Utility

Shiva, Shakti, Samadhi, Satchitananda

In one of the latest videos that David posted to YouTube, which is entitled 'Tantra, Kundlini Shakti, Alchemy.' David said:

" Shakti is like a magnet to restful silence. Shakti will emerge out of empty Shiva, quiet Shiva, relaxed Shiva; so what we're looking for is the marriage of Shiva and Shakti. We want to feel how they interpenetrate, we want to feel our own Being making love to Itself, which is the highest form of Tantra. It is what all Tantra points to; the inner alchemical transformation, whereby the energy within your own Being makes love to Itself."

In an earlier blog, I wrote that:

"The true Master introduces you into the highest potentialities of Consciousness so that you might know that the one who asks a question inwardly is the one who answers it--that you are That. There is a masculine and feminine alchemy to this process. In the Tantric scriptures this is often symbolized by Shiva and Parvati, or Shakti. Parvati asks Shiva for instruction and Initiation into the nature of Ultimate Reality, and Shiva answers."

This entire dialogue takes place in our own Consciousness. Just as the dialogue between Krishna and Arjuna takes place in our own Consciousness. Between the Higher Self and the lower sense of identity, or between Silence and Energy. Osho speculated that the entire dialogue between Krishna and Arjuna took place in an instant; that no words were exchanged, that perhaps Krishna looked at Arjuna and this entire teaching took place with that look. It seems that these stories are all metaphors for what is actually happening in Consciousness, when Consciousness becomes subtle enough to notice, or allow for the possibility that this can happen; then it can begin making love to Itself. Silence and Energy come together like the male and female deities in Tantric embrace. All of these stories, and images are emblematic signs of actual esoteric events within Consciousness as it becomes more and more refined in meditation.

" The Self, which is present in every form and is self-luminous, does both the questioning and answering itself as if by dividing itself into questioner and the answerer itself, both being itself at the same time."
-Abhinavagupta ( quote taken from 'Kashmir Shaivism', The Central Philosophy of Tantrism, by Kamalakar Mishra, 1999

Thus every event, all spiritual awakening, all understanding, all Transmission from the Teacher takes place in Consciousess. The logical mind may be employed, but always within the context of Consciousness, of the silence of Shiva and the pulsating Shakti. This is where the true communication resides, in Being-Consciousness- Bliss, known in sanskrit as Satchitananda. This is actually outside of the time of cause and effect and logic, it is non-linear, acausal, atemporal. It is samadhi,

Here is a quote from the Wikipedia page on samadhi, which you all might find interesting -if you have not yet read it.

"Samadhi is the main subject of the first part of the Yoga Sutras called Samadhi-pada. According to Vyasa, a major figure in Hinduism and one of the traditional authors of the Mahabharata, "yoga is samadhi." This is generally interpreted to mean that Samadhi is a state of complete control (samadhana) over the functions and distractions of consciousness.
Samadhi is described in different ways within Hinduism such as the state of being aware of one’s Existence without thinking, in a state of undifferentiated “Beingness" or as an altered state of consciousness that is characterized by bliss (ananda) and joy (sukha).
Furthermore, samadhi has been categorised as:
Laya Samadhi
Savikalpa Samadhi
Nirvikalpa Samadhi
Sahaja Samadhi
Laya Samadhi is a latent ("laya"), potential level of samadhi. It begins in deep meditation or trance—even with movement, such as dancing. This kind of samadhi is a state of joy, deep and general well-being, and peaceful meditation.
Savikalpa Samadhi refers to the initial temporary state of full-valued samadhi. The conscious mind is still active, as is the kalpa, meaning imagination. One should compare this meaning to that of sankalpa, which is "wish." Kalpa takes on a different, but related, meaning to sankalpa because one must use imagination or consciousness (kalpa) to envision a wish or desire (sankalpa). Conversely, vikalpa means "against imagination." At this final level of samadhi, the mind has become quiet and given up its desires and attendant. Vikalpa leads to the Truth, releasing one from any binds of mind (which are mostly imaginations). In Savikalpa Samadhi, we get the taste of Bliss and Beingness, but are still attached to our erroneous identification with the body as well as to our numerous worldly attractions.
Nirvikalpa Samadhi is the highest transcendent state of consciousness. In this state there is no longer mind, duality, or subject-object relationship or experience. [3] Upon entering Nirvikalpa Samadhi, the differences we saw before have faded and we can see everything as one. In this condition nothing but pure Awareness remains and nothing is missing to take away from Wholeness and Perfection.
Entering samadhi in the beginning takes effort and holding on to a state of samadhi takes even more effort. The beginning stages of samadhi (Laya and Savikalpa Samadhi) are only temporary. By "effort" it is not meant that the mind has to work more. Instead, it means work to control the mind and release the self. Note that normal levels of meditation (mostly the lower levels) can be held automatically, as in "being in the state of meditation" rather than overtly "meditating." The ability to obtain positive results from meditation is much more difficult than simply meditating. It is recommended to find a qualified spiritual master (guru or yogi) who can teach a meditator about the workings of the mind.
Samadhi is the only stable unchanging reality; all else is ever-changing and does not bring everlasting peace or happiness.
Staying in Nirvikalpa Samadhi is effortless but even from this condition one must eventually return to ego-consciousness. Otherwise, this highest level of Samadhi leads to Nirvana, which means total Unity and the logical end of individual identity (and also death of the body). However, it is entirely possible to stay in Nirvikalpa Samadhi and yet be fully functional in this world. This condition is known as Sahaja Nirvikalpa Samadhi or Sahaja Samadhi. Only the truly Enlightened can be and remain spontaneously free.
In Nirvikalpa Samadhi, all attachment to the material world is dissolved. All awareness is withdrawn step by step from the physical, astral and causal bodies until self-realization or oneness with the soul is achieved. During this process, breathing ceases and the heart stops beating[citation needed]. Aware and fully conscious oneness with soul is then achieved in a most loving way, and all cells of the physical body are flooded with the Ocean of Divine Love and Divine Bliss for any period of duration—hours, days, weeks, until the individual shifts his awareness from the soul back to the physical body. Being fully functional in this world, his awareness stays in connection with the Divine. But some "strange" conditions accompany this state—better health (the body is sustained by Divine Grace), better feelings (even for other people who may contact the body which the enlightened soul has reidentified with) and various miraculous happenings may occur in connection with the Enlightened one.
[edit]In Bhakti
The Vaishnava Bhakti Schools of Yoga define Samadhi as "complete absorption into the object of one's love (Krishna)." Rather than thinking of "nothing," true samadhi is said to be achieved only when one has pure, unmotivated love of God. Thus samadhi can be entered into through meditation on the personal form of God, even while performing daily activities a practitioner can strive for full samadhi.
"Anyone who is thinking of Krsna always within himself, he is first-class yogi." If you want perfection in yoga system, don't be satisfied only by practicing a course of asana. You have to go further. Actually, the perfection of yoga system means when you are in samadhi, always thinking of the Visnu form of the Lord within your heart, without being disturbed... Controlling all the senses and the mind. You have to control the mind, control the senses, and concentrate everything on the form of Vishnu. That is called perfection of yoga" - A. C. Bhaktivedanta Swami Prabhupada [4]
"Meditation means to absorb your mind in the Supreme Personality of Godhead. That is meditation, real meditation. In all the standard scriptures and in yoga practice formula, the whole aim is to concentrate one's mind in the Supreme Personality of Godhead. That is called samadhi, samadhi, ecstasy. So that ecstasy is immediately brought by this chanting process. You begin chanting and hear for the few seconds or few minutes: you immediately become on the platform of ecstasy." - A. C. Bhaktivedanta Swami Prabhupada [5]"
[edit]

Here is the link to that page, as well as to Satchitananda.

http://en.wikipedia.org/wiki/Samadhi

http://en.wikipedia.org/wiki/Satchitananda

Namaste

Comments

Thank you Michael, this is very beautifully written, fascinating and helpful. ; )

By beatchk

As always, Michael, you've stated everything beautifully.

Along the lines of David's talk, and all that you have provided about Samadhi and Satchitananda, here is a beautiful writing from Jnaneshwar (1271-1293). While living only twenty-two years, he made an indelible mark on the whole of Hindu spirituality. Before his time, the scriptures of India were in the secret language of Sanskrit and completely unavailable to the lower classes. Breaking from tradition, he not only translated the Bhagavad Cita into the common language of Marathi but added a magnificent commentary which expounds the complete path of yoga and spiritual practice. His commentary, the Jnaneshwari, still stands among the greatest spiritual works ever written.

Here's his beautiful expression of Shiva-Shakti:

It cannot be spoken of or spoken to; by no means may It be comprehended by the intellect.

Salutations to the Lord of all, who is concealed within the visible universe. It is He who causes this universe to appear, and it is He who causes it to vanish as well. When He is revealed, the universe disappears; when He is concealed, the universe shines forth. Yet He doesn't hide Himself, nor does He reveal Himself; He is always present before us at every moment. No matter how diverse and varied the universe appears, He remains unmoved, unchanged. And this is just as one would expect, since He is always one, without a second.

... It's that one pure Consciousness who becomes everything-from the gods above to the earth below. Objects may be regarded as high or low, but the ocean of Consciousness, ever-pure, is all that ever is. Though the shadows on the wall are ever changing, the wall itself remains steady and unmoved. Likewise, the forms of the universe take shape from Consciousness-the eternal, primordial One.

Sugar is only sugar, even though it may be made into many forms. Likewise, the ocean of Consciousness is always the same, though it becomes all the forms of the universe. Various articles of clothing are made from the same cotton cloth; likewise, the varied forms of the universe are creatively fashioned of the one Consciousness, which remains forever pure.

Whatever form appears, appears because of Him. There is nothing else here but the Self. It is the gold itself which shines in the form of a necklace or a coin; they are made of nothing but gold. In the current of the river or in the waves of the sea, there is nothing but water. Similarly, in the universe, there is nothing which exists or is brought into existence other than the Self. Though it may be smelled, or touched, or seen, there is nothing else in camphor but camphor. Likewise, no matter how He experiences Himself, the Self is all that is. Whether appearing as the seen, or perceiving as the seer, nothing else exists besides the Self.

Through Her,
The absolute Void became the primal Person (Purusha);
And She derived Her existence from Her Lord.

Shiva formed His beloved Himself;
And without Her presence,
No Person exists.

Because of Her form,
God is seen in the world. Yet it was
He Who created Her form of Himself.

When He embraces Her,
It is His own bliss that Shiva enjoys.
He is the Enjoyer of everything,
But there is no enjoyment without Her.

She is His form,
But Her beauty comes from Him.
By their intermingling,
They are together enjoying this feast.

Shiva and Shakti are the same,
Like air and its motion,
Or gold and its lustre.

Fragrance cannot be separated from musk,
Nor heat from fire;
Neither can Shakti be separated from Shiva.

If night and day were to approach the Sun,
Both would disappear.
In the same way, the duality of Shiva and Shakti
Vanishes, when their essential unity is seen.

Since He appears because of Her,
And She exists because of Her Lord,
The two cannot be distinguished at all.

When He awakes, the whole house disappears,
And nothing is left.

They became two for the purpose of diversity;
And both are seeking each other
For the purpose of becoming one.

Each is an object to the other;
And both are subjects to each other.
Only when together do they enjoy happiness.

The lover, out of boundless love,
Has become the Beloved.
Both are made of the same substance
And share the same food.

Out of love for each other, they merge;
And again they separate for the pleasure of being two.

When sleep comes to an end, a man returns to his senses.
Now my individuality has come to an end, and I have returned to Shiva and Shakti.

Salt gives up its salty taste to become one with the ocean;
I give up my individual self to become Shiva and Shakti.

When the covering is removed, the air inside a plantain tree merges with the air outside.
And this is how I honor Shiva and Shakti by removing all separation and becoming one with them.

Out of Supreme love they swallow up each other
But separate again for the joy of being two.

They are not completely the same but neither are they different.
No one can tell exactly what they are.

How intense is their longing to be with each other.
This is their greatest bliss.
Never, not even in jest,
Do they allow their unity to be disturbed.

They are so averse to separation
That even though they have become this entire world,
Never for a moment do they let a difference come between them. […]

They created a difference to enjoy this world.
When that "difference" had one glimpse of their intimacy
It could not help but merge back into the bliss of their eternal union. […]

They become two for the sake of a divine play,
But in every moment they seek to become one again. […]

How can we distinguish these two from each other?
He appears because of Her,
And She exists because of Him. […]

To capture light we take hold of fire.
To capture the Supreme Shiva we must take hold of Shakti. […]

An object has a reflection:
When looking we see two images, yet there is only one thing.
Likewise, this world is a reflection of the Supreme Lord.
We may see two,
Yet only One exists.

Out of pure emptiness
She gives rise to the entire world.
Everything depends on Her.
Yet She exists
only because of Her Lord. […]

Merged in unity
there was nothing to do.
So Shakti, the bringer of good fortune,
Created this world for the sake of divine play.

She reveals Her Lord's splendor
by melting Herself and becoming everything;
And He glorifies Her
by hiding Himself completely. […]

He is so mysterious and subtle,
That while apparent
He cannot be seen.
It is by Her grace alone that He comes into being. […]

While He is sleeping,
She gives birth to all that exists and all that does not exist.
When She is sleeping, He has no form at all.

Look!
He is hidden, and cannot be found without Her.
For they are mirrors, each revealing the other. […]

She is His very form,
But Her radiance comes from Him.
Blending into one, they enjoy the nectar of their own union.

Shiva and Shakti are one,
Like air and the wind,
Like gold and its luster,

Shiva and Shakti cannot be separated.
They are like musk and its fragrance, like fire and its heat.

In the light of the Sun there is no difference between day and night.
In the Light of the Supreme Truth there is no difference between Shiva and Shakti. […]

Jnanadeva says,
I honor the union of Shiva and Shakti, who devour this world of name and form like a sweet dish.
All that remains is the One."

Embracing each other they merge into One,
As darkness merges with the light
At the breaking of dawn.

When we discover their Unity,
All words and all thoughts dissolve into silence,
Just as when the Universal Deluge comes, the waters of the ocean, and those of the Ganges, will merge into one …

The air and the wind will merge into the endless sky;
The sun and its light will merge into the Universal Fire.

With a true vision of them, the seer and the seen merge into one.
Again I honor the two who are one.

They are like an ocean of knowledge.
And only those who throw themselves in can drink of their waters.

I appear separate from them just so I can honor them.
But that separation is not real, it is only in name.

By Chex (not verified)

Wow, thank you SO MUCH for your post. I didn't know those details about Jnaneshwar's life, and that he died so young. What a genius! I have his translation of the Gita, but haven't yet dove into that lustrous ocean, but you inspired me to! That excerpt was IT!

By michael ortega

I'm so happy you liked it. When I first read it, I couldn't believe it. How fortunate that you've chanced upon a teacher who embodies and expresses the true fullness of advaita-dvaita. For where does Shiva begin and end? Where does Shakti begin and end? The two do not exist, except as concepts. Truly, there's only One, which, if we must use dualistic language, is probably better called Shiva-Shakti. That's the beauty of Jnaneshwar; that he expresses in dualistic language that which is beyond both and inseparable from nondual and dual, advaita and dvaita.

By Chex (not verified)

Yes, you've said it well, Advaita-Dvaita, or you could add Tantric-Advaita-Dvaita, or more simply, as you say, Shiva/Shakti.

Here is a good excerpt by Swami Krishnananda, who was the main disciple of Swami Sivananda.

This article is the introduction in Swami Sivanandaji's book "Tantra Yoga, Nada Yoga and Kriya Yoga". This article is also in Swami Krishnanandaji's book"Essays in Life and Eternity".

Tantra Sadhana

By

Sri Swami Krishnananda

The system called Tantra has been always regarded as an esoteric and a secret way of spiritual practice, not accessible to the untrained one and to the common folk. The secrecy about the practice seems to consist in the novel outlook of life which the Tantra requires the seeker to entertain, a way of looking at things different from the one in which people are generally accustomed to see, interpret and evaluate things. The teachers of the Tantra hold that a seeker on this path has to outgrow the social and even the human outlook and develop a superhuman and divine outlook in respect of things. Since this would be to expect too much from the common man in the world, Tantra is supposed to be a closed secret whose gates can be opened only with the key provided by a competent Guru.

The philosophy of the Tantra is based on the concept of a dual nature of everything. Nothing is single, but everything is bi-polar. The so-called unity of things is only a form taken by a particular manner of the coming together of two forces, Siva and Sakti, we may say, the positive and the negative poles. In order to understand this mystical conception of the universe, we may refer to the traditional doctrine of the Puranas, the Manusmriti and the Mahabharata, that in the beginning there was a universal Uni-Cell, as it were, known as the Brahmanda, which split into two, one part of which was the Cosmic Man and another part the Cosmic Woman. We may call these parts Siva and Sakti, if we so wish. Even our modem science seems to be corroborating this view when it holds that in the beginning the universe was a single Atom, which split into two and then into the multiplicity of the present form of the universe. Since the two parts and their subsequent sub-divisions actually belong to a whole, there is a natural pull exerted by each on the other, there is a mutual attraction between the positive and the negative poles, both at the cosmic level and its lower multiple forms of descent, even down to the atom, which today we learn is constituted of a bi-polar structure with a nucleus in the centre and electrons revolving round it in a most mysterious way. The behaviour of the two parts of any single organism seems to be a double attitude of the consciousness of duality and unity at the same time. There cannot be attraction between the positive and the negative unless they form two poles, and not a single something, and yet, at the same time, there cannot be this attraction if they are absolutely two different things without a basic unity operating in and between them. This is the mystery and the difficulty in understanding the phenomenon known as attraction, usually called love or affection in common language.

While the concept of Siva and Sakti, in its highest essence, represents the Supreme Cosmic Duality, and one can imagine only attraction and love operating there, so that Siva and Sakti are considered as inseparable facets of a unitary reality sometimes known as Ardhanareesvara, the Cosmic Androgyne, the principle of repulsion, viz., dislike going with like, hatred going with love, will be seen at the lower levels where the bi-polar unity assumes a multiplicity of forms, so that one bi-polar unit cannot tolerate the interference or sometimes even the presence of another such bi-polar unit, for fear of losing its isolated self-conscious bi-polar unity. This subtle operation can be seen manifest in its grosser forms when one family group finds it difficult to appreciate another family group and bestow equal love upon it, one organisation, one social group, and even one bi-polar individual, cannot look upon another such without some suspicion and reservation.

According to the doctrine or the Tantra, the sorrow of life is caused by a bi-polar existence, a split of the one into two, because the truth of things is oneness and not the dual existence in any of its forms. The dual form of life being, in a sense, an unnatural way of life, there is always an ambivalent attitude of like and dislike at the same time between one pole and another, love getting suppressed when hate supervenes, and hate being suppressed when love gains the upper hand, while the fact is that both these attitudes are present in an individual hiddenly and only one of the aspects comes to the surface as and when the occasion demands. To get back from duality to unity is the process of Tantra Sadhana. While this is the objective of every Sadhana, what is the speciality of the Tantra as distinct from other Sadhana in the achievement of this objective?

The distinction is very subtle, not easily noticed. In all forms of religious practice, mostly, there is an ascetic injunction towards a rejection of the outer for the sake of the inner, the material for the sake of the spiritual, a cutting off of every desire as a baneful obstacle to Sadhana, and a considering of every joy in life as an evil to be eradicated at the earliest opportunity. To the Tantra, the things of the world, the material forms of perception, are not really obstacles, and a desire for them cannot be overcome by rejecting the desire itself. Everything in the world, the whole world itself, is a passage to perfection. The visible is a way to the invisible and not an obstacle to it. Human desires arise on account of the unintelligent attitude man develops towards desire, and he has a fear of desire since he is being told that all desire is bad and all objects are bondages. The Tantra holds that the object is not a bondage, because of the fact that the object is inseparably related to the subject, the object is the other pole of which the subject is the complementary pole. Every experience is a subject-object relation, and, therefore, no one can even think of overcoming the consciousness of the object, except by a relationship already established with the object. Thus, the attempt at overcoming the object involves one in a vicious circle. No effort in the direction of a getting rid of the object is possible, inasmuch as there is already a consciousness of the presence of the object. Thus, comes in the great dictum of the Tantra, that desire can be overcome only by desire, even as the object can be overcome only by the object. The other aspect of this principle held by the Tantra is that "that by which one falls is also that by which one rises." (Yaireva patanam dravyaih siddhih taireva).

Here is the crux of the whole matter regarding the Tantra, which marks it off from other religious practices and forms of Sadhana. Why this practice is difficult and even dangerous, will be obvious from the nature of the doctrine, while conceding that the doctrine is perhaps highly rational and based on a deep psychology of human nature.

The teachers of the Tantra know that there is a great difficulty in inculcating this doctrine and practising it. Hence, the art of Sadhana along this path is considered to be a graduated movement through different ascending stages of understanding and a disentanglement of the subject from involvement of the object, by a rising to a condition transcending the very relation between the subject and the object. The stages prescribed are, the Vedachara, the Vaishnavachara, Saivachara, Dakshinachara, Vamachara, Siddhantachara and, lastly, Kaulachara. Of these seven stages mentioned, the first three are intended for the lower category of Sadhakas, known as Pasujiva (persons in whom the animal nature is predominant), the next two for the Virajiva (persons in whom the normal human instinct is predominant), and the last two for the Divyajiva (persons in whom the divine element is predominant). It is believed that the first three Acharas stand, respectively, for Karma (work), Bhakti (devotion) and Jnana (knowledge), the Veda standing for ritual, Vaishnava for devotion and Saiva standing for knowledge. The fourth Achara, which is called Dakshina, attempts to conserve the results achieved through the practice of the first three stages. Up to this level, the movement is almost linear and a straight one, practically. But at the next stage of Vamachara, there is a strange difference in outlook, for this term implies the commencement of the return current of the soul's movement towards reality. 'Vama' does not mean 'left', as most people seem to think, but the 'reverse' process, Nivritti or returning, as distinguished from Pravritti or flowing onward along the natural current of the senses. Here is the beginning of the most secret practice or the esoteric aspect of the Tantra Sadhana, where objects of attraction, whatever be their nature, are regarded as instruments, not to be rejected, but assimilated into and made part and parcel of one's own being, but with the intention of overcoming the consciousness that they are outside oneself as a sort of opposing object or an external something. This particular phase is not supposed to be explained, but learnt directly from a Master. The greatest obstacles to spiritual perfection are generally considered to be wealth, power and sex, and it is these that the Tantra intends to harness and overcome by the means by which an untrained mind may head towards a fall. The Pasu, Vira and Divya Bhavas, corresponding to the animal, human and divine natures, take into consideration the gross, the subtle and the divine aspects of the things which are to be confronted as oppositions in one's spiritual life. This is the forbidden area of Tantra Sadhana, which no true seeker will disclose, as the common man is not expected to know it, understand it, or be benefited by it. Every object has a gross form, a subtle form, and a divine form, and every Sadhaka has to pass through all these stages. The Tantra insists that no stage can be rejected as an obstacle but has to be traversed personally. An unknown thing, an object of fear, cannot come under one's control.

The Tantra holds that the impure, the ugly and the unholy things of life are things which have been wrongly seen out of their context, and, from their own particular positions, or from the point of view of the things themselves, they are neither good nor bad, neither beautiful nor ugly, neither holy nor unholy. These are all suggestions given by the mind from the standpoint of the particular interest which refuses to take into consideration that there can be other interests than one's own. The universe is a multi-point of view, and not a single point of view; from the former one has to rise to the latter, by a systematic and progressive movement of the whole of one's being through the gross, the subtle and the divine compositions of things. In the beginning, one contacts the object. Next, one merely thinks it in the mind. Lastly, one visualises it as a point of stress in the Universal Reality. The Siddhantachara and the Kaulachara mentioned above complete the process of Sadhana, whereby one gets established in the true nature of things and becomes veritably superhuman. The renunciation involved in religious practice is not a rejection of the object or the thing as such, but the idea or the notion that it is outside oneself. It is this wrong idea that generates desire, not the object or the thing. The prescription is indeed very subtle.

Tantra Sadhana includes the recitation of Mantras, performance of ritual through Yantras and an adjustment of oneself to the particular degree of reality, which is the specific meaning of Tantra. In this process one has to learn many minor details directly from the Guru. The purification of the body, the mind and one's social relations, are all important preparations of the Sadhana. The usual Shodasopachara-Puja or the sixteen-limbed worship addressed to a Deity, is also the procedure applicable to anything and everything that one adores, regards or loves. By worship, one seeks union with the Deity through an abolition of the separation of oneself from the Deity. The mysterious processes called Nyasa (Anga-nyasa and Kara-nyasa) are, again, inward techniques of feeling the object in oneself, the Deity in one's own being. All this would make it abundantly clear that the Tantra Sadhana is as highly scientific and precise, as it is difficult and dangerous. This is its speciality.

By michael ortega

MYSELF AS THE BELOVED
---------------------------------------

When I move from Stillness into manifestation,
Such Bliss arises, a Sublime Ecstasy,
As time and space are born.

Nothing arises from me, within me; I arise as everything.
I move, and the world is born.
I rest, and vanish into myself.

The Unalloyed Ecstasy of My Formlessness,
Becomes My Blissful Form,
MySelf, as the Beloved.

Remembering MySelf as "That" was only a step,
Awakening with a hangover,
In the arms of Maya.

Once awake, I turned...
And embraced She who I had wrongly blamed for my suffering,
My Beloved, MySelf.

If "I am That" is He, then "I am This" is She.
I am He and She is Me.
Embrace, Dissolve, Be.

By Chex (not verified)