Self Realization Dictionary

Self Realization: Direct knowing of the Self God, Parasiva.

Self Realization is known in Sanskrit as nirvikalpa samadhi; "enstasy without form or seed;" the ultimate spiritual attainment (also called asamprajnata samadhi).

Esoterically, this state is attained when the mystic kundalini force pierces through the sahasrara chakra at the crown of the head. This transcendence of all modes of human consciousness brings the realization or "nonexperience" of That which exists beyond the mind, beyond time, form and space.

But even to assign a name to Parasiva, or to its realization is to name that which cannot be named. In fact, it is "experienced" only in its aftermath as a change in perspective, a permanent transformation, and as an intuitive familiarity with the Truth that surpasses understanding.

See: God Realization, enstasy, liberation, kundalini, Parasiva, raja yoga, Samadhi, enlightenment.

(See also: Self Realization , Hinduism, Body Mind and Soul)

Self-Realization Fellowship

A Hindu religion brought to the US by Paramahansa Yogananda Headquartered in Los Angeles CA.

(See also: Self-Realization Fellowship , New Age Spirituality, Body Mind and Soul)

enlightenment: For Saiva monists, Self Realization, samadhi without seed (nirvikalpa samadhi); the ultimate attainment, sometimes referred to as Paramatma darshana, or as atma darshana, "Self vision" (a term which appears in Patanjali's Yoga Sutras).

Enlightenment is the experience-nonexperience resulting in the realization of one's transcendent Self-Parasiva -which exists beyond time, form and space. Each tradition has its own understanding of enlightenment, often indicated by unique terms.

See: God Realization, kundalini, nirvikalpa samadhi, Self Realization, jivanmukta, jnana..

(See also: Enlightenment , Hinduism, Body Mind and Soul)

Self-realization

New Agers use this as a synonym for God-realization. It refers to a personal recognition of one's divinity.

(See also: Self-realization , New Age, Body mind and Soul)

Self-Realization

Total consciousness or realizaton of the true self, or Higher Self, and that the body is only an expression of that reality.

(See also: Self-Realization , New Age Spirituality, Body Mind and Soul)

evolution of the soul: Adhyatma prasara.

In Saiva Siddhanta, the soul's evolution is a progressive unfoldment, growth and maturing toward its inherent, divine destiny, which is complete merger with Siva. In its essence, each soul is ever perfect. But as an individual soul body emanated by God Siva, it is like a small seed yet to develop. As an acorn needs to be planted in the dark underground to grow into a mighty oak tree, so must the soul unfold out of the darkness of the malas to full maturity and realization of its innate oneness with God.

The soul is not created at the moment of conception of a physical body. Rather, it is created in the Sivaloka. It evolves by taking on denser and denser sheaths-cognitive, instinctive-intellectual and pranic-until finally it takes birth in physical form in the Bhuloka. Then it experiences many lives, maturing through the reincarnation process. Thus, from birth to birth, souls learn and mature. Evolution is the result of experience and the lessons derived from it. There are young souls just beginning to evolve, and old souls nearing the end of their earthly sojourn. In Saiva Siddhanta, evolution is understood as the removal of fetters which comes as a natural unfoldment, realization and expression of one's true, self-effulgent nature. This ripening or dropping away of the soul's bonds (mala) is called malaparipaka.

The realization of the soul nature is termed svanubhuti (experience of the Self). Self Realization leads to moksha, liberation from the three malas and the reincarnation cycles. Then evolution continues in the celestial worlds until the soul finally merges fully and indistinguishably into Supreme God Siva, the Primal Soul, Parameshvara. In his Tirumantiram, Rishi Tirumular calls this merger vishvagrasa, "total absorption. The evolution of the soul is not a linear progression, but an intricate, circular, many-faceted mystery. Nor is it at all encompassed in the Darwinian theory of evolution, which explains the origins of the human form as descended from earlier primates.

See: Darwin's theory, mala, moksha, reincarnation, samsara, vishvagrasa.

(See also: Evolution of the soul , Hinduism, Body Mind and Soul)

enlightened: Having attained enlightenment, Self Realization. A jnani or jivanmukta.

See: jivanmukta, jnana, Self Realization.

(See also: Enlightened , Hinduism, Body Mind and Soul)

siddhi: (Sanskrit) "Power, accomplishment; perfection."

Extraordinary powers of the soul, developed through consistent meditation and deliberate, grueling, often uncomfortable tapas, or awakened naturally through spiritual maturity and yogic sadhana.

Through the repeated experience of Self Realization, siddhis naturally unfold according to the needs of the individual. Before Self Realization, the use or development of siddhis is among the greatest obstacles on the path because it cultivates ahamkara, I-ness, and militates against the attainment of prapatti, complete submission to the will of God, Gods and guru. Six siddhis in particular are considered primary obstacles to samadhi:

-       clairvoyance (adarsha siddhi or divya siddhi),

-       clairaudience (shravana siddhi or divyashravana),

-       divination (pratibha siddhi),

-       super-feeling (vedana siddhi) and

-       super-taste (asvadana siddhi),

-       supersmell (varta siddhi).

The eight classical siddhis are:

1)    anima: to be as small as an atom;

2)    mahima: to become infinitely large;

3)    laghima: super-lightness, levitation;

4)    prapti: pervasiveness, extension, to be anywhere at will;

5)    prakamya: fulfillment of desires;

6)    vashitva: control of natural forces;

7)    ishititva: supremacy over nature;

8)    kama-avasayitva: complete satisfaction.

The supreme siddhi (parasiddhi) is realization of the Self, Parasiva.

See: ahamkara, prapatti, siddha yoga, psychic ability.

(See also: Siddhi , Hinduism, Body Mind and Soul)

attainment: Acquisition, achievement or realization through effort. Spiritual accomplishment. Saiva Siddhanta notes four primary levels of attainment: salokya (sharing God's world, the goal of charya), samipya (nearness to God, the goal of kriya), sarupya (likeness to God, the goal of yoga) and sayujya (union with God, the state of jnana). See: God Realization, pada, Self Realization, siddha yoga, siddhi.

(See also: Attainment , Hinduism, Body Mind and Soul)

AYURVEDA

Is from India, and is more than 5,000 years old. "Ayur" means life and "Ved" means knowledge. This holistic science is the knowledge of complete balance of the Body, Mind and spirit, including the emotions and psychology, on all levels. It includes in its consideration, longevity, rejuvenation and self-realization therapies through herbs, diet, exercise, yoga, massage, aromas, tantras, mantras, and meditation.

According to Ayurvedic tradition health is the balance of elements air, earth, fire, and water-and illness is as excess or deficiency of any particular element. Ayurveda treats illness at its source, rather than at the level of symptoms, and helps an in individual to take responsibility for their own health and well-being.

(See also: AYURVEDA , Alternative Health, Holistic Health, Body Mind and Soul)

shad darshana: (Sanskrit) "Six views or insights; six philosophies."

Among the hundreds of Hindu darshanas known through history are six classical philosophical systems: Nyaya, Vaisheshika, Sankhya, Yoga, Mimamsa and Vedanta.

Each was tersely formulated in sutra form by its "founder," and elaborated in extensive commentaries by other writers. They are understood as varied attempts at describing Truth and the path to it. Elements of each form part of the Hindu fabric today.

-       Nyaya: "System, rule; logic." A system of logical realism, founded sometime around 300 bce by Gautama, known for its systems of logic and epistemology and concerned with the means of acquiring right knowledge. Its tools of enquiry and rules for argumentation were adopted by all schools of Hinduism.

-       Vaisheshika: "Distinctionism." From "vishesha," differences. Philosophy founded by Kanada (ca 300 bce) teaching that liberation is to be attained through understanding the nature of existence, which is classified in nine basic realities (dravyas): earth, water, light, air, ether, time, space, soul and mind. Nyaya and Vaisheshika are viewed as a complementary pair, with Nyaya emphasizing logic, and Vaisheshika analyzing the nature of the world.

-       Sankhya: "Enumeration, reckoning." A philosophy founded by the sage Kapila (ca 500 bce), author of the Sankhya Sutras. Sankhya is primarily concerned with "categories of existence," tattvas, which it understands as 25 in number. The first two are the unmanifest purusha and the manifest primal nature, prakriti - the male-female polarity, viewed as the foundation of all existence. Prakriti, out of which all things evolve, is the unity of the three gunas: sattva, rajas and tamas. Sankhya and Yoga are considered an inseparable pair whose principles permeate all of Hinduism.

-       See: prakriti, purusha.

-       Yoga: "Yoking; joining." Ancient tradition of philosophy and practice codified by Patanjali (ca 200 bce) in the Yoga Sutras. It is also known as raja yoga, "king of yogas," or ashtanga yoga, "eight-limbed yoga." Its object is to achieve, at will, the cessation of all fluctuations of consciousness, and the attainment of Self Realization. Yoga is wholly dedicated to putting the high philosophy of Hinduism into practice, to achieve personal transformation through transcendental experience, samadhi.

-       See: yoga.

-       Mimamsa: "Inquiry" (or Purva, "early," Mimamsa). Founded by Jaimini (ca 200 bce), author of the Mimamsa Sutras, who taught the correct performance of Vedic rites as the means to salvation.

-       Vedanta (or Uttara "later" Mimamsa): "End (or culmination) of the Vedas." For Vedanta, the main basis is the Upanishads and Aranyakas (the "end," anta, of the Vedas), rather than the hymns and ritual portions of the Vedas. The teaching of Vedanta is that there is one Absolute Reality, Brahman. Man is one with Brahman, and the object of life is to realize that truth through right knowledge, intuition and personal experience. The Vedanta Sutras (or Brahma Sutras) were composed by Rishi Badarayana (ca 400 bce).

See: Brahma Sutra, padartha, tattva, Vedanta, yoga.

(See also: Shad darshana , Hinduism, Body Mind and Soul)

path: Marga or pantha. A trail, road or way. In Hinduism there are various ways that the term path is used.

-       path of enlightenment salvation moksha: The way to the ultimate goals of Self Realization and liberation.

-       universal path: The spiritual path conceived as being followed by all of existence, marching on its way to Godhood.

-       path of dharma: Following principles of good conduct and virtue.

-       the two paths: The way of the monk and that of the householder, a choice to be made by each Hindu young man.

-       Peerless highest path: The spiritual path (or the path of renunciation) as the noblest of human undertakings.

-       the straight path: The way that goes directly to the goal, without distraction or karmic detour.

-       on the path: someone who is seriously studying, striving and performing sadhana to perfect the inner and outer nature.

-       our right path in life: The best way for us personally to proceed; personal dharma, svadharma. -

-       "Truth is one, paths are many:" Hinduism's affirmation for tolerance. It accepts that there are various ways to proceed toward the ultimate goal.

See: dharma, pada.

(See also: Path , Hinduism, Body Mind and Soul)

door of Brahman: Brahmarandhra; also called nirvana chakra.

 A subtle or esoteric aperture in the crown of the head, the opening of sushumna nadi through which kundalini enters in ultimate Self Realization, and the spirit escapes at death. Only the spirits of the truly pure leave the body in this way. Samsaris take a downward course.

See: jnana, kundalini, videhamukti.

(See also: Door of Brahman , Hinduism, Body Mind and Soul)

samadhi: (Sanskrit) "Enstasy," which means "standing within one's Self." "Sameness; contemplation; union, wholeness; completion, accomplishment."

Samadhi is the state of true yoga, in which the meditator and the object of meditation are one. Samadhi is of two levels. The first is savikalpa samadhi ("enstasy with form or seed"), identification or oneness with the essence of an object.

Its highest form is the realization of the primal substratum or pure consciousness, Satchidananda. The second is nirvikalpa samadhi ("enstasy without form or seed"), identification with the Self, in which all modes of consciousness are transcended and Absolute Reality, Parasiva, beyond time, form and space, is experienced. This brings in its aftermath a complete transformation of consciousness. In Classical Yoga, nirvikalpa samadhi is known as asamprajnata samadhi, "supraconscious enstasy" - samadhi, or beingness, without thought or cognition, prajna. Savikalpa samadhi is also called samprajnata samadhi, "conscious enstasy."

(Note that samadhi differs from samyama - the continuous meditation on a single subject or mystic key [such as a chakra] to gain revelation on a particular subject or area of consciousness. As explained by Patanjali, samyama consists of dharana, dhyana and samadhi.)

See: enstasy, kundalini, Parasiva, raja yoga, samarasa, Satchidananda, Self Realization, trance, enlightenment.

(See also: Samadhi , Hinduism, Body Mind and Soul)

jivanmukta: (Sanskrit) "Liberated soul."

A being who has attained nirvikalpa samadhi - the realization of the Self, Parasiva - and is liberated from rebirth while living in a human body. (Contrasted with videhamukta, one liberated at the point of death.) This attainment is the culmination of lifetimes of intense striving, sadhana and tapas, requiring total renunciation, sannyasa (death to the external world, denoted in the conducting of one's own funeral rites), in the current incarnation.

While completing life in the physical body, the jivanmukta enjoys the ability to reenter nirvikalpa samadhi again and again. At this time, siddhis can be developed which are carried to the inner worlds after mahasamadhi. Such an awakened jnani benefits the population by simply being who he is. When he speaks, he does so without forethought. His wisdom is beyond reason, yet it does not conflict with reason. Nor does he arrive at what he says through the process of reason, but through the process of ajna-chakra sight.

See: jivanmukti, jnana, kaivalya, moksha, Self Realization, Sivasayujya, videhamukti, enlightenment.

(See also: Jivanmukta , Hinduism, Body Mind and Soul)

Kashmir Saivism: (Sanskrit) In this mildly theistic and intensely monistic school founded by Vasugupta around 850, Siva is immanent and transcendent. Purification and yoga are strongly emphasized.

Kashmir Saivism provides an extremely rich and detailed understanding of the human psyche, and a clear and distinct path of kundalini-siddha yoga to the goal of Self Realization. The Kashmir Saivite is not so much concerned with worshiping a personal God as he is with attaining the transcendental state of Siva consciousness. Sadhana leads to the assimilation of the object (world) in the subject (I) until the Self (Siva) stands revealed as one with the universe. The goal- liberation- is sustained recognition (pratyabhijna) of one's true Self as nothing but Siva.

There are three upaya, or stages of attainment of God consciousness: anavopaya (yoga), shaktopaya (spiritual discrimination), shambhavopaya (attainment through the guru's instruction) and anupaya, or "no means" (spontaneous realization without effort). Kashmir Saivite literature is in three broad divisions: Agama Shastras, Spanda Shastras and Pratyabhijna Shastras. Today various organizations promulgate the esoteric teachings. While the number of Kashmir Saivite formal followers is uncertain, the school remains an important influence in India.

See: Saivism, upaya.

(See also: Kashmir Saivism , Hinduism, Body Mind and Soul)

jnana: (Sanskrit) "Knowledge; wisdom."

The matured state of the soul. It is the wisdom that comes as an aftermath of the kundalini breaking through the door of Brahman into the realization of Parasiva, Absolute Reality. The repeated samadhis of Parasiva ever deepen this flow of divine knowing which establishes the knower in an extraordinary point of reference, totally different from those who have not attained this enlightenment.

Jnana is the awakened, superconscious state (karana chitta) working within the ordinary experience of the world, flowing into daily life situations. It is the fruition of the progressive stages of charya, kriya and yoga in the Saiva Siddhanta system of spiritual unfoldment.

Jnana is sometimes misunderstood as book knowledge, as a maturity or awakening that comes from simply understanding a complex philosophical system or systems. Those who define jnana in this way deny that the path is a progression of charya-kriya-yoga-jnana or of karmabhakti- raja-jnana. Rather, they say that one can choose his path, and that each leads to the ultimate goal.

See: God Realization, door of Brahman, Self Realization, samadhi, jnana yoga.

(See also: Jnana , Hinduism, Body Mind and Soul)

anupaya: (Sanskrit) "Without means." A term used in Kashmir Saivism to mean spontaneous Self Realization without effort. See: upaya.

(See also: Anupaya , Hinduism, Body Mind and Soul)

grace: "Benevolence, love, giving," from the Latin gratia, "favor, goodwill."

God's power of revealment, anugraha shakti ("kindness, showing favor"), by which souls are awakened to their true, Divine nature.

Grace in the unripe stages of the spiritual journey is experienced by the devotee as receiving gifts or boons, often unbidden, from God. The mature soul finds himself surrounded by grace. He sees all of God's actions as grace, whether they be seemingly pleasant and helpful or not. For him, his very love of God, the power to meditate or worship, and the spiritual urge which drives his life are entirely and obviously God's grace, a divine endowment, an intercession, unrelated to any deed or action he did or could perform.

In Saiva Siddhanta, it is grace that awakens the love of God within the devotee, softens the intellect and inaugurates the quest for Self Realization. It descends when the soul has reached a certain level of maturity, and often comes in the form of a spiritual initiation, called shaktipata, from a satguru.

Grace is not only the force of illumination or revealment. It also includes Siva's other four powers - creation, preservation, destruction and concealment - through which He provides the world of experience and limits the soul's consciousness so that it may evolve.

More broadly, grace is God's ever-flowing love and compassion, karuna, also known as kripa ("tenderness, compassion") and prasada (literally, "clearness, purity").

To whom is God's grace given? Can it be earned? Two famous analogies, that of the monkey (markata) and that of the cat (marjara) express two classical viewpoints on salvation and grace.

• The markata school, perhaps represented more fully by the Vedas, asserts that the soul must cling to God like a monkey clings to its mother and thus participate in its "salvation."
• The marjara school, which better reflects the position of the Agamas, says that the soul must be like a young kitten, totally dependent on its mother's will, picked up in her mouth by the scruff of the neck and carried here and there. This crucial state of loving surrender is called prapatti.

See: anugraha shakti, prapatti, shaktipata, tirodhana shakti.

(See also: Grace , Hinduism, Body Mind and Soul)

universal mind: In the most profound sense, mind is the sum of all things, all energies and manifestations, all forms, subtle and gross, sacred and mundane. It is the inner and outer cosmos. Mind is maya. It is the material matrix. It is everything but That, the Self within, Parasiva, which is timeless, formless, causeless, spaceless, known by the knower only after Self Realization. The Self is the indescribable, unnameable, Ultimate Reality. Mind in its subtlest form is undifferentiated Pure Consciousness, primal substance (called Parashakti or Satchidananda), out of which emerge the myriad forms of existence, both psychic and material.

See: awareness, mind, chitta, consciousness, maya, tattva, world Three phases of mind, Five states of the mind.

(See also: Universal mind , Hinduism, Body Mind and Soul)