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Aghora and supreme knowledge

This topic is to discuss the fact that Aghora face of Sadashiva itself is the state where an aspirant arrives at supreme knowledge or in other worlds, the aspirant acquires Gyan or Jnana and Gyan Shakti …

The word Supreme knowledge means, knowledge of primordial and principal states of Maker’s Makings (which in Sanskrit means the same as  Brahmand) and also the knowledge of the final and thus Absolute pervader of allness (i.e. Brahman) …

 

Aghora and divinity of knowledge of allness i.e. Gyan Shakti

QQ) … Aghora is the holder of the divinity of supreme knowledge (i.e. Gyan Shakti) …

Knowledge is that which holds the fullness of knowledge of I’ness, Am’ness, Is’ness and also Not’ness” … Unless knowledge is such, it cannot even be considered as knowledge in the real sense because such knowledge has no capability to unite the aspirant to allness and her each part …

As also since knowledge flows and dynamism are universal, so knowledge is also non-discriminatory to what it makes knowledgeable …

As also, unless a knowledge has the capability to make an aspirant enter into an “inner oneness to allness and her each part” and simultaneously also has the capacity to make that aspirant enter into “macro-equanimity towards allness and her each part (i.e. Sarva Samta)” and thus lead to a long lasting inner-calm (within the aspirants or adherents of a system) and thus become the reason for an outer-peace (within the aspirants environment and thus the world), that knowledge is an incomplete knowledge … An incomplete knowledge cannot even be considered as knowledge …

Thus all knowledge systems which relate to individualisms of any sort, cannot even be considered as knowledge in the real sense and because individualistic knowledge systems are incomplete, so they also hold no capability to lead to a state of non-prejudiced unity of an aspirant (or adherents of individualistic systems) to allness and her each part …

And Aghora being the bearer of divinity of knowledge (Gyan Shakti) is also the face of Sadashiva which holds the completeness of knowledge as is being discussed here … No knowledge is complete unless it holds a fullness of knowledge of I’ness (Ahamkara), Am’ness (which in Sanskrit language  is told as Asmita), Is’ness (Hai-Ta or Sarvata) and also of Not’ness (Shunyata)” +++ …

 

+++ Deviating a bit to explain +++ of above paragraphs …

+++ Is’ness means Hai-Ta and it also means Sarvata or allness and this is because of the fact that in the finality of the term Is’ness, it cannot ever mean anything other than allness itself …

 

And Is’ness actually means ‘that which Is’ … And ‘that which Is’ also includes that which is believed as ‘Not’ … Unless Not’ness is a part of Is’ness, the final fullness or completeness of Is’ness, which actually means allness, cannot even be arrived at …

Thus Is’ness also includes Not’ness, that Is’ness is an incomplete state because in the greater reality the believed “Not also Is existent” …

The finality of that known or believed as “Not” is of macrocosmic voidness (or voidness of allness) itself and due to this reason, macrocosmic voidness is also a part of allness of the macrocosmic creation (i.e. allness of macrocosm) …

That which is believed as ‘Not’ is eternally present within the larger envelopes of that which is believed as ‘Is’ and it is due to this reason, Not’ness (Sunyata or Shunyata) is also a part of Is’ness as is of the allness of Maker’s Makings

Since that which is believed as Not, is also a part of the allness which is denoted by Is’ness, so Not’ness (Shunyata or emptiness) also holds an intrinsic Is’ness (Fullness or Allness or Sarvata) within itself … And this itself is the reason for some knowledge systems to say that emptiness is also a state of fullness because unless emptiness is full, allness of macrocosmic creation cannot even self-manifest out of that emptiness

As also, when anything which is known or believed as ‘Not’, then this by itself proves its own existence and which itself denotes its own Is’ness of being a Not that it is known or believed in …

As also when that which is believed as Not is self-realized, then its earlier Not’ness vanishes as the Is’ness of its existence as a Not, is all that remains … This is why any Not’ness is also a part of the larger meaning of the term Is’ness …

When it is already known as Not, then its existence as a Not only proves that it really ‘Is’ existent and thus it also proves its own “Is’ness as a Not” … So due to this, Not’ness is also a part of larger meaning of the term Is’ness …

As an example of above … Zero (i.e. Shunya) which denotes Not’ness, is also a part of Infinity which denotes fullness (or Is’ness of allness) because of the fact that everything resides within the envelope of the same infinity only and thus everything is a part of that infinity itself … Just as a Zero is a part of Infinity, so is the Not’ness a part of Is’ness (allness of infinity) and this shall be seen to be a fact when we consider the finality of meaning of Is’ness as allness itself …

Thus due to above stated reasons ‘not’ is also an intrinsic part of the innermost (or hidden) meaning of ‘Is’ …

As also a fact that unless “Is’ness of Not’ness” is present within that Not’ness, that Not’ness cannot even be realized as “That which is Not’ … And thus in such a case, that Not’ness would also not be known or written as the ‘That which is Not’ …

And on similar lines, unless an aspirant has self-realized the emptiness (i.e. Not’ness) all interpretations and derivations of Zero shall be futile for the path of self-evolution as all the discussions on emptiness would only be like talking about a food item without even seeing and eating that food item …

And on similar lines, unless we have known something through a direct cognition (i.e. a direct experience) fullness of knowledge of that thing cannot ever be known to us irrespective of which scripture we may refer to or which teacher we may go to or which God we may believe in …

Thus to know the intrinsic Is’ness of Not’ness, the Not shall have to be known directly and the same also applies to fuller knowledge of Is’ness … Thus unless an aspirant self-realizes what is written here, then as far as the knowledge which relates to “Is’ness itself holding the Not’ness within it” is concerned, that aspirant would never be able to know this fact in its totality …

 

Explaining above …

When we enter into trance of voidness (i.e. Shunya-Samadhi or meditative absorption within emptiness) and then if we try to see the innermost nature of that empty state which is self-realized by us, that emptiness shall also be found to be of an infinite nature … And after this stage, if we rest within that infinity which is now self-realized and then it we try to see the innermost nature of that infinite state, then that infinity shall also be found to be the same zero that was utilized by us as a base self-realization … Thus Not’ness (emptiness or Shunya Tattva) and Is’ness (allness or infinity) are like conjoined twins in their realities and it is due to this reason that the Vedic sages who had originally had known this fact had stated “Nihil of nihilists itself is the full of Fullists” and the same fact was taken by the much-much later Buddhists lore where it is said that “emptiness also holds an essential fullness within itself” …

Continuing with above paragraph … We had discussed in an earlier topic, that the primordial state of mother nature is of voidness … And it was from voidness that allness of manifest and non-manifest natured had self-manifested and this fact itself is because of the same fact that emptiness also holds an essential fullness within itself because if it was not so, then the macrocosmic creation could never have self-manifested out of that voidness …

Continuing with above paragraph … And in an earlier topic, we had also discussed that the original self-expression of the Maker was of Shunya Brahman i.e. Zero-Infinite, Infinite-Zero (or Shunya Anantah, Anant-Shunyah) and we had told that this state is of an eternal non-dual union of Zero (emptiness or macrocosmic voidness or primordial nature) and Infinity (fullness of the Absolute-being) and which by itself is realized through the path of discussions of an earlier paragraph of this topic itself … This is the state to which the previous two paragraphs eventually relate … The realization of Shunya Brahman is also possible through the Aghora face of Shiva (i.e. Ahum Naad) itself …

Continuing with above paragraph … And since Shunya Brahman itself is the original self-expression of the absolute-being, so it also denotes the final state of describable knowledge because of the fact that beyond this is the absolute-being who as such is realizable but is yet indescribable due to its undefined attributeless infinite state … And since Aghora can also lead to this self-realization (or the Absolute being) and since there is nothing beyond the knowledge of this self-realization, so Aghora face is told to be holding the divinity of knowledge (Gyan Shakti) within the lore’s of Sanatan Dharma

Where Not’ness (Zeroness) and Is’ness (i.e. Fullness or allness or infinite) meet, is the state of Not’ness of Is’ness (i.e. Zeroness of Infinity) and simultaneously this is also a state of Is’ness of Not’ness (i.e. Infiniteness of Zeroness) … Thus this is the same as Shunya Brahman (i.e. Zero Infinite, Infinite Zero) which was discussed in an earlier topic of “As IT self expressed Itself” … This state (or Shunya Brahman) also denotes the intrinsically non-dual eternal union of Not’ness to Is’ness and vice-versa …

And since Shunya Brahman itself was the original self-expression of the attributeless-infinite being and it eventually was from this self-expression that the Maker’s Makings had originally proceeded, so unless this state of Shunya Brahman is re-arrived at (i.e. self realized) during the course of evolutionary process by an aspirant, the later self-realization of Attributeless infinite being cannot even be arrived at by an aspirant … Thus everything that we see as Maker’s Makings has eternally been relating to this state of Shunya Brahman only and it eventually is to this state that every microcosm has been proceeding towards during the course of their own timeless and thus an “almost” eternal evolutionary process which each (of the microcosms) had entered into right from the instant when they had begun (as microcosms) within the supreme genius of the Maker’s Makings …

 

Aghora and supreme knowledge

Due to this reason all that is Not and is also known as Not, is deemed to be holding an “Is’ness of its own Not’ness” within it …

And all that is Not and yet is not-known as of now, can only be deemed as those Not’s whose “Is’ness of Not’ness” is not known as of now … But this does not mean that the “Is’ness of its own Not’ness” is not even there …

As also a fact that unless it already ‘Is’ there cannot even be a ‘Not’ness’ of it, because in absence of Is’ness of any aspect, voidness is all that remains of that aspect and thus in such a state, as far as its Is’ness or Not’ness is concerned, both become arrived at their voidness, if any one of these bases of realization go missing … And this is even when voidness (i.e. Not’ness) itself is an intrinsic part of the larger meaning of the term fullness (or Is’ness) …

Thus to know any of the aspects which relate to Is’ness or Not’ness, both these have to be simultaneously rested in and it is due to this reason, unless both are related to, a self-realization of either of these is an impossibility … It was primarily due to this reason that during the last few millenniums, believers of Zeroness (Not’ness or Shunya Tattva) could not self-realize Zeroness and believers of fullness (I’ness or completeness or Brahm) have not been able to self-realize Parabrahman … This inability to self-realize what was believed was only because of the fact that if both the Zero and Infinity are not rested in (or related to) simultaneously by an aspirant, then neither shall be self-realized by that aspirant … And this also is because Not’ness (Zeroness) itself is an intrinsic part of Is’ness (allness or fullness or infinity) and thus Is’ness itself is incomplete of its fullness, unless Not’ness is also deemed to be a part of it …

Unless you relate to the fullness which is being discussed here and which also is present within you (as your own innermost essence or Atman) no self-realization is ever possible … This itself is because of the fact that your own innermost self (i.e. Atman) itself is the “self of allness and her each part (i.e. fullness or Brahman)” and thus unless you relate to the reality of fullness as is of your own self (i.e. fullness of your own self or Atman), no self-realization is ever possible …

Thus basis above, only those aspirants who relate to the reality of self which itself is of being non-dual, non-prejudiced and thus non-discriminatory and non-individualistic fullness of allness, eventually qualify to self-realize their own essential nature … And to reach this state of non-prejudice and then to the fullness of allness, the fullness of knowledge which is held by Aghora is always required …

As also, since Aghora face of Sadashiva (I.e. Ahum Naad) itself is the holder of completeness of supreme-divinity of knowledge (i.e. Gyan Shakti), so the aspirant gets into systems which relate to Aghora, the path of oneness of self-of-the-aspirant (i.e. Atman) and the self-of-allness (i.e. Brahman) never opens up and unless this path opens up, the self-realization is never possible … Thus is the importance of Gyan Shakti (divinity of knowledge) which is of the Aghora face of Shiva

But at the same time this path of oneness of self-of-the-aspirant (i.e. Atman) and the self-of-allness (i.e. Brahman), always passes through the intermediary path of “oneness to allness and her each part (i.e. Brahmand Dharana)” which itself leads to the stage of self-realization of the subtle-impressional macrocosm (i.e. Sookshma Samskarik Brahmand) within the microcosm of the aspirant and which itself is the stage of aspirants “union to allness and her each part (i.e. Brahmand Yoga)” … Unless this intermediary stage of Brahmand Yoga is crossed over, the further stage of self-realization (I.e. Atma Gyan) is also not possible … And unless the stage of self-realization is arrived at the eternally unioned state of “self of the aspirant (i.e. Atman) to the “self of allness (i.e. Parabrahman)” is also not possible …

As also, those who rest in both (i.e. fullness or Is’ness and Not’ness or emptiness) simultaneously, self-realize both through the state of Shunya Brahman (i.e. empty fullness, full emptiness) and on the contrary, those who rest in either of these two, self-realize neither of these two because of the fact that these two are inseparable companions and thus neither of these can be known if either of these are let go of by any aspirant …

This is because of the eternally unioned of these two (i.e. the Is’ness and Not’ness) … Thus in the absence of Is’ness, there is no Not’ness also and in the absence of Not’ness there also remains no Is’ness …

As an example of above paragraph … Voidness is only known as voidness because the macrocosmic creation is existent within its allness … And thus prior the macrocosmic creation was existent, there also was nothing like voidness, because that voidness having no relative aspect, was all that was at that time … And at that time, that voidness of it (i.e. Not’ness of it) itself was its Is’ness (fullness) … Only when the macrocosmic creation began self-originating from within this state of full-void and void-full (i.e. Shunya Brahman or Zero-Infinite, Infinite-Zero) could that voidness be known a void state, and not prior to this time … This is because of the fact that prior to this stage, void itself was full and this is the state which was termed as Shunya Brahman during the long gone and past and thus already forgotten ancient times …

And after a minor-part of that voidness had separated out of earlier state of Shunya-Brahman (i.e. void-full, full-void) could it exist as a void or empty state … Thus as far as voidness (Shunya Tattva or Shunyata or primordial nature) is concerned, its final state cannot be any other than being of Shunya Brahman itself …

Due to what has been discussed here, during meditations on voidness, the state of macrocosmic voidness (which as such denotes the Not’ness of macrocosmic creation) also is found to be a part of Maker’s Makings (i.e. Is’ness) and both are simultaneously resting within their own originality as was of void-fullness and full-voidness and which as such was the original self-expression of the Maker (i.e. Shunya Brahman) … It is due to this reason, voidness is fullness and fullness is voidness when this fact is self-realized through the realization of Shunya Brahman (i.e. the original self-expression of the Maker) …

Due to this reason, within the greater reality, there is nothing that is based upon Not’ness and everything is holds its innermost Is’ness and this statement is true even when it actually is the primordial void that is self-realized …

And this also is because of the fact, that Is’ness holds its own intrinsic voidness of allness (Sarva Shunya) and voidness also holds its own intrinsic Is’ness …

 

Proceeding further …

As also a fact that unless you exist, nothing shall matter to you … It is only because you yourself are existent, that everything else is known to you or matters to you … Thus your knowledge of anything (including of Not’ness or voidness) is also dependent upon your own existence (i.e. your own Is’ness) … So your own experience of anything (including the experience of Not’ness of anything) is basis of your own Is’ness of existence … And your Is’ness itself is dependent upon the I’ness that you hold (I’ness means your own I-feeling or Ahum Bhava or Ego) … And since I’ness itself relates to Ahum Naad, so without the systems and the consequent knowledge which relates to Ahum Naad, nothing can ever be known to you …

Without your own I’ness, even if you exist, your own Is’ness of existence is immaterial as it is of no use to self-realize anything … And since I’ness itself is of Ahum Naad, so this also proves the importance of Ahum Naad of our current discussion …

 

Here we shall again refer back to the earlier figure of Ahum Naad …

As also, as soon as the blue colored astral vehicle (whose main component is the mind sheath) dissolves into the sound of Ahum, the I’ness, Am’ness, Is’ness and Not’ness are simultaneously vanished …

Without I’ness (Ahumkara) of an aspirant, there is also nothing like Am’ness (Asmita), Is’ness (Hai-Ta or Sarvata) and Not’ness (Shunyata) for that aspirant …

And because there remains nothing amongst these four, so your realization is of that which is undefined yet infinite, attributeless-colorless-aspectless-vibrationless-soundless, realizable yet indescribable, knowable yet beyond knowledge, omnipresent yet beyond the capabilities of imaginations and visualizations of the mind and who also is the omnidirectional one that is eternally present within each of the directions (or paths or systems or beliefs etc.) … This is how the attributeless-infinite-being (Nirgun Nirakaar Brahm or Brahman or Paramatman or Parambrahma) ever is …

Due to this reason, there can be no meditation on voidness unless both Is’ness and Not’ness are simultaneously detached by the aspirant …

As also, unless Is’ness and its reciprocal i.e. Not’ness do not meet in their macro-neutral state, voidness of these cannot even be realized …

This is because, voidness is only when the opposites are arrived at their macro-neutrality and then with this macro-neutrality as a base, the person enters voidness, so as to realize it …

Thus unless equanimity (Samta) is maintained towards ‘allness and its each lesser or greater part’ no finality of realization (or realization of one’s own essence or Atman) can be arrived at by that aspirant …

During the course of this degenerate age (Kaliyuga), most of the systems forgot about this aspect and thus ended up believing that Not’ness of something is the voidness of it, whereas the fact is that Not’ness is just a proof of absence of Is’ness of it and thus Not’ness is never a proof of voidness (because voidness is free of both the Is’ness and Not’ness alike) …

When this state of voidness which is free of allness of Is’ness and Not’ness alike, is realized by an aspirant, then that aspirant escapes out of the entire macrocosmic creation …

The left side of the figure of this topic of Ahum Naad also has a non lighted state which is not painted there (but it shall be shown in the next topic) … This non lighted state is the macrocosmic voidness as it ever is and was referred to by my Gurudeva (i.e. Buddha Avatar) and the same was also told by many other Siddha’s …

Even when it is said that it “is” not (or if we say that, it “is” within its Not’ness), then also the Is’ness of it being a Not, is automatically present within it … And it is also due to this reason that within deeper realizations, Not’ness is inseparable from “its own Is’ness” … And this is even true when it actually “Is” a state of Not’ness itself …

Due to this reason, there is nothing within the entire macrocosmic creation can escape out of the inherent Is’ness of its current stature (or its current macrocosmic standing or current existence) and this statement is fully applicable to all that is believed or known as a Not (including emptiness or Shunyata) …

And also a fact that, as long as it is based upon an Is’ness of it, it always holds its own intrinsic I’ness (Ahamkara as shown in this figure) … This I’ness which includes Not’ness of anything or any entity, is the only proof of existence … And as long as the “I” exists, everything is found to be existent by that “I”…

As also, unless there is an “I within”, even the voidness cannot be realized … Thus voidness also holds its own intrinsic I’ness and the same I’ness is also needed by an aspirant to self-realize voidness (emptiness or Shunyata) … Unless the realizer and realized have a common ground, the realizer cannot even self-realize that state and as far as our current discussion stands, that common ground itself is the I’ness of both (i.e. realizer and realized) …

And in its originality, I’ness itself is of Ahum Naad (or the sound of macrocosmic I’ness) because eventually it is to Ahum Naad (i.e. sound of macrocosmic I’ness) that every microcosmic I’ness also relates (Every microcosmic I’ness is also a part of macrocosmic I’ness as is of Ahum Naad) …

The I’ness which is held by any microcosm (including any aspirant) is only related to its parental state of Ahum Naad (or Aghora) which is being discussed here … And since I’ness is ever needed to self-realize or directly-cognize (or have a direct knowledge) anything and since I’ness itself is of Ahum Naad, so this also proves the importance of Ahum Naad of our current discussion …

Thus basis above paragraphs … If the aspirant (mediator) does not find anything like “it is or it is not” then this denotes a proof of evolving past microcosmic and macrocosmic I’ness (i.e. the entirety of Ahum Naad) and which itself denotes the arrival of that aspirant at voidness of any future existence … Thus such aspirants never return back into a microcosmic state (but this not-returning back is only if they choose to do so, as this choice is entirely of the aspirant who has arrived at an evolutionary standing which is being discussed here) …

And this is a non-dual state, because in this state, the knower, known and knowledge become one (or in other words … The realizer, realization and realized become one and the same non dual Absolute-being) … And due to this, both Is’ness and Not’ness dissolute within their own causes and thus are no longer existent within the aspirant … At this state, the aspirant is neither liberated nor non-liberated as he (or she) is already beyond these two primary dualities of existence … Due to this reason, that aspirant is just resting within the undefined … This undefined is where the earlier figure of this topic (or Ahum Naad) eventually leads to because in the finality of realization of the state which that figure denotes, there neither is an Is’ness of existence nor any Not’ness of existence and yet that aspirant definitely exists (whilst being free of such dualities of Is’ness and Not’ness alike) … Thus this is also the state when an aspirant is already fully-gone, yet permanently-ungone and yet the eternally-gone one … It is to this condition that the Gurudeva of my previous incarnation (i.e. Gautama Buddha) was referring to in his knowledge systems …

 

Aghora as a path of dissolving of ego

Now we shall go even further so as to discuss what is the condition of the aspirant after the I’ness of that aspirant has already dissolved into the macrocosmic I’ness (or Ahum Naad) …

When this I’ness (Ahamkara) of a person dissolves, then the entire macrocosmic creation becomes invalid for that person … And simultaneously, that person also becomes invalid for the entire macrocosmic creation …

After the I’ness of a person is already dissolved into its own primary cause (i.e. the mind is already dissolved into its own cause as is shown in the earlier figure of Ahum Naad) and then, if after this stage the mind further enters into macrocosmic voidness (Shunyata) then due to the absence of validity of microcosmic and macrocosmic I’ness for such a person, even the macrocosmic creation would not know about the whereabouts of such a person …

Thus after an aspirant completes all the stages as were discussed in previous paragraph, if someone were to ask the macrocosmic creation about such a person’s whereabouts (i.e. ask about that persons state of existence), then the reply of the macrocosmic creation would only be “he (or she) was, but now he (or she) is not existent” … This is also due to the fact that after the stage which is discussed in above paragraph, only the voidness of existence remains applicable for such an aspirant …

Continuing with above paragraph … And at this state of voidness of existence, even when that aspirant is still existent, yet his (or her) existence is as a macrocosmic void (i.e. Shunyata) only … Such a one was told as “neither gone, nor ungone yet the eternally gone one” by the Guru of my previous incarnation, whom this world reverently addresses as Buddha Avatar

Continuing with above paragraph … Due to the reasons stated in above paragraph, within many Vedic texts there are proofs of the fact that even after an Avatar had arrived to a world, many of the egoistic-controllers of this world (i.e. egoistic-Gods or Abhimani Devata) did not even know that the Avatar had arrived upon their own controlled world … And this itself is because of the fact that nobody can know about a person existence, especially if the egoistic mind is already dissolved into its own cause and then that dissolved mind is further dissolved into macrocosmic voidness itself …

Continuing with above paragraph … This is also the reason for Bible to state, that “he (Christ) shall arrive like a thief in the night” and the Bible also tells its adherents to keep vigilant so as to know that awaited one, as soon as he arrives … The term “night” as is utilized on the subject statement of Bible is the same as the non-lighted state of voidness (Shunyata) within which the Christ shall be arriving and thus there are statements to keep watchful eyes on that event, as the seers of those times knew, that when the Ego is already dissolved, then unless one is very-watchful of such an arrival, that arrival would only go unnoticed, but only until that arrived entity declares its self-presence within that world system … Thus this statement also relates to same state of evolutionary standing which is being discussed here and where the aspirants mind is eventually dissolved into macrocosmic voidness itself and thus that aspirants existence is as the void itself … And since the “voidness of existence” cannot be known or traced, so was the reason for above listed statement of the Biblical lore …

Continuing with above paragraph … And this statement also proves the relationship of the awaited-one to “divinity of veiling (i.e. Tirodhaan Shakti)” which itself is of the golden colored “East-Facing” Tatpurusha face of Sadashiva (The word Tatpurusha means “That Being”) … And since that arrival is from the golden colored Tatpurusha face, so that arrived one should “already” be holding the golden accomplishment vehicle i.e. Golden body or in other words, the body of Tatpurusha or Tatpurusha Sharira …. This golden body can also be termed as the body of the golden womb of creation, who is also addressed as Hiranyagarbha Sharira … In Buddhist lore’s the same golden body is called as the Buddha body of reality as it is also called) at the time when he enters to this world … And it was due to this reason that there also are many other statements by seers and sages of west where they had told “The light shall rise in the east and shine in the west” … It is also due to this reason, the knowledge can only be distributed in English language by that awaited one and yet that knowledge shall have to have the links to the root of allness of knowledge, i.e. the Aghora face of Shiva … And since knowledge and path of Aghora originally was of Dharma itself, so that awaited-one’s distributed knowledge shall have to have the links to the “great grandmother of all philosophies (i.e. Sanatan Dharma) itself …

Continuing with above paragraph … And since he is from Tatpurusha face of Shiva, so he would definitely be having the power to veil himself and this shall even be after he comes in the open (or he reveals himself) and thus he cannot ever agree to be the awaited one because of the need to comply to the requirements of the obligations to the “divinity of veiling (I.e. Tirodhaan Shakti)” as is of the golden colored and east-facing Tatpurusha face of Sadashiva, from where he returns back to this world …

 

Aghora and path of final absorptions 

Now we shall briefly discuss the presence of the path of absorption and its references in various knowledge systems and whose knowledge is also arrived through the Gyan Shakti (divinity of knowledge) as is of the Aghora face of Sadashiva (or Ahum Naad) which is being discussed here …

Here this is only a brief discussion, so it shall be expanded in appropriate topics of this text …

  • This same fact about absorption of mind into its own cause is also very beautifully stated within a few verses of Avadhoot Gita (of Gurudeva Bhagwan Dattatreya), where Gurudeva states thus about himself …

“When I am Shiva, then whom to worship”

In the finality (or reality) the word Shiva is only denoting the eternal-auspiciousness of that which pervaded and envelopes allness, extends beyond allness and that which is beyond all beyondness … This means that the word Shiva is also referring to the auspiciousness that pervades and envelopes allness, extends beyond allness and also that auspicious which is of the indescribable yet self-realizable Absolute-Being … Thus in the ultimate finality the word Shiva itself denotes the attributeless-infinite being (or Brahman or Paramshiva) and it also simultaneously denotes IT’s pristine primordial-beyond divinity (or Adi Parashakti) … Thus when an aspirants innermost essence (Atman) itself is Shiva, then whom to worship is the big question for that aspirant …

Thus above statement of Gurudeva Bhagwan Dattatreya also denotes a state of perfect union to Ever-Auspicious-Allness (Maa Adi Parashakti) as is of the Ever-Auspicious-All (Paramshiva) itself …

  • And the same fact was stated by Gurudeva Adi Shankaracharya within the path of knowledge of Atma Shatakam (which is also called as the six stanzas of liberation or Nirvana Shatakam) where he has utilized the word “Shivohum”, which in English language can be written as “I Am Shiva” and where the word “I” is eventually referring to the “I-within (or the essence within or Atman) and thus this term Shivohum actually denotes the union of the aspirants innermost essence (I.e. Atman) to the essence of allness (Nirgun Nirakaar Brahm or Brahman) …
  • The same absorption of mind is also referred to in Siddha Siddhant Paddati (of Siddha Gurudeva Gorakhnath) where the chakras (plexus) within and above the crown plexus are described and finally the term “Niralambasthana” is stated … Niralambasthana means that place which is free of root of allness and thus is isolated from allness and thus is the independent place and where independent means fully liberated

Niralambasthana is of the Ashtama chakra (which is the same as what was told as the 8th chakra as is stated in Atharvaveda chapter 10) … The Eighth chakra shall be discussed in two later topics and that too with specific paintings because this is a very important discussion of this text which as such was never discussed in great detail during the history of this world system … And yet I shall be restricting it to that part, where it cannot be misused for personal self-serving ends by the other-wise leader (of lands and knowledge systems) and/or be used to divide humanity any further … In fact this is the uniting part of this text because almost every knowledge system (i.e. almost every religion) has related to it at some point of time during history and where the original knowledge of it was rendered by sages of Atharvaveda itself (I.e. those sages who were related to and/or were of the pristine lineage of Brahmarishi Atharvan) …

  • This path of absorption of mind into its own cause is also the same as is discussed in many Yoga texts …
  • This path of absorption of mind into its own cause is also partly-denoted by the symbol of caduceus …
  • This absorption of mind into its own cause is also the same state as is of the concept of staff of Moses … And at the same time, absorption of mind into its’ own cause, itself is the staff of Moses
  • And this as such also relates to the term “Sambhal or Sambhal or Shambhala or Sambhalpur” of Hinduism and Buddhism … ‘Sam’ means ‘macro-equanimity or macro-neutrality’ and ‘Bal’ means ‘might or Shakti or Devi or force or power or divinity or Kundalini’ … So Sambhal or Shambhala means, ‘power or divinity of macro-equanimity or macro-neutrality, which itself is Kundalini Shakti’) … This unless the Kundalini-Shakti rises to that which is beyond the 7th plexus (i.e. thousand petalled lotus at the top of brain or Brahmarandra chakra or Sahasrara) there cannot ever be an absorption of mind of that aspirant and such an aspirant also cannot know the real, hidden and thus esoteric meaning of the terms Sambalpur, Sambhal, Sambal and Shambhala …
  • This path of absorption also relates to another sound (Raam Naad or the “Sound of Raam”) … This sound shall be discussed in a later topic so I shall just leave this discussion on the “sound of Raam” here itself …

The sound of Raam (i.e. Raam Naad) is also the same concept of RA of Greco-Egyptian mythologies … This shall be discussed in a later topic as it also relates to the Atharvaveda only …

Within the time spans of the current day time (i.e. Brahma Kalpa) of creator (i.e. Pitamah Brahma Ji) this knowledge of “Ram Naad or Sound of Ram” was originally distributed by Lord Ram during 1st Tretayuga (i.e. the third divine age) of the Mahayuga (i.e. 1st divine age cycle) or the 1st Manvantar (which means as the age of father of Man or Manu Maharaaj) of the current Brahma Kalpa (or simply the current Kalpa) … And thus this knowledge is one of the most primordial one as it spans a time span of almost 1.97 billion human solar years … As also a fact that all Avatars of Sri Bhagwan Vishnu (including Lord Raam) appear during each Mahayuga of each Manvantar of each Brahma Kalpa as there has not been a single instance when these Avatars of Sri Bhagwan Vishnu (i.e. my Sanatan Gurudeva or Eternal-Guide) did not appear in a every Deva Yuga (or the great eon of 4.32 million human solar years) …

  • This path of absorption is also related to the Vajradanda (which means as the golden staff of Vajra or lightening) as is stated in Siddha and Buddhist lore’s … The path of Vajrayana Buddhism also relates to the same Vajradanda Chakra itself … This shall be discussed in a later topic and with paintings … This knowledge of Vajra was firstly given by Maharishi Dadhichi …
  • The same absorption of mind is also referred to in many other scriptures of many faiths … As far as the physical vehicle (which itself is a manifested form of earth element or Bhu Mahabhoot) is concerned, this absorption also relates to a verse as is stated within Koran Sharif (Surat Az-Zalzalah 1:8) and is copied here for easy comprehension of the interested aspirants …

“When the earth is finally shaken and it throws out it’s burden and man will say, what is all this happening, then know that your supreme-lord has inspired it to do so” …

Explaining above verse of Koran Sharif … This confusion is very much there within the person, in whom that which is referred to in this Ayat (Verse) actually happens (when this happened, I in fact called all deities for assistance, because I really did not know what is all this happening inside the physical earthly body) …

This verse relates to absorption of the entirety of subtle-impressional macrocosmic states which are within the physical vehicle (of the aspirant itself) and where these states get absorbed into their respective macrocosmic principal causes …

And because above paragraph automatically happens as the supreme-lord only inspires it after Shakti Shiva Yoga commences within the physical vehicle itself, so this cannot even be stopped by the aspirant … This shall be discussed within a later topic that relates to Shiva Shakti Yoga

  • The same was also stated within Mahabharata much earlier than the time when Quran Sharif was even revealed to humanity through the last and final prophet (Prophet Muhammad) …

“A fire from the mouth of the underground serpent will burn the lower worlds, then the surface of the earth and will set the atmosphere ablaze … This mass of fire will burn with a great noise … Surrounded by these circles of fire, all animate and inanimate objects will be destroyed” …

Explaining above quote … The underground serpent refers to the sleeping serpent (serpentine fire) in the pit of spine (coccyx bone) and thus it denotes the Kundalini Shakti itself … This Kundalini Shakti is the one which gets activated and thence this serpent like state rises up the spinal column and its energy bursts reach the top of skull (It has a huge hissing sound inside the body and it may even lead to a blacking-out of the consciousness during the initial stages of this rise of the black serpent who rests in the spine) …

Continuing with above paragraph … The great noise of above verse refers to Raam Naad (also told as RA Naad in a later topic) and this “sound of Raam” is like the roar of thousand lions inside the physical body itself … This is what happens after above paragraph is actually transited through by the aspirant …

Continuing with above paragraph … The burning of worlds relates to the burning of all afflictions within the five sheaths and thence burning of the links of the entire macrocosmic creation (i.e. the subtle macrocosmic creation which is present within the aspirants physical vehicle itself) and thus, the aspirant begins walking free of all attachments to allness (This actually denotes a state of detachment from allness and thus it denotes the finality of liberation i.e. Kaivalya Moksha) …

Continuing with above from Mahabharata which also states thus …

“The stars will become adrift from the sky and the great-giant sun will set the entire earth on fire; the universe will become an immense furnace … All animate and inanimate life, will be blacked out and thus ended” …

Explaining above quote … This actually happens in the physical vehicle as the heat rises to such an extent, that the physical vehicle blots out completely and due to arrival at the Seedless-Trance (i.e. Nirbija Samadhi) …

Continuing with above paragraph … After this Nirbija Samadhi completes, then the subtler consciousness of the aspirant enters the Sun world (i.e. Surya Loka) … From the sun world (or in other words, the world of Sun or Surya Loka) the aspirant’s subtle consciousness then directly enters into Avyakta Prakriti (i.e. that part of nature which is non-manifest, not-present, except near the Abode of creator or Brahmaloka as she is the creators divine element itself) and thence does that aspirants consciousness enter into the “macro-neutral, attributed-formless Brahmaloka (i.e. Sarva-Sam, Sagun Nirakaar Brahmaloka) … The path stated here is also one of the paths stated in Vedanta (i.e. Brahmasutras) … This shall be discussed in much details and with paintings, but within later topics of this text …

Continuing with above paragraph … Once above happens, then all kinds of subtler accomplishment vehicles (Siddha Bodies) automatically begin manifesting within the physical vehicle of that aspirant itself … And thence these accomplishment vehicles (Siddha Sharira) also end up merging to their respective macrocosmic principal states … Only after this absorption of all these self-manifested subtler vehicles actually happens to their respective macrocosmic principal states, does the aspirant qualify to walk the last pathless partless path, alone … Alone means in isolation from allness and her each part …

  • All of above are also is in line within the realizations of a great statement from Yajurveda which was told thus by sages …

“Yatha Pinde Tatha Brahmande, Yatha Brahmande, Tatha Pinde”

Which means as …

“As is microcosm So is the macrocosm, As is macrocosm So is each microcosm”

But since this is not the topic for such deeper introspection’s, so I shall have to stop here only to resume this discussion later on in an appropriate topic …

  • This absorption also is stated as “Jhana” within the knowledge systems that were given by Gautama Buddha … This is after the Pot of Nectar (or in other words, Amrit Kalash) which resides below the navel plexus, starts moving upwards … Then this white pot of buttery light (nectar) enters the crown plexus (Brahmarandra) and thence transits through it (i.e. through and through the crown plexus) … This is also via the path of “Ram Naad (sound of Ram)” only …

Continuing with above paragraph … After above paragraph completes, then a creamy-white oily powder keeps falling out of the top of head and skin … This powder turns into oil as soon as if forms … This is the real anointing that is stated in many texts for the righteous King (Chakravartin Samraat of Vedic lore) … But if this state proceeds to its real-next one i.e. Mahakaali Mahakaal Yoga (which shall be discussed in a later topic), then it denotes the already gone state of that aspirant, i.e. the aspirant is one who as such has gone beyond the state of Chakravart and due to this reason, such an aspirant cannot be the Chakravartin Samraat (Righteous King) of the triple worlds …

Note: Mahakaali Mahakaal Yoga as is stated in the earlier paragraph, means the “union of the divinity of the great time to the eternity of the great time” … Great time only means the “Timeless state of the supreme being (or in other words, Absolute being or Parambrahma) ” … This Mahakaali Mahakaal Yoga also happens inside the physical vehicle itself and it is the “Highest Yoga-Tantra that happens within the primordial non-lightness of Maker’s Makings (or in other words, the Param-Yoga of Krishna Paksha of Brahmand)” …

When this white oily powder falls from the top of skull, then this stage also denotes the beginning of end of one’s existence and while within an arrival at the endlessness of that, which is beyond all that is known, imagined or visualized as beyond …

  • This process of absorption is also stated as union of Shiva Shakti, union of Samantabhadra Samantabhadri within the physical vehicle … This is the highest of all system or paths of unions (i.e. it is the highest Yoga Tantra) …

Thus basis all above discussions that relate to a variety of knowledge systems, I strongly feel, all that has changed across the dimensions of time, are the languages, descriptions, names of states, procedures and codes of conduct (including cultural and religious rituals) … For the truth stays the same, across faiths …

And I also know that all the truths as are variously stated in texts of various faiths are ultimately related to the same knowledge which was originally rendered by self-realized all-realized Vedic sages (Rishi) all of who were of the pluralistic yet monist paths as only are of the great-grandmother of all philosophies (i.e. Sanatan Vedic Arya Dharma) …

All knowledge itself is of the “divinity of supreme knowledge (i.e. Gyan Shakti)” as is of Aghora face of Sadashiva which was being discussed here … Without the paths of Aghora, there is never a state of completeness of knowledge and thus only that aspirant who has walked the path of Aghora qualifies to be the holder of knowledge of allness and also the knowledge of paths of allness … Nobody else has ever held this knowledge and nobody else ever can because divinity of fullness of knowledge (i.e. Gyan Shakti) is of Aghora itself …

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The Little Student

Irrespective of what may be apparent to any aspirant of now or ever, within the current transmigrated incarnation I remain as a little student of the Absolute.

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