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midnightsnack717 · 7 years

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Transpersonal Development, Crisis of the Spiritual Development by Prof. Roberto Assagioli

Man’s spiritual development is a long and hard adventure, a journey through strange places full of wonders, but also dangers and difficulties. It implies radical purification and transmutation, the awakening of faculties that were inactive, the elevation of the conscience to levels never touched before, its expansion in a new inner dimension.

Therefore it shouldn’t surprise us that such a big change occurs through several critical stages, often accompanied by neuro-psychic and physical (psycho-somatic) illnesses.

Although through an ordinary clinical examination these illnesses appear similar to those caused by different reasons, in actual fact they have a totally different meaning and value and they must be cured in a completely different way. At present illnesses due to spiritual causes are becoming more and more frequent, because the number of people consciously or unconsciously obsessed by spiritual needs is increasing. Furthermore, because of the more complexity of the modern man and of the obstacles created in his critical mind, spiritual development has become a more difficult and complicated inner process.

For this reason it is best to look at nervous and psychic illnesses that start in the different stages of spiritual development and to offer some indications for the most suitable and efficient methods to cure them.

In the process of spiritual realization we can observe 5 critical stages.

I. Crises preceding spiritual development In order to understand the meaning of the unique inner experiences that usually precede the awakening of the soul, we must remember some psychological characteristics of the ordinary man. He lets himself live rather than live properly.

He takes life as it comes; it doesn’t wonder about its meaning, its value and its goals. If he is vulgar, he only worries about his personal desires; he manages to find satisfaction to his senses, to become rich and to fulfill his ambition. If he is more refined, he subdues his personal satisfaction to the accomplishment of family and civil duties as he has been taught to do; he doesn’t wonder on which basis they are founded or which is their true hierarchy. He can proclaim himself a ‘religious’ man and believe in God, but his religion is exterior and conventional; he feels he is doing the right thing when he obeys the formal prescriptions of his church and he has participated to the rituals.

Indeed, the common man implicitly believes to the absolute reality of ordinary life and he is strongly attached to the earthly possessions, to which he gives a positive value. He considers ordinary life to be an end in itself; although he believes in a future heaven, his belief is totally theoretical and academic, we can guess it from the fact that he candidly confesses that he wishes to get there… as late as possible.

It can happen though – and in actual fact it happens sometimes – that this ‘ordinary man’ is surprised and upset by a sudden change in his inner life. Sometimes this is a consequence of delusions or a strong moral choc, such as the loss of a loved one. Sometimes there is no apparent reason and, in the middle of full wealth and luck (as it happened to Tolstoj), a faint uneasiness arises, a sense of dissatisfaction, of something missing; what’s missing, though, is nothing concrete, but something vague, elusive that he can’t describe.

Gradually a sense of unreality and vainness of ordinary life grows; all the personal interests that used to occupy and preoccupy us ‘fade away’, so to speak, losing their importance and value. New problems start; the person starts wondering about the sense of life, the reason of many things he used to accept naturally, the reason for his and other people’s suffering, the justification for differences in fortune, the origin and goal of human existence.

Here we have the first misunderstandings and mistakes. Many people don’t understand the meaning of these new feelings and they consider them as whims, abnormal fancies. They endure them (because they are quite distressing) and they fight them in any way. They fear they will ‘lose their head’ and try and re-connect to the ordinary reality that seems to slip away. Sometimes, as a reaction, they dive in them with more strength, looking for new occupations, new stimulations and feelings. Through these and other means they manage to suffocate their restlessness, but they can never destroy it completely; it keeps lurking in their deepest being, undermining the basis of their ordinary existence and it can burst out more intensely, even after years.

The status of anxiety becomes more and more painful, the inner emptiness more intolerable. The person feels annihilated; all that was his life seems like a dream, he disappears like a larva, whilst the new light hasn’t appeared yet. Indeed, usually the person ignores its existence or he doesn’t believe into the possibility of having it. Often a more defined moral crisis is added to this general torment. The ethical conscience awakes and improves, the person is seized by a serious sense of guilt and regret for the wrong doing; he judges himself severely and he is discouraged.

At this point suicidal ideas appear. The person thinks that physical annihilation is the only logic consequence of the inner breakdown. We must point out that this is a generic scheme of such experiences and their progress. In actual fact there are many individual differences. Many people don’t reach the strongest point; some people reach it suddenly without the gradual process; in some people research and philosophical doubts prevail, in others moral crisis is the most important thing. These expressions of spiritual crisis are similar to the symptoms of some diseases such as neurasthenia and psychasthenia. One of the features of the latter is the ‘loss of the function of reality’, as Pierre Janet called it, another is ‘depersonalization’. The similarity is made stronger by the fact that the distress of the crisis often produces physical symptoms, such as exhaustion, nervous tension, depression, insomnia and several digestive and circulatory illnesses, etc.

II. Crises produced by spiritual awakening. The opening of communication between personality and soul, the waves of light, joy and energy that accompany it, often produce a marvelous liberation. Inner conflicts, suffering and nervous and physical illnesses disappear, often surprisingly fast; this confirms that those illnesses were not due to material causes, but they were the direct consequence of the psycho-spiritual toil. In these cases the spiritual awakening is a cure. The awakening doesn’t always occur in such a simple and harmonious way, though; sometimes it can cause complications, illnesses and unbalances. This occurs in the people whose mind is not steady, or where emotions are exuberant and uncontrolled, or the nervous system is too sensitive or delicate; or when the flow of spiritual energy is overwhelming because of its suddenness and violence.

When the mind is too weak or unprepared to tolerate spiritual light, or when there is a tendency to presumptuousness and egocentrism, the inner event can be badly interpreted. A ‘confusion of planes’, so to speak, occurs; the distinction between absolute and relative, spirit and personality is not recognized. The spiritual strength can then produce exaltation, an ‘inflation’ of the personal self.

Some years ago I had the occasion to observe a similar case in Ancona’s mental hospital. One of the patients, a very nice old man calmly but stubbornly stated he was … God. Around this conviction of his, he built the most fantastic delirious ideas, such as celestial formations to his command, great things he accomplished, etc.

Apart from that, he was the nicest, kindest and most thoughtful person you can imagine, always ready to offer help to doctors and patients. His mind was so clear and attentive, his actions so accurate that he had been made assistant to the pharmacist, who entrusted him with the keys of the pharmacy and the preparation of medicines. This never caused any problem, apart from the disappearance of a little bit of sugar, which he took to do a favor to some of the patients. From the ordinary medical point of view, our patient would be considered a simple case of delusions of grandeur, a paranoid form. In actual fact these are purely descriptive labels or clinical classification; ordinary psychiatry can’t tell us anything certain about the true nature and causes of these illnesses. I think it’s legitimate to wonder if there isn’t a deeper psychological interpretation for the ideas of the above patient. It is well known how the inner perception of the reality of the Spirit and its intimate penetration with the human soul gives a sense of grandness and inner broadening, the conviction to participate somehow to the divine nature.

In religious traditions and spiritual doctrines of all the time we can find many testimonials and confirmations, often boldly expressed. In the Bible we find the explicit and resolute statement: ‘Don’t you know you are Gods?’ and Saint Augustine says: ‘when the soul loves something, it becomes similar to it; if it loves earthly things, it becomes earthly; if it loves God (we might ask) does it become God?’

The most extreme expression of the identity of nature, between the human spirit in its pure and real essence and the Supreme Spirit, is contained in the central teaching of the Vedanta philosophy: Tat twam asi (You are That) and Aham evam param Brahman (Truthfully I am the supreme Brahman).

However we consider this relationship between the individual and universal spirit, either as an identity, a similarity, a participation or a union, we must clearly recognize and keep in mind, in theory and in practice, the big difference between the individual spirit in its essential nature – what has been called the ‘bottom’ or the ‘center or apex’ of the soul, the superior Self, the real Self – and the little ordinary personality, the small self we are normally conscious of.

The non acknowledgment of such a distinction leads us to absurd and Dangerous consequences. This gives us the key to understand the mental unbalance of the patients I mentioned earlier, and other less extreme forms of self-exaltation and self-inflation. The fatal mistake of all those who fall a prey to such delusions is to assign to their personal and non-regenerated self the qualities and powers of the Spirit. In philosophical terms this is confusion between relative reality and absolute Reality, between personal and metaphysical plane. From this interpretation of some ideas of grandness we can draw useful curative rules. It shows us how useless it is to try and demonstrate to the patient that he is wrong, that his ideas are absurd or laugh at him; indeed it exacerbates him. It is better to recognize with him the element of truth that there is in his claims and then patiently try and make him understand the above mentioned distinction.

In other cases the sudden inner illumination produced by the awakening of the soul determines an emotional exaltation, which is expressed clamorously and disorderly, with screams, cries, chants and motor unrest. The people who are active, dynamic and pugnacious can be driven by the excitement of the awakening to take the role of prophet or reformer, creating movements or sects characterized by an excessive fanaticism and proselytism.

In some noble but too rigid and excessive souls, the revelation of the transcendent and divine element of their spirit inspires a need for complete and immediate adaptation to that perfection. In actual fact this adaptation can only be the end of a long and gradual work of transformation and re-generation of personality. Therefore that need is vain and it causes reactions of self-destructive depression and desperation.

In some people the ‘awakening’ is accompanied by paranormal psychic manifestations of various kinds. They have visions, generally of elevated or angelic beings, or they can hear voices or they feel driven to write automatically. The value of the messages received is very different from one case to another; therefore it is necessary to examine and screen them objectively, without prejudices and without being affected by the way they were received or the supposed authority of the person who claims to be the author. It is better to mistrust the messages that contain precise orders and require blind obedience and those who tend to exalt the personality of the receiving person. True spiritual instructors never use such methods. Apart from the authenticity and intrinsic value of these messages, they are dangerous because they can easily upset the emotional and mental balance, even seriously.

III. The reactions following spiritual awakening. These reactions normally occur after a certain period of time. As we have mentioned, a harmonious spiritual awakening inspires a sense of joy, an illumination of mind that allows us to perceive life’s meaning and goal, draws doubts away, offers the solution to many problems and gives us a sense of inner safety. This is accompanied by a vivid sense of unity, beauty, holiness of life; from the awakened soul a wave of love towards the other souls and all other creatures spreads.

Indeed there isn’t anything more joyful and comforting than the contact with one of this ‘awakened’ that is in such a ‘state of grace’. His former personality with its acute angles and unpleasant elements seems to have disappeared and a new person, agreeable and full of amiability smiles at us and at the whole world. He wishes to please, to make himself useful, to share with others his new spiritual richness whose abundance he can’t contain. This joyful state lasts more or less time, but it is destined to end. Ordinary personality, with its lower elements, had been temporarily overwhelmed and numbed, not killed or transformed. Furthermore the flow of light and spiritual love is rhythmic and cyclic like all that happens in the universe; therefore sooner or later it decreases or ends. The flux is followed by the reflux. This inner experience is very painful and in some cases it produces violent reactions and serious illnesses. The lower tendencies awaken and reaffirm themselves with renewed strength; all the reefs, debris and waste that were covered by the high tide reappear.

The person whose moral conscience has become more refined and demanding because of the awakening, whose thirst for perfection has become stronger, judges himself more severely, condemns himself with more rigor and he can believe, mistakenly, that he has fallen down lower than before. This can be caused by the fact that sometimes some tendencies and lower impulses latent in the unconscious can be awakened and stimulated to a violent opposition by new high spiritual aspirations, which are a challenge and a threat to them. Sometimes the reaction is so strong that the person ends up denying the value and reality of his own recent inner experience. Doubts and criticisms arise in his mind and the latter is tempted to consider all that happened as an illusion, a fancy and a ‘sentimental stunt’. It becomes sour and sarcastic; it laughs at itself and others and it would like to disown its ideals and spiritual aspirations. Still, no matter how many efforts it makes, it can’t go back to the previous stage; once had the vision the charm of its beauty remains and it can’t be forgotten. It can’t get used any more to live only the small common life; a divine nostalgia obsesses it and keeps it restless. Sometimes the reaction takes clearly morbid characters; accesses of desperation and temptations of suicide arise.

The cure for such excessive reactions consists most of all in clearly understanding their nature and indicating the only way to overcome them. The person enduring them must understand that the ‘state of grace’ can’t last forever and the reaction is natural and unavoidable. It is like making a superb flight up to the sun-lit peak, admiring the open landscape that reaches the horizon; every flight must end sooner or later. We are taken back to the plain and we must then slowly go up, step by step, to the steep slope that leads to the steady conquest of the top. The acknowledgement that this descent or ‘fall’ is a natural event to which we all undergo, comforts and relieves the pilgrim and encourages him to bravely carry on to the top.

IV. Stages of the transmutation process The ascent that we have mentioned consists in actual fact of the transmutation and regeneration of the personality. It is a long and complex process made of stages of active purification aimed at removing the obstacles to the afflux and action of the spiritual forces. There are stages of development of the inner faculties that were latent or weak; stages where personality must stay steady and meek, letting the Spirit work on it and courageously and patiently enduring the unavoidable suffering. It is a time full of changes, alternatives between light and darkness, between joy and pain.

The energies and attention of the person in this situation are often so absorbed by the turmoil that he finds difficult to satisfy the needs of his personal life. Therefore the man who observes him superficially and judges him from the point of view of normality and practical efficiency finds that he has worsened and is worth less than before. To his internal turmoil, then, are added unsympathetic and unjust judgments from family members, friends and doctors; he is not spared sharp observations on the ‘good results’ of aspirations and spiritual ideals which make him weak and inefficient in his practical life. These judgments are often painful to the person who receives them; he is sometimes upset by them and falls into doubts and discouragement.

This as well is one of the trials that must be overcome. It teaches to surmount personal sensitiveness and to acquire independence of judgment and steadiness of conduct. This trial should therefore be welcomed without rebellion but rather with serenity. On the other hand if those who surround the person who undergoes the trial understand his status, they can help him and avoid many contrasts and unnecessary suffering to him. In actual fact is a time of transition; leaving a stage without having reached the new one. It is a condition similar to the larva that undergoes the process of transformation that will turn it into a winged butterfly; it must go through the chrysalis stage, which is a condition of disintegration and impotence.

In general, though, man is not given the privilege to develop the transmutation whilst protected in a cocoon. He must, especially nowadays, stay in his place in life and keep absolving his family, professional and social duties as much as he can, as if nothing was happening inside him. The hard problem he has to face is similar to those which had to be resolved by English engineers, who had to transform and widen a big train station in London without stopping the traffic, not even for an hour.

It shouldn’t surprise us if such complex and hard work sometimes causes nervous and psychic illnesses, for example nervous breakdowns, insomnia, depression, irritability and restlessness. These illnesses can sometimes produce several physical symptoms because of the strong influence of the psyche on the body. When curing these cases we must understand their real cause and help the patient with a proper and suitable psycho-therapeutic action, because physical cures and medicine can relieve physical symptoms and illnesses, but of course they can’t act on the psycho-spiritual causes of the disease.

Sometimes the illnesses are produced or increased by the excessive personal efforts that the aspirant makes to the spiritual life to force his own inner development, efforts that produce a repression rather than the transformation of the lower elements and an extreme aggravation of the fight, with a consequent excessive nervous and psychic tension.

These impetuous aspirants must realize that the essential part of the work of regeneration is made by the spirit and its energies; when they have tried to attract their energies with their fervor, their meditation, their honest inner attitude, when they have tried to eliminate all that hindered the action of the spirit, they must wait patiently and confidently for that action to occur spontaneously in their heart.

A different difficulty, in a certain sense opposite, must be overcome in the times when the afflux of spiritual strength is great and abundant. This precious strength can be easily wasted in emotional ferment and excessive and feverish activities. In other cases it is held back too much, it isn’t translated in life and used, so that it accumulates and it can create illnesses and inner stress with its strong tension, like a strong electrical current can fuse the valves or produce short circuits.

It is necessary to learn to regulate properly and wisely the flux of spiritual energies, avoiding their dispersion but using them in noble and productive internal and external actions.

V. The ‘dark night of the soul’. When the process of psycho-spiritual transformation reaches its final and decisive stage, it produces sometimes an intense suffering and an inner darkness that Christian mystics called the ‘dark night of the soul’. Its characters make it similar to the illness called depressive psychosis or melancholy.

Such characters are: an emotional status of intense depression that can reach desperation; an acute sense of one’s unworthiness; a strong tendency to self-criticism and self-condemnation, which in some cases turns into the conviction of being lost or damned; a painful sense of mental impotence; the weakening of will and self-control; disgust and great difficulty in acting.

Some of these symptoms can present themselves in a weaker form even in the previous stages, but then it is not the proper ‘dark night of the soul’. This strange and terrible experience is not a pathological state, despite appearances. It has spiritual causes and a great spiritual value (see Saint John of the Cross, the dark night of the soul and E. Underhill «Mysticism», New York, 1961).

It has also been called the ‘mystical crucifixion’ or ‘mystical death’; it is followed by the glorious spiritual resurrection that ends every suffering and illness, which it compensates plentifully, and that is also the fullness of spiritual health. The subject we have chosen forced us to look almost exclusively to the most painful and abnormal aspects of inner development. We don’t want to give the impression, though, that those who follow the path of spiritual ascent are stricken by nervous illnesses more than ordinary men. It is more appropriate to clarify the following points:

In many cases spiritual development occurs in a more gradual and harmonious way than the one described so far; difficulties and stages are overcome without nervous and physical reactions. The nervous and mental illnesses of ‘ordinary’ men and women are often more serious and hard to tolerate and to cure than those produced by spiritual causes. The illnesses of ordinary men are often produced by violent conflicts of passion, or conflict between unconscious drives and conscious personality. Sometimes they are caused by rebellion against conditions or people that oppose their desires and selfish needs. Sometimes it is more difficult to cure them, because the higher aspects are too weak; there is not much to appeal to in order for them to make the necessary sacrifices and to subdue to the discipline needed to produce the adjustments and the harmony that can give them their health back. The sufferings and illnesses of those who carry out the spiritual path, despite being sometimes serious, are in actual fact only temporary reactions and the waste of an organic process of growth and inner regeneration. Therefore they disappear spontaneously when the crisis that produced them is resolved or they respond more to a suitable cure. The suffering produced by the low tide and the refluxes of the spiritual wave are widely compensated by the stages of afflux and elevation, by the faith in the great goal and the high purpose of the inner adventure.

This vision of glory is a powerful inspiration, an infallible comfort and an inexhaustible source of strength and courage. We should relive such vision in the most vivid way and as often as possible; one of the greatest benefits we can grant to people tormented by crises and spiritual conflicts is to do the same. Let’s try and imagine vividly the glory and beatitude of the victorious and free soul that consciously participate to the wisdom, the power and the love of Divine Life. Let’s imagine with an even bigger vision the glory of the Kingdom of God realized on earth, the vision of redeemed humankind, the whole creation regenerated and showing joyfully the perfection of God.

Such visions have allowed great mystics and saints to endure with a smile their inner torments and their physical martyrdom; they allowed Saint Francis to say: ‘I expect so much good that all pain is delight!’.

Now we have to leave these altitudes and go back to the valley where souls are in turmoil. If we consider the matter from a strictly medical and psychological point of view we must realize that, as mentioned before, whilst the illnesses that accompany the various crises of spiritual development appear very similar, sometimes identical, to ordinary illnesses, in actual fact their cause and meaning are quite different. Indeed, they are in a certain sense opposite; therefore the cure must be different.

The neuro-psychic symptoms of ordinary patients have usually a regressive character.

Those patients haven’t been able to accomplish the necessary inner and outer adjustments that are part of the normal development of personality. For example, they haven’t managed to free themselves from the emotional attachment to their parents and therefore they stay in a status of childish dependence from them or whoever replaces them, even symbolically. Sometimes their inability or bad will to face the needs and difficulties of family and social life forces them to escape to an illness that saves them from these duties. In other cases it’s an emotional trauma; for example a delusion or a loss that they can’t accept and to which they react with a disease. In all these cases it is a conflict between the conscious personality and the lower elements that often operate in the unconscious, with the partial victory of the latter.

On the other hand, the evils produced by the turmoil of spiritual development have a clearly progressive character. They depend on the effort to grow, on the drive towards the top. They are the result of temporary conflicts and unbalances between the conscious personality and the spiritual energies that emanate from the top. From all these elements it is clear that the cure for the two illnesses must be very different.

For the first group the therapeutic task consists of helping the patient to reach the level of ‘normal’ man, getting rid of repressions, inhibitions, fears and bonds, helping him to go from excessive egocentrism, false evaluations, opinions of reality distorted to an objective and rational vision of life, to the acceptance of his duties and a fair appreciation of other people’s rights. The undeveloped, uncoordinated and contrasting elements must be harmonized and integrated in a personal psycho-synthesis. For the second type of patients the cure is to produce a harmonious adjustment, helping the assimilation and integration of the new spiritual energies with the pre-existing normal elements, that is to reach a trans-personal psycho-synthesis around a higher inner center.

It is clear that the cure for the patients of the first group is not sufficient for the second; indeed it can be harmful. His difficulties increase rather than decrease if he is in the hands of a doctor that doesn’t understand his turmoil, that ignores or denies the possibilities of spiritual development. Such doctor can underestimate or laugh at the spiritual aspirations of the patient, considering them as fancies or interpreting them materialistically. The patient might be induced by the doctor to make an effort in hardening the shell of his personality, refusing to listen to the insistent appeals of his soul.

This can only aggravate his status, exacerbate the fight and delay the solution. A doctor that carries out the spiritual way, on the other hand, or at least has a clear understanding and a fair appreciation of reality and spiritual conquests, can be of great help to such a patient.

If, as it often happens, he is still at the stage of dissatisfaction, restlessness and unconscious aspirations; if he has lost any interest in ordinary life but he hasn’t had a spark of the Higher Reality yet; if he looks for relief in the wrong direction and wanders in blind alleys, then the revelation of the true cause of his illness and an efficient help to find the true solutions can ease and accelerate the awakening of the soul, which is by itself the main part of the cure.

When a person is at the second stage, where he enjoys the light of the spirit and joyfully flies towards unconscious highness, we can help him a lot by explaining to him the true nature and function of his experiences. We must warn him that they are necessarily temporary and describe to him the further trouble of the pilgrimage. That person will then be prepared when the reaction comes; he is spared the big part of suffering produced by the surprise of the ‘fall’ and the doubts and discouragement that follow.

When this warning is not given and the cure starts during the depressive reaction, the patient can be relieved and helped by the insurance, even demonstrated with examples, that it is only a temporary stage that he will certainly overcome.

In the fourth stage of the ‘accidents of the ascent’, which is the longest and the most multiform, the work of the person who helps is more complex. The main aspects are:

Explain to the suffering person the meaning of what is happening inside him and show him the right attitude to take. Teach him how we can dominate the lower tendencies without repressing them in the unconscious; Teach him and assist him in transmuting and sublimating his psychic energies; Help him supporting and using properly the spiritual energies that flow in his conscience; Guide him and cooperate with him in the work of reconstruction of his personality and psycho-synthesis.

In the stage of the ‘dark night of the soul’ it is very difficult to help, because the person who endures it is surrounded by such a dense cloud, he is so deep down in his suffering that the light of the spirit doesn’t reach his conscience. The only way to give strength and support is tirelessly to repeat the insurance that this is a transitory experience and not a permanent state, as the victim thinks – this is what upsets him the most. It is also a good idea to insure him energetically that his torment, no matter how terrible, has such a great spiritual value and will bring him so much good that he will be thankful. He is helped to tolerate and accept it with calm, resignation and patience. We think it’s appropriate to say that these psychological and spiritual cures don’t exclude the subsidiary help of physical means, which can alleviate the symptoms and help reaching a good result. Such supports will help the repairing work of nature, like a hygienic alimentation, relaxing exercises, contact with the natural elements and a rhythm suitable to the various physical and psychic activities.

In some cases the cure is complicated by the fact that the patient has a mixture of progressive and regressive symptoms. These are cases of irregular and disharmonious inner development. These people can reach high spiritual levels with a part of their personality but still be slaves of childish bonds or under the domain of ‘complex’ unconscious. We could say that, with an accurate examination, in the majority of those who carry out the spiritual path we can find – like in all the so called ‘normal’ people – bigger or smaller rests of such limitations. It is a fact, though, that in the majority of cases there is a clear prevalence of either regressive or progressive symptoms.

We must always keep in mind the possibility that symptoms of both groups are in the same patient; we need to study and interpret thoroughly each sign to verify its true cause and find the most suitable cure.

From all that we have said it is clear that in order to cure efficiently the nervous and psychic illnesses that accompany spiritual development, it is necessary a double series of knowledge and practice. They are the point of view of the doctor expert of nervous diseases and psychotherapy and that of the serious scholar and pilgrim on the paths of the Spirit. This two-fold competence is rarely associated. Since the number of people requiring such cures is constantly increasing, though, all those who are able to do it should resolutely prepare to this good deed.

Such cures would be easier if we could also prepare assistants, so that we can cooperate with intelligence. Finally, it would be very helpful if the public in general was informed of the main facts regarding the connections between neuro-psychic illnesses and inner crises. In this way their loved ones might facilitate the task of the patient and the doctor, instead of complicating it and oppose it with ignorance, prejudices and active opposition, as it unfortunately often happens.

When this three-fold work of preparation is done with doctors, nurses and public, a great amount of unnecessary suffering will be eliminated and many pilgrims will be able to reach with a shorter and easier turmoil the high goal that they pursue: the union with the Divine Reality.

#transpersonalpsychology #darknightofthesoul #roberto assagioli #psychology #spirituality

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donaldclemons · 4 years

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Pancha Mukha Sadashiva

Prior proceeding any further with these discussions, there needs to be a discussion on Pancha Mukha Sadashiva … Thus is this topic which as such is of Pashupata Marg (or Path of Bhagwan Pashupatinath) …

Pancha Mukha Sadashiva means five faces of the Lord and thus five aspects of the Lord … These five are as follows …

Sadyojata face of Sadashiva …

Vamadeva face of Sadashiva …

Aghora face of Sadashiva …

Tatpurusha face of Sadashiva …

Ishaan face of Sadashiva (or Ishana face of Sadashiva) …

Above picture is having the paintings of many earlier topics and these paintings have been placed at their specific locations within the five faces of Sadashiva so as to depict all faces at the same place …

In above picture, following are not depicted …

Ishaan face of Sadashiva … This is not possible to depict as Ishana (or Ishaan) is like a colorless self luminous crystal and thus it is impossible to paint it … Thus in lieu, ether (Akasha) which emanates out of Ishana (Ishaan) is shown … This is the same painting which was discussed in an earlier topic “Akasha Mahabhoot … Ether” …

Pitamah Brahma Ji … This is not depicted on the left side of the picture as I have not painted him … He is too bright to paint and there are no colors to match his state … In lieu, his name is written on the left side of above picture …

I begin this discussion by repeating the salutations of the earlier topic of “Salutations” …

Regarding the parts of above picture …

On top is the same painting which was discussed in the earlier topic of “Guru Sthanam … Shivaloka” … In one of the Upanishads, this is also told as Vishnuloka and in some other texts, this is told as Ardhanarishwara …

Below this is ether due to earlier told reasons … Another sight of ether as is when viewing it from Aghora, was discussed in the earlier topic of “Aghora from Akasha Mahabhoot” …

Below this is Aghora face of Sadashiva which has also been discussed earlier …

Below this is Rudra Loka which we have already discussed in earlier topics of “Rudra Deva … ALA Naad”, “Rudra … The One … But in many” and “Proceeding into ALA Naad” … Light of Rudra in head was discussed in the topic of “Light of ALA Naad within” … And the path was also discussed in “Rudra Within Rudra … Itself Within Itself” …

The leftmost painted part is of “Sadyojata face of Sadashiva … Brahmaloka” which has also been discussed earlier…

The rightmost a part is of Devaraja Indra which was also discussed in section DD-5 of the earlier topic of “Knowledge sheath … Vijyanmaye Kosha” and also in topics of “Lingams within and beyond” and Indraloka is also depicted the right hand side of painting of “Hridayarandra … Devayana” …

The inner left side state was also discussed in the earlier topic of “Tatpurusha face of Sadashiva” …

In this discussion I shall only be listing the main aspects of these five faces of Sadashiva (Pancha Mukha Sadashiva), of which to a certain extent four of these faces have already been discussed in earlier topics …

In this discussion I shall also be listing some of those bullet points which would form the root of further discussions of the later topic of “Chatush Pada Sadashiva Pradakshina” …

Below is the flow chart state of Pancha Mukha Sadashiva with all aspects needed for this discussion, already listed in it …

This flow chart depicts the main aspects of Pancha Mukha Sadashiva or five faces of Sadashiva …

BB-1 … Sadyojata face of Sadashiva …

Here we shall discuss the “main” aspects of Sadyojata face of Sadashiva …

Meaning: The word Sadyojata means “That which rises everywhere and it also means that which makes everything rise” … This in turn means that which “originates everything out of ITself” …

Pancha Kritya (Which amongst five divine aspects): Creation … Utpatti or Shrishti Kritya … This is done through Bhu Mahabhoot (Prithvi Mahabhoot or macro-elemental earth) …

Color: White … Diamond Like … Like uncountable rays of a multi-billion petalled lotus …

Direction facing: West (Paschim) …

Veda which is eternally present within this face of Sadashiva: Rig Veda …

Veda which is applicable to the Vedic monastery of this face: Since all of these faces of Sadashiva are looking outwards and since the four Vedas reside in a hidden state in each of these faces of Sadashiva and where these Vedas are resting in the innermost side of these faces of Sadashiva, so the effects of Vedas of any of these faces of Sadashiva, is always of the diagonally opposite face of Sadashiva …

Thus the Veda which is of any of the faces of Sadashiva, is ultimately applicable to the Vedic monastery (i.e. Aamnaya Peetha) which is related to the diagonally opposite face of Sadashiva …

Due to this reason, the Veda which is applicable to the Vedic monastery of this western face of Sadyojata, is of the diagonally opposite eastern face (i.e. Tatpurusha) … This is why Sama Veda (which is of the east facing Tatpurusha face of Sadashiva) is told to be the Veda of western Vedic monastery (i.e. Dwarika Sarada Aamnaya Peetha) …

Furthering on above paragraph … Thus even when in this topic it is told that the Rig Veda is eternally present within west facing Sadyojata face of Sadashiva, yet the Rig Veda is effective only on eastern Vedic monastery of Jagannath Puri Aamnaya Peetha … This is why eastern monastery is a Rig Vedic monastery …

Inside human microcosm … Since during the inward path or the path which leads to one’s own “innermost essence (i.e. Atman)” and where Atman itself is an intrinsically-unbroken partless-part of the “supreme essence of allness (Brahman)” and who itself is “Paramshiva (the supreme or attributeless infinite Shiva)” and who self manifests as “Pancha Mukha Sadashiva (five faced Sadashiva)” who as such is being discussed here, so inside the human microcosm, the same Sadyojata face of Sadashiva is east facing instead of what it is within the greater formless state of the macrocosm (where it is west facing) …

This is also the reason for Rig Veda which even though relates to west facing Sadyojata, is told to be of the eastern monastery (Jagannath Puri Peetha) … All four Vedic monasteries denote and thus are symbols of the highest path i.e. Atma Marg (or Atma Path or the inward path or the path of self realization)” …

This is as these monasteries only relate to the path of “Atma Jnana (Atma Gyan or self realization)” … Atma Gyan is told to be higher of all paths and it is to this path that the four Vedic Monasteries are related and this is also due to the fact that these were only established by self realized, all realized Rishi’s (Vedic Sages) …

Since the same principle is also applicable to each of the four cardinal faces of Sadashiva, so I won’t be repeating this discussion for the other three cardinal faces … Aspirants can use this as a base, to self analyze its application for other the three cardinal faces of Sadashiva …

Vedic Mahavakya … Mahavakya means the great statement or mega statement … The Mahavakya of this face is of “Prajnanam Brahm, which means Self luminous is That (“That” means, Brahm or Brahman, Paramshiva etc)” …

But due to previous discussions of reversal of applicable Vedas to the four cardinal Vedic Monasteries, the Vedic Mahavakya applicable to the western Vedic monastery which relates to this face (i.e. western monastery of Dwarika Sarada Aamnaya Peetha) can only be of “Tat Twam Asi”, which means “Thou Art That” … Or “Thou (or Atman) Art That (or Brahman)” …

Agni (Fire): Grahpathya Agni (Household fire) …

Deity: Pitamah Brahma Ji … Grandfather and creator of allness … Pitamah Brahma Ji self manifests out of Sadyojata face of Sadashiva … And due to this reason, Pitamah Brahma Ji is a Swayambhu Deva (i.e. Self manifested Deva) …

Shakti (Divinity): The Shakti or divinity of Sadyojata face of Sadashiva is of “Ichha Shakti” which means the “pristine divinity of pure desires” and it is told so as it relates to that which is based upon the ensuring an abundance of goodness “of” all and “for” all those aspirants who relate to the Sadyojata face of Sadashiva …

From Ichha Shakti of Sadyojata is self manifested the Devi or Goddess aspect of Shakti of Sadyojata as is discussed below …

Devi (Motherly aspect or Goddess): Maa Lakshmi … Lakshmi means the Goddess of abundance of all good things and it also means the Goddess of ultimate “Laksha (or final goal) of every aspirant, which as such is of “Kaivalya Moksha (or final liberation)” …

Maa Lakshmi self manifested from Ichha Shakti and thus Maa Lakshmi also denotes abundance of goodness of all and for all …

She is the daughter of Sadyojata, Sister of Lunar deity (as Moon God or Chandra Deva, is also originated from mind of Sadyojata) and she ultimately becomes the eternal consort of Sri Vishnu and she is also the one who self manifests as Bhu Devi (Goddess of Earth element) …

It is due to this reason, macro-elemental earth (i.e. earth element or Bhu Mahabhoot or Prithvi Mahabhoot) is told to be originated from Sadyojata face of Sadashiva …

Siddhi (accomplishment): Siddhi is the proof of accomplishment of something, which in our current discussion is Sadyojata …

The Siddhi of Sadyojata is the “Diamond white body (Brahma Sharira)” which was discussed in an earlier topic “Diamond white body … Brahma Sharira” … And aspirant who holds this Siddhi has the divinity (or power) to create pristine goodness “of” all and “for” all …

And if the aspirant who attains the above discussed Siddhi is a true Mumukshu (i.e. one who only seeks final liberation and nothing else) then this Siddhi of Diamond white body which is already attained by the Mumukshu, eventually gets absorbed into the same Sadyojata face of Sadashiva …

Such an aspirant is Brahma Swaroop (i.e. he or she is like the self manifested state of creator of allness) …

And yet that aspirant holds no Siddhi of Sadyojata as his (or her) Brahma body (Brahma Sharira or diamond white body) is already merged to Sadyojata …

Only of a Mumukshu do all Siddha bodies (which have been discussed in this text and also those Siddha bodies which I have intentionally not discussed as they need to be self realized by aspirants) merge to their own respective faces and deities …

Above is because of the fact that a Mumukshu only rests in a state of perfect detachment from allness and thus it is due to this supreme detachment that a true or perfect Mumukshu can never hold any Siddhi …

As also due to being a Mumukshu, the aspirant is also the one who “only and only” seeks (and/or attains to) a final liberation and in such a state of Kaivalya (i.e. state of supreme isolation from allness) such an aspirant cannot ever hold any Siddhi … This is due to a fact that a final liberation cannot be a final liberation, if one is also not liberated from all attainments (i.e. all Siddhi’s) …

And this is what leads to a state where that aspirant (i.e. a Mumukshu) is also liberated or freed from all of his (or her) earlier Siddhi’s …

Thus eventually that Mumukshu being the one who only seeks a final liberation, cannot hold the Siddhi which is being discussed here (or anywhere else in this text) and due to this reason, the Siddhi (of diamond white body or Brahma Sharira) of our current discussion also ends up merging back to its own parental face of Sadashiva … This is why the diamond white body gets absorbed back into its own principal parental cause i.e. Sadyojata face of Sadashiva …

Planet: Chandra (Moon) … Lunar God … Chandra is self originated from the mind of Sadyojata …

Thus it is due to Chandra and Maa Lakshmi self manifesting from the same Sadyojata face of Sadashiva, that Chandra (or Lunar God) is also told to be a sibling of Maa Lakshmi in some texts of Vedic lore …

And since Chandra is a directly self originated deity (as he self-originates from mind of Sadyojata) so due to this reason, it is absolutely wrong to consider Chandra as a Demi-God (i.e. a minor Deva) …

Inside the physical vehicle, Chandra is resting at the back bone side and inside the Ida Naadi and is at a location which is in between the Manipur Chakra (Navel Plexus) and Anahat Chakra (heart chakra) and that too at the level of the abdominal diaphragm …

Proceeding further …

And there is another planet which has the energy of Sadyojata as its primary (but this energy of Sadyojata only enters that planet through lineage of Pitamah Brahma Ji) … This planet is Venus (Shukra) …

Since Chandra is self-originated from mind of Sadyojata and Venus (or Shukra) is self-originated from Rishi Bhrigu, who was a mind-born-son of Brahma (Brahma is also self-originated from Sadyojata only) so some ancient had told Shukra (Venus) as a grandchild of Brahma …

During every change of an age cycle, Shukra always plays a very important role … As also during the phases of change of any age cycle to a Satyuga (i.e. divine Satyuga or even a human Satyuga) and especially during the last and final stages of change of a human age cycle to an “Age of Sages (Guru Yuga)”, since the energies of Sadyojata exit out of Shukra (Venus), so due to this reason all systems which relate to Shukracharya (i.e. Guru of demonic forces or individualistic forces or monotheistic forces) always begin entering into a chaos …

This world is already entering into this stage and thus many types of man made, natural and divine chaos would be seen shortly from the nowness of now, when I write this topic …

Continuing with above paragraph … Since the divinity (or Deva) of this planet (Venus or Shukra) is related to Sadyojata (but through Pitamah Brahma Ji, who self-manifests out of Sadyojata), so contrary what is told to be by some scholars of today, the divinity of Shukra can neither be a minor one nor a derogatory (or degenerate) one … These planetary divinities play a very vital role in lives of inhabitants of this world, especially during the process of change of age cycles, as it now is …

Conscious Level: Jagrut (Awake state) … Thus creation is an aspect of Sadyojata …

Mahabhoot (macro-element): Element or Mahabhoot of Sadyojata is “Bhu Mahabhoot (or Prithvi Mahabhoot or Macro-elemental earth)” … This is what manifested as Bhu Devi (mother of all earths) who herself is one of the many forms of Maa Lakshmi … This was discussed in the topics of “Ujjayi Naad … Sound of victory”, “Ujjayi Naad and Chakravart”, “Ujjayi Naad and Brahmand Yoga”, “Ujjayi Naad and Mahamanava”, “Ujjayi Naad and Bhu Mahabhoot”, “Ujjayi Swaas and breath of Brahma” …

Tanmatra (subtle micro-element): Tanmatra of Sadyojata is of Gandha (or fragrance or smell) …

Chakras: Mooladhar Chakra (Root plexus) and Swadhisthan Chakra (Sex or taste plexus) …

Grants what? : Creation of divinity of allness … Creation of everything animate, inanimate, supra-animate and supra-inanimate is through Sadyojata face of Sadashiva (but this is through Pitamah Brahma Ji who himself is self-manifested from the Sadyojata face of Sadashiva) …

Thus basis above, are the following facts …

And as far as origination process is concerned, Sadyojata is the originator of all gross and subtle states of Maker’s Makings …

And as far as the evolutionary process (i.e. the reverse path of the origination process) is concerned, Sadyojata is the one which determines the state of evolution of any microcosm i.e. evolutionary standing of any microcosm (any aspirant) within the macrocosmic hierarchies is determined by the Sadyojata face of Sadashiva …

Thus basis above, without the assistance (or presence) divinity of Sadyojata face of Sadashiva, there can neither be any origination nor can there be even any evolution and thus the entire macrocosm would fail without the divine presence of Sadyojata face of Sadashiva …

BB-2 … Vamadeva face of Sadashiva …

Here we shall discuss the “main” aspects of Vamadeva face of Sadashiva …

Meaning : The word Vamadeva means the Deva of the left hand side or the Deva of the left hand path (Vama Marg) …

This is told so due to the fact that which an aspirant is facing towards the firstly self originated amongst the four cardinal faces of Sadashiva, (i.e. when an aspirant is looking towards the east facing Tatpurusha face of Sadashiva), then Vamadeva being the north face is seen to be present towards the left hand side of an aspirant …

And since left hand side of the physical body is of Maa Parashakti (i.e. the divinity of beyond) so this Vamadeva face of Sadashiva also denotes the same “divinity of beyond i.e. Maa Parashakti” that later on gets self originated in a human form of Maa Parvati …

Pancha Kritya (five divine aspects): Preservation … Stithi Shakti … This is carried out through Jal Mahabhoot (or Aap Mahabhoot or macro-elemental water) …

Color: Dhoomra Varna (Smoky color) … In between colors of white and black …

Direction facing: North (Uttar Disha) …

Veda which is eternally present within this face of Sadashiva: Yajurveda …

Veda which is applicable to the Vedic monastery of this face: Since all of these faces of Sadashiva are looking outwards and since the Vedas reside in a hidden state within these faces of Sadashiva and where these Vedas are resting in the innermost side of these faces of Sadashiva, so the effects of Vedas of any of these faces of Sadashiva, is always of the diagonally opposite face of Sadashiva …

Thus the Veda which is of any of the faces of Sadashiva, is ultimately applicable to the Vedic monastery (i.e. Aamnaya Peetha) which is related to the diagonally opposite face of Sadashiva …

Due to this reason, the Veda which is applicable to monastery of this northern face of Vamadeva, is of the diagonally opposite southern face (i.e. Aghora face of Sadashiva) … This is why Atharvaveda (which as such is of the Aghora face of Sadashiva) is told to be the Veda of the northern Vedic monastery (i.e. Jyotir Math Aamnaya Peetha) …

Furthering on above paragraph … Thus even when in this topic it is told that the Yajurveda is eternally present within the north facing Vamadeva face of Sadashiva, yet the Atharvaveda (which is of the south facing and thus the diagonally opposite Aghora face of Sadashiva) is effective on the northern Vedic monastery (of Jyotir Math Aamnaya Peetha) … This is why northern monastery (i.e. Jyotir Math Aamnaya Peetha) is an Atharva Vedic monastery …

Vedic Mahavakya … Mahavakya means the great statement or mega statement … The Mahavakya of this face is of “Prajnanam Brahm”, which means “Self luminous is That (Brahm or Brahman or Paramshiva)” …

But due to previous discussions of reversal of applicable Vedas to the four cardinal Vedic Monasteries, the Vedic Mahavakya applicable to the northern Vedic monastery which relates to this face (i.e. northern monastery of Jyotir Math Aamnaya Peetha) can only be of “Ayam Atma Brahma”, which means “This is That” … Or “This (Atman) Is That (Brahman)” …

Agni (Fire): Ahwaniya Agni … The sacred fire or a fire that is called for offering oblations and which is also offered as an oblation …

Deity: Sri Bhagwan Vishnu …

Sri Bhagwan Vishnu in the Attributed-formless (i.e. Sagun Sakaar Awastha) and also in Attributed-formless (i.e. Sagun Nirakaar Awastha) state of Bhagwan Ardhanarishwara who denotes Sagun Atman (attributed form and attributed formless state of innermost essence or Atman) … And vice versa of this statement is also true … Thus Sri Vishnu is Ardhanarishwara and Ardhanarishwara is Sri Vishnu …

Sri Bhagwan Vishnu is my Sanatan Gurudeva (or eternal guide) on whose instructions this text is written for a very few aspirants of now and for those majority of aspirants who would be coming to this world during the incoming Guru Yuga (i.e. after around 2082 AD) … Thus this text is not for present day humanity as it is only written for those humans who would be coming to this world during those time that would be just prior to and during the later times of progress of the incoming age of sages (or Guru Yuga) …

Sri Bhagwan Vishnu is also the eternal guide (Sanatan Guru) of all aspirants of any of the triple times …

Sri Vishnu self manifests out of Vamadeva face of Sadashiva … And due to this reason, Sri Bhagwan Vishnu is a Swayambhu Deva (i.e. Self manifested Deva) …

Shakti (Divinity): The Shakti or divinity of Vamadeva face of Sadashiva is “Parashakti”, which means “the divinity of beyond” … Parashakti of Vamadeva face of Sadashiva is the one which self manifests as “Stithi Shakti (or divinity of preservation of allness)” when non-dually united to Sri Vishnu …

Thus since Parashakti (or beyond divinity) of Vamadeva face of Sadashiva itself is the “Stithi Shakti (or divinity of preservation) of Sri Vishnu”, so what is told as preservation is also that which relates to beyondness of Parashakti … It is due to this reason, that whenever Sri Vishnu comes to a world (as an Avatar), then nobody can ever defeat him as he is the holder of that divinity which is of beyondness (Parashakti) which itself is as Stithi Shakti (divinity of preservation) of Sri Vishnu …

This is what ensures that there is a preservation of righteousness and righteous ones, even within the stages of destruction that always happens upon return of Sri Vishnu (as an Avatar) …

From Parashakti of Vamadeva is self originated the Devi or Goddess aspect of Shakti of Vamadeva, as is discussed below …

Devi (Motherly aspect or Goddess): Maa Parvati … The word “Parvati” means the “Goddess of the mountain (also interpreted as daughter of the mountain)” … That mountain is the north facing Vamadeva who denotes the culmination of all paths of evolution …

This in turn means the Goddess of ultimate power, ultimate divinity and ultimate energy and it is due to this reason, that whatever is told as Shakti, is ultimately related to Maa Parvati …

In fact the word Shakti that is used in any form and for any Goddess or God, is also denoting Maa Parvati only …

This is why Maa Parvati is also addressed as Maa Adi Shakti (i.e. divine mother who herself is the primordial divinity or in other worlds, the divine mother who is holding the entirety of primordial divinity within herself)” … And it is also due to the same reason, Maa Parvati is also addressed as Maa Maheshwari (i.e. The supreme or ultimate Goddess) and as Maa Mahadevi (The great goddess) etc …

Maa Parvati is self manifested from Parashakti of Vamadeva and thus Maa Parvati also denotes the abundance of pristine energy (pristine vitality) of all and for all …

She is the daughter of Vamadeva, Sister of Solar deity (Sun God) and consort of Maheshwara (east facing Tatpurusha face of Sadashiva) …

Siddhi (accomplishment) of Vamadeva: Siddhi is the proof of accomplishment of something, which in our current discussion is the Vamadeva face of Sadashiva … The Siddhi of Vamadeva face of Sadashiva is the Light Grey body (Vamadeva Sharira) … This was already discussed in an earlier topic of “Light grey body … Vamadeva Sharira” … And aspirant who holds this Siddhi has the divinity (or power) to preserve the pristine goodness “of” all and “for” all …

And if the aspirant who attains the above discussed Siddhi is a true Mumukshu (i.e. one who only seeks a final liberation and nothing else) then this Siddhi of Light grey body which is already attained by the Mumukshu, eventually gets absorbed into the same Vamadeva face of Sadashiva …

As also due to being a Mumukshu, the aspirant is also the one who “only and only” seeks (and/or attains to) a final liberation and in such a state of Kaivalya (i.e. state of supreme isolation from allness) that aspirant cannot ever hold any Siddhi … This is due to a fact that a final liberation cannot be a final liberation, if one is also not liberated from all earlier attainments (i.e. Siddhi’s) …

And this is what leads to a state where that aspirant (i.e. a Mumukshu) is also liberated or freed from all of his (or her) earlier Siddhi’s …

Thus eventually that Mumukshu being the one who only seeks a final liberation, cannot hold the Siddhi which is being discussed here and due to this reason, that Siddhi (of Light grey body or Vamadeva Sharira) eventually merges back and thus it is reabsorbed back into its own principal parental cause i.e. Vamadeva face of Sadashiva …

Planet: Surya (Sun) … Solar deity or Sun God … Surya is self originated from the Parashakti of Vamadeva …

The word Surya (or Sun) as is told here is not just denoting the sun of this solar system, but is denoting the solar deity who is told to be like crores of suns (i.e. like tens of millions of suns) … Thus it is incorrect to limit the Vedic word “Surya” as the “Sun of this planetary system” alone … In fact the Vedic word Surya which is literally interpreted as Sun, ultimately means the common deity of “crore of suns (The Sun of this planetary system is only one of those crores of sun’s that the word Vedic word Surya eventually denotes)” …

Thus due to Surya and Maa Parvati self manifesting from the same Vamadeva face of Sadashiva, Surya (or Solar deity or Sun God) is also told to be a sibling of Maa Parvati in some texts of Vedic lore …

And since Surya is a directly self originated deity (as he directly self originates from Sadyojata), so due to this reason, it is absolutely wrong to consider Surya Deva (Solar deity) as a Demi-God … And due to the same reason, Surya Deva is a Major deity and not a minor one as some literate ones of today’s times have claimed him (i.e. Surya) to be …

As also, since Vamadeva (or Sri Vishnu) itself denotes a fully liberated state (i.e. Kaivalya Moksha) of Vaikuntha, so after the transit of the 8th plexus, the first Siddha body and the divine world (Siddha Loka or Deva Loka) which is attained by an aspirant is none other than the crimson red body (or Surya Sharira) and Surya Loka … This was already discussed in earlier topics of “Crimson red body … Surya Sharira” and “World of crimson red body … Surya Loka” … And it eventually is from Surya Loka (divine world of solar deity) that the aspirant enters into Brahmaloka (i.e. the divine world of the creator of allness) and thus that aspirant becomes liberated …

And due to the same reason, some interpreters of Brahmasutras also say that the path of a final liberation which leads to Brahmaloka (i.e. the divine world of creator) is opened up from Surya Loka itself …

Due to above reasons, Surya Deva (Solar deity) is also told as the supreme liberator in Surya Purana … He is also told as the manifestation of Trinity (i.e. creator, preserver and destroyer) and is also addressed as the supreme one who is told as Surya Naaraayana … All these concepts are due to the fact that Surya is a Major deity and not a minor one as some scholars have been claiming and it was due to this fact that many ancient cultures of this planet were rooted in Surya Deva (Solar deity) only …

In addition to above, Ketu is also primarily based upon divinities of Vamadeva and this is even when Ketu is the South (or descending) North Lunar node due to being a shadow planet …

Conscious Level: Swapna (Dream state) … Thus preservation is an aspect of Vamadeva … And since the consciousness is of Swapna (Dream State), so Sri Vishnu is also told as Mayavi (i.e. Clever, magician, one who cannot be gauged) …

Element: Element or Mahabhoot of Vamadeva is “Jal Mahabhoot (or Jalam Mahabhoot or Aap Mahabhoot or Macro-elemental water)” …

This is what manifested as Varuna Deva (the deity of macrocosmic ocean) and thus Varuna Deva is also not a minor demi-god as some scholars have inappropriately interpreted Varuna Deva to be the God of little and in-consequent ocean of salt water that is present upon this planet …

Varuna denotes the deity of macrocosmic oceans in which the entire multi-universe rests and thus Varuna Deva of Vedas is a Major deity only … Varuna Deva by himself is the ruler of Jal (Jalam) Mahabhoot or the boundless macrocosmic ocean within which everything (every universe, galaxy, planetary system etc) floats, and keeps eternally moving (ever changeful) …

Tanmatra (subtle micro-element): Tanmatra of Vamadeva is of Rasa (or Taste) …

Chakras: Manipur Chakra (navel plexus) …

Grants what? : Preservation of divinity of allness … Preservation of righteousness … Everything animate, inanimate, supra-animate and supra-inanimate is preserved through Vamadeva face of Sadashiva (and through Sri Vishnu who self manifests from the Vamadeva face of Sadashiva itself)…

And amongst all those who ever are or could ever be, since the preserver is deemed as the greater one (or higher one) so Vamadeva was also addressed as “Jyeshtha”, which means the “elder one” …

And since Sri Vishnu (i.e. my eternal guide) self manifests from Vamadeva (or Jyeshtha) itself, so Sri Vishnu is also told as the elder one (Jyeshtha) amongst the trinity (i.e. creator, preserver and destroyer) as is told in Vaishnava texts …

Ayaam (Dimension) … Of the four primary dimensions of Kaal (time), Akasha (Ether or space), Disha (directionality or path of evolution), Dasha (State of existence or state of evolution) and to their unioned state as Prana (Vitality), Vamadeva relates to Disha Ayaam i.e. dimension of direction (or the path of evolutionary existence) …

Thus when the aspirants self realizes Vamadeva, then this also denotes the attainment of finality of evolutionary process and which as such is the stage which is just prior the final liberation …

Now we shall discuss the stage of self realization of Vamadeva in his two primary aspects …

When the aspirant is a Mumukshu (one who only seeks a final liberation and nothing else) … We had discussed earlier that the topic of “Vamadeva face of Sadashiva … Vaikunth” that this face is like a “Yagyakund of the macrocosmic creation” and in which if anything enters, then that thing (or aspirant) gets fully absorbed and which itself leads to the final liberation …

Due to this reason, only when the finality of evolutionary standing is arrived at, does any aspirant self realize the light grey colored state of Vamadeva face of Sadashiva and if that aspirant is really a Mumukshu, then only does that aspirant enter into the light grey colored (or smoke like) very subtle Vamadeva face of Sadashiva … In no other condition can any aspirant attain to the self realization and thence an entry into the formless Vamadeva face of Sadashiva which is told to be of a grey color …

And when the aspirant is not a Mumukshu … When any aspirant is not a Mumukshu and yet that aspirant has already arrived at an evolutionary ripeness and rightness to attain to the highest evolutionary standing as is of an Avadhoot, then such an aspirant would also be seeing (i.e. self realizing) the same Vamadeva face of Sadashiva as a state of Black-white color (Half black and half white color) … Such an aspirant is the one who attains to the highest evolutionary standing as is of an Avadhoot … And this was why Sri Bhagwan Krishna (8th Avatar of Sri Vishnu, who self manifests from Vamadeva face of Sadashiva) in his knowledge of Srimad Bhagwad Gita has also told that “In all sages, he is an Avadhoot”, which also proves that Avadhoot is the highest attainment … And since this was told by a Poorna-Avatar (i.e. full or complete Avatar) of Sri Vishnu, so this statement of Sri Krishna also proves that Avadhoot is also an attainment which is related to the Vamadeva face of Sadashiva itself …

Thus the evolutionary process which in our earlier discussion (on Sadyojata face of Sadashiva) was told to be originated from Sadyojata face of Sadashiva whose deity is Pitamah Brahma Ji, but yet this evolutionary process ultimately reaches its finality in the Vamadeva face of Sadashiva, whose deity is Sri Bhagwan Vishnu (i.e. my eternal Gurudeva) … So Sadyojata is like the begotten child of Vamadeva and it is due to this reason, Vedas also state that Pitamah Brahma Ji has self manifested out of the divine navel of Parpitamah Sri Bhagwan Vishnu …

Thus the origin and continuity of the evolutionary process of any aspirant is related to Sadyojata face of Sadashiva (and thus is related to Pitamah Brahma Ji) and yet the finality of the same evolutionary process is only related to Vamadeva face of Sadashiva (and thus is also related to my eternal Gurudeva, Sri Bhagwan Vishnu) … And this is why Sri Krishna (who himself was the Poorna Avatar of Sriman Naaraayana) also says in Srimad Bhagwad Gita that his divine world, is the higher of all others …

Thus basis what we had discussed earlier, without Sadyojata face of Sadashiva, there can neither be any origination nor even any evolution and thus the entire macrocosm would fail without the divine presence of Sadyojata face of Sadashiva … And yet the state prior origination of Maker’s Makings (by Sadyojata), was of Vamadeva itself and the end result of evolutionary process of any microcosm, is also none other than self realization and then an entry into Vamadeva (and thus Sri Vishnu) …

BB-3 … Aghora face of Sadashiva …

Aghora face of Sadashiva was discussed in earlier topics of …

What Naad Brahm …

Aghora face of Sadashiva …

Path of Ahum Naad …

Significance of sound or Naad …

Relation of Ahum Naad to Brahmnaad …

Aghora and Ahumkara …

Aghora and Samantabhadra …

Aghora and one moment of eternity …

Aghora and Ayaam or dimensions …

Aghora and I Am That I Am …

Aghora and eternal life …

Aghora in later systems …

Aghora and form formless …

Aghora Manas and Yoga …

Aghora and Swayam Stithi of Guna …

Aghora, Apra and Para Prakriti …

Aghora and Supreme knowledge …

Aghora and Mann Brahma …

Aghora and absence of differences …

Aghora from Akasha Mahabhoot …

Aghora and emanation of macrocosmic attributes …

Aghora, Sookshma Sharira and Manomaye Kosha …

Aghora as higher of Yoga Tantras …

Furthering on Aghora …

Aghora in various paths …

Sookshma Sharira Yoga Aghora …

From Aghora face of Sadashiva is self originated Rudra Deva, whose sound is of ALA (ALA Naad) … Rudra Deva was discussed in the earlier topics of …

From Ahum Naad to ALA Naad …

From Ahum to ALA …

Ahum to ALA continues …

Rudra Deva ALA Naad …

Proceeding into ALA Naad …

Rudra … The one … But in many …

Light of ALA Naad within …

Inward path … A worldly experience …

Aghora, Rudra, Shivalingam … Untold aspects …

Rudra within Rudra … Itself Within Itself …

And the path to all above was told in the topic of “Myself Within Myself … The path” … The word “Myself” does not mean My-Self (of self of the little student and writer of this text), it means the self of each aspirant … This is as the path to realization of all above, is naught but the inward path or the path which leads to the innermost essence (innermost self or Atman) and thus this text is only based upon the path of self realization (the path of a direct cognition) and not on any other stupidity, like that of an egoistic God or an egoistic Satan … Thus this path also relates the topic of “Greatest scripture ever written” and whose one realization was told in the topic of “All roads lead to the same home” …

And Aghora face of Sadashiva was also referred to in other topics as well … This is because of the fact that this face of Sadashiva is the most applicable face as of now and as per the current stage of solar revolution around this plane of existence (i.e. the Milky Way Galaxy) and its central non lighted yet lighted core …

Meaning : The word Aghora means “That who is not Ghor” … Ghor means frightening, troublesome, terrible … Thus Aghora means “one who is not frightening, not troublesome and not terrible” and thus the word Aghora means “one who is serene, calm and peaceful” … Aghora thus means as the “serene one” who renders an “inner peace (within each aspirant)” which further leads to a manifestation of an outer calm (calm in the environment of each aspirant and thus the world) … Thus the path of Aghora can never be any other than an inward path (i.e. path of self realization or Atma Gyan) …

Pancha Kritya (five divine aspects): Samhara Shakti +++ … Samhara Shakti means the divinity of destruction and then rejuvenation … This is carried out through Agni (or macro-elemental fire) … Thus fire is a destroyer and rejuvenator and it is due to this reason, that Vedas have a statement as follows …

“Agni Brahma” … Which means … “Agni or fire is a self expression of the Absolute and thus fire is a self manifestation of the Absolute being itself” …

This Samhara (i.e. destruction and later rejuvenation) is done through the “Tejas Mahabhoot (macro-elemental heat-luminosity)” which itself is the same as the “Prakash Mahabhoot (macro-elemental light)” and which itself is an intrinsically unbroken partless part of “Agni Mahabhoot (macro-elemental fire)” … Thus excess of Tejas gets manifested during the process of Samhara (destruction and rejuvenation of allness and/or its parts, as the case may be) …

In Vedas, this process and progress of Samhara (i.e. destruction and rejuvenation) is subtly told as the cosmic dance (Tandava) of Rudra Deva and where Rudra Deva in his own Natraja form destroys the multi-universe or its parts (as the case may be), partially or totally …

Proceeding further …

The Siddha body of the same Rudra Deva as the cosmic dancer (i.e. Nataraja Shiva) can also get manifested within an aspirant and this stage of manifestation of Natraja Sharira was already discussed in the earlier topic of “Tawny body … Pingala Sharira” … But prior to this Tawny colored Siddha body, another Siddha body which denotes the “fullness of Bhagwan Sadashiva as the finality of Rudra Deva” and which was discussed in an earlier topic of “Krishna Pingalam Sharira … Rudra Body” and which is of a Dark-Tawny color, is also manifested … Once these two bodies get manifested within the same aspirant, the age cycle always starts changing an age of sages and this change always happens within a time span of 25 human solar years (as per the middle time units of precession) and 27 human solar years (as per the nadir time units of precession) … And as per the current time units of precesion, this time would be of 26.85 human solar years … Thus since these two bodies were manifested in April 2011 AD itself, so the present age cycle would definitely be seen to be turning prior to Chaitra month of 2038 AD (+/- 1 to 2.7 years) … Thus Chaitra of 2038 AD would be denoting commencement of end phase of the current human age cycle and the firmness in initial establishment of effects (manifestation of effects would be seen) of the next human age cycle which as such would be an Age of Sages …

As far as the present stage of precession is concerned, the process of this change of age which is governed by the Tawny body is always started and completed from India (i.e. the start and end point is always India) … This process also starts at a time which is exactly 26.85 human solar years prior to the time of manifestation of the Tawny body (Pingala Sharira) … Thus the time of this change of human age cycles had actually started in October of 1984 AD (i.e. 2011 April minus 26.85 years) with the assassination of the then Indian prime minister (Mrs. Indra Gandhi) … And the same process would end with the ………………………

Proceeding further …

During the final process of change of any age cycle to an age of sages (Guru Yuga), one aspirant who is the holder of these two Siddha bodies i.e. Krishna Pingalam Sharira (or Dark-Tawny body) as is of the Samhara Siddhant (i.e. destruction and rejuvenation principle) of Rudra Deva (i.e. ALA Naad) and the Siddha body of the same Rudra Deva as a cosmic dancer (i.e. Natraja form of Shiva), is always placed upon a world … There has never been a change of an age cycle to an age of sages (Guru Yuga) when a holder of these two Siddha bodies was not present upon that same world itself …

And without the holder of both the above discussed Siddha bodies, the coming in of a Guru Yuga is also impossibility, especially when we consider the manifestation of a Guru Yuga within the much-much longer cycle of a divine degenerate age (Deva Kaliyuga) …

And during changes towards any other age cycle (i.e. any age other than a Guru Yuga), someone who holds the Tawny Body is always present on that world … This is because without the presence of the holder of the Tawny Body (Natraja Sharira), no age cycle can turn to the next one …

Thus whenever “any” age cycle turns to the next one, one human who happens to be the holder of this Siddha body of the cosmic dancer i.e. Nataraja Shiva, is always placed upon a world … And once this body gets manifested within any human, then there is no power in the entire macrocosmic creation which can stop the turn of the age cycles …

And basis above discussions … During the change of age to a Guru Yuga, after body the above discussed Siddha bodies (i.e. Natraja Sharira and Krishna Pingala Rudra Sharira) get manifested within a human who resides on that world, then there is no power in the entirety of Maker’s Makings which can counter the process of change of the current age cycle to an age of sages (Guru Yuga) … And since a Guru Yuga is the age cycle of the pluralistic yet monist Sanatan Dharma, so there also is no power that can counter the “slow but steady” spread of Sanatan Dharma which always takes place in that world (after the holder of these two bodies enters that world) … And the time of inauguration of a Guru Yuga keeps drawing closer, Sanatan Dharma of India always rises up to the occasion as the process of change to a Guru Yuga is only by Sanatan Dharma (because Guru Yuga itself is an age of Sanatan Dharma) …

Proceeding further to discuss the cosmic dance of Rudra Deva as Nataraja Shiva …

And if the ripeness and rightness total annihilation is arrived at of the multi-universe (or its any part) then only does Rudra use his Maha Pashupatastra which renders the Samvartaka Agni (all enveloping fire or a cloud of all enveloping and all pervading fire) …

This is when celestial bodies keep colliding in tandem with each other and thence they keep generating that fire which is discussed here …

And to a lesser extent this also happens during Naimittika Pralay which happens at the end of a “Day of Brahma (i.e. end of a Brahma Kalpa and when the Brahma Ratri or night time of Brahma, comes by)” … And to an even lesser extent, this also happens when comets or asteroids collide upon earth (or any other planet) … Thus the very fact of an asteroid colliding upon earth and causing destruction denotes the unhappiness of Rudra Deva with the gross and/or subtle inhabitants of that planet (including this planet earth where humanity as we know, is residing) …

Proceeding further to discuss the Samhara Shakti of Rudra Deva …

Samhara literally means destruction … But destruction is also a process of rejuvenation when it is carried out through Aghora face of Sadashiva … Thus as far as the term Samhara Shakti is concerned, it includes both process of destruction and of a simultaneous rejuvenation …

That destruction which does not hold aspects of rejuvenation, leads to a final end of the destroyed entity … And since Aghora face of Sadashiva is also a holder the aspects of rejuvenation, so there has never been a time when Aghora had ever become a reason for the final ending of the worlds (or of any other microcosm) …

And it is due to this reason, Aghora only destroys afflictions, unrighteousness and all that is leading to decay and this is also done in such a way by Aghora, that the righteousness stays intact …

Above itself is due to the presence of rejuvenating aspects within the destructive aspects of Aghora and which itself makes Aghora to be a peaceful, calm and serene state for these inhabitants of a world, who are based upon the correctness of meaning of righteousness …

And on the contrary, same Aghora face of Sadashiva would be seen to be very fearful and destructive for those who are based upon unrighteousness … To find out this fact about someone being non-righteous is also very easy … This fact can be very easily known if anyone sees the adherents of Aghora (i.e. Aghori Sadhu) to be a very frightening, extremely fearful and severely terrible and/or they say wrong things about the adherents of Aghora (i.e. Aghori Sadhu) … Thus the better of ways to find out if someone is based upon unrighteous paths, is to just show him (or her) the photo of a real Aghori Sadhu and see their reactions …

Thus basis above, those who say wrong things about Aghori’s (i.e. adherents of Aghora) or they fear Aghori’s, also prove that they are based upon a larger quantum of unrighteousness as compared to the quantum of righteousness that they hold … And I say so because of the fact that one who is righteous, would never see Aghora and his adherents to be a fearful or degraded state …

Proceeding further to discuss some of the matter of facts …

The entire Bardo of Tibetan Buddhist lore’s is based upon Aghora whom they address as the primordial Buddha Samantabhadra …

The entire Yoga Tantra which relates to seven plexus (Sapt Chakra’s) is also related to Aghora …

And since these seven plexus (Sapt Chakra’s) are the base of every Yogic text, so there has never been any Yogi (practitioner of Yoga) who did not relate to Aghora … Thus every Yogi is an Aghori and every Aghori is related to the Aghora face of Sadashiva only …

Even the Pancha Brahma Upanishad of Vedic lore, is describing the condition of the five faces of Sadashiva and that too when these faces of Sadashiva are self realized whilst the self realizer is still resting within Aghora (or Mahadeva) …

Continuing with above bullet point … The self realization of above bullet point is also due to the fact that as per the present state of revolution of sun around the Milky Way galaxy, the arc of sun from its origin point (or start point of the solar revolution around the center of the Milky Way galaxy) is around 179.28 degrees arc …

Continuing with above paragraph … This value also denotes the fact that the sun is present at the south node of its own solar revolution and due to this reason, as of now southern face of Aghora is what remains applicable to this planetary system …

Continuing with above paragraph … So basis above, if any of the five faces of Sadashiva are observed without subtly travelling to their beyond formless states, then it would be within Aghora that all of the faces of Sadashiva would be seen by that aspirant …

Continuing with above paragraph … It was due to above stated reason, in this transmigrated incarnation also, I had self realized Aghora face of Sadashiva prior self realization of anything else and this itself is just as I had self realized the same faces of Sadashiva during my earlier incarnation also and when I was known as a “Rishi whose name was of the Peepal tree” and who gave the Panch Brahma Upanishad to humanity at that time … The faces of Sadashiva that are listed in Panch Brahma Upanishad are also those which were self realized from a state of resting in the Aghora face of Sadashiva and which as such is what we had discussed in the previous topic of “Sadashiva Pradakshina … Vedanta” … At that earlier transmigrated incarnation, Bhagwan Mahadeva (i.e. Great Deva or Great Deity) who also happens to be none other than Aghora face of Sadashiva was (and still remains) as my Param Gurudeva and Ishta Deva (i.e. Supreme Guru and Primary deity respectively) and Gurudeva Mahadeva was the one from whom I had got that knowledge which is told in Pancha Brahma Upanishad …

And finally, this the last bullet point for this discussion … The facts of above discussion is also applicable to Kashmiri Shaivism which we have already discussed in the previous topic of “Sadashiva Pradakshina … Vedanta” …

Continuing with above bullet point … Thus Kashmiri Shaivism is also rooted in the same Pancha Brahma Upanishad and thus Kashmiri Shaivism is also none other than a Vedantic Shaiva Marg only (i.e. Kashmiri Shaivism is an Advaita path or path of absolute non-dualism which is related to Bhagwan Shiva itself) … And also a fact that the faces of Sadashiva as are told in Kashmiri Shaivism are also of that state where all these are observed whilst based upon and within Mahadeva Shiva i.e. Aghora face of Sadashiva …

Color: Navy Blue or deep blue color … Neelam Varnam (Neel Varnam) …

Direction facing: South … Dakshina Disha …

Veda which is eternally present within this face of Sadashiva: Atharvaveda …

Veda which is applicable to the Vedic monastery of this face: Since all of these faces of Sadashiva are looking outwards and since the Vedas reside in a hidden state within these faces of Sadashiva and where these Vedas are resting in the innermost side of these faces of Sadashiva (i.e. Vedas are residing towards the Ishana face of Sadashiva), so the effects of Vedas of any of these faces of Sadashiva, is always of the diagonally opposite face of Sadashiva …

Thus the Veda which is of any of the faces of Sadashiva, is ultimately applicable to the Vedic monastery (i.e. Aamnaya Peetha) which is related to the diagonally opposite face of Sadashiva …

Due to this reason, the Veda which is applicable to the Vedic monastery of this southern face of Aghora, is of the diagonally opposite northern face of Sadashiva (i.e. Vamadeva face of Sadashiva) … This is why Yajurveda (which as such is of the northern Vamadeva face of Sadashiva) is told to be the Veda of the southern Vedic monastery (i.e. Sringeri Sarada Aamnaya Peetha) …

Furthering on above paragraph … Thus even when in this topic it is told that the Atharvaveda is eternally present within the south facing Aghora face of Sadashiva, yet the Yajurveda (which is of the north facing and thus the diagonally opposite Vamadeva face of Sadashiva) is effective on the southern Vedic monastery (of Sringeri Sarada Aamnaya Peetha) … This is why southern monastery (i.e. Sringeri Sarada Aamnaya Peetha) is an Yajur Vedic monastery …

Vedic Mahavakya … Mahavakya means the great statement or mega statement … The Mahavakya of this face is of “Ayam Atma Brahma”, which means “This (Atman) is That (Brahm or Brahman or Paramshiva)” …

But due to previous discussions of reversal of applicable Vedas to the four cardinal Vedic Monasteries, the Vedic Mahavakya applicable to the southern Vedic monastery which relates to this face (i.e. Sringeri Sarada Aamnaya Peetha) can only be of “Ahum Brahmasmi or Aham Brahmasmi”, which means “I (Atman) Am That (Brahman)” …

Agni (Fire): Dakshina Agni … Southern fire …

Deity: Rudra Deva … The destructive and rejuvenating aspect of Sadashiva …

Rudra Deva self manifests out of Aghora face of Sadashiva … And due to this reason, Rudra Deva is a Swayambhu Deva (i.e. Self manifested Deva) … This is why Bhagwan Shiva’s manifestation as Rudra Deva is also addressed as “Shambhu” which is derived from the Vedic Sanskrit word of “Swayambhu, which means self manifested” …

Rudra Deva was already discussed in earlier topics as stated below …

From Ahum Naad to ALA Naad … This discussion was on the Krishna Pingalam Rudra …

From Ahum to ALA … This discussion was also on the Krishna Pingalam Rudra …

Ahum to ALA continues … This discussion was also on the Krishna Pingalam Rudra …

Rudra Deva … ALA Naad … This discussion was on Rudra Deva and his sound of ALA …

Proceeding into ALA Naad … This discussion was on Rudra Deva and his sound of ALA …

Rudra … The one … But in many … This discussion was on Rudra Deva and his Sound of ALA …

Light of ALA Naad within … This discussion was on Rudra Deva and his sound of ALA (ALA Naad) …

All above were based upon the path of an earlier topic of “Rudra within Rudra … Itself Within Itself” and which itself is the effects of the earlier path that was discussed in the topic of “Myself Within Myself … The path” …

Shakti (Divinity): The Shakti or divinity of Aghora face of Sadashiva is “Gyan Shakti”, which means “the divinity of supreme knowledge” … This actually means the “supremely liberating knowledge” or the “knowledge that takes an aspirant beyond liberation and bondage alike” in addition to taking the aspirant “beyond the concepts of bondage and liberation” …

Even when the macrocosmic plane of knowledge Buddhi is of Indra Deva who self manifests out of the Tatpurusha face of Sadashiva, yet that knowledge only manifests within Aghora face of Sadashiva … This is why Gyan Shakti is told to be of Aghora (or Rudra) not of Tatpurusha (or Indra) and this is even when Gyan (or Knowledge) is originated out of Tatpurusha and thence it also rests in Indraloka (world of ruler of divine beings) due to which Indra Deva is the supreme deity of knowledge …

Deviating a bit to discuss Indra Deva …

Ever since the start of the divine degenerate age (Deva Kaliyuga) on/around 3102 BC, because the Sanskrit speaking folks started degrading Devaraja Indra (i.e. ruler of all divine worlds and thus the macrocosmic kingship principle) so the Vedas and followers of Vedas had also kept losing their place and value in this world, because after this stage (of insulting of Indra) the divinities of Devaraja Indra began exiting out of this world …

Exit of divinities of Devaraja Indra from this world had only started because the Vedic folks after the degenerate age came by (i.e. after 3102 BC) had started portraying Devaraja Indra (who also happens to be the higher of Yogi’s of the triple times) in a state, which Devaraja Indra is definitely not …

And the only way to reverse this fall of Vedas and Vedic followers, is to begin associating to Devaraja Indra in a correct way (just as Indra Deva actually is as the higher of Yogi’s) and that too within your natural ways of daily life …

As also, irrespective of which deity anybody may worship or relate to, unless Devaraja Indra (who himself denotes the pristine righteousness of the macrocosmic kingship principle) is associated to, righteousness of rule and rulers cannot ever be ensured in this world or it’s any land …

What I have written in this deviation is a matter of fact and not any imaginary analysis as during my earlier incarnations and transmigrated incarnations, we used to ensure that humans kept Devaraja Indra in the forefront of their ways of life and which in turn ensured the presence of righteous rulers and thus righteousness of subjects was also ensured in this way …

Above paragraph stands rooted in the base of choosing the most righteous person as the King of a land and this in turn ensured righteousness amongst the subjects of those times … The root of this theory could be thus told …

“As is the King, so are the subjects”

Above ensured that only a righteous person was needed to be chosen as a King and thus just this choice ensured the presence of righteousness of ways of life amongst all the subjects of that land (because the subjects always copy the ways of a righteous king) …

But as the degenerate age progressed and all sorts of nasty self centered persons started becoming Kings and heads to religious institutions (due to absence of correct ways of choosing a king or a scholar), the earlier righteous systems of kingship also started failing and which in turn led to current democratic setups to come by …

But due to continuity of absence of correct ways for choice of rulers, even democracy is equally bad, if not worse that degenerate kingship which was prior to it …

In democracy, the earlier (or above) statement got reverse from what it originally was … The state of democratic systems could be thus told …

“As are the subjects, so is the ruler who gets chosen by them”

Thus if you see crazy, stupid, self serving, liars, greedy, thieves, criminals and nonsensical rulers in a democratic land, then you must also believe that the subjects of that land are also no different …

In any democratic setup, the general condition of citizens of that land can be known by just studying the leaders and their actions as rulers (or the core leaders) of that land …

And reverse of above is applicable in a monarchy … To know the evolutionary standing (or quotient of righteousness) of the King, just study the subjects and their actions …

And since in a divine degenerate age cycle, subjects are mostly self serving and thus unrighteous, so to get righteous rulers or kings (or leaders) in a democratic set up is also a near impossibility during any of the divine degenerate age cycles (i.e. Deva Kaliyuga), just as it now is (2012 AD) …

To ensure presence of righteousness in these democratic methods of governance is very difficult because unless all the subjects are made righteous, the choosing of a righteous ruler is never possible in that democracy …

Above is one of the major flaws of the systems of democratic governance because to ensure righteousness is an almost impossibility amongst the masses and this is especially so when the ruler itself is not based upon and thus rooted in absolute righteousness for all those he (or she) governs and also those who he (or she) does not govern at that time …

And on the contrary, ensuring presence and then a further maintenance of righteousness amongst subjects of a kingship is much easier as only the righteous person needs to be chosen as a king and just this choice would ensure righteousness amongst the subjects of a land (because subjects always copy the ways of life of their ruler) …

But at the same time, choice of the most righteous one must be stringent, or else a deviation in correctness of choice and methods of choosing, would only lead to degeneration of all subjects of that land … So this was the most important aspect during choosing of Kings (during my earlier returns to this world) …

And finally, lineage of rulers (or Kings) cannot be family based i.e. son of a king is guaranteed to be the next king … This is an utter nonsense of this degenerate age cycle (Deva Kaliyuga) as in the other higher (or better) age cycles, unless the prince proved his righteousness, he was never made the next king …

And if the lineage of that king could not offer a righteous descendant, then another lineage of another Kshatriya clan (warrior clan) was searched to get the next ruler of that land …

But the fact still remains that the only way to reverse this degeneration in societies across all lands, is to associate to Indra Deva (i.e. the macrocosmic ruler and thus the absolute kingship principle) … This is because Indra himself is the macrocosmic kingship principle or in other words, the divine ruling principle … It was due to this reason that during my earlier incarnations, none of the scriptures insulted Devaraja Indra directly or even symbolically …

It was only after the divinities of Indra Deva had left this world, that the unrighteous ruler came by and only after the coming in of unrighteous rulers, did the masses and systems of ways of life of masses become degenerate in this world … Resuming again …

Devi (Motherly aspect or Goddess): Maa Saraswati …

This in turn means the Goddess of ultimate knowledge and it is due to this reason, whatever is told as the divinity of knowledge, is ultimately related to Maa Saraswati …

Maa Saraswati is self manifested from Gyan Shakti of Aghora which itself is the divinity of supreme knowledge …

Thus Maa Saraswati also denotes abundance of supreme knowledge, abundance of liberating knowledge and abundance of knowledge of all divinities, of all and for all …

She is the daughter of Aghora and consort of Pitamah Brahma Ji (who self manifests out of the west facing Sadyojata face of Sadashiva) …

Siddhi (accomplishment) of Aghora: Siddhi is the proof of accomplishment of something, which in our current discussion is the Aghora face of Sadashiva … The Siddhi’s of Aghora face of Sadashiva are the following …

Manomaye Kosha … Mind sheath … This was discussed in the earlier topic of “Mind sheath … Manomaye Kosha” …

Krishna Pingalam Sharira … Rudra body … This was already discussed in an earlier topic … And the aspirant who holds this Siddhi has the divinity (or power) to destroy afflictions and rejuvenate goodness and that too whilst ensuring the presence of macro-equanimity during this process …

Tawny Body … Pingala Sharira … This was already discussed in an earlier topic … And the aspirant who holds this Siddhi has the divinity (or power) to completely dissolute the afflictions and then also make these destroyed afflictions to exit out of the world system (where that aspirant resides) …

Continuing with above bullet point … Once the latter two Siddha bodies self manifest within a human inhabitant of a world, then as times progress, the effects of these two Siddha bodies also leads to a state of totality of destruction of afflictions within all inhabitants of that world and this destruction of afflictions within that world (where the holder of these two Siddha bodies resides) also keeps continuing until all the afflictions (inside humanity and other parts of speciology which inhabits that world) are completely removed (or destroyed) …

The two latter Siddha bodies lead to a stage of destruction without any mercy upon the gross and subtle components of afflictions and also a destruction of those systems (and adherents of such afflicted systems) which are based upon or are related to these afflictions …

And once these afflictions are destroyed, there is no way anyone can relate to them or their systems (i.e. systems which led to origination of these afflictions, are also destroyed in this process of destruction’s of afflictions) … Thus these two Siddha bodies also lead to a total cleansing process of all afflictions of that entire precesion cycle (i.e. of the last 24,000 human solar years as per middle time units of precession and which itself is a time span of 25,920 as per nadir time units of precession) …

And due to this reason, when the divinities of these two latter Siddha bodies get activated in a world (inside a person who also needs to rest upon that world at the start of the cleansing process) then the destruction which comes by of all afflictions (i.e. afflicted ways of life, systems and persons) is also seen as a global phenomenon and not just a localized one (i.e. related to a single land or country or land or religion) …

And after the effects of the Natraja Sharira (i.e. Tawny body or Pingala Sharira) get activated along with the “Dark Tawny body (Krishna Pingalam Rudra Sharira)” within a human inhabitant of that world, then there is no power in the triple worlds which can “stop the effects” of an absolute cleansing that starts getting carried out by the uncontrollable divinities of these Siddha bodies …

As also a fact that irrespective of whatever any of the egoistic Gods or Satan’s (or their angels or their adherents) may try to stop the effects of these two Siddha bodies, these two Siddha bodies would do their job properly, fully and with absolute control over destruction’s of all gross and subtle afflictions of that entire world system …

And the end result of this process of merciless cleansing of gross and subtle afflictions is none other than a state of commencement of the human golden age cycle (i.e. Manav Satyuga) which during the time spans of the larger cycle of a divine degenerate age (Deva Kaliyuga) is none other than as an advent of the “age of sages (Guru Yuga)” …

Thus it is also due to above stated facts that the holder of these two Siddha bodes (of Pingala Sharira or Tawny body and Krishna Pingalam Sharira or Rudra body) only arrives during that stage of cycle of time (Kaalchakra) which are directly leading to a change of age cycles (this could be a divine age cycle or even a human age cycle) …

But when a divine age cycle is turning, many holders of these two Siddha bodies enter that world (i.e. the world where the change of divine age cycle is to be brought about) and on the contrary, when a human age cycle is changing, then only one aspirant who holds these two bodies is stationed inside that world …

These aspirants who hold these two Siddha bodies are just like normal people and they are with no special external or internal features, except that they hold these two Siddha bodies which have the absolute capability to cleanse afflictions in everything and of everything (i.e. all that is subtle or gross) mercilessly …

And once the job of cleansing is done, then these two Siddha bodies enter into respective macrocosmic states as follows …

The Tawny body (i.e. Pingala Sharira) enters into Agyarandra (which was discussed in the earlier topic of “Nirgunyana … Agyarandra”) and it eventually reaches the tawny part of Rudra Deva which was depicted in the painted sketch of the earlier topics of “Light of ALA Naad within” and also in the topic of “Proceeding into ALA Naad” and thence it becomes absorbed there, whilst it awaits its further jobs …

The Dark Tawny body (i.e. Krishna Pingalam Rudra Sharira) enters into the light of Ahum Naad which was discussed in the earlier topic of “Aghora as higher of Yoga Tantras” and also in the topic of “Shakti Shiva Yoga in Plexus” and then into the Krishna Pingalam Rudra Deva (i.e. Dark Tawny state of Rudra Deva) which was discussed in the topic of “From Ahum to ALA Naad” … And thence it becomes absorbed there, whilst it awaits its further jobs …

But these further jobs can only come by once during each precession cycle (i.e. when the Guru Yuga is about to arrive) and only once during change of one divine age cycle to the next one …

As also a fact that after manifestation of these two bodies in a human inhabitant of a world, has already happened, then irrespective of whether the holder of these bodies lives or dies, these two Siddha bodies are fully-competent to complete their jobs as there is no power in the triple worlds which can counter (or stop) the simultaneous (or combined) effects of Krishna Pingalam Awastha of Rudra Deva (who himself is one of the manifestations of Lord Shiva) and the Pingala Awastha of Natraja form (Nataraj form of Bhagwan Shiva) …

And if all of the three listed bodies of this topic get self manifested within an aspirant and thence they all start acting in tandem (i.e. a holder of all three Siddha bodies happens to be present upon that world) then due to the dark blue colored “Manomaye Kosha (Mind sheath)” being a Siddha body of Aghora face of Sadashiva, who itself is the primary face of the current times, the combined effects of these three can never even be countered by even the entire corpus of all human, all vegetation and all animal forms, all spirit and all divine beings (i.e. all Gods) because the combination of these three leads to a state where the human (and all other parts of speciology) and divine beings of that world (Gods and their adherents) would not even know what hit them, for how many times and from where …

Above was why Aghora was said to be the holder of the “Samhara Krityam (ability to destroy subtle and gross afflictions, afflicted ones and afflicted systems)” … Just one holder of all of above discussed Siddha bodies (i.e. three Siddha bodies of Aghora face of Sadashiva) is enough to destroy all afflictions of a world system and thus sow the seeds for leading that world into a human golden age cycle …

Planet: The planets where the divinities of this face are present as the primary divinities are as follows …

Aghora is the primarily divinity is Saturn (Shani) and also Neptune (western astrology) … This is also the face which governs planet of Rahu and this presence of divinities of Aghora in Rahu, is even when Rahu is the North Lunar node (or an ascending node) due to being a shadow planet …

Planets where divinity of Rudra is primary are Mercury (Buddha), Mars (Mangal) and also Pluto (of western astrology) …

Explaining Mercury (Buddha) … Here Mercury is told to be of Rudra … This is as Mercury is a son of both Brihaspati (Jupiter i.e. Tatpurusha family) and of Chandra (Moon i.e. Sadyojata family) and since Aghora is the middle state (of Tatpurusha and Sadyojata), so Rudra (who self manifests from Aghora) is the primary divinity of Mercury (Buddha) … But in reality, Buddha (or Mercury) is holding all three divinities (i.e. of families of Tatpurusha, Sadyojata and Aghora), so Buddha (Mercury) is also told as Yuvraja (Crown Prince) of the planetary system …

Thus since the divinities (or Deva’s) of these planets are related to Aghora and Rudra Deva, so these planetary divinities can never be minor ones …

Conscious Level: Susupti (Sleep state) … Sleep state denotes that which is of the destroyed entity … Thus the destruction and regeneration is also an aspect of Aghora (but this is through Rudra Deva who self manifests out of Aghora itself) … And after Aghora destroys (this destruction is through Rudra Deva) then Susupti (sleep state) is what gets arrived for the destroyed aspect …

After the earlier aspects, states and systems gets destroyed and that destroyed state enters into a sleep mode, then only does the regenerative aspect of the same Aghora face of Sadashiva cut in, so as to restore that earlier destroyed state in its newer rejuvenated formness or formlessness (as the case may be) …

Mahabhoot (macro-element): Element or Mahabhoot of Aghora is of Agni Mahabhoot (or macro-elemental fire) …

Agni or fire self-manifests itself as Tejas Mahabhoot (macro-elemental heat-luminosity) during the destruction process and the same Agni or fire self manifests itself as “Prakash Mahabhoot (macro-elemental light)” during rejuvenation process …

Thus ultimately it the same Agni or fire which is as light and of heat luminosity where the former is the rejuvenation aspect and the latter is the destructive aspect of fire (Agni) which itself is the macro-element (Mahabhoot) of Aghora face of Sadashiva …

Thus Agni Deva (Fire God) is not a minor God as is stated by some … In fact Agni Deva is a major deity … And this fact was told by the ancient Vedic sages as follows …

Agni Brahma

Which means …

Fire is a self manifestation of the Absolute

Or … Fire itself is the Absolute being that is self manifested as fire

In Vedic lore, Agni Deva (Fire Deity) holds a high place because Agni Deva has the capability to destroy all three types of afflictions (Vritti) and their sufferings (Taap) i.e. three types of sufferings due to three types of afflictions …

Sufferings are due to disease only … By disease I mean that which causes Dis-Ease of any type …

These three types of sufferings are as follows …

Adhidehic or Adhyatmic … This means primordial bodily sufferings … On a subtle level these are mental diseases (like anger, lust, greed, ego etc) and on a gross or physical level are physical diseases (all physical problems, all of which are primarily due to an imbalance of Tridosha or three defects … These three defects are of Vaat (or wind), Pitta (or Bile) and Kapha (or phlegm or cough) …

Adhibhautic … These are primordial material sufferings … These are caused by others (i.e. other humans) and also by other parts of speciology which inhabits the world (like diseases that spread to humans from insects, animals, birds, some plants etc) …

Adidaivic … These are primordial natural and divine sufferings … These are caused by natural aspects like earthquakes (earth element), storms (air element), rains or no rains (Water element) and sun or moon (Fire element) … And these also include divine diseases, like those causes by spirits etc …

And since Agni Deva (Fire Deity) has the capability to destroy all above sufferings, so Agni was told to be a major deity in Vedas and not a minor one (as is told by some scholars) …

And finally … Agni Deva by himself is the destroyer of all gross and subtle afflictions in addition to being the path of rejuvenation of goodness after afflictions are destroyed … And it is due to this reason, that Diya (earthen lamps) and candles and other forms of exhibition of Agni Deva is there in many religions places of across religions of today …

Tanmatra (subtle micro-element): Tanmatra of Aghora is of Roop (or Form) …

Without the subtle macro-element of form, there is also no formless state … This is as …

Form itself is the formless in its supreme glory …

And formless also has a formless-form …

Form manifests out of formless and thus form is a offspring of its own formless parental state …

And form eventually returns back into the same formless from where form had originally originated, but this is only after that form has already lived through its destined time span of existence, in a form-state …

Thus when we say that the Tanmatra (i.e. subtle macro-element) is form, then it also means the “form state of the formless” in addition to the “formless original state of form” …

Chakras: Anahat Chakra (heart plexus) … When this heart plexus is crossed over and then the subtle observing vehicle (of the aspirant) enters into the rising sea of light that is seen at the front of the innermost cave of heart (which is subtly told in Brahmasutras chapter 4) and which was already discussed in the earlier topic of “Guha Kaivalya … Cave of Isolation” where the “Sound of Shhhhh” is heard …

The “Sound of Shhhhh” was discussed in the earlier topics of “Guha Kaivalya … Cave of Isolation”, “Lingams within and beyond”, “Stages of Shakti Shiva Yoga”, “Stages of Shakti Shiva Yoga … Continues” …

This “Sound of Shhhhh” is the subtle Adi Shesha (i.e. primordial serpent) who is eternally present within the aspirant and it is only after the stage of crossing past the Anahat Chakra (heart plexus) that the same Adi Shesha self manifests at the top of thousand petalled 7th plexus (or crown plexus or Brahmarandra chakra or Sahasrara) of the aspirant … This is the state of Adi Shesha which is subtly referred to and thus is shown on the head of some higher sages of Agama and also of the Vedic lore and it is on this Adi Shesha that Sriman Naaraayana (i.e. macrocosmic preservation principle) also rests within the heart of the aspirant …

And since this sea of light which self manifests at the front of the cave of heart of that Yogi (as was discussed in the earlier topic of “Guha Kaivalya … Cave of Isolation” is self manifested and is seen to be rising upwards from the Chakra (or Plexus) which is lower than that of the heart plexus (i.e. this light rises up from Manipur Chakra and reaches the heart plexus or Anahat Chakra), so the same “Sound of Shhhhh” which manifests when the travelling subtler vehicle (i.e. the aspirants observing vehicle or the vehicle which observes and undergoes the final merger to the rising sea of light that self manifests in front of the cave of heart) is also told as the “Sound of SHI” of Manipur Chakra within the Yoga Tantras (of Raja Yoga) …

“Sound of SHI”, is the middle amongst five seed sounds that make the Sanskrit Yogic word NaMaShiVaYa …

Mantra of NaMaShiVaYa is eternally present inside each aspirant’s seven plexus’s, which are also addressed as the “Seven Seals” in the Biblical lore …

Only after passing these seven plexus’s (i.e. Sapt Chakra) which itself are the Seven Seals (of Biblical lore), is the reality arrived at (or self realized) by any aspirant … Seed sounds of these seven plexus’s are also the ones which have been told as “Seven Trumpets” in Biblical lore … All this only proves to me that Bible is related to the parental original knowledge of Yoga Tantras, which itself are intrinsic partless parts of the Vedas …

Grants what? : Destruction and rejuvenation of allness … Destruction of unrighteous and rejuvenation of righteousness …

Everything animate, inanimate, supra-animate and supra-inanimate is destroyed and then rejuvenated through Aghora face of Sadashiva (and that too, through Rudra Deva who self manifests from the Aghora face of Sadashiva itself) …

Proceeding further to discuss another aspect of Aghora …

Since at the present stage of solar revolution around the milky way galaxy, the arc which the sun has already traveled from the stage of commencement of its current revolution is of 179.28 arc degrees, so this denotes the state of solar revolution which is very close to the south node of its path of revolution around center of milky way galaxy …

And since amongst the cycles of time (i.e. divine age cycles, human age cycles, solar cycles) the main cycle is of the Surya Samvatsara (Surya Samvatsara is from where the human 60 years cycle or Samvatsara Chakra was derived) so the effects of the “Surya Samvatsara (i.e. 60 “complete” solar cycles around the Milky Way Galaxy) overrides every other cycle of time on this world … The word “complete” as is told here would be discussed in the later topic of “Kaalchakra (or the eternally cyclic nature of time)” …

And as per above discussion, since the solar cycle as of now is closest to the south node of its revolution, so due to this reason, as of now and as far as divinities of cycles of times are concerned, Aghora face of Sadashiva is the primarily applicable face for this world … Thus as of now, all those who say anything against Aghora or his followers (i.e. Aghori’s) would never be able to attain to a finally liberated state …

Due to this reason when we consider the discussions of this part of the topic then we also know that as of the current times and for another about “29 million human solar years (as per currently applicable time units of precesion)”, Aghora Marg (path of Aghori Sadhu) will remain as the primary path of evolution within this world …

As also, since time is a divine weapon (or an instrument) of Maa Prakriti (Mother Nature) and since Maa Prakriti never shares this weapon (of time) within any of the egoistic Gods (or Egoistic Satan’s), so these divine yet egoistic ones also cannot change what has been told here as these egoistic controllers (egoistic Gods) have no knowledge over time and thus they also have no control over time and its cycles … And thus the effects of these cycles of time are beyond their control … So irrespective of what is told in their scriptures, their path would also have to pass through Aghora face of Sadashiva only and which itself is a fact when I consider their heavens (that are already self realized during my earlier subtle travels) …

And since Aghora relates to the dimension of time, so Aghora also denotes the eternal path of evolution and existence … Due to this reason, there has never been and there also cannot ever be a path of evolution which does not pass through Aghora and this is also due to the same fact that Aghora holds the dimension of time (Kaal) …

Proceeding further …

As long as an aspirant is still evolving, the dimension of time which is applicable to an aspirant is of a cyclic mode (ever repetitive cycles of time or Kaalchakra) … And after that aspirant has already evolved to a state which is beyond the entirety of process of liberation i.e. the aspirant is already resting in his (or her) finally liberated state, then the same dimension of time which becomes applicable to an aspirant is of the timeless and thus fathomless and thus beginningless-endless partless state of eternity …

Continuing with above paragraph … This finality of a fully liberated state is the one which Biblical lore says as “God would grant you with an eternal deathless body” … This eternal deathless body as is told within the Biblical lore’s is also granted due to the Aghora face of Sadashiva only and this is also due to the same fact which was discussed earlier that Aghora is the one who holds the dimension of time (Kaal Ayaam) within itself …

Since the finality of time is eternity (Sanatan Tattva), so when any aspirant self realizes Aghora, then that aspirant goes into an eternal mode existence …

Since eternity is beyond the concepts of bondage and liberation, so such an aspirant also goes beyond the states of bondage and liberation and in addition to this, such an aspirant also goes beyond the concepts of bondage and liberation …

Such a one is the eternally freed one and thus irrespective of whether he stays in a physical state (like holding a physical vehicle whilst residing in this world) or he stays in a non physical state (like residing in any of the divine worlds) or if he stays in that which is beyond both these, he keeps in his eternal freedom from bondage and liberation alike …

Such aspirant’s are also the ones who transmigrate to a world so as to do specific jobs at specific time cycles and whilst they remain as macrocosmic instruments of change (such as a change of human age cycle or even a divine age cycle) …

And since the Shakti (or divinity) of Aghora is of Gyan Shakti (i.e. divinity of supreme knowledge), so they also hold this Gyan Shakti and use it to bring about a change as is discussed here …

Never has a knower of Aghora used anything than the “pristine divinity of supreme knowledge (Gyan Shakti)” to bring about the change as is being discussed here … And only in very rare circumstances are other aspects of Aghora (of destruction followed by rejuvenation) used by such aspirants to bring the change as is being discussed here …

During change of human age cycles, these rare circumstances only arrive when that which was very beautifully already told in Padma Purana and Srimad Bhagwad Gita (i.e. Vedic lore) and which was also taken in by much later Biblical sages, is not complied with by humanity … This was told as follows …

Do as you expect to be done by

BB-4 … Tatpurusha face of Sadashiva …

Now we shall discuss the Tatpurusha face of Sadashiva which as such is the first cardinal face of Sadashiva …

Meaning : The word Tatpurusha means as follows …

“Tat” means “That” … The word “That” only and only refers to Brahman (because “That” which itself is one of the names of Brahman) …

“Purusha” means “The Being” … The word “Being” means the “attributed state (or Sagun Awastha)” of the “supreme state which is attributeless (or Nirguna Brahman)” …

Thus the word Tatpurusha means “Sagun Brahman” which in turn means “Attributed state (Sagun Awastha) of the Attributeless supreme being (Nirgun Nirakaar Brahm)” …

In the earlier topics we have already discussed the Tatpurusha face of Sadashiva … And in that set of topics we had also discussed many other aspects of Tatpurusha …

Those already topics which relate to Tatpurusha face of Sadashiva are listed below …

Brahmpath … The last path …

What OM Naad …

Akar … Sound of A …

Akar … Continues …

Proceeding towards Akar …

After stationed at Akar …

Okar … Sound of O …

Tatpurusha face of Sadashiva …

Okar continues …

Makar … Sound of M …

Omkar … Sound of OM …

OM and Prajnaparamita Mantra …

OM and Patanjali Yoga sutras …

And since Tatpurusha is the first face of Sadashiva, so when considering this fact Tatpurusha is Maheshwara (i.e. the Great Lord) and in such a state of self realization, below listed earlier discussed topics are also of Tatpurusha only …

What Ashtama Chakra … 8th plexus …

Rarity of knower’s of 8th plexus …

8th plexus … Atharvaveda chapter 10 …

Raam Naad as a path to 8th plexus …

8th plexus and Trisanku Yogi …

8th plexus and Vedic temples …

8th plexus and Buddhata …

Vajradanda and later systems …

8th plexus across religious lore’s …

Ashtama Chakra … Eighth plexus …

And the further topics as listed below belong to Tatpurusha only …

Yoga Tantra … Root of all systems …

Khakaar Naad … Sound of Kha …

Dakaar Naad … Sound of Da …

Naad Brahm … Endlessly ends …

And the same was also “subtly referred” in the topics as listed below …

The being in head is Brahma …

Guha Kaivalya … Cave of Isolation …

And the path of above which starts from the earlier discussed Aghora face of Sadashiva, passes through Sadyojata face of Sadashiva and then to Vamadeva face of Sadashiva and it finally leads to Tatpurusha face of Sadashiva, was very subtly discussed in the earlier topics of …

What Shiva Taraka Naad …

What Raam Naad …

Raam Naad … Across paths …

Stages of Shakti Shiva Yoga …

Stages of Shakti Shiva Yoga … Continues …

Raam Naad … The base …

Raam Naad is of Raam Bhadra …

Raam Naad and Prakriti Purusha Yoga …

Shakti Shiva Yoga in Plexus …

Shakti Shiva Yoga and Bhadri Bhadra Yoga …

Raam Naad and Pranamaye Manomaye Yoga …

Raam Naad and Bhagwan Ardhanarishwara …

Raam Naad and Nirbija Samadhi …

Raam Naad, Prayagraj and Kashi …

Raam Naad and Yin Yang union …

Raam Naad and body of Christ …

Raam Naad and Ouroboros …

In one way of the other, directly or indirectly all above topics are related to the same Tatpurusha face of Sadashiva and/or are related to the path of self realization of Tatpurusha face of Sadashiva …

In above list, I have provided ready links of all above listed earlier topics so interested aspirants can directly read these topics from here itself …

Which is the “Pancha Kritya (five divine aspects)”: Tirodhan Shakti +++ … This is the divinity of veiling …

This is carried out through Vayu Mahabhoot (or macro-elemental air) which itself is the Mahabhoot (or macro-element) of Tatpurusha face of Sadashiva …

+++ Explaining the word “Tirodhan Shakti” of above paragraph …

Tirodhan means veiling, obscuring, concealing from gross and/or subtle view and hiding etc … It also means that which prevents a self realization of reality until the aspirant is resting in an evolutionary ripeness and rightness to self realize it …

Shakti means divinity, power, energy, motherly aspect (or feminine aspect) etc …

Thus Tirodhan Shakti means “divinity of veiling, divinity of obscuring, concealing divinity and divinity of hiding the reality until the aspirant is evolutionary ready to self realize it” …

Unless Tatpurusha removes its own unveil around reality, no aspirant can self realize his (or her) own innermost real nature or the real nature of allness of Maker’s Makings … Thus the holder of knowledge of divinities of Maker’s Makings can only be that aspirant upon whom Tatpurusha has already lifted the veil of ignorance … Such an aspirant is also the one who holds the Tatpurusha Sharira (Siddha body of Tatpurusha), which is also termed as the “Hiranyagarbha Sharira (or the Siddha body of golden womb of macrocosmic creation) and is also addressed as Buddha body of reality (Dharmakaya Sharira) or simply the golden body … The golden body was already discussed in earlier topics of “The being in head is Brahma”, “Vajradanda and later systems”, “8th plexus across lore’s”, “8th plexus and Vedic temples”, “8th plexus and Buddhata”, “Tatpurusha face of Sadashiva” and “Okar … Continues” …

Proceeding further with above discussions …

When the destruction happens (due to Samhara Shakti of Aghora which we have already discussed earlier) then Tatpurusha who at this stage becomes Maheshwara (i.e. the Primal Lord or Great Lord) through the utilization of “Vayu Mahabhoot (macro-elemental air)” obscures the destroyed (or dissoluted) aspect … And this obscuration (or hiding of) the dissoluted aspect continues until the next stage of rejuvenation of it (or re-origination) or even a re-realization of it (by a later aspirant) and as the case may be, is arrived at …

Color: Hema Varnam (or Hiranya Varnam) … Golden color …

Direction facing: East … Poorva Disha …

Veda which is eternally present within this face of Sadashiva: Sama Veda …

Thus the Veda which is of any of the faces of Sadashiva, is ultimately applicable to the Vedic monastery (i.e. Aamnaya Peetha) which is related to the diagonally opposite face of Sadashiva …

Due to this reason, the Veda which is applicable to the Vedic monastery of this eastern face of Tatpurusha, is of the diagonally opposite western face (i.e. western Sadyojata face of Sadashiva) … This is why Rig Veda (which as such is of the western Sadyojata face of Sadashiva) is told to be the Veda of the eastern Vedic monastery (i.e. Jagannath Puri Aamnaya Peetha) …

Furthering on above paragraph … Thus even when in this topic it is told that the Sama Veda is eternally present within the east facing Tatpurusha face of Sadashiva, yet the Rig Veda (which is of the west facing and thus the diagonally opposite Sadyojata face of Sadashiva) is effective on the eastern Vedic monastery (of Jagannath Puri Aamnaya Peetha) … This is why eastern Vedic monastery (i.e. Jagannath Puri Aamnaya Peetha) is an Rig Vedic monastery …

Vedic Mahavakya … Mahavakya means the great statement or mega statement … The Mahavakya of this face is of “Tat Twam Asi”, which means “That (Brahm or Brahman or Paramshiva) Art Thou (Atman)” …

But due to previous discussions of reversal of applicable Vedas to the four cardinal Vedic Monasteries, the Vedic Mahavakya applicable to the eastern Vedic monastery which relates to this face (i.e. Jagannath Puri Aamnaya Peetha) can only be of “Prajnanam Brahm”, which means “Self luminous Is That (Brahm or Brahman or Paramshiva)” …

Agni (Fire): Panchakona Agni … Fire of all five faces of Sadashiva … This is the Sarvagni or the All present fire …

Deity: Indra Deva or Devaraja Indra (i.e. Ruler of all divine worlds) … The macrocosmic kingship or ruling principle …

As demanded by a cycle of time, one of the earlier Yogi’s becomes the Devaraja Indra (i.e. ruler of all divine worlds) of the multi universe … That Indra also self manifests out of Tatpurusha face of Sadashiva …

And due to this reason, position of Indra is an eternal one even when Indra’s who occupy that position keeps cyclically changing …

The seat of Indra Deva is also a Swayambhu Peetha (i.e. Self manifested seat) and due to this reason, the Indra who sits on that seat, also attains the status of a Swayambhu Deva …

It is due to this reason, when that earlier Yogi who is already absorbed inside Tatpurusha face of Sadashiva and thus at this stage, that Yogi is Tatpurusha itself, is to become an Indra for that time cycle, then that Indra self manifests out of Tatpurusha face of Sadashiva itself … And due to this reason, after an Indra becomes the Devaraja Indra, then he is also deemed a Swayambhu Deva only …

Indra Deva was already discussed in earlier topics as stated below …

The yellow world of Indra was discussed in the earlier topic of “Hridayarandra … Devayana” …

The same yellow world of Indra was also discussed in the earlier topic of “Lingams within and beyond” …

The same yellow world of Indra was also discussed in the earlier topic of “Knowledge sheath … Vijyanmaye Kosha” …

And also subtly referred to in the topic of “Bodhichitta … Nirvana” as Buddhi (or Knowledge) also relates to Indraloka (or world of ruler of all divine worlds) …

Shakti (Divinity): The Shakti or divinity of Aghora face of Sadashiva is “Kriya Shakti”, which means “the divinity of supreme activity” … This actually means the “supremely liberating activity” or the “activity which holds the capability to liberate an aspirant” …

This activity is through Maheshwara (i.e. Tatpurusha) as Hiranyagarbha (golden womb of macrocosmic creation) … And then Hiranyagarbha begins acting like Karya Brahma (or the Doer Maker or the activity principle of creator of allness) …

Devi (Motherly aspect or Goddess): Maa Trikaali or the divine mother of three times (or Trikaali Shakti or the divinity of three times and thus she is also the eternal divinity or the eternal mother of allness or in other words, the supreme mother of allness) …

She is also the divine mother of three macrocosmic attributes (i.e. Triguna) … This was already discussed in the earlier topics of “Akar … Sound of A” and “After stationed in Akar” where we had depicted her in her original golden colored human state and with the three macrocosmic attributes (i.e. Triguna) emanating out of her body …

These three attributes are red colored action (Rajoguna), blue colored inertia (Tamoguna) and the white colored neutrality (Sattvaguna) … These are already depicted in that painted sketch of above referred topic …

And since these attributes are eternal ones just like the Trikaali Shakti (or Akar) also is, so this also means that she (i.e. Akar) who herself is Trikaali Shakti (divinity of triple times) and is also the supreme mother of all that rests (or exists) during any of the stages of progress of the three times …

Siddhi (accomplishment) of Vamadeva: Siddhi is the proof of accomplishment of something, which in our current discussion is the Tatpurusha face of Sadashiva … The Siddhi’s of Tatpurusha face of Sadashiva are the following …

Golden body … This was discussed in the earlier topics of “The being in head is Brahma”, “Vajradanda and later systems”, “8th plexus across lore’s”, “8th plexus and Vedic temples”, “8th plexus and Buddhata”, “Tatpurusha face of Sadashiva” and “Okar … Continues” …

Knowledge sheath … This was discussed in the earlier topic of “Knowledge sheath … Vijyanmaye Kosha” …

The holder of these Siddhi’s is the one who can attain to the title of Indra … But very few Yogi’s have ever gone the way of being an Indra … This is as after the self realizations of all earlier topics and the currently discussed set of topics, such an aspirant never desires to be an Indra (i.e. ruler of divine worlds) … This is because such Yogi’s (or aspirants) ultimately detach from allness and thus they only end up surrendering all their Siddhi’s into the macrocosmic principal (or parental) states of these Siddhi’s after which such Yogi’s also end up walking free of all such aspects (like that of being an Indra of their current or of any future times) …

Planet: The planets where the divinities of this face are present as the primary divinities is of Guru (Jupiter) …

Thus since the divinity (or Brhaspati Deva) of Guru (or Jupiter) is related to Tatpurusha and Indra Deva, so this divinity can never be a minor deity …

Conscious Level: 4th state or Turiya Awastha (or Samadhi state) …

After the destruction by Aghora is completed, that destroyed entity only ends up resting in the Turiya Awastha of Tatpurusha …

And this Turiya Awastha continues until that entity either moves beyond (from this condition of resting in an independent state in Tatpurusha i.e. it enters into a non dual union to Tatpurusha) or it enters into the process of its own re-origination …

Turiya or 4th level of consciousness is also the state after anything passes through the stage of “Pralay (dissolution)” and the same Turiya is also the state after any entity passes through the state of a final Pralay, which as such is told to be of Mahapralaya (i.e. Great dissolution) and which always arrives after any single Brahma (creator) completes his destine lifetime of 311.040 trillion human solar years (as per middle time units of precession, which has been used by all Vedic sages) …

Mahabhoot (macro-element): Element or Mahabhoot of Tatpurusha is of Vayu Mahabhoot (or macro-elemental Air) …

After anything gets destroyed due to the Agni or fire which self self-manifests itself as Tejas Mahabhoot (macro-elemental heat-luminosity) during the destruction process, then that destroyed entity (or dissoluted entity, as the case may be) enters into the state of Vayu Mahabhoot (macro-elemental air) which as such is of Tatpurusha …

And whilst that destroyed entity (or dissoluted entity, as the case may be) stays within Vayu Mahabhoot (macro-elemental air) of Tatpurusha, it is acted upon by Tirodhan Shakti (divinity of veiling) so that it does not self realize the truth … This is the state if that destroyed entity (or dissoluted entity, as the case may be) is not evolutionary ready to know (or self realize) the truth whilst it is still resting in its dissoluted state …

And if that destroyed entity (or dissoluted entity, as the case may be) is evolutionary ready to know the truth, then it self-realizes the final truth whilst it is still resting in that dissoluted state and then it also enters into the central upward looking face of Sadashiva, which as such is addressed as Ishaan (Ishana) and which shall be discussed at a later stage of this topic …

Thus basis above, it is also possible to attain to a final liberation from within the dissoluted state itself … This path is also taken by some microcosm’s (aspirants) to attain to their final liberation if they were unable to attain their liberated state whilst they are still incarnated …

And finally prior I end this part of the discussion … If any microcosm (aspirant) attains the liberated state whilst alive (i.e. he or she attains the state of being liberated whilst alive or Jeevanmukta Awastha), then also that microcosm has to pass through the discussions of this topic …

Tanmatra (subtle micro-element): Tanmatra of Tatpurusha is of Sparsha (or Touch) …

Chakras: Vishuddha Chakra (Throat plexus) … The sound (Naad or Shabd) which originates in the empty space (i.e. Akasha) of the throat, is propagated through air which is also present in the throat … And since the macro-elemental air (Vayu Mahabhoot) which itself is the parent of the manifested air (which is present in the throat) is related to Tatpurusha, so plexus of Tatpurusha (i.e. throat plexus) of an aspirant is also a medium of transmission of any knowledge through the medium of sound …

Grants what?: This face grants the following …

Veiling of reality … For those who are not evolutionary ready to know it … Such aspirant continue under the effects of Tatpurusha (who is also present them) until they arrive at an evolutionary readiness to know the real through a direct cognition and thence only can they be finally liberated …

Path to self realization of truth … Or in other words, the path to unveiling of reality … Tatpurusha is also the face which removes the earlier veiling unveils aspects for those aspirants who are evolutionarily ready to know the real (i.e. truth) through a direct cognition and thence only can these aspirants be finally liberated … This liberation is after self realization of the Ishana face of Sadashiva (or Ishaan face of Sadashiva) … Ishana (or Ishaan) is discussed at a later stage in this topic itself …

Continuing further …

Since this is the first of the cardinal faces which gets self originated from Sadashiva and since the evolutionary process is a reciprocal path of the origination process, so self realization of this face of Sadashiva (i.e. Tatpurusha) also denotes the end stage of evolution which as such is of resting in non dual union to the colorless (Nirgun) Ishaan face of Sadashiva …

This is because of the fact that beyond Tatpurusha is the final liberation where the aspirant’s consciousness enters into and thence merges to the centrally located, upward facing, all conscious (Param Chetan) and all enveloping and all pervading (i.e. Infinite) colorless (i.e. Nirgun) Ishaan face of Sadashiva (or Ishana face of Sadashiva) …

Thus Tatpurusha is the one who paves the way for a final liberation and this is even when it eventually is within Vamadeva face of Sadashiva which is like the Yagnakund of Brahmand (i.e. place of fire sacrifice of the macrocosmic creation) where that aspirant becomes freed of allness …

Thus after the aspirants subtler travelling vehicle (i.e. the aspirants Siddha body which self realizes all that is discussed in this text) enters into Vamadeva face of Sadashiva and then it does its own self sacrifice in the Yagnakund of Vamadeva face of Sadashiva, then only does that aspirant finally enter into Tatpurusha face of Sadashiva …

And from Tatpurusha that aspirant further enters into the state of final liberation, which as such is within the supreme consciousness of the upward looking (skyward looking) colorless crystal like (i.e. attributeless or Nirgun) Ishana face of Sadashiva (Ishaan face of Sadashiva) …

Ayaam (Dimension) … Of the four primary dimensions of Kaal (time), Akasha (Ether or space), Disha (directionality or path of evolution), Dasha (State of existence or state of evolution) and to their unioned state as Prana (Vitality), Tatpurusha is the Prana or the energy or divinity of evolution that would eventually be self realized by any aspirant of any of the evolutionary paths (i.e. divinity of all evolutionary paths is the Prana of Tatpurusha) …

Without vitality (or Prana) of Tatpurusha, there is neither any origination nor any evolution and thus there also cannot be any liberation …

Since the finality of Prana is the corpus of unioned finalities of all other dimensions, so Prana of Tatpurusha itself is the supreme energy, most potent force and Paramshakti …

It was due to this reason, the Shakti of Tatpurusha was addressed as the supreme divinity or Param Shakti who is also reverently addressed as Maa Adi Parashakti (or the mother of all that ever is or could ever be) …

The aspirant who knows Tatpurusha, knows Maa Adi Parashakti …

And since Maa Adi Parashakti is primarily of the Ishana face of Sadashiva, so any aspirant who has known Tatpurusha, is also the one who eventually qualifies to self Ishana face of Sadashiva, as is discussed below …

BB-5 … Ishaan face of Sadashiva … Ishana face of Sadashiva …

Ishaan face of Sadashiva (Ishana face of Sadashiva) and its path directly relates to all earlier discussed topics … And since Ishana itself is the root of all, so IT specifically relates to the following earlier topics …

As IT originally was …

As IT self expressed itself …

As IT progressed …

As IT furthered itself …

As IT eventually became …

Why this text …

What Liberation …

What this text …

What Sampradaya, Parampara and Bharata …

All roads lead to the same home …

And since the path of Ishana always passes through self realization and thus this topic also relates to the earlier topics of …

Myself within Myself … The path …

Rudra Within Rudra … Itself Within Itself …

The Greatest scripture ever written … This is the scripture from which Ishana can be known through a direct cognition as no God or Satan can assist in self realization of Ishana …

Brahmpath … The last path … This is as Ishana itself is the end result (or self realization) whilst within the last path …

And since I only remain a little student in this incarnation, so those who wish to know the path to Ishana, would need to enter into the earlier topic of “Where to go” and “Why Aamnaya Peetha” …

And prior to self realization of Ishana, the self realization and a further firmness of resting in the discussions of the earlier topic of “Brahmanaad … Primordial sound of allness” stands paramount as without this self realization and firmness of resting in Brahmnaad, the further self realization of Ishana would only remain a distant dream …

And the paths which leads to Ishana are definitely not for those who were referred in an earlier topic of “For who this is not” so such ones must not waste their time in this text or in Aamnaya Peethas …

Proceeding further …

Now we shall discuss the Ishana face of Sadashiva (or Ishaan face of Sadashiva) which as such is the original and finally reachable (or self realizable) face of Sadashiva …

This Ishana face of Sadashiva (or Ishaan face of Sadashiva) is to whom the name Sadashiva finally relates …

And due to this reason some self realized, all realized sages have also called Ishana (or Ishaan) as Sadashiva …

But during macrocosmic history, not even a handful of aspirants have ever managed self realize Ishana (Ishaan) which is being discussed here …

Ishana itself is the fullness and finality of self realization of Sadashiva …

It eventually is to Ishana face of Sadashiva that the words Brahm, Brahman, Parabrahman, Parambrahma, Parambrahman, Nirgun Nirakaar, Nirgun Nirakaar Brahm, Nirgun Brahm, Paramshiva, Paramatman, Parmatman, Sriman Naaraayana, Parmeshwara, Parmeshwari, Swayam Prakash, and Swa Prakash are relating …

And since Shiva itself is Shakti and Shakti itself none other than Shiva, so Ishana face of Sadashiva is also the same as that which is addressed as Maa Adi Parashakti …

And since Ishana itself is the final fullness (Poornata) of truth (Satya or Sat), final knowledge (Jnana or Gyan), infinite consciousness (Chidakash or sky of consciousness)which leads to unfathomable bliss (Ananda), so Ishana itself is that which is addressed as omnipresent (all present and thus it is also there within each gross and subtle microcosm), omnidirectional (i.e. of all directions or path), infinite (Ananta) and attributeless (Nirgun) finality one who pervades (or permeates) and envelopes allness (or is the home of all) … Thus it eventually is to Ishana (Ishaan) that the words Satyam, Jnanam (Gyanam), Anantam, Sat, Chitta, Chid, Chidakash, Mahakash, Brahmakash, Anand, Poorna, Param are related … All these are names of the same Ishana face of Sadashiva (Ishaan face of Sadashiva) which is being discussed here …

There is nothing beyond our current discussion of Ishana face of Sadashiva (or Ishaan face of Sadashiva) … This is because of the fact that the current discussion denotes the end of all ends of all self realizations that any aspirant can ever have during the entirety of progress of the triplicity of time …

Ishana face of Sadashiva (Ishaan face of Sadashiva) is the original causeless-cause of all causes that are utilized during the process of self origination of Maker’s Makings (i.e. during the process of self origination of the entirety of macrocosm and microcosm’s) … And the same Ishana face of Sadashiva (Ishaan face of Sadashiva) is also the final effectless effect of all paths of evolution that could ever be walked through by any aspirant of any of the states of existences and during any of the triple times …

This face denotes an Absolute power (and thus an Absolute control) over allness, including over all divine worlds …

This face of Sadashiva is beyond individualities of unitary values of space and time and it is also beyond individualities of unitary values of directionalities (or paths of evolution) and states (i.e. all gross and subtle states of existence) …

Ishana itself denotes the finality of time, space, directions and states and thus Ishana denotes the eternity, infinity, unidirectional and omnipresence …

Ishana (Ishaan) is also beyond the three attributes (or three macrocosmic qualities or Triguna) …

Ishana (Ishaan) is the ultimate Lord (Parmeshvara), Supreme consciousness (Param Chetan) and supreme knowledge (Param Gyan or Atma Gyan) …

Ishana (Ishaan) by ITself is the greatest truth (Param Satya or simply “Sat”) and supreme calmness (Param Sukh) and absolute peace (Param Shanti) and is the ever blissful (Param Ananda) one …

It is the original causeless cause of allness in whose envelopes everything originates and continues to rest until Kaivalya Moksha (finally liberation) is attained by that originated entity … And it is also the effectless final effect to which everything eventually returns back upon attaining to the ultimate state of final liberation (Kaivalya Moksha) …

It is that which pervades and envelopes everything, since timeless eternity that has already gone by of the Maker’s Makings and until fathomless eternity that is yet to be passed by the Maker’s Makings …

It is the one who grants Kaivalya Moksha …

It is the supreme witnesser of all and thus Ishana (Ishaan) itself is Brahman …

It is the face of Sadashiva grants the ultimate wisdom of “Brahman is Atman and Atman is Brahman” …

It is to Ishana that the Vedic statements of Satyam Gyanam Anantam Brahm (Truth, knowledge, infinite is Absolute) and Satchidanand (Truth, conscious, bliss is Absolute) eventually relate …

Ishana (Ishaan) is also the final and ultimate essence of self realization of the innermost meaning of all Vedic Mahavakyas (i.e. Mega statements of Great statements of Vedas) …

Meaning : The word Ishana means Ishvara in IT’s originality which itself is IT’s finally self realized stateless-state … I wrote the phrase “stateless-state” for Ishana due to the fact that it is Nirgun (attributeless and impersonal) aspectless one (i.e. beyond all gross and subtle aspects of allness) …

Deviating a bit to discuss the meaning of another related word … Ishu …

Ishana (Ishaan) is also the Sanskrit word to which the words, “Ish, Isha and Ishvara” are related … All these words only refer to the same “Supreme Lord” who as such is none other than “Ishana face of Sadashiva (or Ishaan face of Sadashiva)” who is being discussed here …

Ishana (Ishaan) is also the Sanskrit word from which the later word of “Ishu” was derived not long ago (i.e. around two millenniums ago) … Ishu means a drop of the boundless ocean … That boundless ocean is none other than Ishana (Ishaan or Ishvara or simply Ish and Isha) …

From the word “Ishu” was derived the name of “Yesu”, which as such is told for Jesus Christ … From Yesu (Ishu) was derived the term “Yeshua” … Being the “Ishu (or Yesu or Yeshua)” of that time, was his attainment and not his name …

The word Ishvara (which itself is Ishana face of Sadashiva) is also the word from where the even later terms of “Isa or Esa” were derived …

Ishu denotes that aspirant, who has entered into Ishvara (Ishaan or Ishana) but has still not entered into a non dual union to IT … This means that such a person is like a microcosmic state of the “beyond macrocosmic state which as such is of Ishvara (i.e. Lord of all and who as such is none other than Ishaan or Ishana or Isha) only … And it was due to this reason, this word also denotes the stage of being a “Child of God (or Son of God)” which is also an attainment only …

If any aspirant is still not non-dually merged to Ishvara (Ishana or Isha or Ish), then that aspirant has to return back for another time, so as to complete the union to Ishvara (Ishana face of Sadashiva) … This itself becomes the reason for his prophesied second coming …

If that aspirant who has still not non-dually united to Isha (Isa or Ishvara or Ishana) renders his wisdom to others, then due to the propagator only not being liberated, his followers would also have to await his second coming and also await that stage where he would eventually merge to Isha … And once he merges to Isha, then all those who are non dually unioned to him, would also merge to Isha and thus only such adherents would be liberated at that time …

But until above paragraph can be arrived such by an aspirant, that aspirant stays in either of the Siddha bodies that we had discussed in earlier topics …

When an aspirant who is coming within the purview’s of the term Ishu, finally non-dually merges to Ishvara (Ishaan or Ishana), then that aspirant is Ishvara only … This is because when a drop of water (here drop of water means the aspirant) non-dually unites to the boundless ocean (here ocean means Ishvara or Ishana or Ishaan or Isha or Ish) and thus that drop of water loses its earlier individualistic drop consciousness and thus it attains the ocean consciousness, that that drop of water itself is the ocean (Ishvara) … And because Jesus did not attain this state during his last coming, so his return back is told in all of the Christian scriptures … That return back would only be to merge to the ocean of Ishvara, which itself is none other than Ishana face of Sadashiva …

That aspirant whose consciousness merges to the boundless consciousness of Ishvara (Ishaan or Ishana or Isha or Ish) never returns back in any future because of the fact that the ocean can never be held within a physical vehicle which rests upon a little planet like this one …

As also that ocean consciousness cannot be made to limit itself within a little galaxy or a little universe like the one (i.e. the one in which we currently reside) … In fact it is the ocean within which allness, including of this planet, this galaxy and this universe is resting since eternity, until eternity …

Since such an aspirant (who drop or individual consciousness has not yet united to the boundless consciousness of Ishvara) would have to return back so as to complete the process that was left during his earlier incarnation, so a second coming of Jesus is told in scriptures …

And during his second coming, once the consciousness of that aspirant of truth, finally gets merged to the ocean consciousness (of Ishvara or Ishana or Ishaan or Isha or Ish) then no further return back of that aspirant can ever be possible during the entirety of the triple times that are yet to manifest after this stage … Thus there can never be any third coming if the consciousness of an aspirant has already become the ocean consciousness of Ishana (or Ishaan or Ishvara or Isha or Ish) who is being discussed here …

All the varied paths of evolution that are followed by any aspirant and during any of the triple times, eventually lead to Ishana as Ishana itself is the finality of all paths … Resuming again …

Tatpurusha face of Sadashiva which was discussed earlier on in this topic is the original “Sagun (i.e. attributed or personal) formless (Nirakaar)” condition of the “attributeless (Nirguna) Nirakaar (Infinite) Ishana (or Ishaan or Ishvara)” as is being discussed here … Thus Tatpurusha is the last and final face of Sadashiva which could be fully described and painted as Ishana face of Sadashiva (Ishaan face of Sadashiva) being attributeless can never be painted and since it is also infinite so it can never be depicted in a limited space as is of a painting …

Thus basis above paragraph, during the entirety of history of Maker’s Makings, Ishana (Ishaan) has never ever been painted and Ishana (or Ishaan) also cannot ever be depicted in any painting during any future of the Maker’s Makings …

Ishana itself is the Gantavya or finality of all paths … And since Ishana (Ishaan) is also the attributeless and infinite in addition to being the eternal soundless, so IT can never be associated to any languages or their words … Due to this Ishana can never be fully described, except through the assistance of Vedic Mahavakyas … Due to this reason, I have not painted the sketch of Ishana and I have also not described IT in a fuller way (as this is an impossibility) and it is also due to this reason, I shall have to discuss the Vedic Mahavakyas in a later topic so as to complete the knowledge of this text and thus make this text reach its Gantavya (undefined finality) …

All that can be said as a final statement about Ishana, is that it is like a colorless self-luminous one which pervades allness and her each part and it is also within this colorless self-luminous fullness of Ishana that “allness and her each part” rests (i.e. Ishana envelopes allness and her each part) since the timeless eternity that has been of the supreme genius of the Maker’s Makings and this is also how it would be until the fathomless eternity that is still remaining of the Maker’s Makings …

Ishana (Ishaan) is the eternally detached non-doer condition of the doer of allness, because as Ishana it is only found to be as a supremely detached witness of the allness … And this is even when allness itself is an intrinsic part of its own macrocosmic self expression (i.e. Swayam Abhivyakti of Ishana or Brahman, is Brahmand) …

With above as a base, we continue further …

Which is the “Pancha Kritya (five divine aspects)”: Anugraha Shakti +++ … This is the “divinity of supreme blessing” … This Kritya is carried out through Akasha Mahabhoot (or macro-elemental ether) which itself is the Mahabhoot (or macro-element) of Ishana face of Sadashiva (Ishaan face of Sadashiva) …

+++ Explaining the word “Anugraha Shakti” of above paragraph …

Anugraha means the “divinity of supreme blessing” which as such is of the unveiling of the final truth of ultimate self realized knowledge of the reality of supreme consciousness of Ishana (Brahman) which pervades and envelopes allness and her each part …

Thus this supreme blessing which as such is a Kritya of Ishana (Ishaan) is of “revealing” that which has been known to only a “mere handful of aspirants” during the entirety of history of the Maker’s Makings … Due to this reason, the divinity of blessing (i.e. Anugraha Shakti or Anugraha Krityam) of Ishana face of Sadashiva can only be told as the supreme blessing that could ever be attained by any aspirant during the entirety of the triple times …

This supreme blessing leads to Kaivalya Moksha i.e. a full, final and permanent isolation from allness and her each part …

And the word Shakti means divinity, power, energy, motherly aspect (or feminine aspect) etc …

Thus Anugraha Shakti means “divinity of veiling, divinity of revealing the truth, divinity of revealing the reality and where all these are related to the same divinity of supreme blessing, which is told as Kaivalya Moksha (or final liberation of the aspirant) …

The term Liberation only and only related to Anugraha Shakti (Anugraha Kritya) of Ishana face of Sadashiva (Ishaan face of Sadashiva) …

Proceeding further with above discussions …

This revealing of truth due to the effects of Anugraha Shakti (divinity of supreme blessing) of Ishana (Ishaan) is only after the aspirant enters into an evolutionary ripeness and rightness to “Be Liberated” …

In above paragraphs statement, I did not use the phrase “Get Liberated” and instead, I have used the phrase “Be Liberated +++” due to reasons explained below …

+++ Explaining +++ of above paragraph …

The process of getting anything (including the state of final liberation) makes an aspirant to enter into the endless stages of eternally alternating causes and their effects …

Each cause has an effect and each effect eventually becomes the cause of a further cause, which leads to the manifestation of a further effect only …

Thus when within the path of causing and effecting (i.e. path of deeds and fruits), the path only becomes endless in such a way that it cannot ever reach its finality, which as such is of a final liberation and where liberation is also as a freedom from all causes and effects (i.e. Karma and Karma Phala) that were ever caused and effected by the aspirant during the entire course of his (or her) eternal evolutionary process and ever since the aspirant was begun as a microcosm within the supreme genius of the Maker’s Makings …

Thus the word freedom (or liberation) also means a freedom from all causes and effects that were ever undergone by an aspirant during the course of his (or her) entire evolutionary process …

Due to this reason Kaivalya Moksha (i.e. final liberation) is also termed as a state which is “beyond Karma and thus is also beyond Karma Phala (i.e. liberation is a Karmateet Awastha)” by those sages who have known it through their own experiential self realizations …

Unless an aspirant is free of all causes and effects that were ever undergone by him (or her), what liberation is anybody talking about …

Thus the path of causing the causes and then reaping the effects, is an endless path of deeds and fruits … Whereas in the finally liberated state, there neither remains any association to past, present or future deeds nor even any relation to the effects of any of such deeds …

The finally liberated state is of final detachment from all such nonsense of ever repeating and alternating causes and their effects and then the effects in turn becoming causes for further causes which only lead to furthering of effects, in an endless cycle of bondage which is always entered into by any aspirant … This endless bondage is always arrived at whilst the aspirant stays within any of these ever repeating, endlessly alternating stages of manifestations of those causes and their effects …

Unless a final let go (Tyaga) is arrived to the entirety of corpus of causes and effects that were ever caused and effected by that aspirant during the entire course of his (or her) evolutionary process and that too right from the time when that aspirant was originally begun as a microcosm within the supreme genius of the Maker’s Makings, the final liberation (Kaivalya Moksha) can never be attained by that aspirant …

Thus the final liberation is only in the path of Tyaga or let go of allness and her each part (or simply detachment) … This is why Sanyasa (the path of Renunciation or Renunciate’s) was told to be the last path of an incarnated lifetime and this path only came after crossing past the earlier three stages of life which were told as Brahmacharya (Celibacy or stage of a student), Grahastya (Married life or a householders stage) and Vanaprastha (proceeding into isolation from family and children, but after executing the duties of the previous two paths of Brahmacharya and then Grahastya) … And after these three stages was the path of Sanyasa (renunciation) …

And to “be Liberated” this detachment can only be to allness and her each part, because any other state of let go would only mean an un-attachment to one or another “individual-duality” … The phrase “individual-duality” means “an Individual state, (like a type of deed or a person or a individual way of life or text)” and it also means “individual corpus (like a philosophy, religion, culture, society etc) …

Unless one is detached from allness and her each part, what final liberation which as such is told as Kaivalya Moksha and which means “liberation due to a full, final and permanent isolation from allness and her each part”, is anybody talking about in any scripture …

Thus when an aspirant manages to attain an evolutionary standing which makes him (or her) to begin resting in any of the divine worlds (Deva Loka) of any of the religions (or holistic texts), then this stage also does not denote a final isolation as is denoted by the term Kaivalya Moksha … This is as the final isolation also includes an isolation from all such divine worlds …

Due to this reason, as of now most of the religious lore’s do not even refer to the final liberation, even when they use the words like liberation, emancipation, freedom etc, in their texts …

This Kaivalya Moksha (or final liberation due to a full, final and permanent isolation from allness and her each part) is the “Kritya of Anugraha Shakti (divinity of supreme blessing)” of Ishaan face of Sadashiva (Ishana face of Sadashiva) …

As a matter of fact, other that Ishana, nobody else can grant Kaivalya Moksha …

Color: Colorless-infinite self-illuminating Absolute being (or Nirgun Nirakaar Swa-Prakash Brahm) +++ …

+++ Explaining Swa Prakash or Swayam Prakash or self illuminating of above paragraph …

+++ Swa Prakash or Swayam Prakash means that which illumines all, whilst IT ITself stays hidden in the background … Thus Swa Prakash or Swayam Prakash is the root of light and yet that Swa Prakash is the hidden one behind all that is only and only illumined by IT’s own self illuminating light …

+++ But at the same time, contrary to some interpretations by some learned ones, the term Swa Prakash definitely does not mean that IT cannot be self realized …

+++ Swa Prakash is that which can be self realized, but there remain no words to fully describe IT because it is a state which is beyond ether (Akasha Mahabhoot) from where the words of any language (Sound or Naad) originally originated … And since Swa Prakash is beyond words (or any language) due to IT being beyond ether (Akasha), so Swa Prakash is also the eternal soundless one beyond all sounds (words of languages) and thus to describe IT fully whilst utilizing words (or sounds of any language) is also an utter impossibility …

+++ Thus Swa Prakash is that which is utterly indescribable as far as the fullness of IT’s descriptions are concerned, and yet IT definitely is self realizable by those aspirants who rest within a perfect detachment to allness and her each part …

+++ During those very ancient times as were of my earlier incarnations (and also of the earlier transmigrated incarnations), above fact was also told as follows …

Those who know IT and also believe that they know IT, have not known IT fully

Those who know IT and still believe they don’t know IT, are real knower’s of IT

Direction facing: Upward facing … Skyward facing … Zenith facing … Gantavya Disha +++ … The upward facing state denotes absolute control over allness and yet this face of Sadashiva is eternally detached due to it only being a perfectly-detached, supreme-witness of allness and her each part and where allness and her each part, is “only and only” a self expression of Ishana face of Sadashiva …

+++ As per experience which happened in 2011 AD around Chaitra Month, after the white pot of lighted butter (i.e. consciousness pot or Chetan Kalash or the pot of nectar or Amrit Kalash, which was discussed in the earlier set of topics on 8th plexus) rises up and goes beyond the 8th plexus (as was discussed in the earlier set of topics of the 8th plexus) then I could not concentrate on anything which was related to this world or worldly matters … This stage continued for about 11 months … This was because I felt that the consciousness (Chetna) was looking upwards i.e. towards the skull top and beyond the top of head … This was even when my eyes (i.e. the eyes of the physical vehicle) were open and were looking ahead into the world …

+++ This made me wonder for the reason of this stage of unable to relate to anything of this world (or worldly matters) and so I got my camera and took a few pictures of the top of my head and of a location around the approximate location of Shivarandra … This was as it was from Shivarandra that the “white pot of lighted butter (or lighted pot of buttery light)” which I have also called as the “pot of consciousness (or Chetan Kalash) which was also told as the “pot of nectar (or Amrit Kalash)” had gone out of the top of head and thence it had entered the 8th plexus (which has already been discussed in an earlier set of topics) … Shivarandra has also been discussed in the earlier topic of “Nirgunyana … Pancha Randra” …

+++ Upon taking that photo when I saw that photo, then it was a real shock as the outline of a human face (which had black specs outlining it), was seen and the state of that face (which was printed at the top of skull bones) was also such that it was looking out of the top of head (i.e. looking upwards or skywards) …

+++ Thus was understood what really was meant by upward facing or skyward looking state (of consciousness) of Ishana face of Sadashiva (Ishaan face of Sadashiva) … After seeing the same state for a few days, I depleted all those photographs as I thought that this itself is the most secret knowledge and thus its painted sketch or photo can never be declared … This knowledge can only be a matter of self realization of a very few number of aspirants who as such can only be those who desire to know it and that too through their own direct cognition’s …

+++ And finally for this discussion … All religions where aspirants look to the skies above whenever they sincerely think about (or thank) their believed Gods, is also based (or rooted) within the same ancient knowledge of Pancha Mukha Sadashiva (or Panch Brahma or Panch Shiva) and that too, of that part of knowledge of Panch Mukha Sadashiva which relates to the upward looking (skyward facing) Ishana face of Sadashiva …

+++ All such upward looking aspects are only related to the upward looking (or skyward facing) Anugraha Shakti (divinity of supreme blessing) of the currently discussed Ishana face of Sadashiva …

+++ Thus when worshipers of any God look upwards, then this is also basis the same concept of the skyward looking (upward looking) Ishana face of Sadashiva which being attributeless and infinite, is also the omnipresent pervader and enveloper of all deities of all religions that ever are or could ever be during any of the triple times … It is to that Omnipresent Ishana that all such upward looking deeds and aspects are related …

Veda which is eternally present within this face of Sadashiva: This is the ultimate source of all Vedas and thus it only relates to final essence all Vedas i.e. Nirgun Nirakaar Brahm (Attributeless-Infinite Being) …

Veda which is applicable to the Vedic monastery of this face: During any age cycle that is other than the “divine age of truth (Deva Satyuga)” and the human age of truth (i.e. Manav Satyuga, which if manifested during the longer time cycle of a divine degenerate age or Deva Kaliyuga, is an age of Sages or Guru Yuga) this face has never had any Vedic monastery …

This is as Ishana stays hidden during all ages which are other than Deva Satyuga and Manav Satyuga (i.e. Age of Sages or Guru Yuga) …

The Monastery of this face is only manifested (i.e. built) during the above discussed age cycles and the location of that monastery is ……………… in central India …

Vedic Mahavakya … Mahavakya means the great statement or mega statement … All Mahavakyas of the four cardinal faces of Sadashiva, are a path to the same Ishaan face of Sadashiva (or Ishana face of Sadashiva) …

Agni (Fire): Brahm Agni and Yoga Agni …

Brahm Agni … Brahm Agni is the Absolute fire that destroys all that has ever been during any of the triple times …

This Absolute fire only manifest during Mahapralaya (i.e. the Great or final dissolution of allness) which itself is after the creator (Brahma of that stage of time) completes his destined time span as Brahma and where this time span is of 311.04 trillion human solar years (as per middle time units of precession which has been used in all Vedic calculations) …

This is the omnipresent colorless essence of all fires, including the fire of Maha Pashupatastra (i.e. the Great weapon of the lord of macrocosmic speciology) of Bhagwan Shiva who uses it but only after he (Shiva) self manifests himself as Bhagwan Pashupatinath (Lord of macrocosmic speciology) and that too in a stage of time which is just prior the final annihilation of all worlds (i.e. just prior to the stage of Mahapralaya or Great Dissolution of allness and her each part) …

This is a colorless all enveloping and all pervading fireless-fire which destroys all afflictions and renders all of them ineffective or impotent for any of the future times … So when the macrocosmic creation (or its any part) re-begins within the same Maker’s Makings, it only begins as a fresh entity who is afflictionless (i.e. free of all afflictions of its own earlier stage of existence as was prior it was dissoluted by Maha Pashupatastra of Bhagwan Shiva who has used it after self manifesting as Bhagwan Pashupatinath) …

Yoga Agni … Yoga Agni is the fire of essence of all austerities that were ever done during the entire course of evolutionary process of an aspirant and right from that timeless time when the aspirant was originally originated as a microcosm within the genius of Maker’s Makings … This is a seven colored fire which is seen in the “womb of ether of the cave of heart (Hridayakash Garbha)” …

In a later topic of during Hridayakash Garbha Tantra (i.e. systems and process of the ether of womb of heart) we shall be discussing the “Yoga Agni Guha (Cave of fire of austerities)” which itself is present at the right hand side of the “womb of ether of the cave of heart (Hridayakash Garbha)”when the subtle observing vehicle (i.e. consciousness vehicle) of the aspirant is facing (or looking towards) the front of the cave of heart … It has not been discussed till now due to being a restricted topic (as was discussed in the earlier topic of “Restricted topics”) …

Deity: Pancha Mukha Viraat Parabrahman Sadashiva (i.e. Five faced macrocosmic Supreme Being Sadashiva) … Here the word macrocosmic means of that dimensional expanse which cannot be gauged or known fully by any aspirant …

It eventually is from Pancha Mukha Sadashiva that all Deva’s and Devi’s of the other four cardinal faces of Sadashiva (which have been discussed here) are self originated … Thus Bhagwan Sadashiva denotes the Absolute principle or the Supreme principle or the incomparable principle (since the Absolute itself is the Attributeless Infinite being, so the Absolute cannot be any other than the incomparable one) …

As also, all deities of all other faces of Sadashiva are ultimately leading the same Ishana face, who itself is Sadashiva in IT’s own incomparable and thus supreme glory …

There has never been any path or text, which did not lead to Sadashiva (or Ishana) and there also cannot ever be any path or text, which would not lead to Sadashiva (Ishana) …

This is because Sadashiva (as perfectly detached Ishana) is causeless original cause of all and the effectless final effect of all that ever is or could ever be as a path of evolution, self realization and the final liberation …

During the timeless past that has already been of the Maker’s Makings, never has any path led to anything other than Ishana (i.e. Viraat Parabrahman Sadashiva) and never can there be any path of any fathomless future which can lead to anywhere else that Ishana, who due to its omnipresent state is none other than the Viraat Pancha Mukha Parabrahman, who is addressed as Sadashiva …

Shakti (Divinity): The Shakti or divinity of Ishana face of Sadashiva is the all present, all pervading, all enveloping “Adi Parashakti” …

In literal terms, the word Adi Parashakti means “primordial beyond divinity or timeless supreme divinity” … She is the formless omnipresent supreme divinity (i.e. supreme mother of allness and her each part) who pervades and envelopes all that ever is or could ever be within the Maker’s Makings … Thus she is the supreme mother of all that ever is or could ever be as a microcosm or the macrocosm …

Maa Adi Parashakti is the Absolute divinity, Absolute power, Absolute energy and supreme mother of all …

Adi Parashakti herself is the path of liberation, liberated state and the liberated one … Never has any path of evolution led to a final liberation, by bypassing the self realization of Maa Adi Parashakti in her supremely formless (i.e. Infinite) eternal, omnipresent, omnidirectional, all powerful, all pervading, all enveloping absolute glory …

She is the divinity that rests within all that ever is or could ever be and this itself is in addition to her being the pristine timeless and fathomless divinity within whose envelopes all that ever is or could ever be, is eventually resting and that too right from the state which was prior to their origination (as a microcosm) within the Maker’s Makings, until each of the stages which ever are during the course of their entire evolutionary existence (which also is within the Maker’s Makings) and finally till the stage of resting in the same Adi Parashakti after they (microcosm’s or aspirants of any path) get liberated and thus they move beyond the entirety of Maker’s Makings …

Maa Adi Parashakti is the path of evolution, path of existence, path of liberation (i.e. the path of exit from evolutionary existence) and the liberated state of any microcosm (aspirant) who has ever begun within the supreme genius as is and only is of the Maker’s Makings …

The divinity that is held by any divine aspect, is also none other than a self manifested state of Maa Adi Parashakti only …

The eternal divinity that silently rests (i.e. rests in a hidden way) within any worshiper, any worshiped greater entity and any of the paths of worship is also of Maa Adi Parashakti only …

This is how it has ever been till now and this is how it would also be during any future as she herself if the microcosm, path of evolution of the microcosm and the finally liberated state of the microcosm … Thus she is the allness who pervades all parts of allness and thus she in her own finality is the absolute non duality that is referred in any scripture that leads to self realization and/or a realization of allness …

During the entirety of history of the Maker’s Makings, there has never been a self realized and/or an all realized sage who became a self realized and/or an all realized one, without knowing what Maa Adi Parashakti really is …

Maa Adi Parashakti is none other than the Viraat Parabrahman Sadashiva and Viraat Parabrahman Sadashiva is also none other than Maa Adi Parashakti … They are one and the same, and yet are addressed by two different names as discussed here …

Within such a state of perfect eternal non dual union of Viraat Parabrahman Sadashiva and Maa Adi Parashakti, is the state to whom all monism (Vedanta) and non dualism (Advaita) of all evolutionary paths, is related …

Devi (Motherly aspect or Goddess): The Shakti of Ishana face of Sadashiva is Chit Shakti (or the divinity of supreme consciousness) …

The name Chit Shakti as is used here is of none other than Maa Adi Parashakti only … Chit Shakti is the one which is the root of all Devi’s (all divine mothers or Goddesses or divinities) …

It is from Chit Shakti of Maa Adi Parashakti that everything originates, everything rests in the same Chit Shakti until it continues to exist and evolve and finally it is also within the same Chit Shakti of Maa Adi Parashakti that everything dissolves into …

Until an aspirant’s consciousness (Chita) dissolves into this Chit Shakti, which as such is another name of Maa Adi Parashakti only, there is no liberation ever possible for that aspirant …

When the aspirant’s consciousness (i.e. Chitta) dissolves into Chit Shakti of Maa Adi Parashakti, who herself is the Viraat Parabrahman Sadashiva, then that aspirant self realizes that the his (or her) own consciousness (i.e. Chitta) is now the supreme consciousness (i.e. infinite timeless limitless boundless sky of consciousness or Chidakash) and which itself is the supreme sky of consciousness that is termed as Brahmakash (i.e. the absolute sky of supreme consciousness) and which is also told as Mahakash (i.e. The supreme infinite fathomless sky that is beyond all that is known or unknown as beyond) …

This is the self realization which was very subtly told in Vedas through statements like … Breaking of the earthen pot (breaking of the microcosmic consciousness) and thus the sky (or ether or Akasha) of the earth pot which was told as Ghatakash (ether or sky of the earthen pot) uniting to the Mahakash (Absolute sky) which leads to self realization of Chidakash (the fathomless sky of absolute consciousness) to be none other than the aspirants Chitta (orb of consciousness of the aspirant) … This and all such statements are only denoting the finality of liberation, which was termed as Kaivalya Moksha in Vedas … Kaivalya Moksha means “a full, final and permanent isolation from allness and her each part” and thus it denotes the stage of exit out of the entirety of Maker’s Makings) …

Kaivalya Moksha itself is the final state of any of the paths of their texts which have ever been manifested during any of the triple times …

That Kaivalya Moksha, its path and the Kaivalya Mukta (one who rests in Kaivalya Moksha) is Maa Adi Parashakti who herself is Viraat Parabrahman Sadashiva …

Proceeding further …

All Devi’s (i.e. all divine mothers or all Goddesses) of any or all of the triple times are none other than one or another self manifestation of the same Maa Adi Parashakti only …

The Vedic statement as written below also relates to Maa Adi Parashakti only …

Ekohum Bahusyami

Which means …

IT (She) is one, but desired to be many … So many IT (She) eventually became

Proceeding further … Maa Adi Parashakti could be described as follows …

She is the pristine divinity of Sadashiva, so she herself is Sadashiva only …

She is the pristine divinity of Parashiva, so she herself is Parashiva only …

She is the pristine divinity of Paramshiva, so she is Paramshiva only …

She is Shiva (all auspicious or all divine) and she is Shakti (allness or divinity of all), she is “That who is all” and she is also IT’s allness …

She is the supreme divine, she is the pristine divinity … She is the both as eventually the divine itself is the divinity and divinity also is none other than the divine …

During self realization of Maa Adi Parashakti, there is no difference in Shiva and Shakti … Both are one and the “One” who is self realized is both …

She is the pristine divinity who pervades and envelopes everything as she herself is the root or foundation of all and simultaneously she herself is all that self originated out of the root or foundation of all and she herself is the end of all self realizations …

The is nothing other than Maa Adi Parashakti … She is all, she is allness and her each part because everything (i.e. every microcosm) is none other than her own self manifestation only …

She is Brahman (Paramshiva) … Brahman (Paramshiva) is her … Both are the same when the aspirant’s consciousness is resting in the self realization of Maa Adi Parashakti as Viraat Parabrahman Sadashiva …

Siddhi (accomplishment): The Siddhi’s or accomplishments of Ishana are …

Akasha Sharira (Ether body) … These were discussed in earlier topic of “Blue gem body and ether body” … The blue gem body had manifested much earlier than the ether body (as Blue gem body was manifested soon after the manifestation of Krishna Pingalam Sharira and Tawny body but the earlier topic has listed these two bodies together as they both relate to macro-elemental ether or Akasha Mahabhoot only) … This body finally merges to Akasha Mahabhoot (or macro-elemental ether) which was discussed in the earlier topic of “Akasha Mahabhoot … Ether” …

Prior to accomplishment of Akasha Sharira, is attained the blue gem body which was also discussed in the earlier topic of “Blue gem body and ether body” …

Shamshan Kaali Mahakaal Sharira … This was discussed in the earlier topic of “Shamshan Kaali Mahakaal Yoga” …

Mahakaali Mahakaal Sharira … This was discussed in the earlier topic of “Mahakaali Mahakaal Yoga” …

Swaroop Stithi Sharira (the Siddha body of one’s own essential innermost nature) … This was discussed in the earlier topic which has the heading of “Swaroop Stithi Sharira” and which eventually merges into the “supreme light (or Param Jyoti)” of Agyarandra which was discussed in the earlier topic of “Nirgunyana … Agyarandra” and thence it enters into its similar formless (macrocosmic parental) state …

Colorless bodiless-body … Nirgun Sharira which was discussed in the topic of “Swaroop Stithi … Nirgun” … And was also subtly referred in the earlier topic of “The Being beyond is Brahma” …

Planet: This face has relation to no single planet as it relates to all due to it being the causeless original cause and the effectless final effect that is omnipresent pervader and enveloper of the entirety of Maker’s Makings … And yet it is the eternally detached one …

Conscious Level: 5th state or Turiyateet Awastha (or Samadhiteet Awastha or the state beyond Samadhi) … This is the stage of being a Brahmavadhoot … Such a Yogi’s consciousness is Trikaal Drashta (Knower of triple times), Anant Vyapt (infinitely spread or infinite expanses), Sarva Disha Darshi (Knower or seer of all paths of evolution) and Sarva Dasha Stith (rooted in i.e. pervading and enveloping all states, modes and conditions of all gross and all subtle existences) … Such a Yogi is the rarest of rare ones, ever …

The 5th level of consciousness as is discussed here, is the final level of consciousness because of the fact that there is nothing further than this …

Mahabhoot (macro-element): Element or Mahabhoot of Ishana is Akasha Mahabhoot (or macro-elemental ether or infinite space) …

Tanmatra (subtle micro-element): Tanmatra of Ishana (Ishaan) is of Sabda or sound … All sounds (Naad or Shabd) originate from ether (Akasha) which itself is of Ishana …

Since sound (or Naad or Shabd) is of Ishana face of Sadashiva, who itself is one of the names of Viraat Parabrahman Sadashiva, so the entire concept of Naad Brahm (or Shabd Brahm) which was discussed earlier (and also that which was intentionally not discussed as it only needs to be self realized by aspirants) is also related to Ishana face of Sadashiva only …

Chakras: This face has following plexus’s (Chakras) …

Ajna Chakra or Agya Chakra (Third eye plexus) … The innermost crevice of this chakra which has the Param Jyoti (supreme light) was discussed in “Nirgunyana … Agyarandra” …

Sahasrara chakra … Brahmarandra chakra … Thousand petalled 7th lotus (7th plexus) or crown plexus at the top of brain … The four inner crevices of this plexus which as such denote the four secret gates (or Randra’s) of liberation were discussed in “Nirgunyana … Panch Randra” and in “Randra … Secret gate” …

In addition to above, there are two other chakras which relate to Ishana face of Sadashiva and these Chakra’s are those which are beyond the thousand petalled 7th plexus … These two plexus’s (Chakras) are …

Vajradanda Chakra … This was discussed in the earlier set of topics of “Ashtama Chakra … Eighth plexus” … And this was especially discussed in the earlier topic of “Vajradanda and later systems” …

Eighth plexus … Niralambasthana … Niralamb chakra … This was discussed in the earlier set of topics which had the header of “Ashtama Chakra … Eighth plexus” … And this was especially discussed in the earlier topics of “What Ashtama Chakra … 8th plexus” and “8th plexus … Atharvaveda chapter 10” …

Grants what?: This face grants the following …

Anugraha … Blessing of a final liberation … This grants Kaivalya Moksha …

The final unveiling of reality … This is the face of Sadashiva which eventually unveils the truth and thus it is the one which eventually grants a final liberation (i.e. Kaivalya Moksha) …

Knowledge of essence of the four primary Vedic Mahavakyas … These Mahavakyas are discussed in the later topic of “Aham Brahmasmi”, “Tat Twam Asi”, “Ayam Atma Brahm” and “Prajnanam Brahm” …

This face denotes the finality of self realization (Atma Gyan) and realization of allness (Brahm Gyan) …

There is no self realization higher than the Ishaan face of Sadashiva (Ishana face of Sadashiva) …

Even the Egoistic Gods and Egoistic Satan’s (Abhimani Devata) want to self realize Ishana … And thus the Yogi who has already known Ishana, is also very dear to all the Gods and Satan’s …

Original origination of everything is within the envelopes of ether, everything evolves whilst resting within the pervadement (permeation) and envelopment of ether and prior any microcosm can enter into the finality (which itself is as a return back to originality) of its own finally liberated state, the self realization of Ishana (or Ishaan) cannot even be missed out …

Ether is an Ayaam (or dimension) of Ishana face of Sadashiva (or Ishaan face of Sadashiva) and it is also the original (or first) macro-element (Pratham Mahabhoot) which would need to be returned back (i.e. self realized) prior to entering into a finally liberated state …

Thus due to above, Akasha is the first or original Mahabhoot (macro-element) in addition to being one of the primary dimensions of Maker’s Makings …

And it is due to above that ancient sages use to also meditate upon ether to self realize the reality and thus “Be Liberated” …

That’s all …

Pancha Mukha Sadashiva published first on https://thaiamulets888web.tumblr.com/

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