Corroborating Siddhanta - that 'Thou Art Siva'.


The best the vedas came up with was the 'thou art that. Meykandar went further
and clarified 'tat' as Siva. For this we are indebted to him. No more ambiguity.
Now you know why we call it siddhanta.

You can share with me you dreams and I can share with you my visions. We all
accept the 'reality' of dreams because all of us have experienced dreams during
sleep even though there is no way to prove it to another. When we are asleep,
with all the sense organs are shut off, and we experience a dream, that is a
fact of the existence of soul. The dream is received and processed by the barely
functioning mind. When awake we remember our dreams indicating that it has been
recorded in the subconscious as a memory.

One can tell me their dream in vivid detail but there is no way for me to verify
or corroborate it, that one has indeed had a dream and what the substance of the
dream was, and what was the hermeneutic interpretation of the dream was. It is
not possible to verify another's dream unless we have the same dream which is an
imposibility. But we accept that dreams are possible and take a person's word
for it. It is accepted as a testimony.

Likewise with visions. Having a vision is almost exactly like having a dream,
except that it is in the waking conscious state and not during sleep state. Here
too the sense organs are temporarily shut off and the mind at a standstill.
Another difference between dreams and visions is that there is (usually) no need
for any hermeneutic interpretations, for visions are direct cognitions of
another Reality. We perceive it directly, and enjoy the effects of it. For
example it like seeing another sun in the sky in the waking conscious state -
two suns at the same time, something that can be repeatedly seen at different
times, on different days, experienced repeatedly as often as we want to. This is
very unlike a dream. There is nothing to interpret except to simply recognise
that reality of two suns. A vision would be something like that except that it
is in the meditative/worship state experiencing the inner reality and not the
outside physical world.

Most people have dreams most of the nights except that most do not remember it
upon waking. Therefore they say they only experience dreams occasionally. This
is not true. What is true is that they don't remember.

Anyone who can dream can have a vision. But we hardly hear of people saying they
have had visions, and so we conclude that visions are rare and only experienced
by rare spiritual souls, rarely.

Well, this is even more untrue. Most people have visions most of the time in the
waking as well as after the deep sleep state. It is just that they do not
recognise it! It is because of this non recognition that we find it hard to
accept the 'reality' of visions. While all of us accept the reality of having
dreams most people cannot accept the possibility of having visions, though both
cannot be 'proved'. This is itself illogical, and such statements of having
visions are met with disbelief.

So how do we corroborate dreams and visions? A Belgian friend asked if I
meditate and I replied, 'yes, in the morning'. Then he asked me, 'is it before
brushing your teeth or after brushing your teeth'. This question immediately
told me that he indeed was a meditator. I replied, 'before brushing my teeth',
and with this he immediately recognised that I was an established meditator. We
recognised each other, and we both knew more or less where each other stood. To
his statement that he practiced mantra meditation I replied I did 'light and
sound'. Thereafter concord, harmony and deference followed.

For those on the path, this is how we recognise a testimony, as only another
knower would know it, and all others are excluded from this knowledge. Another
person present in that discussion thought we listen to background music while
meditating and offered to lend me his CDs on buddhist chants! This is the
'criteria to verify a testimony'. It would be impossible for one to convince
another about dreams if that other person has never ever experienced one
himself. Likewise with visions.

So we see things differently; chandra (moon), surya (sun), the warm glow of
soma, infinite energy, agni the fire that gives no heat - all these things means
different to us. To the rest they just chant 'agnim ille purohitam..''
mindlessly. It may interest you to know that when we speak of 'that' or 'tat',
all of us whether hindus, buddhists, taoists, christians, etc - exclusively call
it shiva, not kuan yin, nirvana or anything else. No other word can be used
adequately to describe it. It is a state as well as a Being that is very alive,
and of infinite energy. No other diety that we know of quite corresponds to what
we are trying to mean. Ganesha, Muruga and any other dieties just does not quite
'fit' this Being. Meykandar must have experienced that, and clearly identified
'tat' as Siva. It is for this we are in gratitude and recognise his greatness
too, over and above the vedas.

It is for this reason that teachers of the past formulated traditions like
chariya, kriya and yoga, so that the people can train themselves to be open to
receive metaphysical dreams and remember it, and experience visions during the
awake state. These are practices to shutoff the mind, shutoff the instinctive
and intellectual mind, shut off the subconscious, release the sub of that
subconscious, shut the sense organs, and recognise the inner reality. When one
is stable in these practices, having a vision is as routine as having dreams
during sleep.

Time and Space are the axis of the room that provides a three-dimentional
experience, with past, present and future. If one is living in a sealed room
right from birth, one cannot know what is outside, and the laws that apply
there. We cannot know if there is time and space or whether the room is
free-falling in a vacuum. One can only speculate. Outside time-space there are
no points of reference; we cannot say we are standing still, or falling, because
there is no fixed point of reference. We cannot say something exists or does not
exists; we can only say something in relation to something else, relative to
something. Outside time-space 'there is no something else'. Anything that we
rationalise about the period prior to creation (or time-space) is guessing or
postulating. We are applying laws of the room to the realm outside the room. All
that we can firmly say is that, 'we do not know' - naam ariyom.

Why stop at rationalisations? Why not go further, higher, to corroborate? Here
only an experiencer can tell us of it. It would be his testimony of his
experiences. Siddhanta accepts all avenues of information, more so those of
Sivajnanis - knowers of Siva.

Logic and rationale can only supply standards. "The agamic method is of
proceeding from facts of experience to general principles and in saiva
philosophy, experiences includes yogic vision obtained by spiritual
illumination, which may be regarded even as the higher type of intuition." (The
Saiva School of Hinduism by S. Shivapadasundaram, Victoria College, Jaffna,
1934). Wisdom says we have to corroborate our reason with testimonies by
jivanmuktas. These testimonies are experiences of being outside the room.

Consider another way of looking at the solution, the yogic way, and what past
and currently living jivanmuktas have shared with me is this:

1. In the White Light
Here the meditator goes into a realm where there is a brilliant white light
pervading everywhere. He has consciousness of himself and the White Light, and
nothing else. He is not aware of his body, mind or the world. Only two things
remain - his awareness and the white light. Its a duality.

2. In the Dark Inner Space
Next, from the realm of the white light the experiencer moves into another realm
where there is what we call the Dark Inner Space pervading everywhere. It looks
like the physical outer space above the stratosphere but this is inner, within
us, and it is dark. The meditator has consciousness of himself and this Dark
Inner Space and experiences deep peacefullness. He is not aware of his body,
mind or the world. Only two things remain - his awareness and the dark endless
space. Its a duality.

3. In the Golden Light
Next, the experiencer moves from the realm of the dark inner space into another
realm where a yellow-golden light is experienced. It is not really a 'move' from
one realm into another but rather the realm of the dark inner space transforms
into this Golden Light pervading everywhere. It is formless form. The meditator
has consciousness of himself and this Golden Light. He is not aware of his body,
mind or the world. All these things cease to exist. Only two things remain - his
awareness and the golden light. Its a duality.

4. Entering the Golden Light
Next, the experiencer 'moves' from merely being aware of the golden light to
entering it, or, becoming the golden light. This is a transition phase, where
the consciousness of the experiencer merges into the golden light. He is only
aware of the merging.

5. Becoming the Golden Light
Next, the transition is complete, and the experiencer has become the Golden
Light. He is the Golden Light. He has lost awareness of his own personal
consciousness. There is no duality. Only One Thing exists in this realm. The
experiencer sees himself as All, has all knowledge and bliss, but no power.

6. Entering the Nothing
Next, the experiencer 'moves' even deeper from this realm of being the golden
light into another realm where there is The Nothing. He has consciousness of The
Nothing. There is a duality here as he is aware of himself as the golden light
and at the same time he experiences The Nothing. This is another transition
phase really.

7. Becoming the Unknown
Next, the experiencer 'moves' from experiencing The Nothing to merging into the
Nothing and becoming what we call as The Unknown. Nothing is describable in this
state. It cannot be said if anything exists or does not exists.

State 6 & 7 is what we term as parasiva, parabrahman, atattva (beyond the 36
tattvas). Buddhists call state 6 as nirvana. The relationship cannot be
described, (if there is one, that is) except as not two.

State 3, 4 & 5 is what we term as satchitananda, parashakti, Siva or Saguna
Brahman, tattva 1 & 2. Oneness and twoness is experienced here.

Nowhere in any book to date has the parasiva state been described in two stages,
like above.

When the experiencer 'returns' to normal consciousness and the mind begins to
stir and become alive again, it is only the 'aftermath of the experience' that
is remembered, but is not fully explainable.

How do we know if this was made up or a fake. Check any veda, upanishad or agama
and you will not find any such knowledge there. Only living jivanmuktas can
describe all these stages with such clarity, precision and exactitude. And this
is the first time something such as this this has been published in the public
fora.

Or, show this to any jivanmukta and he may confirm its accuracy. I have
confirmed this with 'more than two' living jivanmuktas, men and women, Indians
and Chinese, Hindus and Buddhists, more than a thousand times, over decades. It
cannot be corroborated otherwise, as siddhanta deals with those realms that
transcends the mind. Otherwise it would be like convincing one about the reality
of dreams when that person has never had a dream in his entire life.

While the rest of the world can rationalise and speculate on these issues, we
know it for a certainty, as clear as the sun rises each morning, and corroborate
it directly with the Diety daily. Because thats what we do daily; corroborate it
each morning.

But it remains that these testimonies overrides any rationalisations of the mind
that we discussed above, as it deals with areas beyond the realms of the mind,
in the realm of tattvas 1 to 5.

The point here in this testimony is that it reconfirms the non-dual
relationship, the threefold relationship of God and soul, the final siddhanta,
that 'thou art Siva'.

One can read the geography of a place, rationalise about it, but its better to
have it confirmed by one who has visited the place. All of our rationalisations
must be corroborated and verified by experiencers and not remain mere
intellectual gymnastics on documents.

This would be my final in this series for the moment. Is there anyone who wishes
to rebut it?

Until such time, this stands as the final siddhanta - monistic, theistic,
advaita isvarapada, the siddhanta of Tirumular and Meykandar. There are no other
philosophies and religions in the world today; what remains existing in the mass
mind are illogics as well as that commonly known as 'myths, superstitions and
faiths'.

Regards.

Pathma



For easy reference these are the records that has to be dealt with.

http://groups.yahoo.com/group/akandabaratam/message/27745

http://groups.yahoo.com/group/akandabaratam/message/27819

http://groups.yahoo.com/group/akandabaratam/message/27832

http://groups.yahoo.com/group/akandabaratam/message/27868

http://groups.yahoo.com/group/akandabaratam/message/27887

http://groups.yahoo.com/group/akandabaratam/message/27909