(The mantra of Shiva with the sound)    


Shiva corresponds to what is always manifest, while remaining non formulated.

In a dance beyond all gestures, movements, music and particular shape of the interpret unfolds something that cannot be expressed. In a musical piece there is something that incorporates the whole sensation, as if the unfolding in time was present at each moment, different and yet unique.

It is the first moment, always renewing itself:

"The consciousness that we have at the first moment of a sensation, of an intuition, of a desire, is strong, intense, and undifferentiated, instantaneous shaking, it penetrates the one who experiences it with an extraordinary impression for the mind of the person who has not yet lost contact with the deep reality and where Shiva operates in him, although at his detriment. In that specific moment, for the one who succeeds to remain in it, springs forth the illumination; but the case is exceptional and the moment that follows, the person comes back to his own initiative, becoming a self facing the non-self, under the influence of his own dualistic tendency (vikalpa). This second moment belongs to the mental construct, to the conceptual and logical domain. Finally, at the third moment, what was sensorial fullness, and then idea, becomes the constructed object that must fill a function and therefore falls in the realm of reality."

Shiva is also present in all forms of sensations that submerge the thought. It can be anger, fear, hallucination, joy and more generally all situations that lead to the cessation of the inner dialogue. Most of the time, we remain without control and unaware, one with the realizing energy. However, this is where Shiva is. In this way, if we remember happiness or unhappiness, and if we stay focus on the very first moment from which stems cries or laughter, there is in the very first intention, in the very first energy, in the very fist breath, a burst, the search for a support, a feeling that comes, a certain memory that actualizes at that moment. This spontaneous burst produces a contact with the power of Bhairava. At the time of this contact, we are in the nature of Shiva.

Shiva is also present in the ineffable beauty of landscapes and in all shapes taken by beings and by the universe. He has all appearances and assumes all clothes. Shiva is what appears in the sight of all shapes that surround us, static or moving. And all forms of perceptions that stem from them only make his presence appear. All that manifest is solely the fact of the awareness of the Self, in the Self and by the Self. His true power is located at that level, where he is in himself, having for crown of his person his power, his omniscience and his knowledge.

Shiva is also the object of all adorations. He is the ideal of love, the object of all desires, and this is for that that he takes shape. Archetype of the Goddess, who gives love the possibility to exist. She is Uma, the virgin, who gives him an unlimited power, and Shiva assumes all love sensations and all adorations. Uma represents virginity in the pure state. Since the beginning of the night of Shiva, she waits for her lover and their love finally announced last until now, as their honeymoon. At this title, Shiva is Umapati, the lover of Uma. It is for this love that Bhakta is burning. Bhakta is the mystical explosion where only adoration exists, the adoration of what can be adored in worst and best. To the one who loves Shiva the same way Shiva loves the goddess, occurs the unification by love absorption (Samavesa).

Shiva is also the absolute certainty of what is best: he governs on the non shape. Making no concessions, he annihilates without regret all pretenses and fees without contest on all destructions. Indeed, if it is for him that start the most sublime movements, it is also for him that manifest the most sordid realities. His requirements are enormous and finally only his own being matters.

Beyond all these meanings, and many more, the adept must at a specific time submerge himself in another reality which has for only support the pure sensation of unity with an indivisible and omnipresent principle. It is an immutable principle, constant, eternal, unique, an extemporal and sensitive substrate, in which and in whom all rests. This principle has a gift, something from which comes Reality. This thing is truly the only cause of the becoming, of the true life, place where only certainty is based, the heart that felt in love. This sole reality becomes one with his presence only.

Shiva is named on each petal of each lotus. Shiva and Shakti unite on the center of each chakra. Shiva is the core principle of identity. Because of this, he is the divinity of divinities, deeply buried in the heart of beings (Pashupati).

Siva is the shepherd who has tethered the living organisms. This is the reason he is referred as Pashupati—one who is the master of all such tethered ones.




"In the emptiness, in the center of the Nirvani-Shakti, resides the supreme Shiva, whose nature is vacuity. He is the absolute reality, exempt of Maya, the Self of all beings, the supreme Hamsa, the Guru. To realize him confers Delivery."
"In the Brahma-randra-chakra at the top of the head is the one-thousand petals lotus shining of all colors. In the middle of this lotus, the Divinity is the Guru. Its Shakti is the illuminated Consciousness. The Rsi is the cosmic Force. The deity is the cosmic Being. His Shakti is the original illusion. The lotus has all letters. It is the omnipresent and diffusive state. Of all Darshanas, it is Samkhya."