Déjà Fu wrote, On 8/26/2007 5:21 PM:

Ha, ha! Such is from not contemplating the Christ Consciousness!

Bwwwaaahahaha!!!

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The Shiva Sutras
Truth is the appearance of the Supreme Brahman; Truth is the most
excellent of all Tapas; every act is rooted in Truth. Than Truth there
is nothing more excellent. Therefore has it been said by Me that when
the sinful Kali Age is dominant, Kaula ways should be practised
truthfully and without concealment - Mahanirvanatantra IV, 77-78,
Woodroffe translation
Shiva Sutra is a central text for Kashmir Shaivism. I first translated
these mysterious verses in 1978, said to have been revealed to a sage
Vasugupta in a dream. Waking, he went to the summit of a nearby
mountain, and found a rock inscribed with the verses.
In 1979, Jaideva Singh produced a translation of the sutras, together
with a long commentary and explanatory material. (Shiva Sutras, Motilal
Banarsidas, 1979). I recommend this work to any student. The translation
is probably far better too; but as my translation was written with the
Shri Vidya in mind, I have decided to let it stand or fall on its own.
Shiva Sutra is divided into three sections and gives the core of the
inner yoga practice and philosophy not only of Kashmir Shaivism but also
of many other tantrik traditions.

First section
1. Consciousness is the being.
2. Knowledge the fetters.
3. The yoni divisions are the body of time.
4. The matrikas are the seat of knowledge.
5. Endeavour is Bhairava.
6. In the union of the circle of the Shaktis is the dissolution of the
universe.
7. The fourth enjoys and is contained in the states of waking, dreaming and
deep sleeping.
8. Knowledge is the waking state.
9. False imagining is the dream state.
10. Want of awareness is Maya, deep sleep.
11. The triad eaten by a Lord Hero.
12. Surprise-wonderment is the place of yoga.
13. Iccha Shakti is Uma, the Virgin.
14. All things the body.
15. When the collective-observation-shock is in the heart, dream vision
disappears.
16. From being aware of the pure essence comes the shakti of non-duality.
17. Deliberation-pondering is being-wisdom.
18. World bliss is samadhi happiness.
19. In the abode of Shakti is creation of the body.
20. The collective abode of the elements is the universe, the elements
separately are the shocks.
21. From the appearance of pure knowledge come the many Shaktis of the
lord of the circle (of the Shaktis).
22. By concentrating on the transcendent lake of female energy, mantra
life is obtained.

Second section
1. Consciousness the mantra.
2. Endeavour the method.
3. The science-body-being the secret of mantra.
4. In the womb state of consciousness expansion the inferior science of
the dream state.
5. In the arising of vidya, spontaneously, one may move in the void,
like Shiva.
6. By means of the guru.
7. Awakened knowledge is the circle of the letters of the alphabet.
8. The body is the sacrificial ladle.
9. Knowledge is the food.
10. From the heap of knowledge arising from seeing in the dream state.

Third section
1. The being is consciousness.
2. Knowledge the fetters.
3. From the kalas, the thing called in non discrimination, Maya.
4. In the body the dissolution of the kalas.
5. The nadi dissolution is the victory over the elements, freedom from
the elements, separation of the elements.
6. Siddhi from the appearance of delusion.
7. The victory over delusion is the victory of spontaneous knowledge,
which is of endless extent.
8. From the waking state, the world is a ray.
9. The essence is the dancer.
10. The inner essence is the theatre stage.
11. The sense organs are the audience.
12. Insight from will is the pure siddhi.
13. Accomplishment means transformation into independence.
14. As there, so elsewhere.
15. Attention is the bija.
16. Asana is the happiness of immersion in Shakti.
17. One's own measure is the measure suitable for measuring, giving
guidance.
18. Imperishable knowledge means destruction of births.
19. In the Ka-series are Maheshvari and so forth, the beast-mothers.
20. Pour the fourth in the three like oil diffusing in water.
21. One should enter, immersed, by one's own consciousness.
22. Equally the practice of breath produces a similar sight.
23. In the centre, emanating the lower.
24. In the measure of one's own trust in the abode is this prevented
again from appearing.
25. One knows equality with Shiva.
26. The existence of the body becomes a religious vow.
27. Conversation is mantra recitation.
28. The act of offering is being-wisdom.
29. Whosoever is in this state is the means of knowledge.
30. The universe becomes an aggregate of his Shaktis.
31. Both maintenance and dissolution.
32. Though subject to the cyclic law, one is not excluded from self
experience.
33. Happiness and sadness become external.
34. Set free from that, one is complete.
35. The being of action is a heap of delusion.
36. Sundering the internal stream proceeding from action.
37. The creative Shakti from one's own spirit-perception-feeling.
38. The primordial animating one with three parts.
39. Observation remaining, the body creates action externally.
40. From wanting external actions arises the collective being.
41. When really reaching that, through its destruction, the embodied
being is destroyed.
42. When the element-sheaths are released, at that time one becomes
supreme and equal to the lord.
43. The inherent union of breath.
44. What is meant by restraint in the centre of the brow? The left and
right in the central channel.
45. Again and again comes all encompassing awareness.

Notes
1. The Fourth, i.e. Shiva, without attributes is pure Consciousness. The
three, that is Shakti is with attributes, which are produced from the
play of the three gunas. These three gunas manifest in a human as moon,
sun, and fire chakras -- the three areas of light which constitute the
central nervous system.
2. Because Shiva wishes to know, He being one with Shakti is bound by
knowledge, which is the very self of the three gunas.
3. The yoni-divisions are the kalas, there being 16 of the Moon. The 15
represent the modifications of the Moon in her waxing and waning, whilst
the 16th which is Lalita- Tripurasundari herself is the
Consciousness-Shakti.
4. The letters of the alphabet -- 36 consonants and 15 vowels --
constitute the Goddess in the form of Time. The Matrika Chakra Viveka
propounds the following doctrine in relation to the Shri Yantra:

(After a table in the introduction to Matrika Chakra Viveka). The
letters of the alphabet are evolutes, and placed in the different parts
of the Shri Yantra, which is within the Wheel of Time itself. (As it
represents the human body).

5. Effort or endeavour is Bhairava himself.
6. The Shakti circle is composed of the three gunas, which form Her
body. Every Shakti there is, emanates from Her. Thus, in the Prayoga to
the Bhavanopanishad, compiled by Bhaskararaya Machin, Her Body as
manifested through the different Nityas, Kalas, Grahas, Yoginis, mudras,
Vashinis, tattvas are separately enumerated. As She creates and
maintains, She also dissolves.
7. The Fourth, the Turiya, Shiva Himself enjoys = eats, through the
three states of wake, dream, and deep sleep -- these three being
subsequently developed in the next three sutras.
8. Knowledge, i.e. ordinary knowledge is the waking state. It is the
Fourth alone who is the eternal omnipresent witness, the atma, the
essence. And all these three states here enumerated are based on the
three gunas, and therefore one is inseparable from the other. So that in
the waking state there is dream and deep sleep, and so on.
9. The dream state is false notion, that is to say imagination, which
causes us to mislead a rope for a snake etc.
10. Want of discrimination is declared to be deep sleep, which is Maya,
that is to say Kulakundalini herself, the great artificer, She who
plays, conceals, hides, reveals.
11. These three are eaten, consumed, by Shiva, that is to say He enjoys
them, and is inseparable from them. As he is one with the triple Shakti,
He is therefore in them all.
(Translations are © Mike Magee 1995. )

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Matthew 28
1 Now after the Sabbath, as it began to dawn on the first day of the
week, Mary Magdalene and the other Mary came to see the tomb. 2 Behold,
there was a great earthquake, for an angel of the Lord descended from
the sky, and came and rolled away the stone from the door, and sat on
it. 3 His appearance was like lightning, and his clothing white as snow.
4 For fear of him, the guards shook, and became like dead men. 5 The
angel answered the women, "Don't be afraid, for I know that you seek
Jesus, who has been crucified. 6 He is not here, for he has risen, just
like he said. Come, see the place where the Lord was lying. 7 Go quickly
and tell his disciples, 'He has risen from the dead, and behold, he goes
before you into Galilee; there you will see him.' Behold, I have told
you." 8 They departed quickly from the tomb with fear and great joy, and
ran to bring his disciples word. 9 As they went to tell his disciples,
behold, Jesus met them, saying, "Rejoice!" They came and took hold of
his feet, and worshiped him. 10 Then Jesus said to them, "Don't be
afraid. Go tell my brothers that they should go into Galilee, and there
they will see me."

11 Now while they were going, behold, some of the guards came into
the city, and told the chief priests all the things that had happened.
12 When they were assembled with the elders, and had taken counsel, they
gave a large amount of silver to the soldiers, 13 saying, "Say that his
disciples came by night, and stole him away while we slept. 14 If this
comes to the governor's ears, we will persuade him and make you free of
worry." 15 So they took the money and did as they were told. This saying
was spread abroad among the Jews, and continues until this day.

16 But the eleven disciples went into Galilee, to the mountain where
Jesus had sent them. 17 When they saw him, they bowed down to him, but
some doubted. 18 Jesus came to them and spoke to them, saying, "All
authority has been given to me in heaven and on earth. 19 Therefore go,
and make disciples of all nations, baptizing them in the name of the
Father and of the Son and of the Holy Spirit, 20 teaching them to
observe all things that I commanded you. Behold, I am with you always,
even to the end of the age." Amen. (World English Bible)

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Dhammacakkappavattana Sutta
The Discourse on the Setting in Motion of the Wheel (of Vision) of the
Basic Pattern: the Four Realities of the Noble One(s)

Translator's note: The setting: seven weeks after the Buddha's
enlightenment/awakening, he goes to five former companions that he had
previously practiced extreme asceticism with (Vin i 8-10). After trying
asceticism, he had given this up for a more moderate approach based on a
healthy body and jhāna (mindful, calm and joyful altered states of
consciousness based on samādhi (mental unification)). The following is
seen as the first teaching he gave to anyone. In other contexts, the
Buddha taught the Four Realities of the Noble One(s) to people after
first giving them a preparatory discourse to ensure they were in the
right frame of mind be able to fully benefit from the teaching:

Then the Blessed One gave the householder Upāli a step-by-step
discourse, that is, talk on giving, talk on moral virtue, talk on the
heaven worlds; he made known the danger, the inferior nature of and
tendency to defilement in sense-pleasures, and the advantage of
renouncing them. When the Blessed One knew that the householder Upāli's
mind was ready, open, without hindrances, inspired and confident, then
he expounded to him the elevated Dhamma-teaching of the buddhas: dukkha,
its origination, its cessation, the path. [M i 379-80]

The four realities taught by the Buddha are not as such things to
"believe" but to be open to, see and contemplate, and respond to
appropriately: by fully understanding dukkha/pain, abandoning that which
originates it, personally experiencing its cessation, and cultivating
the path that leads to this.

Thus have I heard. At one time the Blessed One was dwelling at Bārāṇasī
in the Deer Park at Isipatana. There the Blessed One addressed the
bhikkhus of the group of five thus: "Bhikkhus, these two extremes should
not be followed by one gone forth (into the homeless life). What two?
That which is this pursuit of sensual happiness in sense pleasures,
which is low, vulgar, the way of the ordinary person, ignoble, not
connected to the goal; and that which is this pursuit of
self-mortification, which is painful, ignoble, not connected to the
goal. Bhikkhus, without veering towards either of these two extremes,
the One Who Moves in Reality has awakened to the middle way, which gives
rise to vision, which gives rise to knowledge, which leads to peace, to
higher knowledge, to full awakening, to Nibbāna.

"And what, bhikkhus, is that middle way awakened to by the One Who Moves
in Reality which gives rise to vision, which gives rise to knowledge,
which leads to peace, to higher knowledge, to full awakening, to
Nibbāna? It is just this Noble Eight-factored Path, that is to say,
right view, right resolve, right speech, right action, right livelihood,
right effort, right mindfulness, right mental unification. This,
bhikkhus, is that middle way awakened to by the One Who Moves in
Reality, which gives rise to vision, which gives rise to knowledge,
which leads to peace, to higher knowledge, to full awakening, to Nibbāna.

"Now this, bhikkhus, for the Noble One(s), is the reality which is pain:
birth is painful, aging is painful, illness is painful, death is
painful; sorrow, lamentation, physical pain, unhappiness and distress
are painful; union with what is disliked is painful; separation from
what is liked is painful; not to get what one wants is painful; in
brief, the five bundles of grasping-fuel are painful.

"Now this, bhikkhus, for the Noble One(s), is the pain-originating
reality. It is this craving which leads to renewed existence,
accompanied by delight and attachment, seeking delight now here now
there; that is, craving for sense-pleasures, craving for existence,
craving for extermination (of what is not liked).

"Now this, bhikkhus, for the Noble One(s), is the pain-ceasing reality.
It is the remainderless fading away and cessation of that same craving,
the giving up and relinquishing of it, freedom from it, non-reliance on it.

"Now this, bhikkhus, for the Noble One(s), is the reality which is the
way leading to the cessation of pain. It is this Noble Eight-factored
Path, that is to say, right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, right mental
unification.

"'This for the Noble One(s) is the reality of pain': in me, bhikkhus, in
regard to things unheard before, there arose vision, knowledge, wisdom,
true knowledge, and light.

"Now on this, 'This, for the Noble One(s) the reality of pain, is to be
fully understood': in me, bhikkhus, in regard to things unheard before,
there arose vision, knowledge, wisdom, true knowledge, and light.

"Now on this, 'This, for the Noble One(s) the reality of pain, has been
fully understood': in me, bhikkhus, in regard to things unheard before,
there arose vision, knowledge, wisdom, true knowledge, and light.

"(Likewise,) in me, bhikkhus, in regard to things unheard before, there
arose vision, knowledge, wisdom, true knowledge and light, with respect
to: 'This for the Noble One(s) is the pain-originating reality,' 'This,
for the Noble One(s) the pain-originating reality, is to be abandoned,'
and 'This, for the Noble One(s) the pain-originating reality, has been
abandoned.'

"(Likewise,) in me, bhikkhus, in regard to things unheard before, there
arose vision, knowledge, wisdom, true knowledge and light, with respect
to: 'This for the Noble One(s) is the pain-ceasing reality,' 'This, for
the Noble One(s) the pain-ceasing reality, is to be personally
experienced' and 'This, for the Noble One(s) the pain-ceasing reality,
has been personally experienced'

"(Likewise,) in me, bhikkhus, in regard to things unheard before, there
arose vision, knowledge, wisdom, true knowledge and light, with respect
to: 'This for the Noble One(s) is the way leading to the cessation of
pain,' 'This, for the Noble One(s) the way leading to the cessation of
pain, is to be developed,' and 'This, for the Noble One(s) the way
leading to the cessation of pain, has been developed.'

"So long, bhikkhus, as my knowledge and seeing of these Four Realities
of the Noble One(s), as they really are in their three phases (each) and
twelve modes (altogether) was not thoroughly purified in this way, then
so long, in the world with its devas, māras and brahmās, in this
population with its renunciants and brahmans, its devas and humans, I
did not claim to be fully awakened to the unsurpassed perfect awakening.
But when, bhikkhus, my knowledge and vision of these Four Realities of
the Noble One(s), as they really are in their three phases and twelve
modes was thoroughly purified in this way, then, in the world with its
devas, māras and brahmās, in this population with its renunciants and
brahmans, its devas and humans, I claimed to be fully awakened to the
unsurpassed perfect awakening. Indeed, knowledge and seeing arose in me:
'Unshakeable is the liberation of my mind; this is my last birth: now
there is no more renewed existence.'"

This is what the Blessed One said. Elated, the bhikkhus of the group of
five delighted in the Blessed One's statement. And while this
explanation was being spoken, there arose in the venerable Koṇḍañña the
dust-free, stainless vision of the Basic Pattern: "whatever is patterned
with an origination, all that is patterned with a cessation."

And when the Wheel (of Vision) of the Basic Pattern (of things) had been
set in motion by the Blessed One, the earth-dwelling devas raised a cry:
"At Bārāṇasī, in the Deer Park at Isipatana, the unsurpassed Wheel (of
Vision) of the Basic Pattern (of things) has been set in motion by the
Blessed One, which cannot be stopped by any renunciant or brahman or
māra or brahmā or by anyone in the world." Having heard the cry of the
earth-dwelling devas, the devas of the Four Great Kings raised the same
cry. Having heard it, the Thirty-three devas took it up, then the Yāma
devas, then the Contented devas, then the devas Who Delight in Creating,
then the devas Who Delight in the Creations of Others, and then the
devas of the brahmā group.

Thus at that moment, at that instant, at that second, the cry spread as
far as the brahmā world, and this ten thousandfold world system shook,
quaked, and trembled, and an immeasurable glorious radiance appeared in
the world, surpassing the divine majesty of the devas.

Then the Blessed One uttered this inspiring utterance: "the honorable
Koṇḍañña has indeed understood! The honorable Koṇḍañña has indeed
understood! In this way, the venerable Koṇḍañña acquired the name
Koṇḍañña Who Has Understood.
(Translated from the Pali by Peter Harvey)