Monday, July 14, 2008
Tuesday, March 18, 2008
Redeem Thyself by thyself !
Redeem Thyself by thyself
Condemn thy Self not !
The Self is one's enemy
As well as its bosom friend !
The intellectual is antinomic and dual
The Heart is not ! It is Absolute
That explains the reason why
Bridal Mysticism is extolled !
The great poets of yore
Extolled this Mysticism as the noblest
More nobler than the Intellect's path
Or the path of Action divine !
Extolling the Absolute Beauty which Thou art
With love Universal, ineffable
Is rewarding, as Self is actualised
Effortlessly, all glory is Thine !
Work is Worship, duty is divine,
Thus sang the Yogis of Karma
But its result is distant and remote
The Upanishadic Wisdom divine
Is difficult to comprehend !
As it is defining the Indefinable
Limiting the Illimitable !
Its concepts are abstract & abstruse
Vague to the intellect ordinary !
Hence the greatest path
Is unalloyed love for Thee, Bhakthi !
Condemn thy Self not !
The Self is one's enemy
As well as its bosom friend !
The intellectual is antinomic and dual
The Heart is not ! It is Absolute
That explains the reason why
Bridal Mysticism is extolled !
The great poets of yore
Extolled this Mysticism as the noblest
More nobler than the Intellect's path
Or the path of Action divine !
Extolling the Absolute Beauty which Thou art
With love Universal, ineffable
Is rewarding, as Self is actualised
Effortlessly, all glory is Thine !
Work is Worship, duty is divine,
Thus sang the Yogis of Karma
But its result is distant and remote
The Upanishadic Wisdom divine
Is difficult to comprehend !
As it is defining the Indefinable
Limiting the Illimitable !
Its concepts are abstract & abstruse
Vague to the intellect ordinary !
Hence the greatest path
Is unalloyed love for Thee, Bhakthi !
Monday, March 17, 2008
May I identify with the Universal "I"
O Bliss and Conscioussness Absolute,
Dont let me identify with the little "I"
May I identify with the Universal "I"
May I identify with Thee !
Dont let me identify with the little "I"
May I identify with the Universal "I"
May I identify with Thee !
Wednesday, February 13, 2008
Light In The Bridal Chamber
V.W. Frater William J. Morris, VIIo
"If anyone becomes a child of the bridal chamber, he will receive the light. If anyone does not receive it while he is here, he will not be able to receive it in the other place. He who will receive that light will not be seen, nor can he be detained. And none shall be able to torment a person like this, even while he dwells in the world. And again when he leaves the world, he has already received the truth in the images. The world has become the Aeon (eternal realm), for the Aeon is fullness for him. This is the way it is: it is revealed to him alone, not hidden in the darkness and the night, but hidden in a perfect day and a holy light."
This quotation is taken from the edition of The Gospel According to Philip, edited by James M. Robinson, The Nag Hammadi Library, revised edition (HarperCollins, San Francisco, 1990). What follows are my comments on this passage.
To me, this passage sounds like many others in the mystical tradition speaking to the reality of inner visions of Light. The Jewish and Christian forms of gnosis believed that God is a God of Light, and that Children of the Light are destined to reconnect with this divine or heavenly Light again. I know of many Gnostic, Sufi, and Christian mystics who describe reaching a level in contemplative prayer where the Divine Light becomes
visible to them. They conceive of the soul as being the "bride," and God as being the "Bridegroom." When the two become one in the bridal chamber of mystical union, the Light appears, then soul and oversoul are truly one in the Mystery of Light.
Orthodox mysticism, to this day, views contemplation of the divine Light as a way to experience union with God. They call it "Theosis." Sufis also say that: "By the Light of Allah I see Allah." By seeing God's Light, the soul is drawn like a magnet back to the Place of the light.
This paragraph from Philip also speaks of divine protection as a result of seeing the Light of heaven. One is protected from the forces that seek to keep the soul confined to the lower planes. These would be the archons (rulers), principalities and powers, the Demiurge (false god), the hierarchy of negative or dark spirits that, in the gnostic system, try to prevent the soul from ascending through the heavens. In the East, these would be the forces of Maya or illusion, Yama (the god of death), and the Kal Niranjan
(Lord of Time). The Kal is the eastern name for the very same gnostic Demiurge, the universal mind-god who wanted his own realm to rule over.
To contemplate the divine Light during this life is preparation for the afterlife, and like other schools of mysticism, the community that wrote Philip advocated seeing the light now, in order for one to be assured that one would go to the place of the Light in the next life. St. Symeon the New Theologian of the Orthodox tradition expressed the same idea a found the Gospel of Philip. This is a point that both Gnostics and the Eastern Orthodox Christians agreed upon.
The Gnostics who wrote and studied the books of the Nag Hammadi Library very much saw heaven as a present tense reality for the mystic-the veil between "this life" and "the next life" was much thinner in their view than it is today in conventional Christianity of the West where that veil seems to be almost completely impenetrable, made of concrete. Not so for the ancients however, who thought that it was possible for living human beings to see God, see visions of Light, converse with angels, and travel in spirit to the heavenly realms while alive in the human body.
Heaven is also for the living, in fact one must, in some Gnostic systems, have access to the heavens now, making journeys of mystical ascent while alive, in order to assure safe passage in the afterlife. Thus, the gnostic writings focus upon the journey of the soul ascending through several different heavenly realms on the way back to the Supreme Being. This concept of souls travelling through several heavens on the way back to the One is not confined only to gnostic literature, it's also found in the New Testament, books of Enoch, Dead Sea Scrolls, and, in fact, many of the apocryphal books that didn't make into the fourth century bible canon presented the view that there are several heavens and that human beings: Enoch, Isaiah, Baruch, Moses, Paul, Thomas, James, Peter, Mary, John, other
Children of Light (you and me) can experience this as well. "But when I came, I opened the way and taught them, the chosen and the solitary, the passage by which they will pass-those who know the Father...." (Dialogue of the Savior, Nag Hammadi Library).
As to their methods-how Gnostics did it-that information, for the most part, is not written down. Books like Pistis Sophia and the Gospel of Thomas speak of the "Mysteries of the Kingdom of God," alluding to things "taught to the disciples in private." "Jesus said, 'I disclose my mysteries to those who are worthy of my mysteries." (Gospel of Thomas, saying 62)
The writings of Dionysius the Areopagite and other mystical Jewish, Christian, Gnostic, and Sufi texts, suggest a need for spiritual Knowledge to be transmitted from teacher to student via a process of initiation. Then, like now in the schools of spirituality, the view was that this Knowledge is only something that a few people are interested in, so is meant only for those who are ready for it. Something like the familiar axiom: "When the student is ready, the Master will appear."
I suspect these mystics wanted to keep their contemplative practices quiet as they would seem way too "sci-fi," to "far-out" to most people. Some parts of the Gnostic and Mandaean scriptures resemble the near-death experiences that people report these days: Light, tunnel of Light, Being of Light, life-review, revelations, visions of the heavens, souls as sparks of Light or pure energy, angels, beautiful heavenly music, and upon being returned to the waking state, a major repentance or changing of one's life takes place, with the visionary being transformed into a loving and compassionate soul as a result of these kinds of encounters in the worlds of Light.
Article Source : Sric Canada
"If anyone becomes a child of the bridal chamber, he will receive the light. If anyone does not receive it while he is here, he will not be able to receive it in the other place. He who will receive that light will not be seen, nor can he be detained. And none shall be able to torment a person like this, even while he dwells in the world. And again when he leaves the world, he has already received the truth in the images. The world has become the Aeon (eternal realm), for the Aeon is fullness for him. This is the way it is: it is revealed to him alone, not hidden in the darkness and the night, but hidden in a perfect day and a holy light."
This quotation is taken from the edition of The Gospel According to Philip, edited by James M. Robinson, The Nag Hammadi Library, revised edition (HarperCollins, San Francisco, 1990). What follows are my comments on this passage.
To me, this passage sounds like many others in the mystical tradition speaking to the reality of inner visions of Light. The Jewish and Christian forms of gnosis believed that God is a God of Light, and that Children of the Light are destined to reconnect with this divine or heavenly Light again. I know of many Gnostic, Sufi, and Christian mystics who describe reaching a level in contemplative prayer where the Divine Light becomes
visible to them. They conceive of the soul as being the "bride," and God as being the "Bridegroom." When the two become one in the bridal chamber of mystical union, the Light appears, then soul and oversoul are truly one in the Mystery of Light.
Orthodox mysticism, to this day, views contemplation of the divine Light as a way to experience union with God. They call it "Theosis." Sufis also say that: "By the Light of Allah I see Allah." By seeing God's Light, the soul is drawn like a magnet back to the Place of the light.
This paragraph from Philip also speaks of divine protection as a result of seeing the Light of heaven. One is protected from the forces that seek to keep the soul confined to the lower planes. These would be the archons (rulers), principalities and powers, the Demiurge (false god), the hierarchy of negative or dark spirits that, in the gnostic system, try to prevent the soul from ascending through the heavens. In the East, these would be the forces of Maya or illusion, Yama (the god of death), and the Kal Niranjan
(Lord of Time). The Kal is the eastern name for the very same gnostic Demiurge, the universal mind-god who wanted his own realm to rule over.
To contemplate the divine Light during this life is preparation for the afterlife, and like other schools of mysticism, the community that wrote Philip advocated seeing the light now, in order for one to be assured that one would go to the place of the Light in the next life. St. Symeon the New Theologian of the Orthodox tradition expressed the same idea a found the Gospel of Philip. This is a point that both Gnostics and the Eastern Orthodox Christians agreed upon.
The Gnostics who wrote and studied the books of the Nag Hammadi Library very much saw heaven as a present tense reality for the mystic-the veil between "this life" and "the next life" was much thinner in their view than it is today in conventional Christianity of the West where that veil seems to be almost completely impenetrable, made of concrete. Not so for the ancients however, who thought that it was possible for living human beings to see God, see visions of Light, converse with angels, and travel in spirit to the heavenly realms while alive in the human body.
Heaven is also for the living, in fact one must, in some Gnostic systems, have access to the heavens now, making journeys of mystical ascent while alive, in order to assure safe passage in the afterlife. Thus, the gnostic writings focus upon the journey of the soul ascending through several different heavenly realms on the way back to the Supreme Being. This concept of souls travelling through several heavens on the way back to the One is not confined only to gnostic literature, it's also found in the New Testament, books of Enoch, Dead Sea Scrolls, and, in fact, many of the apocryphal books that didn't make into the fourth century bible canon presented the view that there are several heavens and that human beings: Enoch, Isaiah, Baruch, Moses, Paul, Thomas, James, Peter, Mary, John, other
Children of Light (you and me) can experience this as well. "But when I came, I opened the way and taught them, the chosen and the solitary, the passage by which they will pass-those who know the Father...." (Dialogue of the Savior, Nag Hammadi Library).
As to their methods-how Gnostics did it-that information, for the most part, is not written down. Books like Pistis Sophia and the Gospel of Thomas speak of the "Mysteries of the Kingdom of God," alluding to things "taught to the disciples in private." "Jesus said, 'I disclose my mysteries to those who are worthy of my mysteries." (Gospel of Thomas, saying 62)
The writings of Dionysius the Areopagite and other mystical Jewish, Christian, Gnostic, and Sufi texts, suggest a need for spiritual Knowledge to be transmitted from teacher to student via a process of initiation. Then, like now in the schools of spirituality, the view was that this Knowledge is only something that a few people are interested in, so is meant only for those who are ready for it. Something like the familiar axiom: "When the student is ready, the Master will appear."
I suspect these mystics wanted to keep their contemplative practices quiet as they would seem way too "sci-fi," to "far-out" to most people. Some parts of the Gnostic and Mandaean scriptures resemble the near-death experiences that people report these days: Light, tunnel of Light, Being of Light, life-review, revelations, visions of the heavens, souls as sparks of Light or pure energy, angels, beautiful heavenly music, and upon being returned to the waking state, a major repentance or changing of one's life takes place, with the visionary being transformed into a loving and compassionate soul as a result of these kinds of encounters in the worlds of Light.
Article Source : Sric Canada
Bridal Mysticism in the Narada Bhakti Sutras
In his introduction to Arunachala Aksharamanamalai, Dr T. M. P. Mahadevan writes the following: "In bridal mysticism, the devotee considers himself to be the bride of God. He employs the intimate language of love in conversing with his Lord. All the processes connected with carnal love are observed to take place between the devotee-soul and the bridegroom, except the carnality. The devotee pines for, cringes, cajoles, chides and quarrels with the Beloved. There are courtship, union, separation, and reunion. In that phase of mysticism which is known as bridal mysticism, the mystic revels in the love-play with the Divine. The culmination of this sadhana, however, is the Realisation of non-duality. Love is never satisfied so long as the dualistic consciousness lasts. Where twoness is, there is no true love. Love is oneness; ananda is Advaita; the Atman is rasa.In Sri Ramana's love-litany we have this clearly taught. ...In the first verse* of Arunachala Aksharamanamalai he speaks of the 'I am Arunachala' experience. When love matures and realises itself, there is nothing but Arunachala. Arunachala is all; all is Arunachala. This is the plenary experience which is advaita."
*O Arunachala! Thou dost root out the egoity of those who think 'I am, verily, Arunachala!'
(from Arunachala Siva - Translation and commentary by Dr T. M. P. Mahadevan, Tiruvannamalai; 2000)
In Srimad Bhagavatam, Skanda 10, Chapter 29, we find Sri Krsna remonstrating, in jest, with the Gopis of Vraja. He advises them that they must not abandon their husbands and families and embark on a relationship with a paramour such as Him, for that would put a serious stain on their reputation and would surely lead to a tremendous fall from Grace. He advises them it would be easier if they saved their reputations and simply returned to their homes and took to devotional practices such as hearing and singing about the Supreme Lord.'The Gopis retorted that they had abandoned all to serve Him, alone, and that, in any case, the blissful Self of all had already stolen their minds and removed any delight that they may have had in family life. In fact, they advised Sri Krsna that if He persisted in sending them away they would attain association with His Lotus Feet through their already constant meditation and thus their bodies would be consumed in the fire of tapas. Those Gopis who had been unable to attend on Sri Krsna personally, perhaps because they had been shut in their homes by their concerned families, gave up their bodies, all karma burnt up by the intense tapas of separation, and immediately attained Realisation of the Self.
*O Arunachala! Thou dost root out the egoity of those who think 'I am, verily, Arunachala!'
(from Arunachala Siva - Translation and commentary by Dr T. M. P. Mahadevan, Tiruvannamalai; 2000)
In Srimad Bhagavatam, Skanda 10, Chapter 29, we find Sri Krsna remonstrating, in jest, with the Gopis of Vraja. He advises them that they must not abandon their husbands and families and embark on a relationship with a paramour such as Him, for that would put a serious stain on their reputation and would surely lead to a tremendous fall from Grace. He advises them it would be easier if they saved their reputations and simply returned to their homes and took to devotional practices such as hearing and singing about the Supreme Lord.'The Gopis retorted that they had abandoned all to serve Him, alone, and that, in any case, the blissful Self of all had already stolen their minds and removed any delight that they may have had in family life. In fact, they advised Sri Krsna that if He persisted in sending them away they would attain association with His Lotus Feet through their already constant meditation and thus their bodies would be consumed in the fire of tapas. Those Gopis who had been unable to attend on Sri Krsna personally, perhaps because they had been shut in their homes by their concerned families, gave up their bodies, all karma burnt up by the intense tapas of separation, and immediately attained Realisation of the Self.
Monday, February 11, 2008
Goda: Andal's Divine Union With Sri Narayana
By N N Subramanian
Andal's Divine Union With Sri Narayana
The Tiruppavai, a 1,000-year-old collection of 30 Tamil songs in praise of Krishna, was composed by Goda when she was barely 15 years of age. It is sung during the month of Margazhi in Tamil Nadu, between mid-December and mid-January. The Tiruppavai is also called Godopanishad because it contains the quintessence of the scriptures.
An incarnation of Bhudevi, Goddess Earth, the consort of Mahavishnu, Goda's appearance was to show us the pathway to God through bridal mysticism - looking upon God as the bridegroom.
One day, Vishnuchittar Periyalvar was gathering flowers for the daily puja at the temple when he found a child under a Tulsi bush in his garden. He took her home and brought her up as his own child. He named her Goda (or Kothai, in Tamil), meaning 'maiden' or 'song-girl'; also 'giver of cows, speech or light'.
Goda grew up listening to the sweet tales of Krishna her father narrated to her. Goda's dream was to marry the Lord. Daily, she would wear the garlands her father strung for the temple deity and peer into the well to admire her reflection in the water. One day, her father saw this and saddened by her impiety, he forbade her from ever touching the flowers meant for the Lord.
The next day Periyalvar took the garlands to the temple. That night the Lord appeared in his dream and said that only the garlands worn by his daughter were dear to Him. From then on, Goda would wear the garlands first and then send them to the temple. Soon she came to be known as Sudikkodutta Sudarkodi (the lady who offered garlands to God after first wearing them).
Goda became lovelorn. Long before dawn, she would go door-to-door, rousing her friends. Singing loudly the praises of Krishna, they would arrive at the palace of Nandagopa, and wake up everyone there, including Krishna. They would appeal to the Lord to provide them with conches, drums, lamps, flags and festoons. They also wanted Him to reward them for singing His praises. Finally, Goda would disclose to Krishna the true purpose of their visit - to be granted one boon that they could be with Him always.
Goda's Nacciyar Tirumozhi (poems of the Lord's bride) is a longer composition of 143 verses in which she expresses her love for Krishna in moods ranging from the agony caused by the pangs of separation from Him to the ecstasy born of union with Him.
As Periyalvar watched with grave anxiety his daughter's boundless love for Krishna grow, he was perplexed; how could he arrange a marriage between a mere human being and the Supreme Lord of the Universe? Krishna announced to Periyalvar in a dream that He would take care of that. Krishna spoke to the temple priests of Srirangam and told them to go to Srivilliputtur and escort His bride-elect to Him.
On the appointed day, Goda, in bridal finery, was taken in a palanquin from Srivilliputtur to Srirangam right into the sanctum sanctorum. Softly stepping down from the palanquin and proceeding with a swan-like gait towards the deity reclining on Adisesha, Goda climbed onto the serpent-bed. Then she just disappeared, getting absorbed into Him.
At Periyalvar's request, the Lord agreed to a traditional marriage ceremony which was performed on the panguni uthiram at Srivilliputtur. Every Vaishnavite temple in Tamil Nadu has a shrine for Goda who came to be known as Andal, 'she who rules', because she rules over the heart of Lord Narayana Himself; and Andal's divine marriage is celebrated to this day, every year, on the panguni uthiram day.
Article Source : http://www.experiencefestival.com/a/Goda/id/50285
Andal's Divine Union With Sri Narayana
The Tiruppavai, a 1,000-year-old collection of 30 Tamil songs in praise of Krishna, was composed by Goda when she was barely 15 years of age. It is sung during the month of Margazhi in Tamil Nadu, between mid-December and mid-January. The Tiruppavai is also called Godopanishad because it contains the quintessence of the scriptures.
An incarnation of Bhudevi, Goddess Earth, the consort of Mahavishnu, Goda's appearance was to show us the pathway to God through bridal mysticism - looking upon God as the bridegroom.
One day, Vishnuchittar Periyalvar was gathering flowers for the daily puja at the temple when he found a child under a Tulsi bush in his garden. He took her home and brought her up as his own child. He named her Goda (or Kothai, in Tamil), meaning 'maiden' or 'song-girl'; also 'giver of cows, speech or light'.
Goda grew up listening to the sweet tales of Krishna her father narrated to her. Goda's dream was to marry the Lord. Daily, she would wear the garlands her father strung for the temple deity and peer into the well to admire her reflection in the water. One day, her father saw this and saddened by her impiety, he forbade her from ever touching the flowers meant for the Lord.
The next day Periyalvar took the garlands to the temple. That night the Lord appeared in his dream and said that only the garlands worn by his daughter were dear to Him. From then on, Goda would wear the garlands first and then send them to the temple. Soon she came to be known as Sudikkodutta Sudarkodi (the lady who offered garlands to God after first wearing them).
Goda became lovelorn. Long before dawn, she would go door-to-door, rousing her friends. Singing loudly the praises of Krishna, they would arrive at the palace of Nandagopa, and wake up everyone there, including Krishna. They would appeal to the Lord to provide them with conches, drums, lamps, flags and festoons. They also wanted Him to reward them for singing His praises. Finally, Goda would disclose to Krishna the true purpose of their visit - to be granted one boon that they could be with Him always.
Goda's Nacciyar Tirumozhi (poems of the Lord's bride) is a longer composition of 143 verses in which she expresses her love for Krishna in moods ranging from the agony caused by the pangs of separation from Him to the ecstasy born of union with Him.
As Periyalvar watched with grave anxiety his daughter's boundless love for Krishna grow, he was perplexed; how could he arrange a marriage between a mere human being and the Supreme Lord of the Universe? Krishna announced to Periyalvar in a dream that He would take care of that. Krishna spoke to the temple priests of Srirangam and told them to go to Srivilliputtur and escort His bride-elect to Him.
On the appointed day, Goda, in bridal finery, was taken in a palanquin from Srivilliputtur to Srirangam right into the sanctum sanctorum. Softly stepping down from the palanquin and proceeding with a swan-like gait towards the deity reclining on Adisesha, Goda climbed onto the serpent-bed. Then she just disappeared, getting absorbed into Him.
At Periyalvar's request, the Lord agreed to a traditional marriage ceremony which was performed on the panguni uthiram at Srivilliputtur. Every Vaishnavite temple in Tamil Nadu has a shrine for Goda who came to be known as Andal, 'she who rules', because she rules over the heart of Lord Narayana Himself; and Andal's divine marriage is celebrated to this day, every year, on the panguni uthiram day.
Article Source : http://www.experiencefestival.com/a/Goda/id/50285
Subscribe to:
Posts (Atom)