heavily intellectual, ritualistic, devotional, or ascetic paths, and to transform

human nature. It is “new” today because it Tirumandiram and the writings of

the 18 Tamil Yoga Siddhas were unknown outside of Tamil speaking south

India and Sri Lanka until they were first translated by us, and either ignored

or misunderstood by Tamil scholars and pundits because of their deliberately

obscure “twilight language.” Because the Siddhas condemned the orthodox

Brahmin pundits and priests, they also earned the ire of members of this

community, who condemned them as magicians or worse. Consequently,

their writings were not preserved in institutional repositories like temples

and manuscript libraries, but only by hereditary families of physicians,

community, whose mother tongue was Tamil, when in 1986, I asked him his

opinion of the writings of the Tamil Yoga Siddhas. And I recall the typical

response from many persons in North India when I mentioned that our guru

was Babaji Nagaraj. If they had read the Autobiography of a Yogi, they

would ask “Is he still alive?” If not, and we mentioned that he had been alive

for centuries, they would say something like: “Oh, he must have very bad

karma, to be obliged to stay in this world of suffering for so long.” Even the

leading members of other lineages of the Kriya Yoga tradition have been

unable to appreciate what is “new” with regards to Babaji and the Siddhas.

Sri Yukteswar said with regards to Babaji: “He is beyond my

been alive for thousands of years.

Yogananda failed to grasp how close these two Siddhas really were, and that

like Agastyar, Babaji was a human being who became a Siddha, not God,

who became an avatar. Avatars are exceedingly rare. They are not found

within the Saivite tradition, but only among the Vaishnava tradition, with its

tamasic inertia and rajasic passions constantly threaten the sattvic

personality. Even the mind of a wise man can be carried away by the senses

and their associated samskaras or habits. Perfect security can only be found

by establishing oneself in something higher than the sattvic qualities of calm

and understanding: in the spiritual Self, that which is beyond Nature in her

three modes.

Unlike the tamasi and rajasic personalities whose freedom is characterized

by aloofness, and lonely isolation from others, the person of spiritual Self-

realization finds the Divine not only in himself, but in all beings. His

equality integrates knowledge, action and love and the yogic paths of Jnana,

arrupadai, “showing the path to others:” what one must do, and what one

must avoid doing. The Siddha, or perfected sage, is ever engaged with a

large equality to doing good to all creatures and makes that his occupation

and delight (Gita V.25). The perfect Yogi is no solitary person reflecting on

the Self in an isolated ivory tower. He is a many sided universal worker for

the good of the world, for God in the world. Because such a perfect Yogi is a

bhakta, a lover of the Divine, he sees the Divine in everyone. He is also a

karma yogi because his actions do not carry him away from the bliss of

union. As such he sees that all proceeds from the One and all his actions are

directed to the One.

Question: What is the difference between

“monism” or “nondualism” (advaita) and

“dualism” (dvaita) and “pluralism” (theism)?

Definitions of Monism and Pluralism

Webster's Dictionary defines monism as "the doctrine that there is only one

ultimate substance or principle, that reality is an organic whole without

independent parts." This is the opposite of dualism: "the theory that the

world is composed of two irreducible elements (matter and spirit), or...the

doctrine that there are two mutually antagonistic principles in the universe,

good and evil."

Yet, they are the very core of religion and cannot be regarded as trivial. They

affect everyone, for they define distinct perceptions of the nature of the soul

(and therefore of ourselves), of the world and of God. They offer different

spiritual goals: either to merge fully and forever in Him (a state which

transcends even states of bliss) or to remain eternally separated from God

(though such separation is seen positively as endless bliss).

One view, monism, is unity in identity in which the embodied soul, jiva,

actually is and becomes God (Siva). The other view, pluralism, is unity in

duality, two in one, in which the soul enjoys proximity with God but remains

forever an individual soul, or three in one because the third entity, the world,

monistic: meaning that there is only One. There is only One reality, referred

to as Brahman, an impersonal “That.” The goal is moksha, freedom from the

illusion (maya) which prevents one from realizing that there is only One.

Upon awakening from the illusion of maya, one realizes continuous

awareness of this nondual reality. The prescribed means involve “Self

enquiry” or “Self remembrance.” This may involve the contemplation of

such phrases as “Who Am I?” or “I am That,” or “I am Brahman,” or the

study of the Upanishads, the Vedantic commentaries on the Vedas. It may

also involve taking formal vows of renunciation in a monastic order, such as

the Dasami, the swami orders founded by the leading exponent of Advaita,

aware. One transcends egoism’s false identification with the body and the

movements of the mind. The causes of suffering are gradually eliminated as

a result. Instead of the intellectual approach of Advaita and Vedanta, it

teaches that the Truth can only be known by entering into the samadhi state

of conscious, wherein the mind becomes silent. It prescribes a progressive

sadhana, spiritual practices to prepare one to enter samadhi. This is the

approach of Classical Yoga, Tantra, some devotional (bhakti) schools of

Vedanta. Self-realization is the goal of Classical Yoga, and perfection,

involving transformation of human nature, is the goal of Tantra.

It is based upon an understanding of Samkhya’s principles (tattvas) of

“direct realization” jnana, through the practice of Kundalini Yoga.

While it is dualist in approach (theistic with the relationship between the

soul and God) on the relative plane of existence where souls must deal with

ignorance of their true identity, maya (mental delusion with regards to time,

passions etc.), karma and the gunas of human nature, it is monistic on the

absolute plane of reality.

This paradox can be seen more clearly with the following analogy which

underlines the importance of perspective. When one begins to seek Truth, or

God or Reality, it is like a person who is walking towards a mountain. From

a distance, the mountain, like God, Truth, or Reality, appears to be so big

however, one’s perspective changes completely. There is no longer any

difference between oneself and the mountain. Neither the Seer nor the Seen

has changed however. The seeker and the mountain remain as they have

always been. Only the perspective of the seeker has changed.

If, according to Advaita, only Brahman, That, is real, then what about maya

itself? Is it not unreal also? Adi Sankara, the foremost exponent of Advaita,

anticipated this objection by declaring that maya, understood as objective

illusion, or the power by which the One appears as many, is inherently

indeterminate. This is a far from satisfactory defense. To consider maya, as

Siddhantha does, as subjective delusion, and real on the relative plane of

“Neo-Advaitan” teachers ignore this distinction and consequently believe

that mere knowledge of the nondual state is sufficient and that there is

nothing to do to realize it and nothing to do to maintain ones awareness of it.

This also indicates why there is no word for philosophy in Sanskrit. There

are six main philosophical perspectives however, known as darshans which

include Vaisheshika, Nyaya, Samkhya, Mimamsa, Vedanta and Yoga

Question: What is enlightenment and how does it

relate to this discussion?

Answer: The term “enlightenment” of course is an English word, which until

recent decades was not used in any of the Advaita traditions except for

Hindu tantras.

I suspect that much of the recent debate among these so-called “Neo-

Advaitan” teachers over “What is Enlightenment?” and even a "post-

enlightenment phase" concerns the purifying of residual manifestations of

egoism: pride, anger, fear, sloth, and lust. This may occur precisely because

we in the West lack not only the experience, but also the terminology in

English to describe the various degrees of enlightenment. My own teacher,

when asked questions on this subject, being a yogi and a Tamil scholar, but

not an intellectual, referred his students to the writings of the Siddhas,

(which were at that time largely untranslated) and otherwise, those of Sri

for the absence of subjectivity and objectivity. It stands for the emergence

from time. It is the eternal now. It is a place where one transcends past,

present and future. It is a state which is not accessible to sensuous

perception; a state without distinctive marks, a stainless sky. Vettivel is

emergence from time, liberation, true freedom. It is “that Truth, the Sun

lying concealed in the darkness”.

"It is formless, blemishless, Self-effulgent and omnipresent, Ever-blissful,

beyond expression, and the inner light of those who have known it; The One

dividing itself into Brahma, Vishnu and Siva creates, sustains and destroys

the whole universe. Like a column of light that is Liberation, It is, May the

feet”), by awakening the energy in the muladhara chakra and directing it

mentally upwards through the other five chakras above until it reaches the

sahasrara.

4. Jnana yoga for those who feel called by own soul’s nature to seek Truth

through the cultivation of Self knowledge and wisdom;

How can one decide which of these is best for oneself?

Answer: We can see that there is a constant law of variation and that each

individual acts not only according to the common laws of human spirit,

mind, will, life, but according to this own nature or essential character

(svabhava), the law of self becoming of the Soul. Nature works out the

becoming of each one’s being according the possibilities of his or her

Action should be rightly regulated, evolved from within, in harmony with

the truth of one’s being, rather than by some external motive, such as social

expectations, or mechanical impulsion, for example, fear or desire. To know

ones own nature requires detached self-study and discernment. Once it is

identified, one can decide which of the above paths will best help one to

fulfill the potential of one’s essential character, leading to Self-realization.

Until then some regular practice of all of them will create the balance needed

to clearly see one’s svabhava. Until then, one may also feel a personal need

to follow one or more of these paths or yogas. For example, if one feels

physically weak, or nervous, more of asanas or pranayama; if one feels a

working into a divine action in any area of life, whether it be service,

business, leadership, research or art.

The person of spiritual Self-realization becomes a “Divine worker,” finding

the Divine not only in himself, but in all beings. His equality integrates

knowledge, action and love and the yogic paths of Jnana, karma, and bhakti

prescribed in the Gita. Having realized his unity with all in the spiritual

dimension, his equality is full of sympathy. He sees all as himself and is not

intent on his lonely salvation. He even takes upon himself the suffering of

others, and works for their liberation, without being subject to their

suffering. Wanting to share their joy with everyone, Divine workers embody

Because such a perfect Yogi is a bhakta, a lover of the Divine, he sees the

Divine in everyone. He is also a karma yogi because his actions do not carry

him away from the bliss of union. As such he sees that all proceeds from the

One and all his actions are directed to the One.

Question: Why are the practices of the Siddhas

kept secret if they are so beneficial? Why are they

taught only during initiations?

Answer: Initiation is a sacred act in which an individual is given their initial

experience of a means to realizing some truth. That means is a kriya or

"practical yogic technique," and the truth is a portal to the eternal and

essential details in the writings of the Siddhas. They are reserved for

personal training by a qualified teacher.

During the initiation there is always a transmission of energy and

consciousness by the initiator and the recipient, even if the recipient is not

aware of it. The transmission may not be effective if the student is full of

questions, doubts or distractions. So, the initiator attempts to prepare the

recipient beforehand and to control the environment so that these potential

disturbances are minimized. The initiator takes into himself or herself, in

effect, the consciousness of the recipient, and begins to expand it beyond its

habitual mental and vital boundaries. There is a kind of melting of ordinary

the raising of the kundalini of the disciple. It is most often not done in a

dramatic way in an initial session, but rather gradually over a period,

depending upon the diligence of the student in putting into practice what he

or she has learned.

For the initiation to be effective two things are essential: the preparation of

the student or recipient, and the presence of an initiator who has realized his

or her Self. While most spiritual seekers emphasize the latter, and seek a

perfect guru, few concern themselves with their own preparation. It is

perhaps a fault of human nature, to seek someone who will "do it for us."

That is, give us Self-realization or God-realization. While the guru or teacher

on a concrete sidewalk.

Traditionally, for this reason, initiation was restricted to only those who had

prepared themselves, sometimes for years in advance. While the first

initiations may be made available to a larger number of qualified aspirants,

only those who had cultivated the qualities of a disciple, as described above,

were given the higher initiations.

There is an essential sacred transmission of consciousness and energy which

occurs between the initiator and the recipient which empowers the

techniques. That is why initiatory traditions have managed to pass the direct

experience of truth from one generation to the next so effectively.

relationship to one’s spiritual development?

Answer: The Siddhas refer to three great blessings in life: First, to be born as

a human being, which is exceedingly rare. Only when one is incarnated on

the physical plane can the soul grow in wisdom, and purify itself of the

blemishes or fetters. Second, to find the spiritual path, which is also very

rare, with all of the distractions to the five senses, and the confusion of the

mind and intellect. Third, to find one’s spiritual preceptor, the guru, whose

teachings and example guide the soul to liberation. Once found, progress

towards the goal can become rapid if one keeps the physical body healthy

and applies oneself to the spiritual discipline and teachings prescribed by the

to the spiritual plane. Enlightenment in a diseased body or neurotic mind and

desire filled vital body was no perfection. Recognizing that the physical

body was ignorant of its potential, and therefore subject to metabolic decay

and disease, and using the remarkable powers mentioned above, the Siddhas

undertook a systematic study of nature and its elements and from what they

were able to grasp they developed a highly systematic medicine they

developed a system of medicine known as “Siddha” with many uniquely

effective remedies which is still widely practiced in south India.

They wrote many medical treatises on longevity, which today form the

foundation for one of the four systems of medicine recognized by the

comments on his article. Here are the comments on his article which I sent to

1. The “economic model of religion” helps to explain much of this divide,

particularly in the West, where there is a spiritual market for “instant” and

“easy” “enlightenment” among persons who have come to expect “instant”

and “easy” everything. Humans are by nature, lazy, and so they wil seek the

“easiest” and “quickest” means possible, effectively creating the demand for

teachers who will in turn supply to them an “easy” and even “instantaneous”

experience of “enlightenment.” “ Just attend my satsang,” or “attend my

transformation seminar,” or “read my book,” “and you too can become

that their belief that they are “enlightened” does nothing to resolve the

problems associated with their human nature, or even their existential crisis,

some of those who are sincerely seeking “enlightenment “ wil move onto the

mature market offerings of TMA (Traditional Modern Advaita). Many others

will remain satisfied with the fleeting glimpses of it proffered in the satsangs

of NTMA (Non Traditional Modern Advaitan) teachers, rewarded with

emotional and social compensations.

2. Westerners, particularly Americans, are generally ignorant about religion,

other than what they may recall from Sunday school. The average American

is unable to distinguish “theism” from “monism” from “atheism” from