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Dimensions of the Siddhas
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DIMENSIONS OF THE SIDDHAS
This ancient science stands greatly renowned for its versatility expressed through its several dimensions. The Siddha Tradition, through its manuscripts and palm
leafs speaks of Yoga, Tantra, Astrology, Occult Science. Vastu, Martial Arts, Varma Science and the healing medicinal and therapeutic dimension. Here in this chapter we briefly
touch upon the hallmark of the yogic and Tantric Dimensions as well as the spirit of the tradition distinctively carried by way of the Wandering Cults.
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YOGA AND TANTRA
Yoga and Tantra, both these renowned dimensions have been made available to all of humanity by the ancient Siddhas to enable man to resonate deeply with
themselves as well as with the world around. The ancient texts emphasize the importance of being well grounded in ones existential life before one can step into the subtler realms
of Existence. Through these dimensions They provide clear guidance in colours that suit the different needs of man. Both Yoga and Tantra demand distinctive approaches on the part
of the aspirant but more importantly the quest of the aspirant can flourish only after proper initiation received from a genuine Siddha Master, who is rare to find.
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YOGA
Today the Yogic Path is commonly misunderstood to comprise of practices or techniques used to attain a higher state of consciousness, which is a rather isolated
and dry approach to this dimension. The ancient Siddhas condemn such narrow perceptions and instead declare Yoga in the spirit of the Siddha Tradition as the, 'art of living an
authentic life'... We have given below the various branches They have revealed under this vast system for the benefit of humanity.
The yogic dimension of the Siddha system is taken as the root system of all other yogic schools coming under later periods. Siddhas in their divine visions have
revealed many types of Yogic systems through their manuscripts as follows:
Swara Yoga
Hatha Yoga
Mantra Yoga
Atchhi Yoga
Angi Yoga
Kapala Yoga
Amritha Yoga
Tantra Yoga
Lambika Yoga
Spanda Yoga
Raja Yoga
Ashtanga Yoga
Vaasi Yoga
Nada yoga
Kundalini Yoga etc.
There are extensive details of the available yogic practices pertaining to each Yogic dimension found in the age old Manuscripts. Even though they speak of many
systems, the yogic path unique to the Siddha system is called Vaasi Yoga.
In the Tamil land, people used the word Vaasi in many different connotations such as 'chennai vaasi', Kasi Vaasi etc in regards to the person living in a place.
They also used the same word when they referred to the status of a person such as Illara Vaasi (Illara means householder and vaasi means living). Likewise, the word Vaasi also
speaks about the 'art of living an authentic life'.
Siddhas, in their songs condemn humans to be walking corpses, thereby indicating their 'limited conditioning'. To break this conditioning they devised various
yogic methods to first destroy the conditioning and then for the revitalisation of the human spirit and getting grounded in an authentic life.
Their distinctive Vaasi yoga system comprises of secret primordial breathing techniques for the spiritual aspects and as for the mundane aspects of human life
they refer to it as 'grounding'.
There are many levels in Vaasi yoga, which include primal cleansing methods, inner alchemical practices and finally finding ones spiritual immortality.
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TANTRA
The ancient Tantric scriptures say, 'what we find as blocks can be the doors for realisation.' The word Tantra means the 'fabrication of a web'. Where Yoga
insists on renunciation by way of cutting the baggage of human conditioning, Tantra uses the very same conditioning as stepping-stones for the unconditional or the non-dual state.
The classical Tantric system has two schools of thought - The left Hand Path called as the Vama Marga and the Right Hand Path called as the Dakshina Marga.
But, the Siddhas, the primitive Tantrics, never separated the two and instead use both for the simple reason that a human has both, an animalistic side as well
as a puritan side. The left hand practice involves sexual yoga (Parianga Yoga), worshipping of the wrathful or ferocious Deities, Tantric rituals and living in the cremation ground
and forests. When it transforms to the right hand mode it comes to the worship of the Mother Goddess and personal deity (Ishta Devata).
Unlike yogic practices, Tantra gives far more importance to the feminine aspect of Nature as well as of human beings. Siddhas call this the Sakthi cult.
Depending on the personal deity of worship there are many branches of Tantra, in the Siddha path such as:
Bhairava Tantra
Aghora Tantra
Boga Tantra
Varahi Tantra
Kula Tantra etc.
An authentic Siddha Master can ascribe a particular path of Tantra to a particular person depending upon the person's Swabhava. The present day Tantric scholars
who have written books on Tantra interpret the Tantric aspect into the Vedic aspect such as: When one scholar writes the commentary for a famous Tantric Treatise belonging to the
Kashmir Saivism school, declares Bhairva to mean - awakened consciousness; whereas another scholar writes his interpretation for a Tantric Goddess Kali and declares Her as the
destroyer of Maya.
These new age explanations neurotically convert everything into a fundamentalist approach to Vedantic insights. In truth, the authentic Tantrics belonging to the
ancient oral lineage see Mother Kali as a deity and relate with Her as Her qualities - without any interpretation.
Siva who is the founder of the Tantric sect revealed his teachings to his consort Goddess Parvathi, not by making Her a disciple but as His intimate consort, but
regrettably, this primitive Tantric aspect has lost its colour and now lies masqueraded by other schools of thought.
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WANDERING CULTS
Wandering lineages/cults are found under all ancient Traditions. We find that in the Siddha wandering lineages, not only do the realised persons wander to share
the wisdom but also the seekers.
There is an incident mentioned in Yakop Vakara Vaidya Kandam, a treatise written by Siddha Yakop.
'Yakop, as a seeker, was wandering through many places in mad longing. One day, in small market street he saw a person lost in a greater madness. Before this
stranger Yakop's aspiring madness for divinity was shaken and the stranger went on and fulfilled him.'
There are so many such stories one can find in ancient Siddha manuscripts along with stories about the Siddhas of the wandering period.
'Guru Siddha Agasthiyar wandered from the North to the South of India down to the Pothigai Hills as ordained by Lord Siva. There are records of several feats
revealed by him in this period of wandering'.
'Another such incident is seen in the life of Siddha Thirumoolar. Siddha Thirumoolar wandered towards the South of India from Mount Kailash to meet his friend
Agasthiyar. At this time, in one place he saw a cowherd lying dead surrounded by his mourning cows. Flowing in compassion, the Sage, entered into the body of the dead cowherd
bringing it back to life. The cows were happy again. At a later stage, still in the body of the cowherd, Siddha Thirumoolar went on to write the famous treatise, Thirumanthiram,
which is till date considered as the source book of guidance by present day Siddha path aspirants'.
We find similar periods of wandering in the lives of other Siddhas such as Siddha Kaalanginathar, Siddha Bogar, Siddha Pulipani, Siddha Gorakkar, etc.
It is through this manner of wandering that all the essential secrets of the Siddha system still survive. The wandering lineage of the Siddha path holds the
vital significance that the Guru seeks out his disciples, which is contrary to the Vedic system where the disciple sets out in search of the Guru. A Siddha is a wanderer on the
path of love. His wandering is nowhere. By way of his wandering, he shares his immense presence to the world as his most genuine teaching. The wandering of a Siddha is a symbolic
representation, an indication of his journey into his heart, as Siddhas are always deep within themselves in the secret chamber of the heart, where lover and beloved share the
ecstasy of union.
The tradition of the Siddha is the ancient wisdom of Nature, which is not limited by time, place, form or caste. It always was and it always will be, as there
have always been lovers of Nature. As a wanderer, a Siddha sees himself as a part of the scheme of Nature, not from ones personal will, and the fulfillment of 'being' unfolds and
nurtures him.
For them, the whole world is Their home and They seem to wander aimlessly, almost like a child. But there stands a divine purpose behind anywhere They go and
anything They do. Wherever there rises a real longing for Truth amongst seekers, The Wandering Masters illuminate them.
To him, every moment in a particular environment is meant to be for particular reason according to the scheme of Nature. In this way, he himself is a particular
environment. When we meet him, he kindles the seed in us for our potential to grow and come to fruition in his very eminent environment and immense presence - the conditions to
nurture us.
When we humble ourselves, we can feel all the colours of ones nature in a wandering Siddhas presence. Like a Sun, he bathes you in his bright Golden Light. And
if you ask him, 'what is the purpose of your being or wandering?' he would say, 'don't you know? To give life and sustain It.' His words and smile, as beaming rays would throw back
the question to you. He would make you see Him as a Sun that has been doing it's sharing of Life and Vitality from eons - from the beginning of Creation.
His soft, gentle smile infuses fresh life into your spirit before he moves on, but sows himself within you and kindles your original nature to sprout forth from
the womb of your consciousness to flower. A wandering Siddha simply is in the scheme of Life as it grows and dissolves in harmony with Nature, joyously living his part in the
greater design, happy, just being.
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