Saturday, December 8, 2007

Dhyanalingam - A Miracle

You experience everything through your seeing, hearing, smelling, tasting and touching. All these sense organs manifest and enhance the sense of duality in the world. The sense of light and darkness, the sense of good and bad, the sense of what is pleasant and unpleasant, everything is more and more established. As you get involved with the sense perception or as you think and feel life, the duality becomes deeper and deeper.

Now, is there something wrong with the duality ? That is not the point. Without duality there is no creation. Only because of the opposites, the creation has happened. But to be trapped within the duality is the problem. If one is limited to the duality, one does not know the beyond, then it becomes a great limitation on your life. Duality seems to be the source of all the pleasures in the world. If there are no opposites there is no pleasure in the world. At the same time, duality is the source for all sufferings in the world. It is only because of the opposites that man suffers. So, caught in this pleasure and pain experience of life, people get wounded with life. Most people get wounded with life. They do not become wise with life, they become wounded with life because they are not able to handle the duality of life nor are they able to transcend the duality of life. Because when you have limited your experience to your sense perception, you are bound by the duality, you cannot help it. All these sense organs, seem to be an access, seem to be a freedom. For example, eyes-your vision seems to be a freedom for you. If you had no eyes there is no experience of the outside in many ways. But it is the eye that which is limiting you in so many ways. Eye is like a window to your body; it is through this window you are looking out. Now, a window seems to be a great possibility, but a window is also a limitation for you. If you come totally out of this limitation, then you will see it is not the eye that sees, it is you who sees. Eye is only an opening to the world. So, sense perceptions are just a small opening, at the same time a great bondage within ourselves.

The whole process or the whole science of Dhyanalingam is an establishment of the whole exuberance of the duality of life. Through the nadis of Ida and Pingala, through the seven charkas is the wide range of experience, the wide range of manifestation of life. The many many forms of life, the many many levels of life, many many ways of experiencing life are there in the world only because of the duality and the seven charkas of the seven dimensions of life.
So, Dhyanalingam is manifested in all these levels, but the purpose of Dhyanalingam is to help a person to go beyond the duality. We are not denying the duality. We are not against the sense perception, but using the sense perception, seeing the limitation of the sense perception, one needs to go beyond that. So what we call as Lingam, the word Lingam means a form or the fundamental form. It also can be interpreted in English as symbol. It is the basic symbol or the basic form in the existence.
When we say Lingam, we are referring to the most fundamental form, or the first form that can happen in the process of creation. Just sometime ago I happened to look into the pictures taken through spacecrafts of certain galaxies. If you look at it carefully, you will see the very core of every galaxy is in the form of a Lingam. So, seeing this within ourselves, when you go deep into yourself the very core form of you is in the form of a Lingam. So, based on this is the science of building a Lingam exactly to that form and proportion because that form is a perennial source of energy. Every other form will dissipate over a period of time. The form that we call as Lingam is a perennial source of energy, which cannot be destroyed. It is the fundamental form to the existence. Now, through this manifestation of Ida and Pingala or Shiva and Shakthi, both the dimensions of the logical and the intuitive can be enjoyed and experienced. Today, in the name of modern education we are establishing too much of the logical, destroying the intuitive totally. We are afraid of feeling life, we want to think our lives out today. People are becoming more and more thinking, less and less feeling. If you know the intuitive, you can make life within yourself very beautiful. But you may be incapable of creating an external situation for yourself. If you become very logical, you are very capable of creating an external situation for yourself the way you want it, but you are incapable of creating an internal situation for yourself. If you look at your life, if your internal situation is very beautiful, you are very blessed. But still if the external situation is very much against you, some suffering will come to you, you cannot help it. The world will make sure that you suffer. If you are a master of external situation, you know how to create the external but you do not know how to create the internal, then you enjoy some pleasure in the world, but absolute misery within yourself. So, one has to evolve knowing both dimensions of the logical and the intuitive. Only then a person goes through this world well balanced, a fulfilling life he can live. But knowing the intuitive and knowing the logical is not sufficient. One has to know that which is beyond this, which in Yoga we refer to as “Prathiba”. One is the intuitive nature, another is the logical nature, what is beyond is called as “Prathiba”, where you are neither intuitive nor are you logical, but you have a direct perception of the world the way it is. To experience life simply the way it is, not to the interpretations of your senses.

Now, when we talk about the Lingam, "Why the Lingam? Isn’t Sahaja Sthithi Yoga sufficient?". This question comes up in people’s mind. Many people have asked me-the amount of time, energy and resources we have spent in the last four years to make the Lingam happen, if we had put the same thing into doing other work in the society, we could have produced lots of miracles out there. Why don’t we do it? Why this Lingam?

This is simply because.... See, you can approach a person either through his body or through his mind or through his prana or through his spiritual body or though his bliss body. These are the five ways you can approach a person or these are the five ways a human being can transform himself.

He can start working through the body, he can start working with the mind, he can start working with his pranic energy, he can start working with what we call as etheric body or the spiritual body or he can go directly to the bliss body. Now if you transform your body, let us say with proper food, with proper eating, with proper asanas, we transform your body.
One year you do the asanas, you eat properly, you do everything. One month if you just indulge in food, don’t do anything, you will see, again you are back to square one. The transformation of the body can be very easily taken away from the external situation because body is enslaved to the outside situation in so many ways.

Now, transforming a person through his mind, by transforming him psychologically, bringing understanding to him intellectually, making him know many things-this transforms a person, but once again as you can influence him one way, you can also influence him the other way. You can also again reverse the transformation very easily, which many of you experienced through Sahaja Sthithi Yoga process. Your body, mind and prana gets transformed in many ways when you sit there for thirteen days. But after sometime, you put yourself back, you roll yourself back once again in many situations that you live in. And again through your pranayams, kriyas, we can work on the pranic body, transforming that, but that is also subject to external influence. If you think differently, eat differently, if you sleep differently, the prana gets affected.
For every thought, for every situation, for every external situation, for every external vibration you face, your pranic body reverberates in different ways and goes through changes. So when we teach Yoga, we are trying to transform you through the body, through the mind, through the prana. All these things are good ways, good methods, but still they are subject to external situations. They are subject to the external influences of life.

The Lingam works with you in a completely different way. It starts with you from the other end. When I say transformation…now, willing to be transformed, what it means. When people come to Sahaja Sthithi Yoga program, some people come as investigators, some people come as students, later on these investigators sometime become students after the third day. The next set of people, they come as students, after a few days, they become disciples. Very few become devotees. What it means to be an investigator or a student or a disciple or a devotee-an investigator is of gross mind, he is not interested in knowing anything. He is not interested in transformation at all. He just wants to know whether the other person knows or not. This is an unfortunate situation for anybody. It is a waste of life.

A student is willing to learn, not really looking for transformation, but he is willing to learn, he is willing to learn to the point of convenience. As long as you teach him those things, which are convenient for his life, he will learn. If you teach something, which will dissolve him, he will not learn. . He can only learn that which is convenient for him. He can learn that which will help him to get rid of his disease, that which will give mental peace, that which will give material well-being, physical well-being, emotional well-being. These things he is willing to learn. Beyond that he will not go.

A disciple is one who is willing to transform himself. A devotee is one who has no will of his own. He has simply given himself up. These are the ways that you can transform yourself. These are the ways you can receive something totally new into yourself-either by being an investigator, or a student, or a disciple, or a devotee.

So when you come through, for example the process of Sahaja Sthithi Yoga, most of the time, most people start as students, some people graduate into discipleship, very few move into becoming a devotee. But when you start with the Dhyanalingam, if you just be there for sometime, you will see that you will start as devotee, which is a tremendous advantage over Sahaja Sthithi Yoga as it starts from that end which cannot be influenced by the outside situation. If you transform your spiritual body, you will see this transformation is permanent. Once you are in the sphere of Dhyanalingam, the seed of spiritual liberation is sown into you. You cannot help it. Whether you are willing or not willing, whether you are a believer or non-believer, whether you have come to investigate or come to surrender-it does not matter

The seed of spiritual liberation is always planted into you, and nobody can go untouched. Whether you are going to allow this seed to sprout today or tomorrow or after ten lifetimes, that is your choice. But you cannot destroy the seed. So why so much effort has been put into making Dhyanalingam when we could have done something else is simply because this transformation works at you from a different end altogether.

One cannot destroy this. Other kinds of transformation one can undo. This cannot be undone. That is the reason why so much has been done to make this happen. How much has been done to make it happen, I can never put it into words. In terms of what we have done physically, it is not much. But in terms of what has been done to make the Lingam the way it is, it can never be expressed in words.

This, today’s situation of being able to complete the process of the Lingam and offering it to the world reminds me of a very ancient story that is repeatedly said in the yogic lore. They said, it so happened one day, there were two men, one was blind, another was a cripple. They were in the forest and suddenly there was a forest fire. One person is blind and another person crippled. One cannot see where to go, the other cannot go. So the two of them struggled by themselves for a while and nothing happened. Anyway they would be burnt because fire does not distinguish between anything. It just burns anything on the way. So between the two of them they came to an agreement and the blind person who was physically fit carried the crippled person on his shoulder and the crippled person who could see showed the way. And the blind person brought the crippled person out. Both of them were out of the forest fire. This story is repeatedly used to indicate or to explain the need for both the logical and the intuitive aspect of life.

The earlier attempts with the Lingam have been purely intuitive. Within, we know how to do it, but we did not successfully create a social situation that would accept it. This time, the blind person and the crippled person have come together. We have worked on the social situation sufficiently that today we have completed the process with people’s support and today there are this many people here to experience the Lingam. This has happened simply because the blind and the cripple came together successfully. Earlier attempts were all purely intuitive, did not have the tact to handle the society and they always made sure it did not happen. Even this time, serious attempts were made to stop the process in so many ways, but we have gone through this because the blind and the cripple came together well successfully.

The consecration, I repeatedly say this, I repeatedly wish within myself, I only wished that we could have included more people into the process of consecration. Because of the nature of the process, because of the intensity, because of what is required in terms of energy and understanding to go through the process, we had to limit it to just a few people, but it would be a dream situation if we could involve thousands of people and make a situation like the consecration process.

This took almost three years. In these three years of consecration, what we have seen, what we have experienced, how life has happened around us at that time is indescribable, there is no way we can express it in words. The fortunate few who are there with us, they know what it means, but do not ask them because they can never say anything about it as it is impossible to put it in words.

There were two ways to make this consecration happen. One was very playfully dancing with it. Another way was to give up this body and merge with it. These were the two ways to make this thing complete. Merging with the Lingam, shedding the body would have been the easier way. But we avoided that process simply because I had this apprehension that if we do something like that, it will put so much fear into people that it may take one or two generations before people accept Dhyanalingam itself. So to do it like a play, to make it like a dance, it has taken so many things-I am really at a loss for words, but I have to say this.

This happened the way it happened is one thing. Above all, the Divine Grace, and I cannot discount the love and support that we received from the people around us. The Bhrahmacharis, the inmates in the ashram, the teachers, the meditators, the volunteers and so many other people knowingly or unknowingly, willingly or unwillingly, consciously or unconsciously supported us in making this happen, many of them unwillingly. I wish to bow down to all of them because whichever way knowingly or unknowingly, whichever way they did it, what they have done is one of the greatest gifts that we can offer to the future generations.

I think I need to say a few words about constructing a suitable ornament to the Lingam, the process of building the temple with the limited resources that we could put together. I want to especially mention the efforts that have been put in by the Bhramacharis, the volunteers, meditators and members of the public and the labour force. Especially the last three to four months, the feverish pace at which they have been working is unbelievable. You should have seen the dedication and involvement with which the labour force was functioning.

I want to tell you this, you have known the pleasure of modern science. You have known the convenience of the modern science. Why this Lingam, why this yoga, why we are talking about what we are talking here today is, I also want you to know the power, the liberation of another kind of science, an inner science, the yogic science through which you can become the master of your own destiny. You can create your life the way you want it. You can decide the very process of life, death and rebirth. You can even decide the womb in which you are going to be born. And you can dissolve at will. There is another science like this, which gives absolute mastery over life. The whole process of Dhyanalingam is just to manifest this science in such a way that it cannot be taken away. To manifest it in such a way that it would be accessible at any time to anybody who is willing.

Above all, it gives an opportunity for all people to do their sadhana in utmost intimacy with a Guru, which is usually available to very few


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Fidarose Isha said...

a very interesting article about Sadhguru. Liked it.