> > Why is it, that some "sour grapes" svaamiis think > > Pata�jali advises people not to practise siddhis? > > The reason might well be that the Sanskrit skills > > of many of them are not too good. > Vaj wrote: > The more likely reason is the almost universal insistence > that siddhis are impediments to spiritual growth from > numerous scriptures and sages. > Would that include all the numerous Buddhist scriptures and sages, most of whom, if not all, advocate the development of various siddhis? And would that include the Shakyamuni himself who once demonstrated a feat of yogic flying by rising up above the city of Shravasti in order to impress the people?
> The jivanmuktiviveka, the primary text on enlightenment > in the Shankaracharya tradition is an excellent example > because Shankaracharya Vidyaranya gives us numerous quotes > from sages explaining this. Swami Brahmananda Saraswati > shares the opinion. > The primary text of the Shankaracharya tradition is the 'Tripura Upanishad' which promises untold siddhis from the practice of bija mantra meditation on Tripurasundari. Shankara advocates the use of siddhis in his famous 'Ode to the South-facing Form' and in the 'Ananda Lahari'. Shankara does not dispute the words of Patanjali. You should read Shankara's vartika on Vyasa's commentary on Patanjali's Yoga Sutras. > The basic reason often given is that cultivation of siddhis > thru samyama causes one to become "vyuthana" or "outward" > and attached to the outer world. > > The more precise, yogic reason has to do with *where* the > siddhis manifest in the subtle body. The siddhis, these > perfections, all relate to various petals or dalas in the > sahasara-chakra. Normally, in the process of spiritual > unfoldment as shakti awakens and unfolds, these dalas are > activated as a side effect of that unfoldment. > You need to get some smarts, Vaj, according to the Tripura Upanishad, the 'sahasara' isn't a chakra. You've made a fundamental mistake if you consider the yogic body to have a more that six exoteric chakras. Work cited: 'The Svacchanda Sangraha' Bhaskara's Lalitasahasraranama Bhasya p.53 'The Serpent Power' by Arthur Avalon pp.169-170, 'Shakti and Shakta' by Arthur Avalon p.409. > However, when the siddhis are cultivated directly, as in > the TM sidhi pogram, what it can do in some people is > force the kundalini-shakti up the vajra or saraswati nadi, > diverting it from the sushumna, the central samadhic channel > of unification. In such a case one cannot access bindu, the > point of return for the shakti. > You really need to get some smarts: the bindu is not the 'point of return' for the shakti - the bindu is the point of origin. Every Shankara tantric knows the order of evolutes contained in the Sri Yantra. The bindu is the point of origin - the petals and the gates are the point of return. Perhaps you should read the primary texts of the Shankara Sri Vidya - the Saundaryalahari. Have you ever even seen an image of the Sri Yantra? If so, did you see that little dot in the middle of of the intersecting triangles? That's the bindu, the central focus of every Dasanami Sanyasin. > Instead the shakti remains trapped in ascending nadis which > do not culminate in an experience of unity or unification. > Thus the student is left in a sort of "limbo". > > Some disreputable pseudo-masters will even utilize this > fact to make dependent, slave-like students who hang around > waiting and waiting. > The Shakyamuni was not a 'pseudo-master' you idiot!
