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Siddhas Information
The
word "siddha" is derived from the word "chitta,"
a Siddha is essentially a perfected being. The chitta
is the mind-stuff which lingers around the innermost self
and percolates through the sheaths surrounding the self.
Patanjali has stated in Raja Yoga Sutras that Yoga consists
of cleansing the chitta. He is referring to the release
of the unconscious memories, thought forms, sense of separateness
from the inner divine self, and the erroneous conception
that the being is actually the external ego and associated
consciousness. These limited “memories” and
inaccurate aspects of the mind-stuff have often been stored
for lifetimes in the subtle space of self (akash).
Here
the reference to “memories” is made even though
the mind-stuff is not remembered by the external self.
It is the mind-stuff that interferes with the Divine will
manifesting from soul (atman) in an individual and drives
the actions of the external being into areas that are
not consistent with Divine will. As an individual begins
to be liberated from the influence of the mind-stuff,
the divine attributes of the atman or self manifest in
the very subtle sheath of bliss (Anandamaya kosham) that
surrounds the atman. When the transformation of that very
subtle part of the being has been given fully to the divine,
the individual becomes literally a beacon of bliss-light.
Simply being in the presence of such a being is uplifting.
Such an elevated individual is often acknowledged by a
conscious or spiritual community as a saint. When you
look into the eyes of such a being, you will feel the
depth of bliss and peace and be blessed and gradually
transformed. The divine can initiate a sincere aspirant
through such means.
The
transformation of the bliss sheath, however, does not
occur in a vacuum. Anyone whose spiritual practices have
thus resulted in the awareness of the Divine working through
them has already begun the transformational process and
surrendering of the sheath of the intellect (Vinjnanamaya
Kosham). When the analytical or intellectual component
of the being is fully informed by the divine light attributes
we may (through Divine Grace) be in a position to recognize
such a being as the sage that they are. Such an individual
is truly a “muni” or one who has had their accumulated
experiences and knowledge enlightened by the higher, deeper
aspects of self. When the transformation of the intellect
is complete the speech and communication skills are highly
evolved and express a consciousness which is focused,
penetrating, broad and vast. It is a misconception to
think that such persons are clones of each other. The
Divine essence manifests with variety in the intellect
of every soul not only because the external experiences
vary, but also because of the unique qualities that are
inherent in the deepest part of the being, the atman.
It is said that no one is a muni who has no independent
opinion of their own. Such a sage has digested and integrated
the informed divine light into the analytical aspects
of the being.
As
the intellect undergoes this transformation, the mental
sheath (manomaya Kosham), associated with the senses,
is similarly transformed. This is, of course, an individual
who is fully aware of the Divine as the prime mover. Since
the ego has been given to the Divine, every action related
to the senses is observed and understood to be none other
than the indwelling god or goddess doing the experiencing
and enjoying. Such a Buddha can enjoy all the senses without
fear of confusion or being lost spiritually in them. For
the great tantrics who have attained to this state, conventional
rules which guide and provide stability, safety and structure
to society are irrelevant.
As
the divine light descends into the sheath of energy (pranamaya
kosham) the entity becomes a siddha in the truest sense
of the word. As defined in the upanishads, A siddha is
one who has progressed from the exalted state of freed
while living (jivanmukta) to supremely free with full
power over death (para mukta). This state is referred
to in Siddhantha literature as soruba mukti or soruba
samadhi. This para mukta will rarely retain the transformed
physical frame and when so, remains as an avatar. The
physical body (Ananda Maya Kosham) of the siddha glows
with the fire of immortality.
The
transformation of the physical plane is rare indeed, even
among the celestial siddhas. An accurate rendering on
the life of such a siddha is precisely as difficult as
reducing the cosmic to a rule. The divine is to be experienced,
not expressed, and the mystic greatness of a saint, sage,
or siddha lies not on the surface for men to see.
It
is clear that these siddhas have, and continue to guide
the advance of consciousness on our planet and elsewhere.
Humanity truly owes a deep dept of gratitude to these
God-Men, of which 18 are acknowledged as the greatest.
The climax of the siddha tradition is the immortal Himalayan
Kriya master, Babaji Nagaraj.
