Jeevatma into Paramatma

JEEVA PARAMATHMA IKYA YOGA

JEEVA PARAMATHMA IKYA PRAKARANA OF JNANA SINDHU
('INDIVIDUAL SOUL UNDER MAYA & FORMLESS GOD 
  BEYOND MAYA ARE ONE'- CHAPTER OF JNANA SINDHU)

WHAT IS JEEVA ?

THE INDIVIDUAL SOUL WHICH HAS IDENTIFIED
WITH BODY IS JEEVA DUE TO MAYA(ILLUSION) & 
AVIDYA.(IGNORANCE)

WHAT IS PARAMATHMA(GREAT DIVINE SOUL) ?

FORMLESS BRAHMAN(GOD) WHO IS INFINITE, PURE,
WITHOUT CHARACTERISTICS, BEYOND COMPARISON,
BEYOND MAYA, SAT(WITHOUT BEGINNING OR END)
-CHIT(CONSCIOUSNESS) - ANANDA(BLISS),  ETC.

WHAT IS THE DIFFERENCE BETWEEN 
JEEVA  &  PARAMATHMA ?

IN ESSENTIAL NATURE, JEEVA IS SAME AS 
PARAMATHMA, EXCEPT THAT JEEVA IS UNDER THE
CONTROL OF MAYA WITH ILLUSORY BODY, WHILE 
PARAMATHMA(SAME AS BRAHMAN, ATHMA) IS 
FORMLESS BEYOND MAYA. 

NOTE: ISHWARA, GOD WITH FORM AS IN TEMPLES, 
             CONTROLS MAYA

WHAT IS IKYA ?

WHEN TWO ENTITIES 'MERGE' OR IDENTIFY AFTER
CLARITY AS 'ONE & SAME'

WE WANT TO REPEAT HERE FIFTH SLOKA OF 
MAYA PANCHAKAM OF ADI SHANKARACHARYA
WHICH IS AS FOLLOWS --

5. Alas! Maya, which is adept at making the impossible 
happen, creates in Brahman which is homogeneous, 
without any parts, distinctions such as Brahma, Vishnu 
and Siva and thereby perplexes even the learned by 
making them look upon Brahma, Vishnu, and Siva as 
different from one another. 

SECOND & THIRD SLOKAS OF ATHMA PANCHAKAM 
OF SHANKARACHARYA --

Due to ignorance I think that a rope is a snake, 
For due to absence of Jnana. 
I ascribe life in to lifeless thing. 
And when the realized one points it out, 
I wake up from this illusion, 
And understand that it is a rope and not a snake. 
Similarly I am not the jeeva but Shiva, 
Which I only understand by the teaching of the great teacher.

Due to the veil of ignorance,

I see this world in the eternal life,
Which has the form of truth and joy,
Similar to the dream which I see due to veil of sleep,
For I am the pure complete, perennial and single Shiva.

EVEN THOUGH MANY NAMES ARE USED WITH 
RESPECT TO GOD SUCH AS 'PARAMATHMA'
'PARA-BRAHMAN', 'BRAHMAN',  'ATHMA'  ALL
THESE NAMES REFER TO ONE FORMLESS GOD
WHICH IS BEYOND MAYA.  EXPERIENCING 
FORMLESS GOD IS VERY DIFFICULT & GENERALLY
SUCH A PERSON HAS MADE SADHANA OVER
MANY BIRTHS, RESULT OF WHICH WILL BE
CULMINATED WHEN RIPE IN A SUBSEQUENT BIRTH !
PRANAVA  SOUND  ॐ - OM KARA IS ASSOCIATED
WITH FORMLESS GOD(AS WELL AS GOD WITH FORM)
CHARACTERISTICS OF FORMLESS GOD IS INFINITE
& NOBODY CAN KNOW ALL OF THEM FOR CERTAIN
TILL THEY ARE IN HUMAN BODY MADE OUT OF
PANCHA BHUTHAS(FIVE BASIC ELEMENTS).

NAME 'ISHWARA' OR 'ESHWARA' IS USED TO THE
SAME ONE GOD, HOWEVER WITH DIFFERING
CHARACTERISTICS  SUCH AS "WITH FORM", WHICH
CONTROLS MAYA,  DEPENDING ON FORM GIVEN TO
GOD MOSTLY BASED ON PURANA STORIES, OR 
STHALA(PLACE) PURANAS, ALSO FORMS WITH 
MALE FORMS, CHARACTERISTICS, FEMALE FORMS,
CHARACTERISTICS, OR BOTH LIKE 
ARDHANARISHWARA, OR MIXTURE OF TRINITY LIKE
'HARI-HARA' ETC.  CHARACTERISTICS  OF 
GOD LOOKS RESTRICTED APPLICABLE TO THAT 
FORM. MIND FINDS IT EASIER TO CONCENTRATE ON
GOD WITH FORM. 

TO MAKE THIS MORE CLEAR --

 *INDIVIDUAL SOUL, WORLD & GOD
 Individual soul, the world & God appear to be different 
from one another only because of the limiting adjuncts. 
Intrinsically, there is neither difference nor identity among 
them, for all the three are in essence Pure Consciousness, 
homogeneous like a lump of salt. When the unconditioned 
Self has, as the limiting adjuncts, the body and organs 
which are characterized it by ignorance, desire and 
action is called the transmigrating 
INDIVIDUAL SOUL(JEEVA). When the limiting adjunct 
is the power of eternal and unlimited knowledge, which 
is Maya, the same Self(Athma) is known as 
ISHWARA(conditioned by MAYA)or MAYAVI, who is the 
antaryaamin or Inner Controller of the whole 
WORLD(MAYIKAM). The same Self(Athma), free from all 
limiting adjuncts, is 
FORMLESS GOD(BRAHMAN, PARAMATHMA).

JEEVA PARAMATHMA IKYA PRAKARANA OF 

JNANA SINDHU --

('INDIVIDUAL SOUL UNDER MAYA & 

FORMLESS GOD BEYOND MAYA ARE ONE'- 

CHAPTER OF JNANA SINDHU)

  Parameshwara teaching Shanmuga

Parameshwara told Shanmuka--

Shanmukha ! I shall explain to you what is written in Vedas
which is the essence of Shruthi, understand this well. 
Knowing you yourself is Athma, thinking all things seen are 
Athma only, Jeeva-Athma-Ikya knowledge naturally dawns 
in you.The difference imagined in Athma is due to limitation
(upadhikrtha) in Jnana resulting in wrong thinking. In nija
(real) Samadhi, Jnana dwans resulting Athma Tattva-Ikya
ie, only ONE ATHMA -- which we call JEEVA depending on
ignorance(upadhi) of that individual mind & PARAMATHMA 
ie.Brahman-FORMLESS GOD. Difference seen in Athma is 
only illusory(kalpanika), when you contemplate on 
Athma(which is real ie.Truth)-Anathma(lifeless illusory 
things which are False), results in Paramananda(Bliss). 
When you are enlightened, you understand that only 
ONE ATHMA, due to ignorance is seen as TWO
(Jeeva, PARAMATHMA) due to Mayapasha ie. tied down 
by illusion !

A person walking in dim light, seeing a rope piece thinks it 
as cobra gets scared, shivers & on going near, scrutiny he 
finds that it is not cobra but a piece of rope, same way, in 
mind there is illusion of Jeeva even though it is pure 
Athma only. 

Pot maker makes pots, lids, flat tawas out of same mud &
calls them by different names, same way in Athma, Jeeva
(illusory due to Maya) exists. 

A person walking on the sea shore seeing a shining oyster 
shell thinks it as silver, when he goes near & observes it is 
mother of pearl. same way. in Athma, Jeeva(illusory due to 
Maya) exists. 

Many types of jewelry are called by different names as 
bracelet, chain, crown etc. however all are made out of gold
only, same way in Athma, Jeeva(illusory due to Maya) exists. 

Two relatives who are fighting each other, on hearing 
opponent has died thinks he is polluted(suthaka), afterwards
when he comes to know that news of death is false, thinks
he is pure(not polluted) same way in pure Athma, due to 
wrong notion Jeeva Exists. 

Wood carver carves in wood different animals & calls them 
as elephant, horse etc., in reality all of them are made out 
of wood only, same way in Athma, Jeeva(illusory due to 
Maya) exists. 

Iron smith makes needle, knife, Scissors etc., actually all of 
them are made out of one & same material 'iron' same way
in Athma, Jeeva(illusory due to Maya) exists.

In sea you see waves, foam, bubbles, when you analyze,
they are all water only, same way in Athma,  Jeeva(illusory 
due to Maya) exists.

When you go in a boat, trees on shore looks as if they are 
moving along with you, even though they are stationary
same way in Athma, Jeeva(illusory due to Maya) exists.

A person suffering from Jaundice, sees all things as yellow,
in colour, same way in Athma, Jeeva(illusory due to Maya) 
exists.

When you get giddiness, it looks as if world is rotating, when 
you rotate a burning cinder it looks like a ring of fire, a huge 
mountain from a distance looks small, small letters look BIG
when you see through a magnifying lens, in sun shine you 
see mirage as if water is there, just like you mistake 
direction in a new place, when clouds are moving we think
moon is moving, seeing your reflection in mirror imagining 
it as somebody else's, same way in Athma, Jeeva(illusory 
due to Maya) exists.

My Child !, believe that all things seen are false, these are 
all visible due to wild imagination like dream(bhrame). From 
wheat we can make many types of sweets, dishes, from
Brahman all these things are born. 'Sarvam Brahma Mayam',
everything is Brahman only. Just like when a bamboo forest
catches fire, we hear sound "chat,chat", see fire, smoke,
spark, etc. one looking as if different from other, stone,soil,
mud,insects,plants,animals,sun,moon,planets,stars are all
Athma only. 

Milk changes into curd, butter, Ghee,Cheese etc., know 
that Brahman is all names, forms. In Maths from digit '1' 
how crores of numbers are generated, same way Brahman 
has become all things seen ! How from one lamp, many 
lamps can be lighted, from one Brahman many universes 
are created. 
From   ॐ (OM) one letter, many letters are born, 
from sugar cane - Jaggery(brown sugar), sugar,caramel etc.
 are born, 
from one seed, many seeds of the same variety are produced, 
from cloud, lightening,thunder,water droplets are produced,
from one thread, many types of cloths like saree, dhothra
(white cloth worn by men), bath towel, bed sheet etc. are 
made,
in the same tree, roots, stem, branches, leaves, flowers,
fruits(produced by one  seed) are seen one different from
other,
from one original Divine Power - Brahman or Paramathma
Devathas(Sura), Humans, microbes(krimi), insects(keeta),
birds(Khaga), mountains, oceans, plants, creepers etc.
various worldly forms are seen which are enchanting to the
eyes.

Many pots filled with water reflect, ONE Moon as many in
those pots, same way, Athma has pervaded all things seen
in this world.

ONE Lamp gets reflected in many mirrors kept on the wall,
same way Athma has pervaded all bodies.

A lamp kept on a open wall lights up both sides of wall,
same way Athma lights up inside & outside Universe.

My Child ! this way Athma due to limitation of Maya, is seen
in many different ways, calling oneself as Jeeva is due to
limitation of imagination(upadhi kalpitha), please note.

In reality you yourself is  Paramathma, do not be under 
doubt or worry as to where is that Great Divine Thing.
Athma is all pervading, there is nothing in which Athma
as not there. When you contemplate on Athma(which 
is real ie.Truth)-Anathma(lifeless illusory things which 
are False), you gain knowledge that all things seen are
illusory & you are that Great Divine Thing called as
PARAMATHMA.

A King's son grown up by breast feeding of servant lady,
when he grows up says," I am not son of a servant lady,
I am King's son", he is eliminating the earlier feeling( that
servant lady as mother) & calls himself as King, same way
due to limitation of Maya(Mayopadhi), even if Athma thinks 
as Jeeva, by the kindness of Sad-Guru, one comes to 
know the Truth about himself(as PARAMATHMA)

A tiger cub drinking dog's breast milk, will not become a 
dog, same way confused by ignorance, when one says he 
is Jeeva, Sad-Guru makes his doubt go away & tells
him the Truth(ie.he is PARAMATHMA only). 

Bhramara Keeta(insect), how it makes other keeta under it
to change as Bhramara Keeta,same way, meditation on
Para-Brahman makes who meditates as Para-Brahman.
This way in olden days,sages after getting Pure-Auspicious
knowledge, came to know they are Para-Brahman, broke 
loose attachment to samsara(family), traveled in Bliss State.
They are--
Narada, Vashishta, Athri, Sanaka, Sanandana, Romasha,
Durvasa, Thrnabindu, Markandeya,Agasthya,Kardama, 
Kapila, Nandikeshwara, Yajnavalkya, Sindhusama, Marichi,
Sindhura, Dattatreya, Vamadeva, Samvartha, Dadhichi, 
Kashyapa, Jamadagni, Vishwamitra, Saubhari, Gauthama, 
Kanva, Parashara, Brahaspathi, Shukrapaulasthya etc.

All the above had firm conviction that they are Brahman
& became Para-Brahman. Nobody has deteriorated,
or lost upliftment spiritually by thinking "I am Para-Brahman".
Therefore you think you are Para-Brahman & become
Para-Brahman. Myself, Vishnu, Brahma etc.attained Bliss
State by thinking that Great Divine Thing.

Shanmukha(Six faced) ! escape clutches of Maya, getting 
rid of limitations(upadhi), contemplating on Athma
(which is real ie.Truth)-Anathma(lifeless illusory things 
which are False), think Jeeva as PARAMATHMA.

This should not be told to those who hanker after worldly
lustful pleasures.

On hearing this Sad-Upadesha(Good Knowledge) from 
Shankara, tears of happiness rolled down the eyes of 
Shanmukha & he experienced Bliss State.

Vasi yogam Secrets

மூச்சின் முக்கியம்

****************************
மூச்சு தொடங்கியவுடன் பிறப்பு தொடங்குகிறது.. மூச்சு நின்றவுடன் இறப்பு வருகிறது.. நொடி பொழுதேனும் மூச்சு இன்றேல் மனிதன் நிலை தடுமாறி போய் விடுகிறான்.. ஏதோ உற்ற துணையாய் உயிர் துணையாய்,நொடிக்கு நொடி நம்மை அறியாமல் நம்மை காத்துக் கொண்டு இருக்கிறது,அந்த காத்து என்ற காற்று.. காத்து,காத்து கொண்டிருக்கும் அந்த காற்றின் தன்மை அறியா நிலையில் உள்ளது.. இந்த அறியா நிலைதான் நம் அனைத்து துன்பங்களுக்கும் காரணம்.. இந்த அறியா நிலையை அறியும் நிலைக்கு வர வேண்டிய பயிற்சி தான் இந்த வாசி யோகம்.. எல்லாம் அறியும் நிலைக்கு வந்து விட்டது.. போதுமா ? அறிவது வாசி யோகத்தின் ஆரம்ப நிலை.. பின் காக்கும் உயிர் சக்தியை கையாளும் திறமை வளர்த்து கொள்வது.. பின் வேறு ஒரு தேக சக்தியை கையாளுவது.. இப்படி நீண்டு கொண்டே போன வாசியோகம் மனிதனின் அளவற்ற ஆசைக்கு அப்பால் செயல் பட தொடங்கி முடிவில் அடிபடை இல்லாத அதாவது அஸ்திவாரமே இல்லாமல் வீடு கட்டிய கதை போல் ஆகி விடுகிறது.. பல ஆண்டுகள் பயின்றும் மூச்சு ஏன் என்ற அறியா நிலையில் இருந்து, அறியும் நிலைக்கு வந்தவர்கள் மிக மிக குறைவு.. மூச்சை அறியும் நுணுக்களையும் அதற்கான பயிற்சியையும் பார்க்கலாம்..

பல திடுக்கிடும் உண்மைகள் இங்கே தெரிய வரும் பொழுது,தயவு செய்து அனுபவ படாதவர்கள் வாதாட வேண்டாம்.. கால விரையம் ஆகிவிடும்.. விரைவு தடைபடும்.. ஆனால் சந்தேகங்களை உங்களுடன் வைத்துக் கொள்ளாதீர்கள் பகிர்ந்து கொண்டால் பலரும் பயன் அடையலாம்.. முன்பு கற்றுக் கொண்டதோடு ஒப்பிட்டால் புரிவது சற்று சிரமம் தான்.. உற்று படிக்குமாறு வேண்டுகின்றனன்.. ஆகாயம் என்ற பிரபஞ்சத்தில் பேரறிவு இருக்கிறது.. அறிவு ஒன்று இருந்தால் அது ஒன்றை செய்ய தூண்டி கொண்டே இருக்கும்.. அதைதான் ஆதி சக்தியின் தூண்டல் மையம்.. இந்த தூண்டல் மையம் தான் ஆன்மா என்ற செயல் மையமாக தோன்றுகிறது.. ஆன்மா உயிரை படைக்கிறது.. உயிர் ஆன்மாவுக்கு இசைந்து இயங்கும் வரை ஆதி சக்தியான மூலசக்தி உயிரோடு தொடர்பு கொண்டு இருக்கும்.. உயிர் இயங்க மறுத்தால் மூலசக்தி ஆற்றல் துண்டிக்கப்பட்டு உயிர் அது குடிகொண்டுள்ள தேகத்தை விட்டு நீங்க நேரிடும்.. எப்படி சூரிய வெளிச்சம் ஏழு வண்ணங்களாக ஒரு பிரிசத்தின் மூலம் ஏழு வண்ணங்களாக பிரிகிறதோ அப்படியே உயிர் ஆன்மாவின் மூலம் ஐம் பூத கணங்களாக பிரிந்து தேக வடிவம் எடுக்கிறது.. இங்குதான் பிரச்சனை ஆரம்பம்.. ஐந்து பூதங்கள் தங்கள் வரையறைக்கு உட்படாமல் வேலை செய்தால் ஒரு பூதம் மடிந்தால் கூட மற்ற பூதங்களும் மடிந்து உயிர் பிரிந்து தன் மூலமான ஆன்மாவில் ஏகசக்தியாக கலந்து விடும்.. ஆன்மாவில் ஏகமாகவும் தேகத்தில் பஞ்ச அதாவது ஐம்பூதங்களாக உயிர் இயங்குகிறது.. ஐந்து பூதங்களில் காற்று என்ற பூதம் தான் எதை புத்தியோடு செய்ய வேண்டும் என தீர்மானிக்கிறது. ஐந்து பூதங்களில் முதலில் காற்றுதான் செயல் பாட்டிற்கு வருகிறது.. காற்று முதல் சுவாசமாக இயங்கி தேகத்திற்கு உயிரை ஊன்ற வைக்கிறது.. நெரிசல் நிறைந்த சாலையில் வண்டி சராசரி வேகத்தில் ஓட்டி செல்லுகிறீர்கள்.. பின் அமர்கையில் உள்ளவர் திடீரென உங்கள் கண்களை மூடினால் என்ன நடக்கும்.. கண்கள் இருண்ட சூழ் நிலையில் புத்தி வேலை செய்ய முடியாததால் என்ன நடக்கும் என்பது யூகிக்க முடிந்ததே.. அதே போல் புத்தியில் இயங்கும் காற்று, மூச்சில் தடைபட்டால் நொடியில் நிலை குழைந்து போவான் மனிதன்.. ஆகாயம் என்ற பேரறிவு ஒரு உள்ளார்ந்த சக்தியாக ( static energy) இருக்க காற்று பேரறிவின் இயக்க சக்தியாக (dynamic energy) செயல் பாட்டிற்கு வருகிறது.. அதனால் தான் மூச்சு சில விநாடிகளில் நின்றால் தேக இயக்கம் நிற்கிறது.. புத்தியோடு இருப்பது தான் வாசி யோகத்தின் ஆரம்ப நிலை.. அறியா நிலையாகிய புத்தி இன்மையிலிருந்து அறியும் நிலையாகிய புத்தி உடைமை நிலைக்கு வருவது..

இப்பொழுது அமைதியாக உட்காருங்கள்.. மூச்சின் மேல் கவனம் வையுங்கள்.. மூச்சை சற்று நிறுத்துங்கள்.. ஏதோ ஒரு இயக்க சக்தி உங்கள் மேல் பாய்ந்து மூச்சை உள்வாங்கும்.. மூச்சை உள்வாங்கியவுடன் அதை வெளிவிடாது சிறு முயற்சி செய்யவும்.. மறுபடியும் ஒரு இயக்க சக்தி பாய்ந்து மூச்சை வெளிவிட தொடங்கும்.. புத்த மதத்தில் மூச்சை உள்வாங்கும் போதும் வெளிவிடும் போதும் ஏற்படும் கீழும் மேலுமான திருப்பு முனையில் உங்கள் கவனத்தை வைக்க வேண்டும் என அவர்களின் விபசன்னா தியானத்தில் சொல்லுவார்கள்.. இங்கே நீங்கள் செய்ய வேண்டியது எல்லாம் உள் வாங்கவும் வெளி விடவும் முயலும் அந்த இயக்க சக்தியோடு இணைந்து இருக்க முயலுவதே.. அவர்கள் திரும்பும் முனையில் கவனம் வைத்து விழிப்பு நிலையை பெருக்கிக் கொள்வார்கள்.. ஆனால் நம் வாசி யோகத்தில் உள்ளே வெளியே செல்லும் இயக்க சக்தியில் இணையும் முயற்சி செய்வார்கள்.. இரண்டும் ஒன்றுக்கு ஒன்று எதிர் துருவம்.. துரித செயல் ஆற்றும் திறன் இன்றி வரட்டு விழிப்பு நிலையில் எல்லாம் அவன் செயல் என்று சாட்சி நிலையில் வேடிக்கை பார்க்க வேண்டியது தான் புத்த நிலை சமாச்சாரம்.. ஆனால் வாசி யோகத்தில் அந்த சிறு நுணுக்கம் இரகசியம் நொடியில் செயலாற்றும் திறனுக்கு வழிகாட்டலாக உள்ளது.. அந்த இயக்க சக்தி ஆன்மாவின் இயக்க சக்தி.. அதனுடன் இணைப்பு ஆன்மாவுடன் இணைப்பு 
ஆகும்.. அந்த புத்தி திறனே புத்தி.. பேரறிவு என்ற விழிப்பு நிலை இருந்தால் நன்று.. ஆனால் அது செயல் பட புத்தி இல்லை என்றால் என்ன பலன்.. பேரறிவு பெற்ற அறிவாளர்கள் அவசர நிலை வரும் போது காணாமல் போய் விடுவார்கள்.. புத்தி உள்ளவர்களே உடன் செயலுக்கு வருவார்கள்.. அறிவுடனும் செய்வார்கள்.. காரணம் புத்தியும் அறிவும் எப்பொழுதும் இணைந்தே செயல் படும்.. இன்றைய வாசியோக பயிற்சியாளர்களே அவசியம் மேற் சொன்ன பயிற்சியோடு உங்களது ஒத்து போகிறதா என்று அவசியம் பகிர்ந்து கொள்ளுங்கள்.

112 Shiva Sutras

Vijñāna Bhairava Tantra (sometimes spelt Vigyan Bhairav Tantra) is a 5000 year old Sanskrit text of the Shaivism. The text is a chapter from the Rudrayamala Tantra, a Bhairava Agama.

Cast as a discourse between the god Shiva and his consort Devi or Shakti. Devi, asks Shiva to reveal the essence of the way to realisation of the highest reality. In his answer Shiva describes 112 ways to enter into the universal and transcendental state of consciousness.

These include several variants of breath awareness, concentration on various centres in the body, non-dual awareness, chanting, imagination and visualisation and contemplation through each of the senses.

Devi (Ma Parvati, Lord Shiva’s consort) asks:

O Shiva, what is your reality? 
What is the wonder-filled universe?
What constitutes seed?
Who centres the universal wheel?
What is the life beyond form pervading forms?
How may we enter it fully, above space and time, names and descriptions? 
Let my doubts be cleared!

And Lord Shiva replies by way of 112 sutras, each one describing a particular meditation techniques to find the ultimate reality.

There are nine ways concerning breath:

“1. Lo, Radiant one, this experience may dawn between two breaths, After breath comes in (down) and just before turning up (out) the beneficence.”

“2. As a breath turns from down to up, and again as breath curves from up to down through both these turns, realise.”

“3. Or, whenever in breath and out breath fuse, at this instant touch the energy-less energy-filled centre.”

“4. Or when breath is all out (up) and stopped in such universal pause, ones small self vanishes. This is difficult only for the impure.”

“8. Attention between eyebrows, let mind be before thought. Let form fill with breath-essence to the top of the head and there shower as light.”

“27. When in worldly activity, keep attentive between the two breaths, and so practising, in a few days be born anew.”

“31. With intangible breath in centre of forehead, as this reaches heart at the moment of sleep, have direction over dreams and over death itself.”

“39. With utmost devotion, centre on the two junctions of breath and know the knower.”

“52. Lie as dead. Enraged in wrath, stay so. Or stare without moving an eyelash. Or suck something and become the sucking.”

There are eleven ways concerning syllables and their sound:

“7. Devi, imagine the Sanskrit letters in these honey filled foci of awareness, first as letters, then subtly as sounds, then as most subtle feeling. Then, leaving them aside, be free.”

“14. Bathe, in the centre of sound, as in the continuous sound of a waterfall. Or, by putting fingers in ears, hear the sound of sounds.”

“15. Intone a sound, as A-U-M, slowly. As the sound enters soundfulness, so do you.”

“16. In the beginning and gradual refinement of the sound of any letter, awake.”

“17. While listening to stringed instruments, hear their composite central sound; thus omnipresence.”

“18. Intone a sound audibly, then less and less audibly as feeling deepens into this silent harmony.”

“56. With mouth slightly open, keep mind in the middle of tongue. Or, as breath comes silently in, feel the HH.”

“65. Centre on the sound A-U-M without any A or M.”

“66. Silently intone a word ending in AH. Then in the HH effortlessly, the spontaneity.”

“89. Stopping ears by pressing and rectum by contracting, enter the sound.”

“105. Enter the sound of your name and, through this sound, all sounds.”

There are twelve ways concerning a point or centre for meditation:

“9. Or, imagine the five-coloured circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. Similarly, at any point in space or on a wall until the point dissolves. Then your wish for another comes true.”

“11. Place your whole attention in the nerve, delicate as the lotus thread, in the centre of your spinal column. In such be transformed.”

“12. Closing the seven openings of the head with your hands, a space between your eyes becomes all-inclusive.”

“25. Blessed one, as senses are absorbed in heart, reach the centre of the lotus.”

“26. Unminding mind, keep in the middle until.”

“37. Look lovingly on some object. Do not go on to another object. Here, in this middle object the blessing.”

“53. Without support for feet or hands, sit only on buttocks. Suddenly, the centring.”

“58. In a moving vehicle, by rhythmically swaying experience. Or in a still vehicle, by letting yourself swing in slowing invisible circles.”

“68. Pierce some part of your nectar-filled form with a pin, and gently centre the piercing.”

“94. Let attention be at a place where you are seeing some past happening, and even your form, having lost its present characteristics, is transformed.”

“97. Feel an object before you. Feel the absence of all other objects but this one. Then, leaving aside the object-feeling and absence-feeling, realise.”

“101. When a mood against someone or for someone arises, do not place it on the person in question, but remain centred.”

The are seven ways taught concerning the practice of looking:

“10. Eyes closed, see your inner being in detail. Thus see your true nature.”

“34. Look upon a bowl without seeing the sides or the material. In a few moment become aware.”

“55. See, as if for the first time, a beauteous person or an ordinary object.”

“59. Simply by looking into the blue sky beyond clouds, the serenity.”

“88. Listen while the ultimate mystical teaching is imparted. Eyes still, without winking, at once become absolutely free.”

“90. At the edge of a deep well look steadily into its depths until the wondrousness.”

“95. Look upon some object, then slowly withdraw your sight from it, then slowly withdraw your thought from it, then.”

Concerning the feeling of ease, there are three ways taught by Shiva:

“41. While being caressed, sweet princess, enter the caressing as everlasting life.”

“42. Stop the doors of senses when feeling the creeping of an ant. Then.”

“57. When on a bed or a seat, let yourself become weightless, beyond mind.”

There are nine ways that deal with light:

“5. Consider your essence as light rays from centre to centre up the vertebrae and so rises livingness in you.”

“6. Or in the spaces between, feel this as lightning.”

“38. Feel cosmos as translucent everliving presence.”

“51. In summer when you see the entire sky endlessly clear, enter such clarity.”

“60. Shakti, see all space as if already absorbed in your own head in the brilliance.”

“61. Waking, sleeping, dreaming, know you as light.”

“62. In rain during a black night, enter that blackness as the form of forms.”

“63. When a moonless raining night is now present close eyes and find blackness before you. Opening eyes and find blackness. So faults disappear forever.”

“104. Wherever your attention alights, at this very point, experience.”

There are four ways to enter into realisation by stopping in the middle of activity.

“64. Just as you have the impulse to do something, stop.”

“71. When some desire comes, consider it. Then suddenly, quit it.” “86. Roam about until exhausted and then, dropping to the ground, in this dropping be whole.”

“87. Suppose you are gradually being deprived of strength or of knowledge. At the instant of deprivation, transcend.”

Practice in regard to the relationship with several objects, desires or moods is covered in twenty three ways:

“43. At the start of sexual union, keep attentive on the fire in the beginning, and, so continuing, avoid the embers in the end.” “44. When in such embrace your senses are shaken as leaves, enter this shaking.”

“45. Even remembering union, with the embrace, the transformation.”

“46. On joyously seeing a long absent friend, permeate this joy.” “47. When eating or drinking, become the taste of the food or drink and be filled.”

“48. O ! lotus-eyed one, sweet of touch, when singing, seeing, tasting, be aware who you are and discover the ever-living.”

“49. Wherever satisfaction is found, in whatever act.”

“50. At the point of sleep when sleep has not yet come and external wakefulness vanishes, at this point being is revealed.”

“70. Illusions deceive. Colours circumscribe. Even divisibles are indivisible.”

“76. In moods of extreme desire, be undisturbed.”

“77. This so-called universe appears as a juggling, a picture show. To be happy, look upon it so.”

“78. 0 Beloved, put attention on neither pleasure nor pain but between these.”

“80. Objects and desires exist in me as in others. So accepting, let them be translated.”

“85. As waves come with water and flames with fire, so the universal waves with us.”

“91. Wherever your mind is wandering, internally or externally, at this very place, this.”

“92. When vividly aware through some particular sense, keep in the awareness flying in battle, in extreme curiosity, at the beginning of hunger, at the end of hunger, be uninterruptedly aware.”

“96. Devotion frees.”

“98. The purity of other teachings is an impurity to us. In reality know nothing as pure or impure.”

“100. Be the unsame same to friend as to stranger, in honour and dishonour.”

“108. Here is sphere of change, change, change. Through change consume change.”

“109. As a hen mother her chicks, mother particular knowings, particular doings, in reality.”

“110. Since, in truth, bondage and freedom are relative, these words are only for those terrified with the universe. This universe is a reflection of minds. As you see many suns in water from one sun. so see bondage and liberation.”

There are eleven ways that we find proof of the fact:

“28. Focus on fire rising through your form, from the toes up until the body burns to ashes but not you.”

“29. Meditate on the make-believe world as burning to ashes, and become being above human.”

“32. As subjectively, letters flow into words and words into sentences, and as objectively, circles flow into worlds, then into principles, find, at last, these converging in our being.”

“36. Sweet-hearted one, meditated on knowing and not knowing, existing. Then leave both aside that you may be.”

“69. Feel: my thought, I-ness, internal organs, me.”

“72. Before desire and before knowing, how can I say I am? Consider, dissolve in the beauty.”

“79. Toss attachment for body aside, realising I am everywhere. One who is everywhere, is joyous.”

“83. Thinking nothing, will limited-self unlimit.”

“102. Suppose you contemplate something beyond perception, beyond grasping, beyond not being, you.”

“106. I am existing. This is mine. This is this. O Beloved, even in such know illimitably.”

“112. Beloved, at this moment let mind, knowing, breath and form be included.”

There are seven ways in which it is confessed that they see consciousness as the ultimate reality:

“19. Imagine spirit simultaneously within and around you until the entire universe spiritualises.”

“73. With your entire consciousness in the very start of desire of knowing, know.”

“74. O Shakti, each particular perception is limited disappearing in omnipotence.”

“75. In truth, forms are inseparate. Inseparate are omnipresent being and your own form. Realise each as made of this consciousness.”

“82. Feel the consciousness of each person as your own consciousness.”

“99. This consciousness exists as each being and nothing else exists.”

“107. This consciousness is the spirit of guidance of each one. Be this one.”

The next and final three ways deal with emptiness which might be considered the void in the tantras:

“103. Enter space, supportless, eternal, still.”

“24. Suppose your passive form to be an empty room with walls of skinemptys.”

“33. Gracious one, play, the universe is an empty shell wherein your mind frolics infinitely.”