#Jivanmukta

[kkdas]

*A BLESSING TO THE WORLD*

A Jivanmukta is a sustainer of the world. He is a source of perpetual inspiration. He is an embodiment through which divine grace is transmitted to the unregenerated men.

Like flowers that bloom to scent and purify the air around, great souls like Sadasiva Brahman, Yajnavalkya, spring up in the world to gladden men’s heart and to lead them to immortality and perfection.

The Jivanmukta is a power-house of spiritual energy. He radiates his spiritual currents to the different comers of the world. Sit before him. Your doubts will be cleared by themselves. You will feel a peculiar thrill of joy and peace in his presence.

The Jivanmukta, like unto holy waters, purifies others by mere sight, touch, and the utterance of his name. Sometimes he remains unnoticed. Sometimes he becomes known to those who desire welfare. He eats food offered to him by pious devotees and burns up their past and future evils or impurities.

A Jivanmukta or a saint is the ultimate source of Knowledge of the soul. Satsang with a Jivanmukta even for a minute is much better than rulership of a kingdom. His very presence is thrilling and inspiring. Seek his company and evolve. Serve him with faith and devotion.

Swami Sivananda

[doingthedirtydishes]

#intuitionisourguide #listentoyourconscious #japa #doingthedirtydishespodcast #gratitude #moksha #gowiththeflowoflife #abundanceofheart #aumm #justbe #beasyouare #heartmath #satchitānanda #tattvamasi #dailydhyana #lifeismaya #jivanmukta Doing The Dirty Dishes Instagram link: www.instagram.com/doingthedirtydishesdaily https://www.instagram.com/p/CpAxTOWu_Qw/?igshid=NGJjMDIxMWI=

[alephskoteinos]

Tantric synthesis

There's a heuristic coming along that feels close to something I've been wanting to find for a long time. It all comes down to hongaku (original enlightenment) on the one hand, and Tantric and theurgic non-dualism on the other hand, and from there I think I have a way of making some interesting connections possible.

When I read Hellenic Tantra during the last week or so I noticed that Gregory Shaw tries repeatedy to establish a connection between the concept of the theurgist and the jivanmukta at least on the grounds that both meant that the individual practitioner would become divinised while embodied and alive (though only fully joining the gods after death). Well, it turns out there's a Japanese Buddhist concept that's at least somewhat similar to the premise of the Tantric jivanmukta and Neoplatonist theurgy, or at least the way Shaw presents them. The Japanese term "sokushin jōbutsu" means to "become a Buddha in this body", and it seems to have originated in Shingon Buddhism.

"Sokushin jōbutsu" refers to the Shingon doctrine that buddha-nature could be realised in your own present lifetime, in your present body, in your present appearance (maybe now even). This idea is often attributed to Kukai, the founder of Shingon himself, who may have adapted it from Chinese esoteric Buddhism. Different versions of the concept were proposed by Saicho, another Shingon scholar, who accepted a partial realisation of buddhahood, and Annen, a Tendai scholar, who viewed it as the full attainment of buddahood in this life.

For Kukai this involved the practice of mudras, mantra recitation, mental concentration, and visualisations, which were supposed to lead to unification or mutual identity with the Buddha Mahavairocana. If this sounds like how Gregory Shaw talked about Tantra, well...

Maybe it's to do with the fact that Shingon has its roots in Tantric Buddhist traditions, or Kukai's own background in that tradition studying the tantras, or that at a certain point the Japanese concept of Mikkyo (esoteric Buddhism) generally denoted a kind of Tantric Buddhism. That Tantric Buddhism was also very obviously, to some extent, inspired by Hindu Tantra, with its inclusion of Hindu gods and often centrally centering the gods of Shaiva Hinduism. This seems to have been especially true for medieval Tendai given the role of deities like Mahakala and Kojin.

The doctrine of "sokushin jōbutsu" also seems to have involved collapsing any difference between physical and "ultimate" reality, the human body and the "dharma body", and positioning the body (and matter) itself as the site of realisation and a symbol of the entire universe. This form of nondualism probably did align with Tantric Hinduism to some extent. In fact, as Faure notes, Hindu Tantra itself developed from the Vedic tradition and inherited an originally Vedic conception of the human body as a microcosm of the universe.

It is on this basis that Tantra proposed the mutual identity of the human and the universe, and so Faure interprets Tantric Buddhism as having returned to the Vedic micro-macrocosmic vision. The Shingon doctrine of buddhahood involving Mahavairocana seems to match this vision. Faure also interprets this as a departure from earlier and more ascetic forms of Buddhism. In fact, he suggests that, in India, Tantric Buddhism assimilated the gods of Hinduism so successfully that it ended up losing distinctions from Hinduism, and folding back into Hinduism.

This obviously did not happen with Japanese or Chinese esoteric Buddhism. But, in Japan, Tantra can still be seen at the root of Mikkyo, and, as Nobumi Iyanaga observed, Shaiva Hindu deities played a special role in medieval esoteric Buddhism.

Both Tendai and Shingon are accepted as developments of Tantric Buddhism, in the sense that esoteric Buddhist derived from the larger Tantric tradition, and in that sense it seems the concept of hongaku seems was just part of Japanese Tantric Buddhism.

Although the formal concept of original/innate enlightenment did not originate (at least in these terms) in Tantric Hinduism, it seems to have definitely been part of the Tantric Buddhist milieu in Japan. And if you think about it, that makes sense given the logic of hongaku. Tendai hongaku establishes a collapse of the boundaries between ignorance or passion and enlightement or dharmarata, and therefore the distinction between the demons and the buddhas/gods, but it also logically connects to Mikkyo notions of matter as a symbol of the universe or the Buddha-mind. In that sense, it's hard to not connect hongaku to Tantric philosophy and its nondualist logic. And from there you can access the larger significance of the demon gods in Tantric terms. I'd even argue you have all you need for a kind of "Tantric synthesis".

And what's more, you can get to a sense of that kind of cosmic vision in the way Shaw describes theurgy or for that matter its goetic origins and correspondence as elaborated by Kent, and then there's extent to which can actually apply them to each other. After all, in pagan Neoplatonism, the body of the theurgist, while embodied and alive, is to be figured as a synthema for the divine or the creative activity of the Platonic Demiurge or Helios, and in a way you can kind of parallel that with what sokushin jōbutsu entails.

What comes next, of course, is the erotic significance. In Japan, Tantric esotericism that at least allegedly involved outright sexual rituals was called sadō mikkyō, which basically meant heterodox esoteric Buddhism, or "left-handed esotericism", as in the Left Hand Path. That the Left Hand Path should be directly defined by eroticism or sexual ritual is not surprising: it logically follows from the way the terminology was applied in Hinduism. But, in Japan, it also allowed some esoteric Buddhist schools to single out their rivals as heretics. It probably also dovetails nicely with efforts of some schools to define themselves as "pure" schools, focused only on Buddhahood, as opposed to "mixed" schools, allegedly only focused on worldly goals: a line functionally identical to Iamblichus' on theurgy versus goetia.

But this is an area where, real or imagined, the Left Hand Path points to the possibility of religious and magical eroticism as a vital if not fundamental element of the body as the site of spiritual realisation, which is critical to understand socially as a realm of freedom. The heuristic of "Tantric synthesis" here would function as a backdrop for the Left Hand Path as a pursuit of supra-cosmic individualism through an autonomous embrace of eroticism and mystical transgression, divinising the self by collapsing extant normative distinctions.

[kingmabry]

"He who has attained this Knowledge of Brahman is a jivanmukta, liberated while living in the body. He rightly understands that the Atman and the body are two separate things.

After realizing God one does not identify the Atman with the body. These two are separate, like the kernel and the shell of the coconut when its milk dries up. The Atman moves, as it were, within the body. When the ‘milk’ of worldly-mindedness has dried up, one gets Self-Knowledge, Then one feels that Atman and body are two separate things.

The kernel of a green almond or betel-nut cannot be separated from the shell; but when they are ripe the juice dries up and the kernel separates from the shell. After the attainment of the Knowledge of Brahman, the ‘milk' of worldly-mindedness dries up.

But it is extremely difficult to attain the Knowledge of Brahman. One doesn't get it by merely talking about it. Some people feign it. (Smiling) .

There was a man who was a great liar; but on the other hand, he used to say he had the Knowledge of Brahman. When someone took him to task for telling lies, he said: 'Why, this world is truly like a dream. If everything is unreal, then can truth itself be real? Truth is as unreal as falsehood.' “

(All laugh.)

-The Gospel of Sri Ramakrishna, p. 719

[blessed1neha]

What is the difference between an enlightened person and someone who has not attained full Enlightenment?

An enlightened person is a Jivanmukta.

Jivanmukta

According to Advaita Vedanta a jivanmukta, or one who is liberated here and now, has realized that Brahman alone is real and the world is illusory. Therefore, one may argue that experience of Brahman there should not be any awareness of the physical body or the world around it. But the continuance of the physical body or the world is not incompatible with the idea of liberation according to Advaita Vedanta. Before liberation, one surely thinks of oneself as the body. After liberation, however, one realizes that the physical body and the world have only an illusory appearance. Even though they appear to exist they do not really exist. From the viewpoint of Advaita Vedanta liberation is only a change of perspective. Since the physical body is not real, its continued appearance, or its eventual disappearance, is no problem for the jivanmukta. To a jivanmukta the body and the world are like a dream. The only difference between an ordinary dreamer and a jivanmukta is that the ordinary dreamer, while dreaming, does not know that it is a dream. But a Jivanmukta always knows that he or she is the dreamer.

Journey from Many to One essentials of Advaita Vedanta by Swami Bhaskarananda

Someone who has not attained full enlightenment might attain enlightenment after death.

This, O son of Pritha, is the state of dwelling in Brahman. Having attained it, one is no more deluded. By abiding in that state, even by the time of death, one is united with Brahman.

Gita 2.72

This state is called videhamukti.

[krishnas142]

Famous Shiva Temple in Karnataka: Shivoham Shiva Temple

The Shivoham Shiva Temple, located in the heart of Bangalore, is renowned for its magnificent 65-feet tall statue of Shiva, considered the most powerful Shiva statue and Famous Shiva Temple in Karnataka. This temple is the only place that offers the sacred Paanch Dham Yatra and Barah Jyotirlinga Yatra.

History of the Temple

The history of this Shiva Temple dates back to 1994 when the construction of the 65-feet-tall Lord Shiva idol started. The temple was inaugurated by Sri Shankaracharya of Shringeri on February 27, 1995, on the auspicious MahaShivratri day in Bangalore, Karnataka.

Visionary Beginnings

One morning, AiR- Atman in Ravi got a vision to build a Famous Shiva Temple in Karnataka where a huge statue of Lord Shiva would stand, building Faith, Hope, and Belief for generations to come. Despite initial challenges, Atman in Ravi and his father, Vashi J. Melwani, persevered, believing the vision was a message from God. With faith, all things are possible!

Mission and Vision

The Shivoham Shiva Temple is committed to guiding people towards:

- Self-Realization

- God Realization

- Moksh (Liberation)

- Nirvana (Enlightenment)

- Viveka (Discernment)

- Vairagya (Detachment)

- Mumukshutva (Yearning for Liberation)

The temple helps seekers progress on the path of liberation by:

- Sharing the true meaning of Poojas

- Guiding devotees to perform Poojas

- Providing Pooja cards in Kannada, Hindi, and English

Special Attractions

1. 65 Feet Tall Lord Shiva Statue: One of Karnataka's tallest Shiva statues.

2. 32 Feet Tall Lord Ganesha Statue: A magnificent statue of Lord Ganesha.

3. The Healing Stone: Believed to cure and relieve devotees from suffering.

4. 25 Feet Tall Shiv Linga: Symbolizing Lord Shiva's sacred form.

5. Navagraha Temple: Conducts Navagraha Homa.

6. Pratyaksh Linga: Hidden under Manasa Sarovar Lake.

7. Paanch Dhaam Yatra: Inaugurated in 2010 on Maha Shivratri.

8. Barah Jyotirlinga Yatra: Visit 12 auspicious Jyotirlinga shrines.

Pooja Services

The temple offers Pooja services in Kannada, Hindi, and English. Devotees can choose from various Poojas, including:

- Pooja for Moksh, Jivanmukta, or Satchitananda

- Pooja for Viveka, Vairagya, or Mumukshutva

Conclusion

The Shivoham Shiva Temple  which is Famous Shiva Temple in Karnataka a sacred destination for those seeking spiritual growth and enlightenment. With its magnificent statue, sacred attractions, and commitment to guiding seekers, this temple is truly a place of divine energy.

Visit Us

Experience the divine energy of Shivoham Shiva Temple. Plan your visit today!

Address: 97, HAL Old Airport Rd, Ramagiri, Murgesh Pallya, Bengaluru

Timings: 24 hours

Website: https://shivohamshivatemple.org/

[eyeoftheheart]

Farewell to a Devoted Disciple

We honor the sacred life of Swami Nikhilananda Saraswati, a noble soul who devotedly walked the divine path of truth and love, inspired by the teachings of Swami Sivananda and Swami Jyotirmayananda, the last living disciple who was directly initiated into the holy order of Sanyasa by Swami Sivananda, founder of Divine Life Society. Your life was a testament to divine love, selfless service, and unwavering faith in the eternal truth. Above all, you were a humble disciple of your Master, and through that humility, you attained true mastery.

As you transcend into the infinite light of the Divine, may your soul attain supreme peace and liberation. May your legacy of devotion and wisdom continue to illuminate the path for all seekers.

In the words of Swami Sivananda from Bliss Divine: “The ringing notes of religion are: Be good. Do good. Be pure. Be kind. Be compassionate. Serve all. Love all. See God in all.”

Swami Nikhilananda Saraswati lived the truth of these words. There is a saying in the western world: Legends never die. The true meaning of legend is realized in the life of the Jivanmukta/Jnani, one who is fully Self realized. The Jivanmukta lives forever. He has attained life everlasting and bliss divine.

“They say that I am dying, but I am not going away. Where could I go? I am here.” ~ Ramana Maharshi and the Path of Self-knowledge' by Arthur Osborne (2nd Edition, 2002, p. 222)

The best title for his life is probably the title of his book: The Art of Spiritual Living. May we honor and remember his life by turning our lives into art, just as he turned his life into art.

Art of Spiritual Living by Swami Nikhilananda Saraswati https://www.amazon.de/-/en/SWAMI-NIKHILANANDA/dp/1963974077

Om Shanti, Shanti, Shanti 🙏🏼⚜️

Mark David Vinzens

[lavozs]

Del libro 101 cuentos clásicos de la India.

Recopilados por Ramiro Calle.

El liberado-viviente y el buscador

Un buscador espiritual viajó a la India con el propósito de encontrar a un iluminado, un ser realizado. Después de recorrer el país durante meses, finalmente halló a un verdadero jivanmukta. En una tranquila tarde, el buscador se sentó junto a él y le preguntó si, antes de alcanzar la iluminación, experimentaba tristeza. El jivanmukta respondió que sí, a veces. El buscador preguntó si ahora, después de la iluminación, aún se sentía triste ocasionalmente. Con una suave sonrisa, el iluminado respondió que sí, a veces, pero que ya no le importaba ni le afectaba.

[livesanskrit]

Send from Sansgreet Android App. Sanskrit greetings app from team @livesanskrit .

It's the first Android app for sending @sanskrit greetings. Download app from https://livesanskrit.com/sansgreet

Bhagwan Gopinath.

Bhagwan Gopinath (3 July 1898 – 28 May 1968), born Gopinath Bhan, also called Bhagwan Gopinath Ji, was a mystic saint of early 20th century Kashmir in India. He has been called a jivanmukta (liberated soul) and his spiritual state has been described as Shambhavi avastha (state of Shiva). Contemporary saints of his times have also called him an Aghoreshwar. It was sometime during 1946–1956 that he came to be called as Bhagwan by his devotees.

#sansgreet #sanskritgreetings #greetingsinsanskrit #sanskritquotes #sanskritthoughts #emergingsanskrit #sanskrittrends #trendsinsanskrit #livesanskrit #sanskritlanguage #sanskritlove #sanskritdailyquotes #sanskritdailythoughts #sanskrit #resanskrit #bhagwangopinath #bhagwangopinathashram #bhagwangopinathji #bhagwan #gopinath #gopinathji #mysticsaint #saint #kashmir #jeevanmukta #aghoreshwar #srinagar #chandapora #hinduism #celebratingsanskrit

[the-hem]

"The Thunberbolt for Evil." From the Annapurna Upanishad, the Exploration of the Mysteries of the Queen of Foods.

The Upanishad concludes stating one should only attempt to teach the sacred knowledge contained in it and the science of the Eternal called Vedanta to one who is a member of the family or a friend, and then only to one who is dedicated to great friendship with the human race:

V-119. What is hidden in the Vedanta, taught in bygone ages, should not be offered to one who is not established in peace; neither to one who is not a son or pupil.

V-120. Whoever studies the Annapurnopanishad with the blessing of (one’s) teacher become a Jivanmukta, and by himself altogether Brahman – This is the Upanishad.

Om ! O Devas, may we hear with our ears what is auspicious;

May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady !

May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us !

May Brihaspati grant us well-being !

Om ! Let there be Peace in me ! Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

Here ends the Annapurnopanishad, as contained in the Atharva-Veda.

Garuda, pictured is the god of the intellect. He represents discernment from above, the ability of one to survey the world and all of it sufferings and pounce. This is the essence of friendship, with other beings and the height of wisdom and fulfills all the scriptures of all the faiths. This is why friendship within a just society is called Annapurna, the Queen of Foods.

We are not, however achieving the heights nor the instincts needed to feed the world such things these days, and our world is failing.

May the God of Friendship yield swiftly to you the answers you seek until the world comes to reform itself.

Hari OM Tat Sat.

[johndavidsatsanginternational]

Ramana Maharshi: The Sage of Self-Enquiry and Non-Dualism

Ramana Maharshi, also known as Venkataraman Iyer, was an Indian sage and jivanmukta (liberated soul) who lived from 1879 and 1950. He is widely regarded as one of the greatest sages of the modern era, and his teachings on self-inquiry and non-dualism have influenced countless spiritual seekers around the world.

At the age of 16, he experienced a profound spiritual awakening that led him to leave his family and worldly life behind and seek out a solitary existence in the nearby hills. He spent several years living in caves and meditating until he eventually settled at the foot of the holy mountain Arunachala, where he spent the rest of his life.

Ramana Maharshi's early life was unremarkable. He realized that the true nature of the self is pure consciousness and that all suffering and confusion arise from identifying with the body and mind.

The teachings of Ramana Maharshi revolve around the idea of self-inquiry, which entails asking the question "Who am I?" and studying the nature of the self. He taught that the true nature of the self is pure consciousness and that this consciousness is not separate from the universal consciousness that pervades all of existence. As the ultimate objective of spiritual practice, he stressed self-realization or direct experience of one's actual essence.

Ramana Maharshi's teachings continue to be revered by spiritual seekers around the world, and his influence can be seen in the teachings of many contemporary spiritual teachers. His message of self-inquiry and non-dualism offers a powerful reminder that the ultimate truth of our existence is not separate from the truth of the universe as a whole and that by recognizing our true nature as pure consciousness, we can awaken to a state of profound peace and liberation.

Ramana Maharshi's teachings were not limited to any particular religion or spiritual tradition, and he welcomed followers of all faiths to explore the path of self-inquiry. He held that the core of all faiths is the same and that any serious spiritual practice may lead to the realization of the ultimate truth.

Ramana Maharshi teachings have had a profound impact on the modern spiritual landscape, and his influence can be seen in the teachings of many contemporary spiritual teachers. His message of self-inquiry and non-dualism offers a powerful reminder that the ultimate truth of our existence is not separate from the truth of the universe as a whole and that by recognizing our true nature as pure consciousness, we can awaken to a state of profound peace and liberation.

[nvsrworld]

30/12/2022: Ramana Maharishis Birth Day.

30/12/2022: Ramana Maharishis Birth Day.

Category: Bhagwan Ramana RAMANA IS* 41 IS 41 * Indian Saint 41 Our holy Motherland has blessed this Land India that is BharathWith great and noble saints and seers in all  faiths and religions!One  such noble soul is from Tamilnadu-Ramana MaharshiBorn on December thirtieth Eighteen Seventy nine and livedUp to Fourteenth April Nineteen Fifty Hindu sage and jivanmukta. Venkataraman known as…

[alephskoteinos]

A dark seed

There's a few throughlines from Gregory Shaw's "Hellenic Tantra" that I feel like laying out here. I figured it'd be easier to lay them out simultaneously here rather than on a Twitter thread or even multiple threads. Where I'mg going concerns eroticism, to some extent coming back to Georges Bataille, and that starts from Shaw's presentation of Tantra (and theurgy) as a way of seeing the material senses as a path to divine incarnation, but also the extent to which individual particularity, and thereby the self, is also considered divine.

If the sensate experience and the world of passion are pathways of enlightenment, this would naturally mean that eroticism is a vehicle of liberation and divine realisation in life, thus liberation while alive/embodied (jivanmukta). But this has its own inextricable dark side. The premise I just presented would also mean open ways to liberation and divine realisation that are linked to the suffering and pain of the world, or can be felt in what we call sin, or even those which seem to bring us close to death, at least in the sense that Bataille communicated.

Shaw presents a connection between eroticism and sex on one hand and divine possession on the other through the concept of samāveśa. Samāveśa is a term used a state of possession voluntarily induced by two sexual partners, representing Shiva and Shakti. This is in contrest to āveśa, which is simply divine possession or spirit possession by itself, and which can be wilder, "more transgressive", more spontaneous, perhaps to some extent less agentic on our end. But possession, whether samāveśa or just āveśa, attains an erotic import in a very Bataillean sense, and this comes back to the theme of divinity as continuity: for the self to attain continuity, it must collapse the boundaries between itself and continuity, as possession does.

Sex is in some ways central to that idea, and the union implied by samāveśa has to be active, consensual between the partners, and also basically ritual. Because of this, and the fact that sex and ritual eroticism allows the individual to descend into its own re-definition. As Lorilai Biernacki said in her book Renowed Goddess of Desire:

Sex is key because it emphasizes the contingency that is the body, and at the same time affords a space where the solipsistic subject loses itself, even becoming the object of another’s pleasure, or situated outside the subjective experience of pleasure that one sees the other experiencing. In this sense, as Joan Copjec notes, the act of sex functions to ‘‘shatter the ego’s boundaries,’’ opening a space for a new construction of identity.

Thus eroticism is what Shaw calls the “dark seed” of Tantra, implied by the original “hardcore” sexual rites practiced by Tantric sects such as Kaula (and the central, indivisible Tantric divinity is "light"). Mystical interpreations of eroticism and kink could easily follow.

But then there's the divinity of the self, a somewhat different matter, but which also takes to the "dark seed" Shaw was talking about.

For much of Tantric Hinduism, and Shaiva Hinduism, the goal was to attain direct identification between the yogi and the divine. For these Hindu sects, there is ultimately no fundamental difference between the individual self and the divine or universal identity. The point is that they are really the same, observed from different angles. If the self is already part of the universe or part of the divine, then to conform oneself to the universe is surely a useless exercise, but the point is not to conform oneself to God (as if to imply a dualist premise) or dissolve oneself totally. It is more about destroying the barriers between ourselves and the world of divine identity (continuity), destroying the mundane dualistic consciousness by which we frequently seem to abide, through ritualisation of course.

Much of the thrust on the whole nondualist divinity of the self is more pronounced from Shaw's discussion of theurgy rather than Tantra, though the Tantric philosophy and phenomenology aids this discourse considerably, even if it does mean monism of a sort, and even if theurgy favours an indirect identification with the divine rather than the direct identification proposed by Tantra. The point that Shaw introduces regarding theurgy and the self is that our mortal embodiment, and therefore individualised embodiment, is itself an aspect of divine activity, as much as the universal itself is divine. In many ways, this makes the self divine. For Shaw of course it comes down to the idea that this realisation only comes about because we are particularised animals, and that only by fully accepting our mortality may we become a conduit for the gods. We are fully human/animal and fully divine, but the latter is only because of the former, homeward bound only because of our fall. Only ritual or revelation can engage with that paradox. Reason is unable to grapple with it. That also means you must confirm the divinity of oneself through ritual experience, not discursive thought, argument, or even philosophy in the sense that we usually understand it. The practice of attaining apotheosis is in some ways precisely this.

We must simply remove the barriers between our divine self and the divine world, and then the self, far from being dissolved, attains supra-individual cosmic life as the divinised individual self. What else could follow from the notion that particularity and the universal are really the same thing from different standpoints? The self must gain knowledge of its divinity through ritual precisely so that it can assert itself as its own divine presence, as part of a pagan multiplicity of gods! That the self should be divine is a logical consequence of the non-dualism that Shaw is trying to talk about, and in some ways it also connects us once again to the hongaku thought presented by Tendai Buddhism. Perhaps this is a place from which we can explore the comparison between Japanese esoteric Buddhism and Tantric Hinduism once again. I suspect something like what I'm saying is implicit in the way some people talked about Crowley's Aeon of Horus. As either John Balance or Peter Christopherson of Coil said of that Aeon: "During this time, the true self of man would dominate. God would be within us rather than a separate external entity. The only allegiance would be to ourselves.".

But, of course, the whole argument has a flipside, and from there we return to the dark side.

If the self is part of divine activity, there is no reason why everything else isn’t to some degree or another. Desire, passion, sin, eroticism, magic, sadism, masochism, violence, demons, inferno, horror, conflict, the unconscious struggle for the survival of life, even death itself. The true scope of divine activity is in some ways unimaginable, at least for the human mind, but if your non-dualist metaphysics really is “fully inclusive”, then why shouldn’t divine activity consist of even the things we think it shouldn’t? I argue that this is one of the secrets of the Left Hand Path, if not the ultimate secret. Satan himself must be divine.

In some sense Shaw is correct about dualism, in that throughout human history, it really has only been some species of dualism or another that has given us the promise, or rather the pretence, that we can divide between “the light” and “the darkness” of the divine: that we can define divine activity as basically just a hypostasis of everything good about ourselves and the world, and exclude whatever seems to be problematic. But the dualism that makes this sort of promise is weak, even the most elaborate dualist schemes are still nothing more than bad philosophy by another name, and in the end such schemes really have more to say about human hopes, prejudices, expectations, fears, desires, or perhaps even our own identity than they could ever reveal about the true nature of divine activity.

But from there we again come back to a "dark seed", an erotic premise, because of what I said earlier about the link between this form of realisation and eroticism, and therefore, to a degree, the Bataillean continuity of pain and pleasure, sex and death, kinky as it is. Both the Iamblichean and Plotinian camps of Platonism acknowledge the material world as full of suffering and passion, but propose different responses to it, and thence comes a question that should be asked more often. You can almost think of it as another version of Nietzsche's demon questioning you about eternal return. Suppose that some of the Gnostics were correct and that the universe is ruled and created an evil power or principle, a devil who begets devils and demons, and populated with even more demons to keep its wheels turning, would you still take this world as the basis of any liberation, as the Tantric Hindus seem to have done, instead of retreating from it as many Gnostics did? Or would you look at Sade’s Nature with a similar view? In my opinion, Zosimos of Panopolis already had some idea to a similar effect. If your answer to my question is yes, you have the determination and conviction needed for Satanism, for you have embraced life in a way that can only be classed as Satanic (except perhaps also as “sadomasochistic” in a somewhat loose sense), and thus it is in this Satanism that you have taken the logic that Shaw claims for both Tantra and theurgy to the zenith of its emancipatory principle, or at least its most defiantly "perverse".

In other words, if you want to truly embrace the embodied liberation that Shaw is talking about, I would say that Satanism is the highest expression of that liberation. After all, Satanism is a religion whose answer is, of course, "you are a god and I have never heard anything more divine".

[kingmabry]

C. R. Pattabhi Raman was a minister at the Center. He was the son of Sir C.P. Ramaswami Aiyar, who was Dewan of Travancore.

My first meeting with Ramana Maharshi was in the early 1930s when I returned from England after my studies. I accompanied the young Maharaja of Travancore to Tiruvannamalai. The Maharshi was the same serene blissful self with a friendly and kindly look on his face. When the Maharaja asked him what the first step was for atma vichara, he said that the very fact that he had come to Tiruvannamalai was the first step for him.

The next important occasion when I went to Tiruvannamalai was a few days before the Maharshi’s bodily demise. I accompanied my father, Dr. C.P. Ramaswami Aiyar, along with a friend. We were taken to the sage, who had been operated upon for a carcinomatous growth on his left arm. Apart from a few beads of perspiration on his forehead, there was nothing on his face to show that he was ill or suffering from pain. He proved beyond doubt that pain or sorrow did not affect a realized soul. A leading civil surgeon from Vellore expressed great surprise that the sage did not even want anesthesia for the operation and yet was able to stand the pain and the shock. Ramana Maharshi spoke a few words to my father and we took leave.

As we were getting ready for dinner, my father said to me that he did not want food and would have some milk. At that very moment, an attendant ran to us with a message from the Maharshi, “The elderly person will say he will only have milk. Let him eat some fruits also.” It was miraculous because the Maharshi was nearly half a furlong away and could not have heard what my father was saying.

The Maharshi was unique in many respects. Like Dattatreya of the Puranas, he did not have a guru as such. One could see on his facial expressions of joy when recitations from the Vedas and Upanishads were taking place in the Ashram. His path of knowledge was not rigid or exclusive.

Sri Ramana did not seek to establish any new cult but showed the direct way to Self-realisation. He taught as a jivanmukta (liberated soul), exemplifying Tat tvam asi (‘Thou art That’ of the Chhandogya Upanishad). Like Suka of the Bhagavatam, he was characterized by samatva (sameness in joy and sorrow and freedom from duality).

He frequently referred to verses from the Yoga Vashista wherein the Sage Vashista advised the young Sri Rama to fulfill his mission as avatara Purusha, all the while abiding in the Self. The ideal of Self-realisation is not visionary but is the very goal of life. Unswerving abidance in the Self, the one eternal Truth, whatever one may be doing, is well described in the Yoga Vashista: Firmly established in the vision that shines forth/ On the renunciation of all desires, and rooted/ In your own Being as a jivanmukta / Act playfully in the world, Oh Raghava.

To have seen the Maharshi in flesh and blood and have heard his word is our great fortune and most treasured memory.

- Face to Face

[upliftmentandenrichment]

Here is an image of Ramana Maharshi with no reflection. Those close to him and who knew him, explained this was indicative of him having fully realised and embodied the Self - by completely transcending bodily identification. Instead of reflecting the body, his reflection is that of the Self. 

[krishnas142]

Famous Shiva Temple in Karnataka: Shivoham Shiva Temple

The Shivoham Shiva Temple, located in the heart of Bangalore, is renowned for its magnificent 65-feet tall statue of Shiva, considered the most powerful Shiva statue and Famous Shiva Temple in Karnataka. This temple is the only place that offers the sacred Paanch Dham Yatra and Barah Jyotirlinga Yatra.

History of the Temple

The history of this Shiva Temple dates back to 1994 when the construction of the 65-feet-tall Lord Shiva idol started. The temple was inaugurated by Sri Shankaracharya of Shringeri on February 27, 1995, on the auspicious MahaShivratri day in Bangalore, Karnataka.

Visionary Beginnings

One morning, AiR- Atman in Ravi got a vision to build a Famous Shiva Temple in Karnataka where a huge statue of Lord Shiva would stand, building Faith, Hope, and Belief for generations to come. Despite initial challenges, Atman in Ravi and his father, Vashi J. Melwani, persevered, believing the vision was a message from God. With faith, all things are possible!

Mission and Vision

The Shivoham Shiva Temple is committed to guiding people towards:

- Self-Realization

- God Realization

- Moksh (Liberation)

- Nirvana (Enlightenment)

- Viveka (Discernment)

- Vairagya (Detachment)

- Mumukshutva (Yearning for Liberation)

The temple helps seekers progress on the path of liberation by:

- Sharing the true meaning of Poojas

- Guiding devotees to perform Poojas

- Providing Pooja cards in Kannada, Hindi, and English

Special Attractions

1. 65 Feet Tall Lord Shiva Statue: One of Karnataka's tallest Shiva statues.

2. 32 Feet Tall Lord Ganesha Statue: A magnificent statue of Lord Ganesha.

3. The Healing Stone: Believed to cure and relieve devotees from suffering.

4. 25 Feet Tall Shiv Linga: Symbolizing Lord Shiva's sacred form.

5. Navagraha Temple: Conducts Navagraha Homa.

6. Pratyaksh Linga: Hidden under Manasa Sarovar Lake.

7. Paanch Dhaam Yatra: Inaugurated in 2010 on Maha Shivratri.

8. Barah Jyotirlinga Yatra: Visit 12 auspicious Jyotirlinga shrines.

Pooja Services

The temple offers Pooja services in Kannada, Hindi, and English. Devotees can choose from various Poojas, including:

- Pooja for Moksh, Jivanmukta, or Satchitananda

- Pooja for Viveka, Vairagya, or Mumukshutva

Conclusion

The Shivoham Shiva Temple  which is Famous Shiva Temple in Karnataka a sacred destination for those seeking spiritual growth and enlightenment. With its magnificent statue, sacred attractions, and commitment to guiding seekers, this temple is truly a place of divine energy.

Visit Us

Experience the divine energy of Shivoham Shiva Temple. Plan your visit today!

Address: 97, HAL Old Airport Rd, Ramagiri, Murgesh Pallya, Bengaluru

Timings: 24 hours

Website: https://shivohamshivatemple.org/