The Appearance of Lakulisha

Yesterday, I chanced to come upon an old book I had been looking for a while back and had given up on finding, thinking it was surely lost for good. This book has no author’s name or other information, just a cover with the title, Giver of Grace, and the sub-title, Stories From The Lineage. It just starts right out and goes on for a hundred pages or so.

Giver of Grace is the English translation of my sadguru’s name, Kripalu, so it is clear that these stories come from him. His gracious and powerful legacy has been the greatest boon of my life. So that I can share this with you in some small way, I have decided to share some of these stories with you with the occasional comment or observation.

Jaya Gurudeva!

The Appearance of Lakulisha

While attempting to end his life, Kripalu had his first meeting with Lakulisha. Lakulisha intervened, coming to him in the form of an old sanyasi. For one and a quarter years, he taught Kripalu at an ashram in Bombay. During that time, Lakulisha remained in the form of the old sanyasi, and never told Kripalu his name. However, he assured Kripalu that after Kripalu became a swami, he would appear to him in his true form.

Kripalu did indeed take swami vows, and in the Himalayas ten years later, Lakulisha came to Kripalu again. This time Lakulisha came in his true form, his immortal Divine Body.

Kripalu continued to live a life of service, and in 1950, Lakulisha came to him again and told him it was time to begin meditating ten hours a day.

In 1955, through another divine ‘accident’, the true name of Lakulisha was revealed to him. How this happened is the subject of this story.

Kripalu has written many bhajans (songs to God). His way of sharing his experiences was to sing the bhajan, then tell the story and spiritual principles contained in the song. This story of Lakulisha comes from the bhajan, “To Appear”. Kripalu called it an historical bhajan because it tells the history of the appearance of the statue (murti) of Lord Lakulisha, Kripalu’s beloved gurudeva. Historically, according to the Puranas, Lakulisha first appeared on earth two thousand years ago. He was a great yogi and was later recognized as the twenty-eighth reincarnation of Lord Shiva.

END OF CHAPTER 1

Shiva is one of the Hindu trinity, Brahma (creator), Vishnu (sustainer) and Shiva (transformer), which are often seen as mythological characters. However, according to my lineage, both Shiva and Vishnu were living persons of long, long ago who reached the highest yoga (though I don’t know if the word yoga was in use at that time or not, but you get the drift).

This highest of accomplishments ends the necessity for further incarnations in this world, through ascension if one is going to carry on in some another plane of existence, or Divine Body if one is going to stick around to give us struggling mortals a boost. For Lakulisha, it was Divine Body, the “true form” mentioned in the story.

For most of us, the concept of Divine Body gives immortality new meaning, yet it is spoken of by Paul in his own terms in his letters to the Corinthians, with Christ as its ultimate demonstration. It is mentioned in other places in the Bible as well, but I am not one who has the kind of memory needed to spout book and verse, so you’re on you own here.

If you would like to do a little sleuthing on an excerpt from I Corinthians, read the post, Sleuthing Scripture 2 – Decoding Scriptural Teachings. To add to your sleuthing adventure, consider the meaning of the name, Lakulisha. Lakulisha means “master-bearer of the club”. You’ll have to think esoterically about this club business, so I’ll leave you to it.

Love,
Durga Ma

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Pashupat Practices

The primary practices expressed in the Pashupat Sutras are surrender, bath-in-ashes, laughter, song, dance, etc. Secondary to this are practices for acquiring merit (good ‘karma’).

Esoteric Teachings of the Immortal, Lord Lakulisha,
Twenty-Eighth Incarnation of Lord Shiva.  

Taking a quick look over the Pashupat Sutras exposes two basic subjects. Everything taught in these sutras falls into one or the other of the two. They are, (1) sadhana practiced in seclusion, and (2) sadhana practiced in the world at large. The first of these are the primary practices of Pashupat Shaivism expressed as surrender, bath-in-ashes, laughter, song, dance, etc. Secondary to these primary practices, are practices for acquiring merit.

Why merit, and why is this important?

When not in engaged in the primary practice of surrender to God, one will be going into the village to beg food, etc., so we are given a practice that is commensurate with this sadhana and its purpose: to attain God-realization, liberation and the end of sorrows. This extends to the attainment of Divine Body, or immortality, which is not its purpose but an end product.

Beginning Yoga

The purpose of the sadhana practiced in the world at large, is the acquisition of merit. We must remember that these teachings, as mentioned in the sutras themselves, are given at the beginning of yoga (union). The recipients of these teachings have obviously been doing sadhana beforehand, and are at the point of becoming yogis (persons who have attained union). In order to progress, certain conditions are necessary. If one’s karma is not copacetic, more difficulties may arise than can be overcome without sufficient merit, or ‘good karma’. Hence the teachings on how to acquire it.

This practice can appear to be a deliberate setup for acquiring other people’s good karma and leaving them with one’s own baggage. This is how most translations read, but the translators are probably not yogis, though they do know their Sanskrit. So is this a setup? If the translators are to be taken literally, it is. But one might reasonably ask, “How can I avoid creating bad karma by deliberately setting up someone in order to steal their good karma and leave them with my bad karma?” This dilemma lies in not understanding the Principle behind these teachings.

____________________________________________

The Principle
When others abuse you, your karma will evaporate
to the same degree that you are treated badly
if you don’t cancel the opportunity
by defending yourself, making excuses or blaming.

To the degree another person creates their own bad karma by abusing you,
to that same degree, your own karma is burned up. This amounts to merit.

____________________________________________

Seen from this perspective, these teachings are not a setup at all, but are simply a way to increase one’s merit so that sadhana can continue to the fulfillment of its purpose. But the actual practice of this Principle is uncomfortable.

It is difficult to achieve the detachment necessary to allow people to not understand us, find fault with us or our actions, and insult, humiliate or abuse us, without our feeling compelled to defend ourselves. To avoid this situation, it is easy to say, “I don’t believe in this practice. I won’t steal other people’s good karma and leave them with my bad karma. It’s just not right!”  It is also not possible.

You cannot take another person’s good karma and you cannot make them take your bad karma. Obviously, when people are hurtful or mean, they are creating their own bad karma. The idea of stealing someone’s karma is not meant literally. It is a way of demonstrating how the law of cause and effect (karma) works by trying to get across the point of equal karma (“to the same degree”).

Practicing the Principle

OK, now that you’ve got the idea, how do you begin getting your feet wet with this strange practice?

Start with something easy. Pay attention and notice when an opportunity presents itself, and quickly decide whether to apply the Principle or not. If a situation is so loaded that you can’t get yourself to use it, be alright with that, but note the event and look for something easier to start with. Once you find your place in the scheme of things and start to apply the Principle, you can up the ante as you are able.

The up-side of all this is, when you are aware and ready to apply the Principle, you will not be able to hurt anyone yourself—physically, verbally, or mentally (bearing malice, hurtful thoughts). You will not be in a state in which such behavior can take hold—anger, fear and desire, the basis of hurtful behaviors, cannot take root in the midst of intention. This puts you in a very good position for acquiring a special power that results from the mastery of ahimsa* (harmlessness):

In your presence, enmity will flee.
There will be no violence of any kind, from any source, around you.

* Ahimsa – Harmlessness, non-injury, non-violence, non-killing. Ahimsa is the first of the Ten Keys to Success.

What goes around, comes around.
As ye sow, so shall ye reap.

Jaya Bhagavan (Victory to God!),
Durga Ma
durgama.com

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Upcoming Blogs (not necessarily in this order):
Enlightenment and Ego
Enlightenment – What It Is
Enlightenment and Non-Doership
Kundalini (Series)

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Pashupata Sutram – Conclusions

Living the Mysteries, the spiritual journey of Durga Ma, Kindle version .99 cents. Available in hard copy through Amazon at PhoenixMetaphysicalInstitute.com

The Teachings of the Immortal, Lord Lakulisha,
Twenty-Eighth Incarnation of Lord Shiva.

Regarding the Sutras Concerning Insult

I believe that these practices are useful to some people and not to others.

For the strong young men of casts of entitlement and privilege, these teachings offered the opportunity to rise above pride and ego. For those of us whose personal history is littered with pain and struggle, I believe that they are potentially dangerous if carried to extremes (we humans have a propensity for extremes).

I reached this conclusion only this morning. A feeling of gratitude for a lovely morning that had previously seemed unlikely, had filled me, and I spoke my gratitude to Lakulisha and Divine Mother and felt their presence surround me. The result of this was that the inner debate I had been carrying on about these sutras was immediately resolved.

I have read and been taught much about this path, and have deliberated a great deal about these particular teachings. This has often left me with a sense of failure, but the one thing that has always trumped it has been what happens in the presence of Lakulisha and Divine Mother. Their presence is always warm simple beauty and profound Love, never abuse, humiliation or karmic concerns. Knowledge and study do not hold a candle to this Love. It is not a ‘feeling‘ in the emotional sense, and it is not mind. It is God. Study, translating mystical texts, and the blessings of oral teachings cannot touch the experience of the presence of God. Everything else is only a means of reaching this happy state.

The presence of Lakulisha is something I know from previous experience. I can recapture this experience by recalling it, and again find myself in His presence. I know the difference between this Love and emotions or mind: there is not even a small similarity. Lakulisha’s presence is never of the harsh quality of the customary translations and interpretations of His sutras. Either we are all translating them incorrectly, or we are understanding them incorrectly, and/or they are not meant for everyone.

The approach of setting people up to acquire their good karma is not for me—it is not for me to instigate. As I said before, “life will oblige” and provide plenty of opportunities. It is up to each of us individually to either accept these opportunities or not. We do the best we can at the time.

Beginning Yoga

It does not seem to be generally understood that these teachings are beginning teachings for those who would become yogis. I don’t mean beginners on the spiritual path, but beginning yogis and yoginis, those men and women who have attained union, which begins with sun-moon union (ha-tha yoga).

Does this mean that anyone who has not attained this union is a failure? No. But it does imply that these teachings may not be useful to anyone not wishing to become a yogi or a yogini. However, I do believe that, with correct understanding of the Principle behind them, they can be successfully applied by anyone who understands and faithfully practices ahimsa (harmlessness).* They are, after all, techniques.

____________________________________________

The Principle
When others abuse you, your karma will evaporate
to the same degree that you are treated badly
if you don’t cancel the opportunity
by defending yourself, making excuses or blaming.

____________________________________________

In other words, to the degree another person creates their own bad karma by abusing you, to that same degree, your own karma is being burned up. This amounts to merit. This is why this practice is considered a tapas (‘to burn’), and why tapas is translated as “penance” in these sutras.

When one is engaging the will outside of the meditation room, these techniques make sense during this time. This is the time the practices taught in these sutras were meant to be practiced. But the time eventually comes when surrender has no walls, there is no ‘meditation room’. So what happens to these teachings on insult and acquiring merit when that day comes? The spontaneous application of the Principle will arise according to the will of God, as one goes on with sadhana until it is completed.

* Ahimsa – This reference is to the first yama of the “Ten Keys to Success”.

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Upcoming Installments:

Next week we will briefly discuss and clarify some of the practices mentioned in the Pashupat Sutras. And later…..

Enlightenment and Ego, Part 1

Enlightenment and Ego, Part 2

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Lakulisha and Divine Mother send you their love.
Jaya Bhagavan (Victory to God!),
Durga Ma
durgama.com

__||   Learn Ten Keys to Success, an online course, free to my blog Followers.

__||   Apply for Remote Shaktipat Diksha

__||   Check out Remote Academy’s EASY and POWERFULLY EFFECTIVE online meditation courses.