Wednesday, April 23, 2014
The siddhis are perfections, that is, supernatural or magical powers.
These powers are generally characterized and understood as power over outward, or material, things. (See the link.)
I would say, however, that this understanding is generally based on superstitions, hearsay, and a misunderstanding of exactly what the siddhis actually are.
The aim of inner yoga cannot be to acquire supernatural powers that affect the outer. It is inward powers that one seeks; and in fact what one seeks inwardly is not, in the end, power, but rather perfection, so the idea really needs to be understood inwardly rather than outwardly.
The attainment of inner perfections comes through the Lord's action upon Being. Perfections do not come about because of my action, what I do; but they may come about according to Grace. And it is exactly this kind of perfection that ought to interest me in my inner work, because no outer perfection can ever match an inner one.
To receive a perfection inwardly is to transcend outward manifestation; and although one remains in relationship with the outer through a perfection, one also becomes distinct from it, because by its nature perfection confers a heavenly distinction; this is because it has no parallel.
Mark my words well. No outward object, event, circumstance, or condition can surpass an inward perfection brought about by the Lord; and there are as many perfections available to the Lord as there are moments in time, so no perfection ever repeats itself.
This inward perfection I speak of is unsurpassed because of origins, and it is unsurpassed because of its arousal of Being. Perfections contain all things and cannot be contained. Everything that asks for perfections is grasping; so one can be sure that all things attained by grasping are not perfections.
In a given moment, due to its original source of effortless and limitless Being, an inner perfection is whatever it needs to be. Therefore although it is always the exact same perfection, it takes on many guises, according to need. In this way it is easy to mistake perfections as this thing, or that thing, or yet another thing, but a true understanding of perfection lies in the sole acknowledgement of its perfection itself, not the interpretation of it which follows so close on its heels.
One dwells within; and in dwelling within, there is no need to define, other than to acknowledge.