ADESH ADESH -facebook/AlakhNiranjanAdeshAdesh It has been found - TopicsExpress



          

ADESH ADESH -facebook/AlakhNiranjanAdeshAdesh It has been found from the foregoing discourses that in the spiritual realisation and metaphysical reflection of Mahayogi Gorakhnath and other enlightened saints of the Siddha-yogi school, it is the one non-dual trans- cendent Absolute Spirit, Siva, Who, by virtue of the infinite Spiritual Power of the nature of absolutely free Will immanent in and non-different from His essential character, eternally reveals and enjoys Himself as an infinitely diversified and wonderfully harmonised Cosmic Body and also as the sole Indwelling Spirit and Absolute Lord of this phenomenal Cosmic Body. It has also been found that the same Supreme Spirit, by virtue of the same unique Power, has created within His Cosmic Body numerous orders of worlds, i.e. numerous planes of phenomenal existences, and has revealed Himself as numerous Deities or Divine Personalities function- ing as their Indwelling Spirits and Governors and Harmonisers. It is the same Siva, Who plays all these parts in all these forms as the World-Souls and the World-Bodies, as the Spiritual Rulers and their Phenomenal Regions, as the Deities and their domains of self-expressions. Thirdly, it has further been found that it is the same Supreme Spirit again, Who by virtue of the same unique Power reveals Himself as various orders of finite and transitory, simple and complex, individual bodies, and dwells in them and plays various roles in relation to them as their individual souls. Thus, in the view of the enlightened Mahayogis, whatever exists or may possibly exist in this spatio-temporal system or even above it is and must necessarily be a self-manifestation of the Absolute Spirit, Siva, with His unique Sakti, freely active and essentially non-different from Him. The Mahayogis do not even admit any fundamental difference of matter from spirit. Matter or body is no less a form of self-manifestation of the Supreme Spirit than spirit or soul. The entire universe with all that is or may be in it is spiritual in essence. A Mahayogi with his illumined con- sciousnesss actually experiences it. Accordingly from the view-point of the enlightened experience of Mahayogis, it is Siva Himself Who dwells in every individual body as the individual soul, Jeevatma. All psycho-physi- cal organisms are His particularised bodily self-manifestations, and He plays the part of an individual soul with particular differentiating charac- teristics in each of them. Siva is really the Soul of all creatures. Though the soul and the body are both phenomenal self-manifesta- tions of the transcendent Supreme Spirit and as such ultimately non- different from each other; nevertheless there is from the empirical view- point a good deal of difference between the two. The soul is evidently a spkitual manifestation of the Supreme Spirit, while the body is a physical manifestation. The body appears as a finite composite material entity, occupying a portion of space and undergoing various changes and trans- formations in time; the soul appears as a single simple self-luminous spiritual entity without any spatial characteristics and without any temporal modifications. The individual soul, though closely related to an individual body, does not specially occupy any particular portion of the body, but its presence can be realised in every part of the body; it is associated with the whole body and with every part of the body, amidst all changes that the body or particular parts of the body may pass through, without itself undergoing any such change. It is the unity and identity of the self- luminous soul that gives relative unity and continuity and identity to the composite body, which passes through various changes and transformations, integrations and disintegrations, organisations and disorganisations. From the state of the minutest seed (vija) to the state of the fully developed and amazingly complicated organism, it is the same soul that reigns and shines in the body, exercises regulative influence upon all the functions of all ele- ments of the body and maintains its harmony and unity and individual identity. The soul is the master of the body, and all the operations of all the organs of the composite bodily organism revolve round the soul as their dynamic centre and by way of service to the soul. All the bodily functions appear to be immanently directed towards the fuller and fuller self-realisation of the soul, which is the spiritual owner of the body. The fuller and fuller self-realisation of the soul does not certainly imply any spatio-temporal change or modification of the soul, but it only implies the gradual self- emancipation of the soul from the veils and shades upon its essential spiri- tual and divine nature and from the conditions and limitations imposed upon its self experience by its phenomenal connection with the body and its environments. As the soul has no real spatial characteristics, no size or shape or magnitude, the Yogis consider it useless and beside the point to discuss whether it is of atomic size (anu-parimana) or of the size of a thumb (angustha-parimana) or of the size of the body (madhyama-parimana) or of an all-pervading size (bibhu-parimdna). Being essentially sizeless and shapeless and magnitudeless (though related to an individual body of any size or shape or magnitude), the soul may be conceived in any suitable way for the practice of meditation and contemplation or for the purpose of practical behaviour. The soul is not only distinguished from the gross physical body, in its simplest and most homogenious as well as most complex and heterb- genious form. But it is also distinguished from life, mind, ego and intellect, (Prdna, Manas, Ahamkara and Buddhi). They all constitute its embodi- ments and instruments of self-expression and self-realisation in the pheno- menal cosmic system. The soul is the centre and support and master of them and is the unifier and harmoniser of all their functions. The soul being of the nature of pure spirit (though apparently individualised in its phenomenal manifestation), transcends them all and is also immanent in and associated with them. All the phenomena of life, mind, ego and intelligence take place for the sake of the soul, and the soul is the sleepless and unfailing witness and illuminator and controller of them. It may be remembered that Life, Mind, Ego and Intelligence have their existence and functions in the Cosmic Order as a whole, in the phenomenal Cosmic Body of Siva-Sakti. The entire Cosmic System is pervaded by Life, Mind, Ego and Intelligence, and the enlightened yogis and philosophers find expressions of them everywhere in the universe. In the Cosmic System they are related to and are the instruments of pheno- menal cosmic self-revelations of the Cosmic Soul, the Universal Spirit, Siva. In relation to individual souls they have their particularised functions as instruments of self-expression and self-realisation of the respective souls. Though all of them are phenomenal self-manifestations of Siva-Sakti and as such are spiritual in their essence, they are subordinate and subservient to the soul, in which the character of the pure spirit is substantially retain- ed (although under limiting conditions) and in which there is the inherent possibility of the realisation and enjoyment of the perfectly and uncondi- tionally self-illumined and blissful character of the Supreme Spirit, Siva. Thus the individual soul, inspite of its phenomenally individualised character, occupies a unique position and is essentially superior to and master of, not only the gross physical body, but also life, mind, ego and intelligence, which have their respective importance in this world-order. The soul is moreover to be distinguished from Moral Consciousness, from Aesthetic Consciousness and even from Spiritual Consciousness, though in and through them the soul has its noblest and most glorious forms of phenomenal self-expression. They also are forms of phenomenal conscious- ness, however refined and elevated and illumined they may be, and hence are subservient to the soul. It is in the state of perfect illumination of the Spiritual Consciousness that the soul realises its absolutely blissful identity with the Supreme Spirit, Siva.
Posted on: Sat, 31 Aug 2013 10:41:41 +0000

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