by Arutperunjhoti; spontaneous impulse of love for God; absolute union with Brahman.	7. Sudha Turiyam. Perfect experience. Supra-mental awareness. 4th stage of the soul.	Supreme grace. Arul Oliyal.	4th stage.	Shiva Jnana Nilai.
	8. Para Sakiram. Higher wakefulness.
Enjoys grace of Lord and ecstasy.	9. Para Sorpanam. Higher dream. Supra mental dream.
Shackles removed by Arutperunjhoti; heavenly experiences. Above this stage, God is un-manifested.	10. Para Suluthi. Higher ignorance. Supra mental unknowing.		1st stage.	1st divine path. Sithantham. Sutha Sithantham.
Tasting God; glory of Arutperunjhoti; self-realization on the soul as an atom brilliant as the sun; soul charged with divine grace; aspirant realizes the greatness of God grace and his smallness; self-realization or Atma Tarisanam.	11. Para Turiyam. Atma Tarisanam. Supra-mental perfection.	Ananda Nilai.	2nd stage.	2nd divine path. Vethantham. Sutha Vethantham.
Perceive God in the form of light; soul is saturated with compassion & love; experience of divine life (Uyir Anubhavam); attains purified body or golden body (Sutha Degam); the extent of achievement is dependent on the grace of Arutperunjhoti; sees divinity in all creatures; sees God in the form the aspirant is ready to receive; enjoys supreme grace (Arul Anubhavam); higher stages are heavenly stages and beyond human perception where the mind fails to conceive and all senses cease to function; Uyir Anubavam in Sudha Degam; transformation to pure body; love incarnate; universality of love in all fellow beings; oneness in life; sees the divine in all life forms; sees smallness of one and greatness of God; spontaneous flow of God in him.	12. Guru Sakiram or Shiva Sakiram.		3rd stage.	3rd divine path. Sutha Nathantham.
Descent of divinity in the individual.	13. Guru Sorpanam or Shiva Sorpanam. Supreme dream.		4th stage.	4th divine path. Sutha Kalantham.
Supreme grace flows and prepares aspirant for the next stage.	14. Guru Suluthi or Shiva Suzhuthi. Supreme tranquility.		5th stage.	5th divine path. Sutha Bothantham.
Body transforms into Pranava Deham or body of grace; merges with Arutperunjhoti; deathlessness or conquest of death. Ramalinga Adigal mentions Muthuthandavar & Tathuvarayar as had attained this state.	15. Guru Turiyam or ShivaTuriyam.	Anandha Nilai. Periya Shiva Anubhavam.	6th stage.	6th divine path. Samarasa Sutha Sanmaarga.
There are still higher stages that Ramalinga Adigal hesitates to express.	16. Sudha Shiva Sakiram. Absolute supreme consciousness.
	Sudha Shiva Sorpanam.
	Sudha Shiva Suluthi.
	Sudha Shiva Turiyam.
	Sudha Shiva Turiyateetam.

Ramalinga Adigal starts describing the journey beginning with humans who lead a mundane life without even a thought of its transient nature. They might pass by a place of worship but will never think of entering. He would not have the urge to even explore what is behind the walls. He is happy with his life minus the thought of the divine, the world and all things upon it.

Then one moves up the rung by becoming aware of the momentary nature of life. He becomes conscious of the world and its external objects. He takes his first step, coming into Sariyai.

Then wanting to see the Lord, the seeking starts. He steps into Kriyai. He feels inseparable from the divine. 

Coming to Yogam, he wants only God. Once this desire is set aflame and burning in him the various veils covering the soul for generations are shed one after the other. The divine comes to cleanse the soul. A spontaneous love for God is felt at all times.

Next, the Grace of the Lord befalls him and he enters a state of ecstasy. If earlier he chose to see God with forms and had gained earthly experiences, beyond this stage, God is un-manifested and he begins to have heavenly experiences. 

He moves to "taste" God. His Soul is charged with Divine Grace. He attains self-realization or Atma Tarisanam.

Next follows the state where he perceives God in the form of light. The Soul becomes saturated with compassion and love. He experiences the divinity within (Uyir Anubhavam). Henceforth the extent of achievement is dependent on the grace of Arutperunjhoti. He then enjoys Supreme Grace (Arul Anubhavam).

The higher stages are heavenly stages and beyond human perception where the mind fails to conceive and all senses cease to function.

Then the descent of divinity into the individual takes place. It is not over yet for the Supreme Grace flows and prepares the aspirant for the next stage. 

The body transforms into the Pranava Deham or body of Grace. Merging with Arutperunjhoti, the state of deathlessness or conquest of death is achieved.

Hold the horses for the journey is still not over yet. There are still higher stages that Ramalinga Adigal hesitates to express.

And where am I? Where do I stand on this journey, I ask myself.

Ah hah! I see myself right there towards the bottom of the rung at stage 5. I have a long way to go.

GROWING SPIRITUALLY

How can we claim that the body is ours? When did we begin to claim it was ours? The body is born not because of us. If so how can we claim it is ours? Life is an event that follows birth as death is another event that follows life. 

"In spite of the repeated deaths, and continued lives, does not every one endure and preserve himself intact?" asks Swami Bhoomananda Tirtha in his book "Quietude of the Mind", Narayanashrama Tapvanam, Paralam, 1975.

"Does not the "I" in him exist and survive ever and ever? The self in us is clearly transcendental. It is beyond life and death. The nature of the body is completely opposed to the nature of the soul. The body is made, the soul isn't. So the question arises, "How can two things opposed to each other exist together?" Interesting question.

Swami Bhoomananda Tirtha puts forward an interesting theory: "It is not the lack of the souls presence that makes the body inactive and lifeless but the last natural and irrepairable defect or disorder of the body itself." Pretty interesting. 

Now we are confused, right? On another note, even Yogi Ramsuratkumar once explained that "Some days all was clear to him, and he felt as if he were standing in the highest heaven, and he knew he was a son of God. While at other times he was dragged down from pure ecstasy into the depths of abysmal gloom."

Writes Truman Caylor Wadlington in "Yogi Ramsuratkumar of Thiruvannamalai." 

"His spiritual receptivity grew, and he became subject to downpours of illumination through the higher principles of his constitution. The powerful auric influences of the two masters combined with his own persevering effort stretched the radius of his consciousness to encompass greater fields of awareness. He could sense the many evolutions of our system, the deva, human, animal, plant, the mineral and elemental, all proceding in unison beating in a regular rhythm. The flower and the stone were not senseless or inanimate objects, all things in nature were to some extent cnscious, depending upon their level of terestrial evolution. As this out flowering soul became stabilised in the higher principles of his being, through a conscious alignment with them, he was made increasingly aware of the plan and purpose of his soul."

In noting the work of his three masters, the Yogi says, "There was much work done on this beggar. Aurobindo started, Ramana did a little, and Ramdas finished." Note that Yogi did not say it was all his effort but subtly meant that the divine had a hand in his spiritual upliftment through these masters. 

If others saw their guru as a human torch that lit their consciousness, I saw the many holy and sacred places my guru's feet had stepped upon; I saw the number of people his hands had handed out food and the basics to; and I saw the thousands of images of people who stood before him for a favor imprinted in his retina and mind. I saw the love he carried for us and the rest that he showed the moment we stood before him, occasionally giving us a much-needed hug too. I sat listening to his talk almost about anything under the sun. I saw the child in him as he cuddled up on the cold ground and dozed off to sleep. 

With both my gurus leaving their physical forms, Agathiyar and Lord Muruga with Ma and Aiya have come to care for us and guide us. Lord Muruga has asked us to open up to him and let him do his work too. While Agathiyar laid the path for us to grow spiritually sending Supramania Swami and Tavayogi Thangarasan Adigal along with many upagurus, Lord Muruga has come to take us forward. But as for me, he told me to remain with Agathiyar knowing that if given a choice I would pick Agathiyar.

DEATH

If the last two posts on Dhyana was too much to absorb, don't bother to understand it. It is just to give us an overview of the stages and what to expect. It might not be the same for all, as each one of us is customized just as our thumbprints vary. Let the Siddhas decide what is good for us and give us the necessary experience to further advance on their path.

Let's look at life in the present moment, in this wakeful moments. As Janaka pondered about the impermanence of life, so too did Pattinathar. He practically covers narrating the life process in one single song.

ஒரு மட மாதும் ஒருவனும் ஆகி

இன்ப சுகம் தரும் அன்பு பொருந்தி

உணர்வு கலங்கி ஒழுகிய விந்து

ஊறு சுரோணித மீது கலந்து

பனியிலோர் பாதி சிறு துளி மாது

பண்டியில் வந்து புகுந்து திரண்டு

பதுமரரும்பு கமடம் இதென்று

பார்வைமெய் வாய்செவி கால்கைகள் என்ற

உருவமும் ஆகி உயிர் வளர் மாதம்

ஒன்பதும் ஒன்றும் நிறைந்து மடந்தை

உதரமகன்று புவியில் விழுந்து

யோகமும் வாரமும் நாளும் அறிந்து

ஒளிநகை ஊறல் இதழ் மடவாரும்

உவந்து முகந்திட வந்து தவழ்ந்து

மடியில் இருந்து மழலை மொழிந்து

வா இரு போ என நாமம் விளம்ப

உடைமணி ஆடை அரைவடம் ஆட

உண்பவர் தின்பவர் தங்களொடுண்டு

தெருவினிலிருந்து புழுதி அளைந்து

தேடிய பாலரடோடி நடந்து

அஞ்சு வயதாகி விளையாடியே

உயர்தரு ஞான குரு உபதேசம்

முத்தமிழின் கலையும் கரை கண்டு

வளர்பிறை என்று பலரும் விளம்ப

வாழ் பதினாறு பிராயமும் வந்து

மதனசொரூபன் இவன் என மோக

மங்கையர் கண்டு மருண்டு திரண்டு

வரிவிழி கொண்டு சுழிய எறிந்து

மாமயில்போல் அவர் போவது கண்டு

மனது பொறாமல் அவர் பிறகோடி

தேடிய மாமுதல் சேர வழங்கி

வளமையும் மாறி இளமையும் மாறி

வன்பல் விழுந்திருகண்கள் இருண்டு

வயது முதிர்ந்து நரைதிரை வந்து

வாதவிரோத குரோதமடைந்து

செங்கையில் ஓர் தடியும் ஆகியே

வருவது போவது ஒருமுதுகூனும்

மந்தி எனும்படி குந்தி நடந்து

மதியும் அழிந்து செவிதிமிர் வந்து

வாய் அறியாமல் விடாமல் மொழிந்து

கலகலவென்று மலசலம் வந்து

கால்வழி மேல்வழி சார நடந்து

கடன்முறை பேசும் என உரைநாவும்

உறங்கிவிழுந்து கைகொண்டு மொழிந்து

கடைவழி கஞ்சி ஒழுகிட வந்து

பூதமும் நாலு சுவாசமும் நின்று

நெஞ்சு தடுமாறி வரும் நேரமே

வளைபிறை போல எயிரும் உரோமம்

முன்சடையும் சிறுகுஞ்சியும் விஞ்ச

மனதும் இருண்ட வடிவும் இலங்க

மாமலை போல் யமதூதர்கள் வந்து

வலைகொடு வீசி உயிர்கொடு போக

மைந்தரும் வந்து குனிந்தழ நொந்து

மடியில் விழுந்து மனைவி புலம்ப

மாழ்கினரே இவர் காலமறிந்து

வரிசை கெடாமல் எடும் எனஓடி

வந்திள மைந்தர் குனிந்து சுமந்து

கடுகி நடந்து சுடலை அடைந்து

மானிட வாழ்வென வாழ்வென நொந்து

விறகிடமூடி அழல் கொடுபோட

வெந்து விழுந்து முறிந்து நிணங்கள்

உருகி எலும்பு கருகி அடங்கி

ஓர்பிடி நீறும் இலாத உடம்பை

நம்பும் அடியேனை இனி ஆளுமே

(Source: http://pkrishnan.net/oru-mada-maathum/)

It comes as no surprise if we cannot understand the song. These are how the Siddhas dish out their songs, incomprehensible to us. But the Indian cinema in the past has made good use of the medium to impart spiritual knowledge to the general public and bringing stories that carried high moral values. The Poet Laurette Kannadhasan has made a significant contribution towards this. He re-phrases the gist of Pattinathar's song in the following song of his.

Recently Vairamuthu too has taken us on a journey from birth to death.

ஜென்மம் நிறைந்தது சென்றவர் வாழ்க
சிந்தை கலங்கிட வந்தவர் வாழ்க
நீரில் மிதந்திடும் கண்களும் காய்க
நிம்மதி நிம்மதி இவ்விடம் சூழ்க

ஜனனமும் பூமியில் புதியது இல்லை
மரணத்தை போல் ஒரு பழையதும் இல்லை
இரண்டும் இல்லாவிடில் இயற்கையும் இல்லை
இயற்கையின் ஆணைதான் ஞானத்தின் எல்லை

பாசமுலவிய கண்களும் எங்கே
பாய்ந்து துலாவிய கைகளும் எங்கே
தேசம் அளாவிய கால்களும் எங்கே
தீ உண்டதென்றது சாம்பலும் இங்கே

கண்ணில் தெரிந்தது காற்றுடன் போக
மண்ணில் பிறந்தது மண்ணுடன் சேர்க
எலும்பு சதை கொண்ட உருவங்கள் போக
எச்சங்களால் அந்த இன்னுயிர் வாழ்க

பிறப்பு இல்லாமலே நாளொன்று இல்லை
இறப்பு இல்லாமலும் நாளொன்று இல்லை
நேசத்தினால் வரும் நினைவுகள் தொல்லை
மறதியை போல் ஒரு மாமருந்தில்லை

கடல் தொடும் ஆறுகள் கலங்குவதில்லை
தரை தொடும் தரைகள் அழுவதும் இல்லை
நதி மழை போன்றதே விதி ஒன்று கண்டும்
மதி கொண்ட மானுடர் மயங்குவதென்ன

மரணத்தினால் சில கோபங்கள் தீரும்
மரணத்தினால் சில சாபங்கள் தீரும்
வேதம் சொல்லாததை மரணங்கள் கூறும்
விதை ஒன்று வீழ்ந்திடில் செடி வந்து சேரும்

பூமிக்கு நாமொரு யாத்திரை வந்தோம்
யாத்திரை தீருமுன் நித்திரை கொண்டோம்
நித்திரை போவது நியதி என்றாலும்
யாத்திரை என்பது தொடர் கதையாகும்

தென்றலின் பூங்கரம் தீண்டிடும் போதும்
சூரிய கீற்றொளி தோன்றிடும் போதும்
மழழையின் தேன்மொழி செவியுறும் போதும்
மாண்டவர் எம்முடன் வாழ்ந்திட கூடும்

மாண்டவர் சுவாசங்கள் காற்றுடன் சேர்க
தூயவர் கண்ணொளி சூரியன் சேர்க
பூதங்கள் ஐந்திலும் உன்னுடல் சேர்க
போனவர் புண்ணியம் எம்முடன் சேர்க

போனவர் புண்ணியம் எம்முடன் சேர்க
போனவர் புண்ணியம் எம்முடன் சேர்க

The greatest teacher is death. There is nothing as old as death writes Vairamuthu. Death is the oldest teaching going beyond even the Vedas, he says. But we shove and push this teacher aside for the moment at least. If everything born has to die, why do we grieve? If the old must die, why are we praying to keep them alive? The body has served him/her well. He/she has served the community well. It is time he/she moved on to another world. Let us send off the dead with this thought. Let us let go of the critically ill with this thought. If God chooses to extend their lives they should come back only to do his work. But look around us. Those who have had a bonus and an extension go back to the lives they lived before, not desiring to change their lifestyles nor to serve God.

Now let us look at life while we are still here. We rarely give life its dues and rarely give life its respect. We only realize when it is too late and we are on the deathbed.

Let us look at life through a different lens, that of Eckhart Tolle in "Oneness with All Life", Plume, 2009.

Underneath the surface appearance everything is not only connected with everything else but also with the Source of all life out of which it came. Even a stone and more easily a flower or a bird could show you the way back to God, to the Source to yourself. When you look at it or hold it and let it be without a word or mental label on it, a sense of wonder arises within you. Its esence silently communicates to you and reflects your own essence back to you.

We could say that the totality - life - wants the sapling to become a tree, but the sapling doesn't see itself as separate from life and so wants nothing for itself. It is one with what life wants. Thats why it isn't worried or stressed. And if it has to die prematurely it dies with ease.

Move away from resisting, rather learn to yield, Eckhart, says. 

Resistance is an inner contraction, a hardening of the shell of ego. You are closed. Yielding means inner acceptance of what is. When you yield internally, when you surrender, a new dimension of consciousness opens up. If action is neccesary, your action will be in alignment with the whole and supported by creative intelligence, the unconditioned consciousness. Circumstances and people then become helpful, cooperative. Coincidences happen. If no action is neccesary you rest in peace and inner stillness that come with surrender. You rest in God.

This is what King Janaka came to adopt and be. True to what Janaka says, Eckhart says,

Being at one with what is, at one with the present moment, doesn't mean you no longer initiate change or become incapable of taking action. But the motivation to take action comes from a deeper level, not from egoic wanting or fear. Inner alignment with the present moment opens your consciousness and brings it into alignment with the whole of which the present moment is an integral part. The whole, the totality of life, then acts through you.

We then all become apostles of his. Life then will give us whatever experience is most useful and helpful for the evolution of our consciousness. We understand now that the experience we are having is the experience we need as Agathiyar told earlier.

By making peace with the present moment we become at peace. The present moment is the field on which the game of life happens. Once you have made peace with the present moment see what life does through you. Let life be the dancer, and you - the dance.

DHYANA 2

Another aspect of Dhyana is what was seen earlier would take on a new configuration. What was of interest earlier would not interest him no more. It dies a slow dead without having to struggle to shut it out. Hence no effort is required to fight off these thoughts that try their best to capture our attention. Just sitting quietly the mind moves into the state of Dhyana and loses its hold on all things concrete. Bringing this mind that complains of all things to a divine silence is the objective. Within this silence, the divine guides further, just as it had guided us through his many messengers and tools externally. When the center of ego is lost he shall come back from this state to walk on the face of the earth as a Jeevan Mukta.

The enlightened did not continue to stay in solitude or keep themselves shut away from others. The saints after enlightenment came back into the society but stayed aloof and did not allow matters of the world to disturb their peace. The Siddhas too live in our midst attending to their chores and occasionally aid us when we call for them. Buddha after attaining Nirvana was in another realm and shown a thousand heads and told that he had to come back too.

During these silence moments many truths dawn on us. Swami Krishnananda of the Divine Life Society at https://www.swami-krishnananda.org/disc/disc_216.html says, "An unjustifiable dissection of the types of existence attributed to yourself and to others has been created by you." Hence we have to sit and untangle these perceptions that we have of ourselves, others, other things, and the world.

"Why do you call somebody as ‘yourself’ or call something as ‘itself’ when that ‘itself’ is also a ‘myself’ from its own point of view?", questions Swami Krishnananda.

While I may regard you as ‘yourself’ from the point of view of my feeling of myself as a subjective existence, you are also in a position to consider yourself as a ‘myself’ and consider me as a ‘yourself’.

Who is this ‘myself’? Every person in the world is a ‘myself’ because every person refers to oneself as ‘me’.

Now, who is ‘yourself’ or ‘itself’? Anything that is not ‘myself’ is ‘yourself’, or ‘itself’.

The ego in us identifies us as separate from another. Break this ego and we are one, just as the saints cried out after they came to this realization. Yoga is the means to unite this perspective. 

"In this sense, in the practice of yoga, in the attempt to achieve a union known as yoga, you are dealing with vast existence itself which stands before you as an object, from which you dis­tin­guish yourself as an observer. The world stands before you as something that is observed, and you are standing apart from it as an observing subject. But don't you know that you are also a similar type of object that can be observed by other substantives, who have also the prerogative of judging you? Have you heard the famous saying, “Judge not, lest ye be judged”? In the way you are judging another, you will be judged correspondingly. You will receive what you are meting out to another...,"

Agathiyar warns us of this play of Kali Purusha who comes to blind us. Nadi Nool Aasan Thamaraiselvan Ramaiya Aiya reads and explains the 5th Kaandam of Agathiyar's 12000, one of Agathiyar’s many works, where Agathiyar advises his student Pulastya on the shortcomings of the Age of Kali and shows a way out for humanity.

Receiving these secrets from the Aswini Devas, Agathiyar narrates what will take place in the Kali Yuga, which is exactly what we are seeing happening around us today. Agathiyar explains that it is the nature of Kali Purushan to keep us engaged in Maya or illusion. The qualities of Kali Purusha enters into a man and takes control of him, causing him to act as he dictates. Hence man caught unaware, falls for it. All these are not the making of a man but that of Kali Purusha taking the upper hand, entering into his heart and making him do it. Hence all the more reason for us to bring the divine into our hearts to stay. Once the light comes in darkness disappears. Clarity and a new understanding dawns. 

His constant reminder for those on his path has been to never give in to Kali Purusha; not to be tricked by him, and not to fall for his lure and antics. Agathiyar shows his students a way out. He advises his students not to fall prey, not to be trapped, and not to fall for the play of Kali Purusha but to safeguard oneself by taking hold the holy feet of Sadasiva, keeping him in our thoughts daily. He asks us to worship Sadasiva daily, keeping his holy feet close to our chest and in our thoughts. That is the only way to escape the grasp of Kali Purusha. 

Although God is in Chinmaya which is in turn within us, Agathiyar advises us to worship in our own way; not having the need to follow another or be envious of others talents or their ways and most importantly not to follow like a sheep.

Agathiyar says take Gnana Paal and Shiva Kathi; take the Holy Feet of Shiva, on the path of Pathi Marga and Guru Marga; worship light or jhothi, what was to become Ramalinga Adigal's stand too many years later; to reach the state of Saloga, residing with Shiva.

The Shiva Kathi mentioned by Agathiyar is mentioned by Ramalinga Adigal as explained in R.Kuppusamy's "Kadavul Vignanam." We are of wind or katru. Kathi is the breath of Erai. This Amudha katru or divine wind is prevalent in the early morning hours, to be specific 2 hours before dawn breaks and before sun rises. After daybreak its Vesha katru that is inhaled. We can understand that once man wakes up and starts his day, the air becomes polluted by the many gases emitted into the air, working himself and his machinery; and the odor and stench that is released as man goes through his day. 

Just as the fish and other aquatics swim in the water we swim in the air. Hence the reason we die once we are deprived of air to breathe. Yoga tends to bring "Erai's breath" within so that we do not drop dead. This change has to take place while still alive and not to be considered as achievable after one dies as commonly referred to the deceased having attained Shiva Kathi. 

Finally, Agathiyar tells us that the "Nathakkal" had veiled many things due to Kali Purusha's doing. But the most compassionate father Agathiyar exposes Kali Purusha to us.

Swami Krishnananda continues,

You can expe­rience the consciousness in you, but you cannot experience the consciousness in another person. You only concede the fact of there being consciousness in another person by the behaviour of that person, which indicates the presence of consciousness in that person also. Thus, the conceding of the fact of there being consciousness in another person is a conclusion drawn by inference; but in the case of yourself, it is a direct experience.

The nature of conscious­ness is nothing but the capacity to know. That which knows cannot become what is known. That is to say, consciousness cannot become an object of itself. This is the reason why you are only inferring consciousness in other people by a deductive process of reasoning, but in your case it is a direct experience.

An object which is far away from you, like a mountain, becomes an object of your knowledge. You are, of course, aware that the mountain cannot enter into your eyes. It is distant from your visual organ; yet, you come to know that the object called a mountain exists. The knowing process is actually the function of consciousness. Your consciousness estab­lishes the existence of something in front which is called a mountain. It brings about a conscious relationship between the mountain and itself in the perception of this object called a mountain. 

What does yoga do, then? It is a very subtle and adroit method adopted in the disciplining of the individual mind, by which it can directly come in contact with the Universal Mind intervening between itself and the so-called object outside. That is to say, you will directly come in contact with that object. The objective­ness, the ‘yourself-ness’, of the object ceases. It becomes a ‘myself’ in a different sense, and this ‘myself’ which is the observing factor unites with the ‘myself’ of that object. There is a larger ‘me’, a large ‘I’, which transcends the individual ‘I’, an experience which will include whatever you know about yourself and whatever you seem to be knowing about another. 

Hence we understand why Swami Ramdass of Kerala ran to hug the first man and tree he came across after coming out of his long meditative state atop the sacred hill at Tiruvannamalai.

There is, therefore, an enhancement of perceptive capacity in this process, and when the attainment of this kind of union is becoming an actual experience, you will find yourself in a flood of experience which inundates your total personality, and you will feel that which is outside you is not really outside you. 

So, what is the union you are talking about in yoga? It is the union of the subject with the object. You will find the Yoga System of Patanjali practically mentioning that the problem of life arises in the contradiction between the subjectivity and the objectivity of a thing, and the separation of the subjective and objective characters in an object. In its technical language, this is the Prakriti aspect being separated from the Purusha aspect in the perceiving con­sciousness. In that sense there is a separation, but in a deeper sense there is a union, ..

We now understand what Patanjali says, in a sutra as translated by Swami Vishnu-Devananda in his "Meditation and Mantras", Motilal Banarsidass Publishers Pvt Ltd, Delhi, Om Lotus Publications, 1978, that "Liberation (or mukti) takes place when the mind has the same purity as Purusha itself."

Patanjali mentions in a concluding stanza, "For a person who has transcended Prakriti, the qualities of nature come to an end for they, the three Gunas, have fulfilled their purpose - which is to push him through growth and to create the field for transformations on the path to self-realization. Kaivalya is that state in which the Gunas attain equilibrium and merge in their cause, having no longer a purpose in relation to Purusha. The soul is established in its true nature, which is pure consciousness. End."

Fulfill the purpose and it all ends. Stop the identification and you are that. Aum. To come to this total understanding one will be toasted and roasted as in the preparation of food that brings out an enhanced flavor. The Tava Kanal or internal heat shall enhance the soul, through the fire that results as we sit in meditation. 

Dr. Pasang Yonten Arya in discussing the winds states that,

The psychic heat Drod is produced by the space particles and the heat manifested from the friction of the wind element. This is another fundamental element as it supports and gives power to the consciousness, like the power of the fire that can launch rockets to space. The power is called medrod or 'digestion fire' in medicine and Tummo in yoga tantra. The heat (fire) sustains life and protects the body/mind. The psychic fire increases the wisdom, burns the ignorant mind of the brain and gives realization and liberation from the darkness of unawareness. That is why yoga describes Tummo as the aggressive fire which ignites from below navel, pierces the chakras one by one and reaches the sky of the crown chakra. The tummo burning arrow married with the celestial bride leads to enjoy the life of transformation of samsara. They give birth to the son of awareness from the blissful garden of Vajrayogini. (Source: https://en.wikipedia.org/wiki/Tummo)

Agathiyar and Dhanvantri have mentioned that I was having discomfort and pain in my body as a result of wind having gone amok and doing havoc in me. But it comes with the practice that we put in. They came up with the necessary herbs I needed to consume to tame the horse. They asked to stop all practices too. Take the Siddhas to guide you when you dwell into the breath. As Rengaraja Desigar says, worship first the Siddhas and sit in silence. They shall move our breath. They shall stand guard over us. They shall send us or direct us to the necessary remedies in the event things go beyond our understanding and means. Let the Siddhas in to work on us.   

DHYANA 1

In the last post, we heard Sage Vasishta tell the tale of King Janaka to Prince Rama. We shall recap the story.

After coming by the Siddhas and listening to their song, the Siddha Geeta, King Janaka went into deep contemplation thinking about the impermanence of life and how small a soul he was and how minute his lifespan was compared to the vastness of the universe out there and its age. Brooding long about life, Janaka realizes, "All my dangers and calamities are the net, woven by the hundreds of threads of my own desires and ambitions." Caught in this net, he says he had enough of this weaving, and enough of this bondage. "Let me take resolve to rest in my inner chamber. Now I have at last been awakened by this high souled Siddhas. From now on I shall heed my soul, follow the Atma, which is the only sure means to attain freedom and supreme bliss. Let me sit alone and withdrawn. I shall win quietude in my own soul and find all my peace and contentment therein." 

Just as he resolves to withdraw within, his minister came to announce he had an appointment with some dignitaries. Janaka pondered for a while. At that moment, he realizes that the soul neither can benefit from action nor beget harm by inaction as it is pure and immortal. Janaka decides then that life has to go on but without attachment. He has to do what he has to do without attachment. He then decides, "Let me rise up. Let the body pursue whatever it has been used to. To restrain it all of a sudden will be wrong and damaging. If the mind remains desireless the results of actions done by the body and its limbs will be taintless." He leaves to meet them.

Having reflected thus at length Janaka attended to all his duties and work relating to his kingdom. He was neither over concerned nor worried. He was dwelling cheerfully in the present accepting whatever that came to him as an event or duty. From then on Janaka became a Jeevan Mukta.

R.Kuppusamy in his "Kadavul Vignanam", explains how Ramalinga Adigal saw these various states of observation and identification. In coming to Dhyna three things exist initially: the object, subject, and the seen.

As we progress, the object disappears or உருவம் அருவமாகும். Continuing with Dhyana, the subject disappears too. Only the seen or காட்சி exists. This Ramalinga Adigal calls Jnana or Uyir Anubhavam, (ஞானம், உயிரனுபவம்).

In "An Introduction to the Philosophy of Ramalinga Swami" by Dr C Srinivasan, published by Ilakkia Nilayam, Tiruchi, 1968 this is known as Guru Sakiram or Shiva Sakiram, where perceiving God in the form of light, the soul is saturated with compassion and love; it experiences divine life (Uyir Anubhavam); attains purity of the body or golden body (Sutha Degam, the extent of achievement is dependent on the grace of Arutperunjhoti). Uyir Anubavam in Sudha Degam, where transformation to pure body; love incarnates; universality of love in all fellow beings arises; oneness in life is achieved; he/she sees the divine in all life forms; sees the smallness of oneself and greatness of God; and experiences the spontaneous flow of God in him/her. The spiritualist sees divinity in all creatures; he/she sees God in the form he/she is ready to receive; he/she enjoys supreme grace (Arul Anubhavam).

The "I", that is lost, reveals the Atma or soul that becomes the watcher without registering the sights, sound, and thoughts. This state, தியானம் சித்தியானதன் அடையாளம், that of experiencing Jnana upon completion of Dhyana, is called Atma Anubavam (ஆன்ம அனுபவம்). Para Turiyam or Atma Tarisanam or Supra-mental perfection, where tasting God; and the glory of Arutperunjhoti; the soul is charged with divine grace; the spiritualist realizes the greatness of God's grace and his smallness; self-realization or Atma Tarisanam on the soul as an atom as brilliant as the sun takes place.

Pursuing further even the seen disappears. Only the experience of Brahmam exists. This shall be known as Samadhi. But Ramalinga Adigal does not settle for Samadhi but aspires to come back and serve. Rather than lose oneself in Samadhi, rather than dissolving in Brahmam, rather than sitting lifeless, he chooses to come back to serve others with compassion in what is called the Sahaja Samadhi, something that Tavayogi told me he shall attain. This is karma yoga. 

When in a state of continuous Dhyana, even in waking hours, whatever is consumed changes its state (தியான மயமானால் பொசிப்பு மாறும்). We understand now how the food taken by Agathiyar is not taken to sustain him but for the elementals around. In https://blog.good-will.ch/WordPress/2010/10/23/rishi-agastya-a-little-miracle-and-some-stories, we read that Agathiyar loves to cook and to serve.

Through serving food he likes to spread himself into the people and thus to adjust any imbalances in the mental, emotional, and physical bodies. He lives in tune with the universal consciousness and in such a tune-up the food is given to all the elementals around him with himself as the channel.

And as for fasting, he says, "In so far as you don’t feel that you are eating, it is fasting.” Just as Agathiyar did not think that he was eating, Neem Karoli Baba too tells Ram Dass that, "To take them (LSD) with no effect, your mind must be firmly fixed on God." We understand how the handful of LSD pills requested from Ram Dass and taken by Neem Karoli Baba did not kill him. The story is told by Ram Dass at https://www.ramdass.org/ram-dass-gives-maharaji-the-yogi-medicine/

In 1967 when I first came to India, I brought with me a supply of LSD, hoping to find someone who might understand more about these substances than we did in the West. When I had met Maharajji (Neem Karoli Baba), after some days the thought had crossed my mind that he would be a perfect person to ask.

The next day after having that thought, I was called to him and he asked me immediately, “Do you have a question?” Of course, being before him was such a powerful experience that I had completely forgotten the question I had had in my mind the night before. So I looked stupid and said, “No, Maharajji, I have no question.”

He appeared irritated and said, “Where is the medicine?” I was confused but Bhagavan Dass suggested, ” Maybe he means the LSD.” I asked and Maharajji nodded. The bottle of LSD was in the car and I was sent to fetch it.

When I returned I emptied the vial of pills into my hand. In addition to the LSD there were a number of other pills for this and that–diarrhea, fever, a sleeping pill, and so forth. He asked about each of these. He asked if they gave powers. I didn’t understand at the time and thought that by “powers” perhaps he meant physical strength. I said, “No.” Later, of course, I came to understand that the word he had used, “siddhis,” means psychic powers.

Then he held out his hand for the LSD. I put one pill on his palm. Each of these pills was about three hundred micrograms of very pure LSD - a solid dose for an adult. He beckoned for more, so I put a second pill in his hand - six hundred micrograms. Again he beckoned and I added yet another, making the total dosage nine hundred micrograms -certainly not a dose for beginners. Then he threw all the pills into his mouth. My reaction was one of shock mixed with fascination of a social scientist eager to see what would happen.

He allowed me to stay for an hour - and nothing happened. Nothing whatsoever. He just laughed at me. The whole thing had happened very fast and unexpectedly.

When I returned to the United States in 1968 I told many people about this acid feat. But there had remained in me a gnawing doubt that perhaps he had been putting me on and had thrown the pills over his shoulder or palmed them, because I hadn’t actually seen them go into his mouth. Three years later, when I was back in India, he asked me one day, “Did you give me medicine when you were in India last time?”

“Yes.”

“Did I take it?” he asked. (Ah, there was my doubt made manifest!)

“I think you did.”

“What happened?

“Nothing.”

“Oh! Jao!” and he sent me off for the evening.

The next morning I was called over to the porch in front of his room, where he sat in the mornings on a tucket. He asked, “Have you got any more of that medicine?” It just so happened that I was carrying a small supply of LSD for “just in case,” and this was obviously it. “Yes.”

“Get it,” he said.

So I did. In the bottle were five pills of three hundred micrograms each. One of the pills was broken. I placed them on my palm and held them out to him. He took the four unbroken pills. Then, one by one, very obviously and very deliberately, he placed each one in his mouth and swallowed it - another unspoken thought of mine now answered. As soon as he had swallowed the last one, he asked, “Can I take water?”

“Yes.”

“Hot or cold?”

“It doesn’t matter.”

He started yelling for water and drank a cup when it was brought. Then he asked, “How long will it take to act?”

“Anywhere from twenty minutes to an hour.”

He called for an older man, a long - time devotee who had a watch, and Maharajji held the man’s wrist, often pulling it up to him to peer at the watch. Then he asked,” Will it make me crazy?”

That seemed so bizarre to me that I could only go along with what seemed to be a gag. So I said, “Probably.”

And then we waited. After some time he pulled the blanket over his face, and when he came out after a moment his eyes were rolling and his mouth was ajar and he looked totally mad. I got upset. What was happening? Had I misjudged his powers? After all, he was an old man (though how old I had no idea), and I had let him take twelve hundred micrograms. Maybe last time he had thrown them away and then he read my mind and was trying to prove to me he could do it, not realizing how strong the “medicine” really was. Guilt and anxiety poured through me. But when I looked at him again he was perfectly normal and looking at the watch.

At the end of an hour it was obvious nothing had happened. His reactions had been a total put-on. And then he asked, “Have you got anything stronger?” I didn’t. Then he said, “These medicines were used in Kullu Valley long ago. But yogis have lost that knowledge. They were used with fasting. Nobody knows now. To take them with no effect, your mind must be firmly fixed on God. Others would be afraid to take. Many saints would not take this.” And he left it at that.

When I asked him if I should take LSD again, he said, “It should not be taken in a hot climate. If you are in a place that is cool and peaceful, and you are alone and your mind is turned toward God, then you may take the yogi medicine.”

When the divine comes within, all that is consumed by us turns into medicine for the body. All that we consume is offered as Neivaidyam and consumed by the divine. As Agathiyar stressed on the need of food to us too, and as is written in Bhuvaneswari Kavasam, என் உணவெல்லாம் உனக்கேற்ற நைய்வேத்தியம் ஆகுமம்மா, Thomas Moore in his book "Care of the Soul", HarperCollins Publishers, 1992, too says, "Communion, union with divinity, is accomplished by means of food. Taking food into the body is a ritual way of absorbing the god into oneself." 

TRUE LIBERATION

The Siddha path is one that stresses the practical aspect or sadhana rather than theoretical knowledge or exposition. Hence asking me to come to his path, Agathiyar got me on the go visiting several temples that he named. On the pretext of getting me to do parikara, he brought me to ancient temples that I guess I had been to in my past lives without my knowledge. Years later he tells me for instance that I was living at Papanasam, which I visited with Tavayogi in 2005, in a past life. My wife and I sold fruits within the temple grounds. Our usual routine would be to offer fruits to Agathiyar who resides in a separate sannadhi in the Kutraleshswar temple. My daughter would pick a fruit and feed the granite statue of Agathiyar daily.

Then Agathiyar introduced me to two gurus. Supramania Swami on my first visit revealed about me and why I had come. On my second visit 3 years later, he brought his guru Yogi Ramsuratkumar who had gone into samadhi t his kudil to chant with us. Later he took me to the Yogi's samadhi temple and a couple of temples in Tiruvannamalai.

Tavayogi brought me on a different journey, that of exploring the places where the Siddhas hid out, doing tavam, away from the public's eye. He brought me into the jungles, hills, and caves to have a first-hand experience rather than give discourses in the comfort of his ashram.

Once back home Agathiyar started me on doing puja, rituals, and charity. Agathiyar and Tavayogi taught us the practical aspects of Yoga Asanas and Pranayama. Having put us through the first phase,  that of Sadhana, today he has brought us to the second phase that of going within. By going within, all pursuits cease. The pursuit of the Self itself brings an end to all external seeking and searching. It is only when we settle down in a place and bring the senses within that the lure of the external ceases. Hence the reason many seek solitude for a period of time at least until they learn to manage and gain the strength to come back into society to face the external lures of life with the right mind.

By asking us to do remedies for past karma, to right the wrong we did, to do charity and lots of puja, Agathiyar brought us through a process of purification and refinement in our thoughts and deeds. Today he brings us to perform inner purification and refinement by just sitting quietly and observing the breath. Here there is no effort on our part as previously done. Here the Siddhas shall conduct our breath henceforth. Having shown discipline and seriousness in all their undertakings and adhering to the words of the Siddhas, taking efforts to carry out the Siddhas willing, the seeker is relieved of placing further effort. Instead, the Siddhas have taken the reins, to lift us to greater frontiers. The process has already begun for some at ATM, as vouchsafed by them. 

Being born in a world that itself is a long-standing illusion, since time immemorial, Sage Vasishta, the guru of Raghuvamsa, warns the young Prince Rama, barely 16 years of age, of the nature of this world - a world that is supported by both the rajasic and the tamasic and tells him of the need to carefully see through this illusion and shed these Gunas, adopting a sattvic way in all manners of life. Going on a pilgrimage of holy abodes throughout his kingdom, Rama returns to the palace. Soon he becomes disillusioned and finds himself disinterested in the princely life and all that it has to offer to him. He sought something else.

The guidance that Vasishta gives to Rama, who lived and ruled during the Tretha Yuga, applies to us in this age too. His purpose in coming is made known by the wise sage. Vasishta reveals the steps that shall bring one to the liberation of the soul that came to be attached to this body, to the young prince. One needs to lead the mind to a state of holiness first he is told. Learning of the Sastras keeps one firmly grounded in faith and belief in the divine. Dispassion comes next followed by seeking the wise and keeping their company.

We do not know our true value. But the Siddha who has been assigned to us and has followed us for ages knows our soul. He shall do all things in his might to help elevate our souls, giving us the right experiences to learn lessons from living in this world. He comes at the nick of time to save us from plunging too far down into the grasp of passion and getting caught in the web of the lure of the world. He lifts us from it, giving us just sufficient time to dwell on it, just giving us a taste of the experience, that is considered sufficient and moves us on to newer experiences. But the trouble with us is that we get hooked to these pleasures and they override all other preferences in life. If we take heed of the Siddhas who come along with their wisdom, it brings clarity to us, clarity that soon changes our fate and brings peace within.

If we make assessment and judgment based on other's actions, the Siddhas see only the soul. Our actions although shall disrupt our lives but it never has a hold on the soul. As Patanjali says, so does Vasishta say that the soul has no relation whatsoever with the body. Hence even if the body is tainted the soul remains pure. Hence the reason for the Siddha to continuously remind us that they only see the soul. The results of our actions that come as karma is only for the body to face as the body is the vehicle for the soul to have a learning. Living out the karma in its entirety, remaining unnerved and unattached to the pain, and torment, carrying the incurable illness and disease of the body, is how some saints lived their lives at times. Agathiyar too has often repeatedly told me to ignore the discomfort and pain in the body. 

Vasishta gives a full discourse to Rama on reflection of life and the nature of the true Self and its relation to the world that he sees as an illusion. Vasishta narrates the story of King Janaka to Rama. Janaka happened to come by a group of Siddhas singing in chorus. A Siddha is one fulfilled in his purpose, that he has no more to search and seek. It was the Siddha song called Siddha Geeta. Swami Bhoomananda Tirtha in translating this song in his book "Quietude of the Mind", Narayanashrama Tapvanam, Paralam, 1975, ends with a note.

The noble people should try to acieve the holy and benign happiness which emerges from the inner psychic quietitude. One whose mind is steeped in quietitude attains freedom from his desires. He will led to the most holy state of the delightful Self the state wherein he abides in his own innate nature, which is supremely peaceful and quiet. 

By abiding more within himself than outside, he gains the inner spiritual communion. This inner communion will purify his being, sharpen his understanding, rarefy his thoughts and inquiry, eventually he realizes that there is nothing else, either as the cause or as the effect. 

End. This is the sublime teaching of the Siddha Geeta.

Hearing the Siddha song drove Janaka into deep thought and inquiry. As he sat at the verandah of his palace and gazed out into deep thoughts, he thought of how minute was his span of a life upon this earth compared to the ceaseless course of the eternal time. "My soul was ageless before it came here. After leaving here too is going to be endless. Yet I being a fool think this present or middle period upon earth to be the real. My fame, fortune, and riches are false. Where are the riches of the so-called monarchs who ruled this earth? All that was there at one time have gone to sheer dust later", laments the King alone.

Agathiyar in "Perunool Kaviyam 12000" reveals what took place.

கோனான ராசாதிராசர் தாமும் கொற்ற வனாராண்ட தொரு வழியுமாமே வழியான முனியுகத்தில் ராசரெல்லாம் வையகத்தையாண்ட தொரு தடமுமாகும் பழியான ரிடியினது சாபத்தாலே பாங்கான கோட்டையது மண்மேடாச்சு அழியாத ஆஸ்தான மண்டபங்கள் அவனிதனில் பிரளயத்தால் முடலாச்சு.

P Karthigayan in his book "History of Medical & Spiritual Sciences of Siddhas of Tamil Nadu", published by Notion Press Chennai, 2016 writes that there is literary evidence by Agathiyar about a hole on the surface of earth wherein the great kings of ancient periods, pre-14 yugas were buried with their country by natural calamities witnessed by Bhogar.

Siddhas report of having seen 17 yugas or eons come and go as we stand in the 18 yuga. P. Karthigayan says that Siddhas kept historical records in their literature as far back as the 15th yuga, the Kreda yuga. As for the period of time before the advent of the Kreda yuga, only puranas and epics give some clue. Anjana Rishi is said to have lived for 10 yugas and having witnessed many deluges. References and recent excavations suggest that Siddhas had lived at the time of the great dinosaurs some 23 generations before Tirumular. Karuvurar, Agathiyar and Subramaniyar have spoken about these 18 yugas too. Great spiritual masters of the past had belonged to ancient yogic cults that prevailed on the now submerged lands of the Indian Ocean, and are presently considered divinities of Hinduism writes Karthigayan.

Brooding long about life, Janaka realizes, "All my dangers and calamities are the net, woven by the hundreds of threads of my own desires and ambitions." Caught in this net, he says he had enough of this weaving, and enough of this bondage. "Let me take resolve to rest in my inner chamber. Now I have at last been awakened by this high souled Siddhas. From now on I shall heed my soul, follow the Atma, which is the only sure means to attain freedom and supreme bliss. Let me sit alone and withdrawn. I shall win quietude in my own soul and find all my peace and contentment therein." In these quiet moments, his minister came to announce the arrival of dignitaries from abroad. Janaka pondered for a while. He realized that the soul neither can benefit from action nor beget harm by inaction. It is pure and immortal. Like the soul in my body, let me sit quietly and still, alone and contented. He then decided, "However, let me rise up. Let the body pursue whatever it has been used to. To restrain it all of a sudden will be wrong and damaging. If the mind remains desireless the results of actions done by the body and its limbs will be taintless." Hence he made his way to meet his royal visitors. Having reflected thus at length Janaka attended to all his duties and work relating to his kingdom. He was neither over concerned nor worried. He was dwelling cheerfully in the present accepting whatever that came to him as an event or duty. From then on Janaka became a Jeeva Mukta.

The enlightened did not continue to stay on solitude or keep themselves shut away from others. The saints after enlightenment came back into the society but stayed aloof and did not allow matters of the world to disturb their peace. The Siddhas too live in our midst attending to their chores and occasionally aid us when we call for them. 

Finally, Vasishta tells Rama, "Liberation, Oh Rama does not reign in the heaven above or in the patala below. It does not exist anywhere upon the surface of this earth either. Liberation or moksha is in truth the mind that has been rendered pure and transparent by the majesty of the full-grown wisdom. By cultivating detachment and indifference towards the entirety of desires and cravings the mind is naturally led to its own virtual extinction. The extinction of the mind is the outcome of liberation. Attaining supreme wisdom upon overcoming the state of delusion, he will realize that the real being in him is such that it is devoid of bondage and liberation which will be baseless.  By virtue of his wisdom and realization, he will become contented and full that there is no seeking or achieving anything whatever."

THE SOUL & LIBERATION

Swami Vishnu-Devananda in his "Meditation and Mantras", Motilal Banarsidass Publishers Pvt Ltd, Delhi, Om Lotus Publications, 1978, translates a sutra of Patanjali that says, "Liberation (or mukti) takes place when the mind has the same purity as Purusha itself."

From the above sutra we come to understand the importance of purity in mind. Now I understand pretty well this is what Supramania Swami meant when he said we shall keep on polishing the ware  (the mind) till it shines. Tvayogi told me we shall try; if not in this birth maybe in the next. But we shall keep on trying.

Swami Vishnu-Devananda writes, "The final chapter of Patanjali's Raja Yoga Sutras discusses Kaivalya, - liberation or independence. Although the saints say that it is man's purpose to achieve union with the divine, Agathiyar through his 5 tenets for mankind tells us besides knowing our purpose, we need to carry out the remaining 4 other tenets too namely: to serve Erai, then one's parents, followed by service to society, to care for the lower beings in the form of animals and plants and the mineral kingdom.

For one who is in poverty a vitamin supplement is considered a rare commodity and a luxury while for one who earns well, he swallows a variety of these without figuring out or worrying about its costs. A grandma is forever grateful to Dr. Jana for seeing her granddaughter who is about my granddaughter's age but was malnourished for her age and could not even sit nor stand up the first time we met her. Today she breezes by just like Little Bheema on Netflix.

Swami Vishnu-Devananda translates the sutras further, "Those who experience what seems to be undeserved suffering are only working out previously incurred karma. The law of karma is absolute." He continues,

The law of karma is absolute, and the effect of a desire or tendency must definitely be reaped, although it may be in a different lifetime and under different circumstances. This gives an idea of how long man has been going through birth and rebirth. He has been reincarnating as long as there has been desire. It is the desire that binds him to the physical plane.

This answers the question put by many, "Why me?" and on Erai being unfair in punishing one for something done in a previous birth.

He tells us that there is no beginning to desire, answering my question when, how and who had the very first desire that started the ball rolling bringing the ball today at our feet?

For a yogi there is no positive or negative about karma. For a yogi, karma is neither white nor black, for others it is threefold - black, white and gray meaning there are subjective reactions to the work that must be carried out and this, in turn, creates new karma.

The irony is that on one hand we are told birth rebirth is because of we carrying unexhausted desires, then we are told that what gives momentum to desires is cause and effect or past karma. It is the chicken and egg story, a matter of which came first? So to play it safe and to save us from a lot of headaches, the elders always told us never to investigate the source or Adhi and end or Moolam so that we shall keep our peace of mind.

Besides cause and effect, we are told that the activity of the mind which creates them and the objects of desire contribute towards this momentum driving us to take birth after birth.

Swami Vishnu-Devananda speaks about the varying perspective of humans as he understands from these sutras.

The object remains the same, but when it is perceived by more than one mind there immediately arise varying views of that object. It is the individual attitudes or karmic situations that determine how a person sees something. What is perceived or cognized by an individual is entirely dependant upon the orientation and tendencies of that mind and not on the object itself, for the object is one.

So I remind myself not to get angry if somebody has a different opinion of something.

He adds that an object is either known or unknown to the mind because of the coloring of the mind. Could this be the various veils of varying colors that Ramalinga Adigal reveals as hiding the truth from our eyes, that deceive us, and that creates an illusion?

Patanjali says that we are not of the body; neither are we the mind. We are the witness, Purusha, the self. Sitting alone in silence, only the Purusha remains. The Purusha witnesses the thought go by and overtime loses its attention on it too. What dawns on us during these moments is then self-knowledge.

As Thirumular says even the desire to know Siva should drop, even the desire for liberation must be given up for it is still a desire as any other desire says Patanjali.

Patanjali concludes, "For a person who has transcended Prakriti, the qualities of nature come to an end for they, the three Gunas, have fulfilled their purpose - which is to push him through growth and to create the field for transformations on the path to self-realization." How wonderful. Reaching the finale. The end.

Kaivalya is that state in which the Gunas attain equilibrium and merge in their cause, having no longer a purpose in relation to Purusha. The soul is established in its true nature, which is pure consciousness. End.

Fulfill the purpose and it all ends. Aum.

SOUL TALK

The Siddhas tell us that they see only the soul. As they want us to follow their path too should not we see others as souls too rather than give them an identity, male-female, Caucasian, Oriental, etc. When we begin to see the way the Siddhas see, we begin to tolerate others. Once we understand the purpose and the reason and begin to understand why we are all here, a realization dawns on us. Then our perspective change.

For instance, I then begin to see my father as a soul that has taken a male body and is the breadwinner of a family into which I was born. I see my mother as a soul that has come to take on the experience of a female and also a mother to me. I have joined this couple of souls to bring joy and also sorrow to them. Their life changed the moment I came into their lives. They have dedicated every minute of their life now to me, watching over me, caring for me, looking over my needs, feeding me, etc. Just as after discovering my hands, legs, and body, I learned that I could activate them, make use of them, reach out and grab things, learned to kneel, stand, walk, and bring coordination between by my limbs and my senses, my parents too learned and gained a new experience, that of looking after a new baby. All three souls go through a learning process throughout its lifetime. Then my parent's soul leaves the body one day, one after the other. But the soul never dies we are told. So they continue to keep watch our me and my family and my kids and their kids too. Hence the whole ancestry comes to watch over us. Similarly when we come under the tutorship of a guru, he and his lineage watch over us birth after birth. So is it with the Kaval Deivam, Kula Deivam, or Ista Deivam. The Kaval Deivam or village deities are the patron deities or grama devata of the village. The Kula Deivam, or guardian spirits are ascribed to various sects or clans in the community. The Ista Deivam is an aspect of the formless that one is captivated with and chooses to adore and worship.

A devotee who sought the Nadi was surprised when Agathiyar mentioned to her that her guru from the past was pleading to him to save his child. I was amazed at the compassion of these gurus that goes beyond death and birth.

I'm a soul who similarly ventured out of my father's kingdom to have experienced too just like my parents, forefathers, and ancestors and other souls did. Just as we enriched ourselves with knowledge the soul enriches it with experience and leaves. While many souls come to live out some chosen experiences and leave, there are souls that come with a greater purpose. They come to serve others. Similarly, others too have come to aid us. Besides coming to gain various aspects of these experiences that the soul has chosen even before taking birth, they help elevate others too.

Then there are saints who choose to come back for us. It is said that when Buddha was in the other realms he was shown a having a thousand heads. He asked for the reason. He was told that those were his past births. He turned the other side and saw another thousand heads. Now what he asked? Those are the births that he would take hereafter. But he was enlightened! We might think that the cycle had ended but he has to come again, now with another purpose. If the earlier thousand births were taken as a result and because of his past karma, the further thousand births have no karma attached to them but for the sole purpose of uplifting others souls. He comes down as a guide with a heavenly purpose fulfilling the desires of the divine and skips through the run of the mill life that we all go through daily.

Tavayogi is said to be a very old soul that lived in the times of Agathiyar, having being under his tutelage. He chose to come again after a long gap in time just for us so that he could guide and show us the path.

Although they had no reason to come again, many masters came for their students, out of compassion for them, to give them an ear and listen to them, to take them on their walks, to help bring them a recollection of their past, to mold them and take them with them. Agathiyar has come for us. Here is an opportunity of a lifetime to walk with him. Shall we lag behind and miss the Polar Express or is it the Agathiyar Airlines? 

OF THE BREATH & LIBERATION

Tavayogi told me that the fiber statue that stood at the old Kallar ashram was the closest portraiture of Agathiyar. Even Agathiyar has said he was never short nor stout as depicted in sculptures and paintings of him at his temples. When I questioned Tavayogi how Agathiyar comes to him, he told me in the form of light. After returning from the Nattradreeswarar temple, Tavayogi turned to me to say, "Siva is Agathiyar and Agathiyar is Siva." Then after a private initiation at his old ashram, he tells me that breath was God. 

Take away the breath you become lifeless. Press a pillow over someone's face and he dies in suffocation. Although giving oxygen can revived a person who is losing consciousness or gasping for air or short of breath, it is of no value to someone who has died. A good meal or water too is of no use to him then. What is this thing that sustains a person then? What is this that when it resides in us keeps us alive?

If Swami Rama in his "Meditation and its Practice", says that the breath is the bridge or link between the body and the mind, BKS Iyengar in his book "Light on Pranayama", HarperCollins Publisher India, 1993, says the breath links the infinite with the finite. 

Swami Rama advises the beginners to start by simply becoming aware of the breath, which is the simplest and most natural step. He says, "When the mind begins to follow the flow of the breath one becomes aware of the reality that there is a link between oneself and the center of the cosmos which supplies breath to all living creatures. As long as the body receives the vital force, or prana, through the breath, the body/mind relationship is sustained. When this connection is disrupted the conscious mind fails and the body is separated from the inner unit of life. This separation is called death."

Iyengar surprises us by mentioning that dhyana is of three kinds too just as we have the three gunas or characteristics seen in foods and other areas, namely sattvic, rajasic and tamasic. He goes on to give examples. The brothers Ravana, Kumbhakarna and Vibhisana, having spent years in acquiring sacred knowledge saw different results and took on different characteristics. Ravana became "engulfed in amorous pursuit and ambitious" as a result of his dhyana being rajasic. Kumbhakarna's efforts in dhyana "made him fall into deathlike torpor because his dhyana been tamasic. Only Vibhisana remained righteousness for his dhyana had been sattvic. I never imagined that for a moment.

Swami Satprakashananda in "Meditation", Sri Ramakrishna Math, Madras, 1976, prepares us for meditation. He reminds us of the importance of prayers and that prayers are preparatory to meditation. Individual prayers in the comfort of one's home bring us into the mood and mode to wind down and settle. Similarly, he says, "You can also convert your secular deeds into a mode of worship by doing your duty with complete self resignation. Such performance of duty also becomes a spiritual practice turning the mind Godward and prepares the mind gradually for the practice of meditation." 

He continues.

"Prayer is a verbal approach to God. In the beginning, a seeker may use many words in his prayer. But as his understanding becomes clearer as his spiritual feeling deepens and his faith becomes intense, he realizes that all he needs is devotion to God." The prayers then become shorter. The devotee does not use too many words. 

Unlike previously going in search and seeking outside, the "something", that would bring ultimate peace and fullness within finally, "in meditation there is no seeking or searching as the soul and goal have become one", adds Iyengar. We at ATM have arrived at this stage. 

Swami Rama says, "Breath awareness enables us to experience deeper levels of consciousness that cannot normally be experienced. Thus the first step in this process is the development of breath awareness."

He adds that the breath can warn us of impending illness. In all the treatise on Yoga, we are taught to check the flow of the breath from the nostrils at dawn and correct the flow. This practice helps keep illness away.

The reason the mind is restless is because of impurities we are told. Learn to observe the breath. Inhale the breath gently with awareness thinking that it shall remove these impurities. It helps a lot to be aware of the breath, inhaling as if we are sipping a cup of coffee, taking in its wonderful aroma, savoring its flavor and taste, and the satisfying sensation we derive from a cup of good homemade coffee.

As the breath is related to the mind, Swami Vishnu-Devananda in his "Meditation and Mantras", translates a sutra of Patanjali that says, "Liberation (or mukti) takes place when the mind has the same purity as Purusha itself."

WATCHING THE BREATH

In phase two of the journey, that of going within, we shall share our experiences. But never expect the same experiences for we are a unique combination of several bodies that there cannot be two exact experiences. 

Even in broad daylight, in the midst of the devotees hurriedly stopping to raise their hands in prayer and moving on to the next shrine, wanting to cover every inch of the temple before hurriedly making their way to the next temple, no one took notice of the mystical events broiling, be it at Lord Dhaksanamurthy's sannadhi at Tiruvanaikaval, or Swami Jeganathar's samadhi in Tapah, or at Palani Murugan's sannadhi, or at Sivavakiyar's cave at Sivanmalai, or at Nattukkottai Chettiar Arulmigu Thandayuthapani Temple in Penang and several other places. As for other similar miracles that took place in India, Agathiyar told in the Nadi subsequently that the sight and miracles were only meant to be seen by the three of us  - Tavayogi, my brother and me. https://agathiyarvanam.blogspot.com/2019/06/the-mysterious-siddhas-their-grace.html

Similarly, the formless took a form that his children wanted and wished to see. Erai appeared to an ex-colleague and friend Muralitharan Saminathan, in Kailash as Goddess Madhurai Meenakshi, just for his eyes only.

As every other devotee was engaged in prayer and immersed in divine bliss looking into the inner chamber as the arati was shown to Bhagavathi Amman of Chottanikkara, Kerala, again my friend, had the rare blessing of witnessing the darshan of Ma standing majestically in the skies. Another friend Perarulalan was blessed to have a darshan of Lord Muruga, standing majestically in front of him as he rang the bells of the temple at Carey island feeling sad within, that he could not have a glance of the Lord while others were having a field day taking in the beauty of Erai as the arati was shown. These miracles remind me of watching the movie on the life story of Arunagiri, where he is called over to the back of his chariot while everyone else is eagerly watching from the front. Arunagiri is given darshan. 

How does the divine veil or cover these moments of sheer amazement in the midst of the crowd or marketplace to show his miracles to a selected few? It is akin to the nurses and doctors drawing up the curtain before attending to their patients at the wards. In the case of the divine, the veil or curtain is invisible but does its job of keeping out intruders and curious bystanders quite well.

Continuing from the last post that dealt with cleaning, cleaning and more cleaning, after cleansing the home and the self through Deha Sutti and Nadi Sutti, we need to keep the place and the thoughts sparkling clean forever respectively. As Shoukei Matsumoto says it is an uphill battle continuously keeping both the place and the mind clean and clear of debris, dust, and dirt, one needs vairagya in their charts to be consistently agile and persistently battle this foe that we face. For a strong-willed person, it might be possible but we are easily swayed and distracted. Even Yogi Ramsuratkumar says there are days he loses the battle and becomes a victim to all these overpowering thoughts.

JN Bhasin who studied the birth charts of prominent people including saints writes in his book "Events and Nativities Explained", Sagar Publications, 1974,

Rama Krishna Paramhansa had all the signs that pointed to or denoted a high type of vairagya in the mind. It was written that he would attain sainthood and rise to great spiritual heights, reminding us of Agathiyar's 1st Tenet, that of knowing our purpose and mission and taking up a life that was attuned to the desires and wishes of the divine as charted in the stars and horoscope. The Buddhist too have a practice of identifying potential souls and past gurus taking rebirth and work on these children from a very young age leading them along so that the soul can continue its work and not become deviated from its mission.

Arvind Ghosh or Aurobindo Ghosh too took to a saintly life as it was in the chart showing a mind full of vairagya.  Swami Yogananda too had all the right ingredients for sanyas.

We need a tool to subdue the thoughts. The tool is the breath that comes with us, stays with us 24/7, that is not easily misplaced or lost or needs an upgrade or to be purchased, hired or renewed. Agathiyar and Tavayogi taught us to use the breath to tame the thoughts. A Siddha too came during our prayers and led us on a technique of observing the breath.

A reader messaged me after reading a post,

Sir.. When I sit for meditation I always used to focus on between the eye brows... Of Course I realised after your article.. It does have role of Ego... I need your blessings to move my focus to heart... 

Do not switch the techniques but continue with what comes best to you. I too was told to focus between the eyebrows initially. On later initiations, I was told to pay attention to the breath. I was given a mantra too to recite silently while watching the breath. Today just by sitting the thoughts settle. Its an evolution too over time I suppose. It should come naturally and spontaneously without having to put effort, for otherwise your attention will be diverted to the action and effort placed. It would remain a method as Ram Dass says.

She understood.

Ok... Got it.. Just surrender during the prayers and meditation.... Things will automatically happen... According to our readiness.. 

Another reader wrote,

Sir just like you I have also started doing meditation by observing breath. It seems to be working. Actually Appa asked me to start doing meditation and I was looking for method to do it as there are many ways to do it. Then it happened in one of your blog that you mentioned observing breath for meditation and it was suggested by Appa too. So I took it as clue and blessings and started doing that way immediately. Thanks.

Swami Vivekananda explains the results of yoga and pranayama, giving us an overview of what to expect in just a couple of lines.

Nerve currents will have to be displaced and given a new channel. New sorts of vibration will begin, the whole constitution will be remodelled, as it were.

He shows us the way to begin the inner journey too.

But the main part of the activity will lie along the spinal column, so that the one thing necessary for the posture is to hold the spinal column free, sitting erect, holding the three parts - the chest, neck, and head - in a straight line. Let the whole weight of the body be supported by the ribs, and then you have a natural easy posture, with the spine straight. 

After learning to sit straight as explained, he brings us to the practice of Nadi Sutti or purification of the nerves. Agathiyar on the onset, as his first lesson for me on Yoga, taught me this technique, through the Nadi reading.

Swami Vivekananda quotes from the Shvetashvatara Upanishad on Nadi Sutti:

First the nerves are to be purified, then comes the power to practise pranayama. Stopping the right nostril with the thumb, through the left nostril fill in air, according to capacity; then, without any interval, throw the air out throught the right nostril, closing the left. Again inhaling through the right nostril eject through the left, according to capacity; practising this three or four times at four hours of the day, before dawn, during midday, in the evening, and at midnight, in 15 days or a month purity of the nerves is attained; then begins pranayama. 

Swami Vivekananda in his "Raja Yoga - Conquering the Internal nature", Advaita Ashrama, Calcutta, 1998, proposes a method.

The science of Raja Yoga, in the first place, proposes to give us such a means of observing the internal states. The instrument is the mind itself. The power of attention, when properly guided, and directed towards the internal world, will analyse the mind, and illuminate facts for us. The powers of the mind are like rays of light dissipated; when they are concentrated, they illumine. This is our only means of knowledge.

Among the many works of the Siddhas, one stands out prominently. It is Patanjali's "Ashtaanga Yogam". P.Karthigayan explains vividly in his book "History of Medical and Spiritual Sciences of Siddhas of Tamil Nadu", Notion Press, 2016, how the Siddhas prepare us to move up the ladder through laying out eight components along the path. https://agathiyarvanam.blogspot.com/2018/12/the-saintly-works.html

Iyamam and Niyamam prepare us for a new way of life, lifting us from the current thoughts and run of the mill life. Iyamam is instilled by parents and teachers and can happen upon self-reflection too. A man who adopts and achieves these will stand out and be unique among his fellow men. He will be a truthful person or utaman. After perfecting his qualities, he moves to Niyamam, he fulfills this part of his spiritual development. He becomes divine by nature. Having tune his thoughts he now works on his body with the aid of two tools, Aasanam and Pranayamam, physically preparing him to adopt a new style of living taking on a virtuous character. Perfecting his body through performing Aasanam, he then moves to perfect his inside through Pranayama. The Siddhas begin to move his breath. He now becomes a yogi, one who has perfected his breath. 

Assuming we have done, gone through and covered the first have of the journey where we bring about mastery of the self and self-control and discipline through engaging in external activities, we are then brought to halt to all forms of engaging activities, brought within, not even in engaging with our thoughts. Hence begins the second half of the journey.

Next Prathyagaram and Tharanai shall mentally prepare him to move into a new realm of perception. From here, one travels on to the Kesari Margam, to the cosmos and back as mentioned by P.Karthigayan. The mystical flight and inner journey to countless universes start here.

Dyanam and Samadhi bring one to be receptive of the spirituality of oneself, the Siddhas and their wisdom. Going within and with internal worship, one arrives at Samadhi. 

Relating these practices to the chakras, we see a similar pattern taking shape.

Ganesa and Vallabai (Vallabah Ganesa) at Muladhara, remove the prevalent existing blocks so that one could progress without hindrances and delays. It is sort of christening a new ship before its maiden journey or flagging the race to begin it.

Coming to Svathisthana, creativity arises in leaps and bounds, as a result of blessings from Brahma and Saraswathi. 

At Manipuragam he is able to sustain our endeavors by the grace of Thirumaal and Laxmi.

At Anagatham, he is gifted with endurance, a much-needed element to travel farther on this path, by Rudra and Rudri. Rudra defeats the fear of death and other fears and burns past karma. A deeper understanding of the mystery dawns.

At Visukthi, Maheswaran and Maheswari wait to pick him up from the gloom and frustration that falls upon us while traveling the path. 

At Ajna, both Sadasivan and Manonmani shall grant him the fruits of yoga. Mounam the state of silence sets in without effort. Engrossed in a state of continuous bliss, the body goes into a state of Samadhi while the spirit attains Mukti. One attains the powers of the creator. All of the cosmos becomes a teacher. He will come to know that he is one with the matrix or prapanjam. He who has reached this state is a gnani. 

Remember though that the results are not distinctively defined and that they might not appear as suggested or listed in these stages or levels of the journey within, but can move to and fro, bringing one to a high state of exaltation or being - one moment - and fall back into darkness the very next moment. This is where we need the grace of Erai to constantly watch over us, besides our attempt to watch our thoughts, breath, movements and internal activities. Bring the divine to stand watch over us and the journey will turn out well. As Ruzbeh Bharucha quotes Baba at https://www.speakingtree.in/allslides/the-ether-element-divine-silence,

"This happens once and only comes through The One. The divinity of the Ultimate Father and Mother comes through the way S(H)e imparts Knowledge. S(H)e gives us the Knowledge of the New World. We have come from Amar Lok or from immortality to Mrutyu Lok, which is the land of death. How was the world created? Where are the Deities? How was our soul created? All these answers one can get via dhyān or meditation", informed Bapuji. 

Once you are in tune with Divine Silence, all knowledge, power, radiance, goodness, the very essence of Oneness begins to fill the individual and it is through Divine Silence that the Masters know the past, present and the future. 

I believe that the one who goes deep within, meditates, becomes one with his or her breath, merges with his or her breath, thus becoming one with the Source and through the Source, the individual taps into the universal grid of Knowledge.