Karma Dharma Moksha

Being able to do, what we want to do, when we want to do it, without, hurting others and ourselves in the process is Moksha. There is no buddhist, islamic, hindu, or any other world religion that tells us otherwise. Doing what we do to the best of our abilities is karma, it is also dharma. The side effect is Moksha. Moksha is not a destination. There is no destination. That’s the beauty of it all. When we know there is nowhere to go, does it matter if we have little or more time. There is just action to be done.

Gods aren’t liberated beings, they need to take a corporeal form to get liberated. Gods are alpha, beta, delta, gamma, omega beings that yearn to be born in a human form. So that they can liberate themselves to join the Overmind. Gods like to do karma and reinstate such karma as dharma to get Moksha. Manifestations to perform various karmas, to get to Moksha happen in an event based space called the Universe. Ths is Karma kshetra, it is the dharmakshetra and is the kurukshetra.

Do not follow a buddha, or become a buddha, do not let ideas, incept ideas in you, that is not you. If you have a idea first within you, and then you see that someone has put it in good words, you can point to that, but thats that. Forget that idea, let it pass. Do not hold on to it.

 

Karma

There is so much information about karma. Karma is cause and effect. Karma is fatalistic. Karma is the sum of all actions of a person in one of his successive states of existence, viewed as deciding his fate for the next. Karma is volitional action, or that is done knowingly or deliberately. Karma is made up of Prarabdha (so much of past actions as has given rise to the present birth), Sanchita (the balance of past actions that will give rise to future births – the storehouse of accumulated actions), Agami or Kriyamana (acts being done in the present life).

All of that is true. Simply put, Karma is displacement. It is the state of being ‘besides one self’. This is the reason, why the law of karma is typically inevitable. The root cause from which all causes spawned, is the cause of the displacement from self. The displacement is self individuation. Imagine a point out of which all of a sudden an infinite yo-yos, shot out. Each yo-yo oscillates on its own, coming closer and going farther, from the point of origin. As long as yo-yo doesn’t reach the origin, it oscillates back and forth. This is karma. The back and forth oscillation.

We are special yo-yos, we are autonomous yo yos. We can control  whether we wish to continue oscillating or rush back to the origin. All we have to understand, that there is an origin.

Chakras DeMystified – Part 1

Most people practicing Yoga would say that there are 6 chakras. Certain sects believe there are 7 chakras. Dr. Svoboda in his conversations with his mentor Vimalananda, reveals that an aghori knows of 9 chakras. Some specific Shiva Yoga practitioners believe there are 22 chakras, 6 within the body and the other 16 situated outside the human body and ascending upwards above the head.

Some deep mystics, claim there are all in all 24 chakras, that correspond to 23 tattvas and one mahattatva out of which the divine purusha and the universes manifested. These 24 chakras, also correspond to the 24 syllables in the sacred Gayatri Mantra.

However, without getting into much debate into the number of chakras, let us try to demystify the chakras.

What are Chakras?

I love Svoboda’s text on this subject, in his conversations with Sri Vimalananda. So, I am going to quote him directly.


Nadis and Chakras (Kundalini: Aghora 2, 83)

Arthur Avalon comments that:

” … from an objective standpoint, the subtle centers or Cakras, vitalize and control, the gross bodily tracts which are indicated by the various regions and vertebral column and the ganglia, plexuses, nerves, arteries and organs, situate in these regions. It is only therefore (if at all) in the sense of being the gross outer representatives of the spinal centers that we connect the plexuses with the Cakras spoken of in Yoga books. In this sense, only the whole tract which extends from the subtle center to the periphery, with its corresponding bodily elements, may be regarded as a Cakra. (The Serpent Power, pp 161-2)

The chakras are the knots that bind ahamkara into self-indentification with the substances that make up the universe. Each of the lower five chakras is the place where ahamkara and one of the Elements meet and interact; the chakra plugs ahamkara into the frequency of that Element, in effect broadcasting that Element into the organisms consciousness.


My oversimplification:
The Elements that Vimalananda refers to are the metaphysical elements or natural elements of Earth, Water, Fire, Air and Space or Ether.

Have you seen those pajamas for babies, the jumpers or body suits which have press buttons or studs? These press buttons run down from the neck all the way between the legs. When we open these press studs, we can remove the baby out completely of the pajamas. Now imagine if the baby is our soul and the pajamas is our flesh, bones, blood and the garb (our skin). Imagine the studs are invisible high energy wheels, revolving and keeping the soul attached to the garb. With the right kind of pressure, these chakras open and free the soul. That is how chakras work.

Caste Away

Purushasuktam

 The Purusha Suktam, to quote wikipedia, “gives a description of the spiritual unity of the universe. It presents the nature of Purusha or the cosmic being as both immanent in the manifested world and yet transcendent to it.[2] From this being, the sukta holds, the original creative will (later identified with Brahma, Hiranyagarbha or Prajapati) proceeds which causes the projection the universe in space and time.[3] The Purusha sukta, in the seventh verse, hints at the organic connectedness of the various classes of in the society.”

This is a verse from the Purusha Suktam.
Brahmanoasya mukhamasida bahu rajanyakritah. Uru tadasya yadvaishya padabhyam kshudro ajayat. (Rigveda 10.90.12, Yajurveda.31.11)

Despite other rich spiritually meaningful verses the sukta offers, this particular verse stands out. It seems to have deeply affected the development of Hindu beliefs and traditions as we know today.  The Hindu caste system or the Varnas, have an inseparable association with this verse. The inception of the varna {class} system can be traced back to this innocuous verse from the Vedas. 
 
Literally translated, the verse means, Brahmanas are the mouth of the Purushaha, Kshatriyas his arms, Vaishyas his thighs and Kshudras his feet. 
 
Gross misinterpretation of the Sanskrit verse, could be a probable cause of all contemporary communal feuds.  The Purusha suktam describes and glorifies the “Cosmic Being”. It quantifies and qualifies the physical, metaphysical and spiritual properties of the Purusha. Like in poetry, the opulence of the Purusha are metaphorically and exotically presented.
Since the sentiment is to describe the qualities of the Purusha, let us revisit the verse, with this sentiment. 
Brahmano-asya mukham-aasid
The mouth, more appropriately the quality of speech of the Purushaha is that of all the brahmanas combined. Thus the cosmic being possesses the collective knowledge of all creation.
Bahu rajanyakritah
The arms represent the collective strength of all the warriors. It should be noted that warriors were also called “Bahu balis” the one with strong arms. Thus the Purusha is poetically said to have immeasurable proportions of strength in his arms.
Uru tadasyad-vaishya
 Vaishyas represent, tradesmen, merchants, craftsmen and skilled workers who form the central support system of an economy. Comparable, to the femur (thigh bone), which  is closest to the centre of the body in all vertebrates. It is also the strongest and the largest bone in the body. The Purusha’s thighs are comparable to the combined reliability of support that all the Vaishyas have to offer. 
 
Alternatively it can also signify the sedentary working style of the Vaishyas and might be an allegorical reference to the ones who are seated all the time.  
 
Padavyaam kshudro ajayat
Those who perform hard labor, masons, laborers et al, are the foundation of development of a system. The Purusha’s body is such a system, of which the feet are the foundation. Again an allegorical attempt.  
 
The stratification of the zones of the Purusha’s body are allegorical representation of delegation of responsibilities within a system. It does not dictate or suggest any economic discrimination or social discrimination. Any individual is free to choose any of the four responsibilities, with the implicit urge to fulfill the responsibilities reliably. 

The path to salvation is open to all the four sects of responsibility.  

 

Space and Time

It has been a while since I have scribbled. As I sat locked up in my own thoughts, I had this wonderful insight.They say a child chooses its parents. I tell you, it is true. Try and imagine this with respect to the concept of space and time. A mother is space and a father is time. It is the other way round for a girl.

Extending like the two axes in each dimension, they overlook your progress in this world. They are the very frames of reference from your origin, nee arrival in this world.

The mother’s love is boundless, vast and welcoming like space. She provides the gospel and an enclave around your life.

A father teaches you to be punctual, meticulous, consistent like time. Gives you what you need, as does time.Every sentinel being chooses it’s space and time ahead of it’s birth.