Meditationtime Forum Post
Date: Posted 5 years before May 17, 2017
MiBeloved 5 years ago
Students of kriya yoga and breath infusion practice should seriously consider that if they are viewing everyone as being equal, then it will be near impossible to take help sincerely from superior souls. If we are all the same and there are no superior souls or even a supreme being, then there is no reason at all to open yourself for help from anyone.
I am asking the student to abandon an atheist belief and to also abandon the idea that everyone is equal. Do this for the sake of advancement, your own advancement, because you have to take help from superior souls and if you approach them with the wrong attitude and with the equality idea foremost in your mind, then that disposition will undermine your ability to benefit from them.
During breath infusion this afternoon, Srila Yogeshwarananda made a statement about siddhas. This is what he said:
There are two types of siddhas who use material bodies. One is the siddha who has come down from the higher worlds. This is a perfected individual who descends, a kind of avatar.
The other siddha is the one who ascends which means that he or she is coming up through the mundane evolutionary cycle and attains the status of siddha by the grace of nature’s evolutionary push and by self effort under superior guidance. Self effort alone cannot make any person who is coming up into a siddha, because the inspiration to be a siddha has to come from the higher levels. One who is inspired by the pushes of the mundane evolutionary cycle cannot become a siddha by that impetus because it does not have within it, perceptions of the absolute world.
Of the two siddhas, those who descended are greater than those who are ascending through the mundane evolutionary cycle. The trick is to be able to recognize a siddha who descended and not to mistake that person as one who is ascending.
All beings are not evolving. Those who descend are not evolving. They merely act as if they are when they descend. Their actions provide fresh impetus for those who are evolving. It is the only way for the superior beings to make contact with the others who are evolving by. Help must be obtained from the superior beings if an evolving entity is to move beyond material nature for good, but one cannot get this help in a wholesome way if one does not stop to realize the difference and then appreciate the descent of a superior soul.
Dean 5 years ago
Michael wrote: There are two types of siddhas who use material bodies. One is the siddha who has come down from the higher worlds. This is a perfected individual who descends, a kind of avatar.
Dean's question: Why would a siddha descend to take a material body? Sounds like a dangerous risk subjecting oneself to karamic energy.
MiBeloved 5 years ago
See the verses at the end of this from the Srimad Bhagavatam. That is a translation by Srila Bhaktivedanta Swami.
The answer to your question is that there are two reasons why a siddha would descend. One reason is that he is instructed to do so by higher-ups. The second reason is that his inherent sense of compassion takes control of him and when he sensed that others are on lower levels, he develops a desire to assist these persons even though he may not be commissioned to do so by higher-ups.
Once you are exposed to certain social mediums, your nature may respond to those in a way of neutrality, abhorrence or attraction. If you are attracted, then you will transit to those lower worlds regardless of the risk. You will be sucked into those environments.
Once an individual spirit enters a certain lower realm it is near impossible for that person to get out of it because of the social gravitational force which pulls that spirit into those places and keeps him or her there.
Some siddhas come down because they are ordered to do so by higher gurus or by deities who are their existential sources. In that case they have no choice but to do as they are told. Refusal to comply with the request of either a yoga-guru or a deity is just the same as saying to yourself that you will go to hell, because if you damage the relationship with a deity for instance, it means that you sabotage your right to stay in a certain level of existence where that deity predominates.
Refusing to comply with a powerful yoga-guru means being cut off from the kriyas and techniques which he mastered or created as method of release from lower level. There was a case however which was an exception where someone disobeyed a yoga guru and got away with it and actually gained elevation as a result. That person was Yajnavalka. He had a disagreement with his guru but then afterwards it is said that he worshiped the sun-deity and as a result produced the White Vedas (shukla yajurveda). Vaishampaiana was the guru involved and he is mentioned repeatedly in the Mahabharata because the author of that aural text set him up as the main person to memorize it.
But his disobedient student was Yajnavalka, who is one of the authors of many of the Upanishads.
Yajnavalka was once ordered by his yoga guru to return all the knowledge which he was taught and so it is said he mentally vomited it all up. After that happened, Yajnavalka got pissed off and decided silently not to take any human gurus again. This is very similar to the situation today, I find that people all over are cynical and do not think that any human being can be an authority. That faces me everywhere I go. It is part of the reason why I focus on writing book and not teaching people directly. Since people have no faith in what I am saying and since they feel that I am another guru-fraud, I have no alternative but to write down what I came to share and then just leave that so that anyone who needs the information can have access to it.
I can’t stay here in a human body forever because time will not permit that. I cannot convince the skeptics, so my only way out is to leave the information and go on from this place when time makes its final sweep and takes this body which is the means of communication with this physical level of existence.
Anyway Yajnavalka was not an atheist and he was aware of the deities so he meditated and reached the sun-deity and got some very powerful mantras, like the gayatri mantra which is dedicated to the sun-god or Savita:
Om bhur bhuva Svaha
Tat savitur varenyam
Bhargo devasya dhimahi
Dhiyoyo na prachodayat.
People are translating this mantra in many crazy and novel ways without respect to the fact that Yajnavalka got it from his deity, the sun-person, after being rejected by Vaishampaiana guru, and getting mantras from the deity for worship of that very same deity. Read a little about Yajnavalka here:
Originally Vishvamitra a guru of Rama and Lakshman, was the one who first got the gayatri mantra and it is said that among the people who know the mantra, Yajnavalka was the last student, who was directly taught it by the sun-deity.
Read about Vishvamitra here:
Try to understand that freedom has no meaning whatsoever. We talk about it but it has no meaning because we are not in control of anything, and when we gain some control like for instance if you are in American now in an adult body, then it will only last for the duration of that body, which is how many years in contrast to eternity?
Do you know where you will be tomorrow, as to whether you will be king or slave? Can you guarantee where you will be?
In whatever environment you find yourself, you will have to accept that accommodation and live there for the duration of the body which is suitable for life there. If you find yourself in the sea, then a shark’s body is the way to go, but for how long and suppose you reach a larger predator like a killer whale?
So even a siddha is not the Supreme God and thus he or she might have to descend, regardless of whether that person likes it or not. You may not want to get HIV but if you are helplessly attracted to a sex partner who has it, then you might get it anyway. It is not that you are absolutely resistant to influence. That is not so.
Obviously your question is important because why would any sensible person come into this situation from higher world, unless the person was duped or unless the person was ordered to do so. Usually the siddhas who come down get out, because they are not native to these dimensions which we are familiar with and which we feel to be our homes, and so because of that uneasiness they get out.
They strive and because they have an instinct for other places, they get out. In addition if they are sent down here, if they were avatars, people who descended, then usually their compatriots and patron-deities send help to get them out.
The sure way to get out of here is to have a connection with someone on the other side who is interested in getting you out. If that is the case, then for sure you will get out because then it does not rely on your ignorance and misunderstanding. It does not rely on your lack of psychic perception. So that is the best way. This is why it is good if a student yogi can get a relationship going with a higher entity who is outside of this confinement which we are in.
Verses from Srimad Bhagavatam Canto 2, about why some siddhas in Satyaloka come down to lower levels. This is from Srila Bhaktivedanta’s translation:
SB 2.2.20— The meditative devotee should slowly push up the life air from the navel to the heart, from there to the chest and from there to the root of the palate. He should search out the proper places with intelligence.
SB 2.2.21— Thereafter the bhakti-yogī should push the life air up between the eyebrows, and then, blocking the seven outlets of the life air, he should maintain his aim for going back home, back to Godhead. If he is completely free from all desires for material enjoyment, he should then reach the cerebral hole and give up his material connections, having gone to the Supreme.
SB 2.2.22— However, O King, if a yogī maintains a desire for improved material enjoyments, like transference to the topmost planet, Brahmaloka, or the achievement of the eightfold perfections, travel in outer space with the Vaihāyasas, or a situation in one of the millions of planets, then he has to take away with him the materially molded mind and senses.
SB 2.2.23— The transcendentalists are concerned with the spiritual body. As such, by the strength of their devotional service, austerities, mystic power and transcendental knowledge, their movements are unrestricted, within and beyond the material worlds. The fruitive workers, or the gross materialists, can never move in such an unrestricted manner.
SB 2.2.24— O King, when such a mystic passes over the Milky Way by the illuminating Suṣumṇā to reach the highest planet, Brahmaloka, he goes first to Vaiśvānara, the planet of the deity of fire, wherein he becomes completely cleansed of all contaminations, and thereafter he still goes higher, to the circle of Śiśumāra, to relate with Lord Hari, the Personality of Godhead.
SB 2.2.25— This Śiśumāra is the pivot for the turning of the complete universe, and it is called the navel of Viṣṇu [Garbhodakaśāyī Viṣṇu]. The yogī alone goes beyond this circle of Śiśumāra and attains the planet [Maharloka] where purified saints like Bhṛgu enjoy a duration of life of 4,300,000,000 solar years. This planet is worshipable even for the saints who are transcendentally situated.
SB 2.2.26— At the time of the final devastation of the complete universe [the end of the duration of Brahmā's life], a flame of fire emanates from the mouth of Ananta [from the bottom of the universe]. The yogī sees all the planets of the universe burning to ashes, and thus he leaves for Satyaloka by airplanes used by the great purified souls. The duration of life in Satyaloka is calculated to be 15,480,000,000,000 years.
SB 2.2.27— In that planet of Satyaloka, there is neither bereavement, nor old age nor death. There is no pain of any kind, and therefore there are no anxieties, save that sometimes, due to consciousness, there is a feeling of compassion for those unaware of the process of devotional service, who are subjected to unsurpassable miseries in the material world.
SB 2.2.28— After reaching Satyaloka, the devotee is specifically able to be incorporated fearlessly by the subtle body in an identity similar to that of the gross body, and one after another he gradually attains stages of existence from earthly to watery, fiery, glowing and airy, until he reaches the ethereal stage.
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