This great work is the first of its kind to reveal the true nature of human evolution. The author Amarakavi Siddeswara, a Brahma Jnani has furnished the net results of his thread bare analysis and experiences in his famous "Integral Yoga". The lapses in the present day order of worship, meditation and God realisation are revealed in this book for the time in human history.
This wonder book is a boon to the modern reader in that the text contains the missing links in Vedic and Upanishad lore practised by the Maharishis of yore but lost sight of down thae middle ages. The task of co-ordination from Mental, physical and Psychi reformulations against the cosmic motion towards self-consummation with the divine from conscious participation with the infinite is well brought out by the author, in self experience. It is just clear that the knowledge of any aspirant engaged in Sri Vidya, Yoga Meditation or Advaita could never become wholesome without a digest of the contents of this book.
May the readers be enlightened with the gospels of the great author ranking one with mighty 18 Siddhas of yore.
I deem it a privilege to have been asked to give a foreword to the yoga book "The Human Evolution in the Physical" written by Sri Amarakavi Ramachandra Rao. Amarakavi is a Siddha by birth and he was initiated into "Moola Ganapathi Upasana" whilst at the age of twenty. He has heard God's Sankha Nadham" twice at the age of sixty and from then on, the divine inspired him into the comic truths of life hidden and unknown.
Amarakavi has already written two powerful books on Yoga " Nija Ananda Bhodham" and "The Secret of Tapas". Now he is eighty and in this old age also he is active both in physical and mental and presenting his third book "The Human Evolution in the Physical."
It is told that temple is only a reflection of the physical form of a man. According to Tirumular "Our body is temple". The parts of a temple are identical with the parts of the human body. The temple vimana is the head. The sanctum is the neck, the front Mandapa is the stomach,the Prakara walls are the legs, the Gopura is the feet and the Lord in the sanctu is the soul or Jiva of the body.
For siddhas, the body is itself the temple of divine. So there is no need to run after temples of stone and worship idols made of stone. They repeatedly asked people to turn the body itself into a temple and themselves practised before they searched.
One Siddha has sung like this:
"My body is to Thee
A Lofty shrine
My two feet are
My belly is Thy shrine;
My two arms are
My head a golden pinnacle
My ear is mouth of praise,
My tongue a bell
My two eyes are
For Thee a Light.
Another one Siddha has sung like this:
"If Knowing yourself, You understand
That which you are yourself are God".
Amarakavi has well explained all these ideas of yogis in this book elaborately in a readable style. I have no doubt that this book will be found immensely useful to the people in India and outside.
God pervades everywhere in nature and so too in the living presence of man. As we could outlive life in matter, we come to realize his infinite presence. Amarakavi has experienced that peak in mental spiritual consciousness or God in human nature. "Matter" has a condition beyond the known. Matter is "The outermost sheath and crating" in and through the physical hold of life with the terrestrial. It is superficially body calls working to life in the terrestrial but in its depths; it is the physical cover of the infinite. What intervenes of the two, are the mental ranges in sense consciousness.
This title is widely accepted and read with interest. It has great relevance to the modern age, as "To Know Thyself in the physical" in all its dimensions. Amarakavi is the first to declare that the physical endures to perpetuity, the cosmic pervasion of the infinite and thus, the unitary complex of the eternal. We live to its surface and the Siddhas claims its unmanifested direction with the Supernatural.
We live under the stress of the phenomenal all though the day spirits, and no book is on record today, as to suggest the cosmic interaction of the living present and of its concurrent motion with the infinite endured to perpetuity in solar grip. It is that dimension in the physical, we need to "Live Into" through progressive evolution in mental. "Niradhara" is that track in the supernatural and the cosmic interlink of the two space bodies – the Innate and the Borne.
Amarakavi has exposed, in great detail, the physical modulations in all its accosted moments with nature, both ways. The physical works to life on earth horizontally and move upward as the infinite bear of it resting with the inmost of physical cover consummate to active participation with the mental stress in "Niradhara" – drawn now to equal levels in finite scales. Their integral congruity is our astral body that survives the physical death in the temporal. As we could realize all that unmanifested direction in the supernatural with our physical being on earth, we will become self- preserved with the cosmic pervasion in "Bhutha Srishti". It is the highest in human evolution.
The troubled world to today is in dire need of this magnificent message and everyone should become conscious of these twin roles of cosmos persisting with human nature all through day life.
The quest as processed in the Upanishads is "fundamental and decisive with the cosmic pervasion that sustains the visible Universe" and relevant to the seeker for due evaluation of its declared emphasis with the infinity of existence. it exposes the "Sarvam of Brahmam" over its infinite scales and all that is only of academic interest to the Practitioner of yoga. The foundations of Vedanta lie hidden in the authentic intuitions of the sages, from time to time. The infinite has to come to life on earth in the embodied individual. The cosmic relation of the two is the most difficult to survey and examine. The quest in the Upanishads has no direction in the earthly order. It is now in Amarakavi to expose the relative and cosmic whole of the physical presence in man wherein each one of us is greatly concerned. It is the personal dimension as it is now, and of its integrated charge with the physical process in the infinite, as one could pervade in the "Niradhara" stages of sublime passivity and passing through the depth of one's conscience transcending the phenomenal outright.
The quest is a direct involvement into the depths of one's own being. It is spiritual guidance with the unknown over a cryptic whisper emanating from his own conscience – The Atman. It is Brahman, where consciousness endows that hearing within itself as the overt of life is wholly engaged with it in sublime passivity. All that experience in the most subjective mental is the ultimate aim in Sri Vidya. Be it known here, that "Akara Oli" is the basis of all life and ultimate realization in "Chitta Vrithi." It is spiritual awareness and the whisper of intuition in that abode of consciousness that has gone into the Upanishad teachings. Amarakavi is now blessed to declare the physical dimensions of it in the earthly man. It is this wing of cosmos that perpetuates as "The Visible Universe" all around.
Amarakavi evolved through progressive claim of moments in Thought free Silence, a unique feature in him for "Manolayam" or outlive of "Jagarat" in mental (day spirits) and thus pervade in spiritual awareness or God in human nature. The spiritual is the sanctity of one's own voice, that has no pervasion in the phenomenal and resting within it is overbear. "Nirvana" is so much to its sense and validity. It is occult wisdom in "Guided Voice" emerging from within one's one conscience, as the mental bear with it reciprocates to "cohesive adherence." "Pasyanthi" is that watermark in mental and "Para" is that word felt in deep communion. It is so much with Amarakavi's passage with it and exponent of Sri Vidya, in its summit far and away from its practice, today.
Amarakavi is a Tantrist in Sri Vidya's path and presently stabilized with "Vijnanamaya" ranges of spiritual conscience. It is in his, for whole time placement with "Sthitha Pragya" – A Super state in Mental – and the spiritual foot hold of life. It is self command of the physical layers in the terrestrial and the phenomenal outstretch with it.
The spiritual arm of "Paralrti" opens with it and that is the ultimate in Sri Vidya. It is the special feature in Amarakavi for total self denial with "I" awareness – the sheet anchor of hte physical hold in mortal. It is body awareness as with the bird and animal - instinctive mind. Human is he who could surpass its stress with nature and become attuned to "Intellectualism" in mental. Human is divine, as one could transform to "Spiritual Awareness" the ultimate in conscience.
The claim of Asthanga yoga, Sri Vidya and Advaita Anubhava are identical in he values except over its approaches as it suits the aspirant. The means would be different only in a superficial sense. At their depths it is all one, for what is accomplished is identical – realizing the supreme as the Self I.e. the Universal Consciousness. The best discipline that secures the highest realisation is to train oneself into sublime passivity. The truth is revealed and realized in the stillness of inner horizons, in the space less vastness of the soul's unmeasured depths. The ultimate in Thought is to listen within and that is the source and substance of one's own being – Conscious self. It pervades as "Jnana Oli" all the time of that hearing, as the enshrine and in the consummative totality of the physical lapses in Thought, word and Life. They are moments of conscious participation with the divine, as that overbear in mental transforms to occult passage in "Jnana Oli" or promptings of intuition in low whisper – so quick on its come and go in the inmost conscience. It is bestowed in "Grace" and never in human ability for attainment. If one could hold on to that stage of "Uninterrupted Quiescence", he will acquire spiritual illumination through a voice enshrined in the depths of his own conscience. The Upanishad seers sought it for their great declaration and now in Amarakavi for equal act and realization.
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