ECSTASY EQUIPOSE AND ETERNITY
THE VADE MECUM AND GUIDE TO SHRI MAHENDRANATH'S FANTASTIC KOSMIC KINGDOM OF THE ALAKSHYA NATHAS OF SHAMBHALA INTERNATIONAL
I have read this title many times since I often go back to the Twilight Yoga Trilogy in order to keep the basics of the Kaula Nath Path fresh in my mind. After many years on the path I am quite familiar with the central terms in the sanskrit language but now I stopped, not being shure what the term "Alakshya" really ment.
After a quick search on the website Sanskrit Dictinary for Spoken Sanskrit I got the results: "Insignificant in appearance", "Unmarked", and "Invisible". There were other translations also but in regard to Dadajis title these struck me as the relevant ones.
In the Kaulopanishad there are some paragraphs warning us as to what to share with others about our work, saying:
One should not reveal this. One should not discuss this with pashus. Even weak argument may contain the truth. One should not make distinctions. Do not speak of the secret of self. One may speak of it to a pupil.
Within a Shakta, outwardly a Shaiva, in the world a Vaishnava. This is the rule Liberation comes from knowledge of self.This I understand as to not talk about what we do to the uninitiated since there are so many elements of our practice that is difficult to understand for the uninitiated. If one is under the spell of the conditioned ideas inherited from parents, school and culture what we do may seem quite strange, and our work and symbols might frighten them. People that get frightened generally want to get rid of the element that scares them. If this goes far enough, who knows what will happen? History has too many examples of how bad this can end for people of New Think, Inovation, and Fresh Perspective.
In the last two sentences the upanishad suggests that we should act as Vaishnavas in the world. This does not mean that we should sing Hare Krishna Hare Rama, but that we should act in accordance with the general consensus concerning laws and culture in order not to get into any unnecessary trouble that would shorten our lives or block our opportunity to do our Great Work.
I have also read somewhere (not remembering where at the moment of writing) a version of this statement saying "In the world a Vaishnava, in private a Shaiva, in secret a Shakta".
Concerning to be a Shaiva in private I understand this as meaning that we may openly practice meditation, study of philosophy, religion, and so forth in our homes, and that there is no restriction concerning this.
When it comes to Shakta practice we are encouraged to keep this within and in secret and the reasons for this are given above. Being a magician means to live life consciously, making conscious decisions and conscioulsy directing our will towards our individual goals. When most people live their lives unconscious of their own potential and decisionmaking, experienceng the world as a chaotic and mean place, our natural, free and amoral way of life may com across as foreign and frightening.
In the west there has been a strong tradition to persecute innovative thinkers and people with other perspecitives than the ruling class, therefor it has become part of the western tradition to work in secret and meet in private. In the eastern traditions there has generally been more tolerance to different approaches to life and the indians often displayes outward sign in order to show their spiritual affiliations.
Still, as Mahendranath points out in his writings, and as can be understood by reading the Kaulopanishad, we see that not all approaches to enlightenment and liberation has been readily accepted, and some level of secrecy was kept in regard to Tantrik and Kaula practices.
Concerning the introduction of his own "Aeonion Transmission" Mahendranath explains in the charter where he gives the Initiation and Parampara to Lokanath, that:
"I, [Mahendranath] do hereby ordain by that Supreme Authority which rests with me, that the Adinath Sampradaya shall henceforth become an International and Cosmopolitan Order of all worthy people, students and householders above the age of 18 years, who may occopy a normal life and pursuit of livelihood; provided they accept the 3 basic aims and objects of the Nathas, to wit: Real Peace, Real Freedom, Real Happiness"When he passed on the spiritual stream that he had been initiated into to his europeand disciples, he metamorphosed the ancient indian order of renunciates into a western tradition of housholder yogi-magicians that "may occupy a normal life and pursuit of livelihood". He demanded no excentric lifestyle or orange dresses, no need of showing any outward signs of affiliation, only to "accept the 3 basic aims and objects of the Nathas, to wit: Real Peace, Real Freedom, Real Happiness". Thus he metamorphosed his branch of the Adinath Sampradaya into an Alakshyanath Sampradaya - a Tradition of the Invisible Lords and Ladies, keeping us safe from the self righteousness of mediocre minds and small thinking.
The Alakshyanath Sampradaya established in the west by Mahendranath has sprouted into a big family tree with many branches. As in all families there are different perspectives and standpoints, but they all share common roots. Lokanath, Vilasanath, Shambhalanat, Siddanath, Kapilnath, Adityanath, Trishulnath, Svabhavanath, Pratyakshanath and others, I love them all for their work and their expressions of The Great Work.
The Will to Love is the Law to Live!
- Svacchandanath
