Acharas in Sri Vidya

Why Guruji could see deities that we cannot see?

Aiya: My own guru was a scientist; he was a nuclear physicist before he retired. When he explains spiritual concepts, he always explains in terms of physics, in a way that people can understand. So, he would say have to have a basic understanding of a solar spectrum. The electromagnetic spectrum of energy is huge; the bandwidth is very big. Out of that, the human perception is a tiny sliver; that is the extent to which we can see and experience it. On one side is 3,500 angstrom units, on the other side is 6,000 angstrom units.  This is what Guruji explains to people who ask him why he can see deities and they can’t. Through constant practice and focus and meditation, you can increase the bandwidth of your perception of that field. The deities vibrate in a different frequency; not in ours.

What is achieved by devotees of Goddess Sri

Guruji:

1. The Goddess, served by all time, knows that there is nothing other than Herself, that She is everyone. Never forgetting this fact, those who worship Her are constantly reminded of this, and so know this.

2. At the same time, they attain oneness with Her, drinking the nectar-like knowledge that whomever they are worshiping is only themselves. They attain oneness with Her instantly.

3. Those who are unable to reside in this knowledge permanently worship Śrī Yantras or bodies with the five nectars as follows:
   – sound, touch, sight, taste, and smell (sattvic),
   – milk, curds, ghee, honey, fruit juices (rajasic),
   – wine, fish, meat, women, and sex (tamasic).
   They also enjoy during their lifetime and at the end of their lives.

4. Such devotees will continue their devotions to the Śrī Yantra in afterlife too and get drenched with immortal nectar.

5. And will live beyond the sky.

6. Thus, fulfillment is assured for all devotees of Goddess Śrī: those who practice with desire and those who practice without desire.

Guru and Sadguru: On Divine Authority and Living Transmission

Guruji: To be a Guru, one must have a command from God.

Mere study of books cannot make one a Guru. One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through Anubhava (experience), can alone be enrolled as a Guru. A Jivanmukta or liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman.

A Sadguru is endowed with countless Siddhis (psychic powers). He possesses all divine Aisvarya (powers), all the wealth of the Lord.

Possession of Siddhis, however, is not the test to declare the greatness of a sage or to prove that he has attained Self-realisation. Sadgurus generally do not exhibit any miracle or Siddhi. Sometimes, however, they may do so in order to convince the aspirants of the existence of superphysical things, give them encouragement, and instill faith in their hearts.

The Sadguru is Brahman Himself. He is an ocean of bliss, knowledge, and mercy. He is the captain of your soul. He is the fountain of joy. He removes all your troubles, sorrows, and obstacles. He shows you the right divine path.

He tears your veil of ignorance. He makes you immortal and divine. He transmutes your lower, diabolical nature. He gives you the rope of knowledge, and takes you up when you are drowning in this ocean of Samsara (cycle of birth and death). Do not consider him to be only a man. If you take him as a man, you are a beast. Worship your Guru and bow to him with reverence.

Guru is God. A word from him is a word from God. He need not teach anything. Even his presence or company is elevating, inspiring, and stirring. His very company is self-illumination. Living in his company is spiritual education. Read the Granth-Saheb (the holy scripture of the Sikh religion). You will come to know the greatness of the Guru.

Man can learn only from man, and hence God teaches through a human body. In your Guru, you have your human ideal of perfection. He is the pattern into which you wish to mould yourself. Your mind will readily be convinced that such a great soul is fit to be worshipped and revered.

Guru is the Moksha-dvara (door to liberation). He is the gateway to the transcendental Truth-Consciousness. But it is the aspirant who has to enter through it. The Guru is a help, but the actual task is practical.

Acting in calamities: On Preparation, Crisis, and the Essence of Srividya

Guruji: It's best not to be in crisis. But you are not in control of that. If you come prepared beforehand, then can face any crisis in a meaningful manner. Upasana helps you to deal with things, when you face crisis. When you are not threatened, be prepared i.e. what meditation is for. In meditation you let the subconsciousness rise to conscious level and you face the situation in a nonthreatening manner. No one has died in meditation.

When calamity strikes, all you have to do, is watch and wait. If you are afraid during that tie, watch. You cannot be afraid for ever, since you get bored of it and it goes away.

Ability to wait, watch and let things happen as they are.

Mind is the best source, for what you need. The help has to be found within you. You are the best person to know about yourself. How can a external person help you.

Deeper you go into meditation, stronger the emotions that comes up, they hold sway for sometime, watch them go.

Don't have preferences or attachment for good or bad experiences.

If you have high energy levels, you should meditate.

These are what I think is the essence of Srividya

Rebirth of who?

Guruji: I find it difficult to understand the uniqueness of an individual.
What you were 5 minutes before, is not what you are now.
As cells in your body, you have died. As a whole, you have continued.
Cells don't recall previous births, when taking next birth.
When you are taking rebirth, which personality are you talking of?
The person is changing, world is also changing, never static.
So what is rebirth? rebirth of who?

Ucchiṣṭa Gaṇapati — The Lord Who Accepts Everything

Guruji:

Ganesha is called a hasti = having a hand; hasta means hand.
UG’s form is that his hasta is at the yoni of his Śakti, Nīla Sarasvatī, playing with it.
Her yoni is considered to be Kāmākhyā, whose abode is Nīla Parvata.
She is playing with his phallus.
This form of UG is meditated on after dusk in the evening.

Uch + śiṣṭa = ucchiṣṭa means the ultimate.
Gaṇapati helps to cross over obstacles. He gives knowledge.
His Śakti is Nīla Sarasvatī; she gives complete knowledge of any vidyā.
She is Vidyā Rājñī.
She is pleased through yoni pūjā.
Her yoni (vagina) is Kāmākhyā.

He is mischievous.
He (Ucchiṣṭa Gaṇapati) is making love to his partner (Nīla Sarasvatī) with his trunk.

Ucchiṣṭa Gaṇapati is called great, because he does not reject anything as pūjā.
He does not judge — this is good and this is bad.

Up to a point, the paths of Śrīvidyā and Ucchiṣṭa Gaṇapati go parallel; they accept sexuality and sensuality as sacred offerings.
When it comes to insults, they diverge.
This is the difference.

Since Ucchiṣṭa Gaṇapati accepts vulgarity and even insults as his being.
Erotic play is the best worship to Ucchiṣṭa Gaṇapati.

Why is UG considered the high and great?
UG accepts even utter sensuality as his pūjā.
He is doing the mantra japa while his Śakti is uttering orgasmic cries.

Ucchiṣṭa Gaṇapati is one where he accepts anything as divine, even swearing.
He is Gaṇapati that searches the deep unknown, shown with his dantam inside Nīla Sarasvatī yoni.
They are both in divine bliss with each other.
She is holding his genital to express her love and connection to him.

Like Śiva (time) entering Śakti (space), he is searching the hidden universe via his ekadantam (one tusk) — he sees and loves the divine in everything, beautiful and crude.
Accepts everything as divine and discards nothing.

Sādhana of Ucchiṣṭa Gaṇapati is very powerful but a razor’s edge.

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nīlābjadāḍimī-vīṇā |
śālī-guñjākṣa-sūtrakam |
dadhad-ucchiṣṭa-nāmāyaṃ |
gaṇeśaḥ pātu mecakaḥ ||

graṃthāntare |

nāriy-onirasāsavāda |
lolupaṃ kāma-mohitam iti ||8|| nīla-varṇaḥ

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He has six arms.
He is blue in colour.
His hands show the rosary, the pomegranate, the paddy ear (śālyagra), the nocturnal lotus, the lute (vīṇā).
His sixth hand sometimes bears a guñjā berry and embraces the Goddess.
The Ucchiṣṭa Gaṇapati trunk is placed on the Goddess’s thigh.