Teachings

AJAH

“THE UNBORN”

SIVA

“I have nothing to say, and im saying it, thats poetry”

-john cage

“Barefooted and naked of breast,
I mingle with the people of the world.
My clothes are ragged and dust-laden,
and I am ever blissful.
I use no magic to extend my life;
Now, before me, the dead trees
become alive.”

-zen

who is ajah

ajah is the one absolute,ajah is braman, ajah is weheguru, shiva, christ,Krishna, Allah, Jehovah, etc.

ajah is a title given to the eternal the one spirit that is everything

what is ajah

ajah literally means unborn in Sanskrit and in Hinduism is a name for god. Ajah is the supreme consciousness that all exists with in.

ajah is every thing!

Ajah is the spirit-soul

ajah is material nature

both are ajah both are one

ajah takes form of god the father, who is the soul almighty. The unmovable static universal consciousness, the Atman, the feeling of “I”

this means that we have only one soul but many bodys. This soul is ajah(god)

separation is truly an illusion created out of an ego-minded who still think of “us vs. them” instead of the one.

Ajah takes the form of god, the mother, who is the body&mind, and indeed all matter, this is the meaning of mother earth. She who grants material boon, gives you food,and warmth, and love. she is ajah who is one with the self.

Ajah is the silent hum of the om.

“he who seeks god finds himself, he who seeks the self finds god” -guru mooji

a liberated human being has realised ajah as his or her own true self .

beyond the senses, beyond the mind, beyond intelligence, beyond imagination.

“WHO HATH EARS,LET HIM HEAR”

-JESUS the CHRIST

“IT IS TIME FOR US TO RISE FROM OUR SLEEP”

-ST. BENEDICT

“THE JOURNEY OF A THOUSAND MILES BEGINNES WITH ONE STEP”

-LAO TZU

“ENLIGHTENMENT IS FREEDOM FROM THE EGO,NOT FOR THE EGO”

-GURU MOOJI

“HE WHO SEES ME, SEES THE TEACHING.

HE WHO SEES THE TEACHING, SEES ME.”

-BUDDHA

“TRUELY I SAY UNTO YOU, WHOSO EVER DOES NOT RECIEVE THE KINGDOM OF GOD LIKE A CHILD SHALL NOT ENTER IT”

-LUKE 18:12

“TRUTH IS ONE, SAGES KNOW IT BY MANY NAMES”

-RIG-VEDA

Aummmmmmmmmmmmmmmmm………

“DROWN ALL SOUND IN MY SILENCE,

TO HERE MY WORD OF WORDS.”

-MEHER BABA

Just remember it’s a grand illusion

And deep inside we’re all the same.

-Styx wisdom

What is it to be an Ajah? what is Ajah dharma?

Ajah Dharma

Ajah Dharma is a tradition which holds the view of dialectual monism. A principal cause of suffering in Ajah is the ego , the delusion of identifying oneself as an individual separate from the surroundings. From the ego arises the desires, pride, emotional attachments, anger, lust, etc., thus putting humans on the path of destruction. According to Ajah, the true nature of all humans is the same as God(Ajah), and everything that originates with God. The goal of a Ajah is to conquer the ego and realize one’s true nature or self, which is the same as God’s.

  • Everything is God the unborn, the ajah, the homogenous energy of entirety of everything. The realm of the one love.

  • Because of false association with ego-identity, us and them is percieved, and duality is seen. In this realm spirit(yang) and matter(yin) are percieved as seperate… we must reunite them through sacred knowledge. The realm of duality

  • the realm of all things, with no purpose and a percieved aloneness, arising from the ego confusing the sense of one-ness with alone-ness. This is a sad place to be and leads to desperation and spiritual decay

  • the Ajah is one who knows his oneness with God he roams the world like a deity

Ajah believe in one God. Which is the basis of all reality

Ajah teaches equality of all people. Ajah teaches that people of different races, religions, of sex or sexual orientation are all equal in the eyes of God, no matter what their dharma, whether they are a worker or a king. Ajah teaches the full equality of men and women.

Ajah emphasizes daily devotion to the remembrance of God. One should remember God at all times.

Ajah teaches religious freedom. All people have the right to follow their own path to God-realization without condemnation or coercion from others.

Ajah emphasizes a moral and ethical life. A Ajah should represent moral responsibility and righteousness.

Ajah teaches love & good will towards all beings

Ajah are supposed to practice wisdom, morality, and concentration.

The Ajah is devoid of unreal pleasures. The real heart of this philosophy is the true love for Ajah- the cosmic spirit, whom is the highest joy. Ajah loves everything with the same intensity like his/her love for Ma. It is like unconditional love to all beings equally as he/she sees the world as the manifestation of the cosmic spirit. Nothing is seperate from Ajah. Every things around is Ajah in some form or other and he should passionately embrace it.

THE WAYS OF AJAH

Harmony

Since all form (matter) is created by vibrational frequencies, the world is made of vibration and therefore sound. A harmoneous om. This means that harmony is one of the great Truths. And disharmony is distance from Truth.

“don’t rock the boat”- Bob Marley

Since we are all one to create sadness is to create cancer within ones-self. So harmony with the natural world and with the heart of of our being.

Responsibility

Through intelligence as well as intention, we carry a special responsibility to protect nature. We are aware that every choice we make sows the seeds of karma for the future we are creating. A realized person would never seek to harm. The key to success in this world is swift action and intellegent thought.

Reality

There is a level of reality that few acknowledge but is available to all. Reality is deeper and stranger than we can even imagine. It is both simpler and more complex than we believe. And that is as true of our minds and our selves as it is of the world. 3, 2, 1.

The One Whole Divine

The Great Mystery itself is genderless, omnipresent, and incomprehensible to the human brain. It manifests in this universe as a polarity or balance of forces, which we call feminine (Goddess, shakti) and masculine (God, shiva). This is the duality that must be eventually transcended. Ajah is the state primordial and universal. All human beings are at their center, Ajah. All representations of the Divine are worthy of worship.

Just as all lakes lead to the ocean. All prayers go to the one God.

Shiva(god) & Shakti(goddess): Primary Faces Of The Divine

The shiva is the male divine,father sky, the light of creation, the immoveable spirit, that never dies, pure wisdom, and pure bliss, the I AM. The shakti is the female divine, mother earth,material nature, ego-mind, maya.

Since both yin and yang are Divine, both are equal, and both are necessary to all life, we honour both goddess and god, female and male, Earth and spirit, nature and intellect equally both as the one true God, the same divine consciousness, whom is formless…

its important to understand that there is one force in this universe whom shows itself in limitless forms and personalities.

Personal diety

If you like a certain god or goddess you are welcomed to use it as an image of God, this gives you a face to worship and so helps along sadhana(spiritual Practice.) The diety is, in an ultimate sense, described as “false” because Ajah or Brahman appears as a diety only due to the conditioning of the ego-mind. However, as described earlier, just as the world is true in the pragmatic level, similarly, The diety is also pragmatically true. Just as the world is not absolutely false, the diety is also not absolutely false. He is the distributor of the fruits of Karma. Whenever we talk about Ajah, we are in fact talking about God. God is the highest knowledge theoretically possible. Devotion (Bhakti) will cancel the effects of bad Karma and will bring a person closer to the true knowledge by purifying his mind. Slowly, the difference between the worshipper and the worshipped decreases and upon true knowledge, liberation occurs.

Life is maintained by polarity

All life is created and maintained through the ecstatic dance between these two polarities. Without polarity there is no world without good there is no bad and vice versa.

The whole universe is being created, penetrated and sustained by two fundamental forces, which are permanently in a perfect, indestructible union. These universal aspects are called Shiva and Shakti.
The tradition has associated to these principles a form, respectively that of a masculine deity and that of a feminine one. Accordingly, Shiva represents the constitutive elements of the universe, while Shakti is the dynamic potency, which makes these elements come to life and act.

The divine couple Shiva&Shakti corresponds to two essential aspects of the One love: the masculine principle, which represents the abiding aspect of God, and the feminine principle, which represents Its Energy, the Force which acts in the manifested world, life itself considered at a cosmic level.

From this point of view, Shakti represents the immanent aspect of the Divine, that is the act of active participation in the act of creation. Shiva defines the traits specific to pure transcendence and is normally associated, from this point of view, to a manifestation of Shakti who is somewhat terrible (such as Kali), personification of Her own untamed and limitless manifestation.

The Divine Mother, the feminine energy, Shakti, is considered to be the motive force behind all action and existence in the phenomenal cosmos. The cosmos itself is Shiva, the unchanging, infinite, immanent, and transcendent reality that is the Divine Ground of all being, the “world soul”. Masculine potential is actualized by feminine dynamism, embodied in multitudinous goddesses who are ultimately reconciled in one. Mother Maya, Shakti, herself, can free the individual from demons of ego, ignorance, and desire that bind the soul in Maya(illusion). Practitioners of the Tantric tradition focus on Shakti to free themselves from the cycle of karma.shakti is one and the same with Shiva.

The King of Kings, the male energy, Shiva is the one supreme, universal Spirit that is the origin and support of the phenominal universe. Shiva is sometimes referred to as the Godhead which is the Divine Ground of all matter,energy, time, space,being, and everything in and beyond this universe. Siva or “Brahman” is conceived as personal(“with qualities”), impersonal(“without qualities”) and supreme . Shiva is one and the same as shakti.

The reflections Of The One Divine

The Divine is One, manifesting as the polarity of positive and negative. These two are perceived by humans in a variety of forms, and worshiped as numerous Gods and Goddesses around the world. Each of these holds a piece of the Truth. Yet the whole of the Truth is the One, which unites all existence within Itself.

The mind’s Limitation Of Perception

Since the Divine One is beyond the perception of the mind, all Truth that can be perceived by the 3-dimensional brain must necessarily be incomplete. knowing that . . .

  • All truths contain some piece of Divine Truth,

  • All confusion arises from imperfect perception of Divine Truth,

  • No mortal mind can directly perceive Divine Truth in its natural state,

  • Any mind that directly perceives Divine Truth cannot communicate it to other minds, which are still in their mortal state,

  • All paradox is resolved in the One.

when man tries to know the attributeless Ajah with his mind, under the influence of Ego(maya), Ajah becomes the diety.the diety is Ajah with Ego — the manifested form of Brahman.

The godhead can be described as Saguna Brahman or Ajah with attributes that may be regarded to have a personality with human and Godly attributes. This concept of godhead is also used to visualize and worship in anthropomorphic form deities such as Shiva, Vishnu, the Mother, Christ, etc.

Now the question arises as to why the diety created the world. If one assumes that diety creates the world for any incentive, this slanders the wholeness and perfection of the lord. For example, if one assumes that the lord creates the world for gaining something, it would be against His perfection. If we assume that He creates for compassion, it would be illogical, because the emotion of compassion cannot arise in a blank and void world in the beginning. It is assumed that Creation is recreation or play of Shiva & Shakti. It is His nature, just as it is man’s nature to breathe.

The Unity Of All

The Immanent Divine – Equality Of All Beings

The Great Mystery manifests Itself as all that exists. Which means that the Divine dwells within each of us, and everything else. Every person, every river, every tree, every rock is sacred. The One is the Life Force.

Shiva is spirit the inner divine.

Shakti is matter the outer divine.

God is the inner and the outer, so what else is there other than God?

All Is Sacred

Since the One is manifest in all matter, our bodies and the Earth are sacred. They are Temples in which the Divine dwells. Everything in existence is a Temple of the Divine. It is only our illusions that prevent us from seeing this. All opposites are ultimately illusionary. All is Ajah, all is sacred.

Nothing Lasts Forever

All things must pass. In the realm of duality, the circle must turn. So that new things may arise, the old must fall away. This is sacred karma, to be honored and celebrated.

Nothing Dies

Nothing dies this is an illusion created by the ego. We perceive this abandonment of body as death. But can the soul-almighty die, can God die…. if you break a tea cup with tea in it, the cup is broken and is no longer a cup, but the tea is still tea. They say the spirit is like water and it fills whatever container you fill with it.

The Law of Karma

“God does not make one suffer for no reason nor does He make one happy for no reason. God is very fair and gives you exactly what you deserve.”-unknown

In the realm of duality in which our physical bodies reside everything moves in circles what ever our body and mind does will eventually cycle around and have and equal result. We should always be happy with whatever comes as we are the creators, preservers, and destroyers of this life.

all living beings are under the influence of Maya’s three qualities. Always present together in varying mix and degrees, these three qualities of maya bind the soul to the body and to the earth plane. Above these three qualities is the eternal time. Due to the influence of three modes of Maya’s nature, jivas (individual beings) perform activities under the control and purview of the eternal time. These activities are called “karma”. The underlying principle is that karma is the law that brings back the results of actions to the person performing them.

Karma is not punishment or retribution but simply an extended expression or consequence of natural acts. Karma means “deed” or “act” and more broadly names the universal principle of cause and effect, action and reaction, that governs all life. The effects experienced are also able to be mitigated by actions and are not necessarily fated. That is to say, a particular action now is not binding to some particular, pre-determined future experience or reaction; it is not a simple, one-to-one correspondence of reward or punishment.

Karma is not fate, for humans act with free will creating their own destiny. According to the Vedas, if one sows goodness, one will reap goodness; if one sows evil, one will reap evil. Karma refers to the totality of our actions and their concomitant reactions in this and previous lives, all of which determines our future. The conquest of karma lies in intelligent action and dispassionate response.

Nothing Is Hidden

Since nothing is lost and nothing can be hidden from All That Is, integrity and authenticity are vital components of Ajah sadhana (spiritual practice).

Life After Death

Life after death is reincarnation, since we are all the same god-soul we will continue to make bodies for ones self until we rid ones self of the illusion of Ego.

the soul (atman) is immortal and reincarnated through the cycle of lives known as Samsara, each time in a body which is born and dies. People gain karma by acting, which prompts the need for reincarnation.

The Bhagavad Gita states;

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. As the embodied soul continuously passes, in this body, from childhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change. (2: 12-13)

and,

Worn-out garments are shed by the body; Worn-out bodies are shed by the dweller within the body. New bodies are donned by the dweller, like garments. (2:22)

after the enlihgtenment one will spend eternity absorbed in the perfect peace and happiness of the realization that all existence is One Brahman whom is Ajah, of which the soul is part.

Interaction with Deep Reality

Co-Creators Of Life

Since we are all manifestations of the One, we each hold the power to access the Creative Force, and to exercise it to change worldly reality.

We are continually creating our reality, and only our conscious mind is unaware of how much this is so. Our lives and our world are exactly what we make of them. Whether we create consciously or unconsciously, the world around us is a direct consequence of our inner reality.

This is not merely a fact of life. It is part of our Purpose in coming to the Earth.

The Goal of Life

It is clear that man’s soul is, itself, a part of God. It is obvious, however, that human beings are, generally, unaware of the divine within themselves; they are far less conscious of the purpose of their existence. The purpose of human life is to recognize the unity self and Eternal Spirit and to facilitate his becoming reunited with Him. When man begins to remember God with love in his heart, his evaluation of worldly pleasures and attachments is inevitably altered. By modeling his life on the perfection of God, and believing in the will of God, he hereby wins God’s grace; on attaining this, he is released from the cycle of births and deaths and is reunited with God in perfect bliss.

EGO the source of sorrow

Ego is the complex illusionary power of Ajah which causes the Brahman to be seen as the material world of separate forms. Ego has two main functions — one is to “hide” Ajah from ordinary human perception, and the other is to present the material world in Ajahs place. Māyā is also said to be indescribable, though it may be said that all sense data entering ones awareness via the five senses are Māyā(ego), since the fundamental reality underlying sensory perception is completely hidden. It is also said that Ego is neither completely real nor completely unreal, hence indescribable. Its shelter is Brahman, but Ajah itself is untouched by the illusion of Māyā, just as a magician is not tricked by his own magic. Māyā is temporary and is transcended with “true knowledge,” or perception of the more fundamental reality which permeates the ego.

The Ego and the Divine self

The soul or the self (Atman) is identical with Ajah. It is not a part of Ajah that ultimately dissolves into Brahman(Ajah), but the whole Brahman itself. Now the arguers ask how the individual soul, which is limited and one in each body, can be the same as Brahman? Adi Shankara explains that the Self is not an individual concept. Atman is only one and unique. Indeed Spirit alone is God.

It is a false concept that there are many souls. Adi Shankara says that just as the same moon appears as a multitude of reflections on the surface of water covered with bubbles, so the one Soul appears as a multitude of atmans in our bodies because of Maya(eg).

Atman(soul) is self-proven, however, some proofs are discussed—e.g., a person says “I am blind”, “I am happy”, “I am fat” etc. The common and constant factor, which permeates all these statements is the “I” which is but the Immutable Consciousness. When the blindness, happiness, fatness are inquired and negated, “I” the common factor which alone exists in all three states of consciousness and in all three periods of time, shines forth. This proves the existence of Atman, and that Consciousness, Reality and Bliss are its characteristics. Atman, being the silent witness of all the modifications, is free and beyond sin and merit. It does not experience happiness or pain because it is beyond the triad of Experiencer, Experienced and Experiencing. It is incorporeal and independent.

When the reflection of atman falls on ignorance, atman becomes jīva — a living being with a body and senses. Each jiva feels as if he has his own, unique and distinct Soul, but only the one Soul, equal to Brahman, is true.

there is always a feeling of I am. This awareness is the divine within that is experienced as a divine emptiness, but cannot be truly described, this is the soul the god-essence. The body-mind reacts as if it was god, pushing the will of the brain on another self, causing suffering. This is a confusion on the individuals part because one associates the self with the body & mind(ego), instead of the true self whom is the god seeded with in.

Let god conquer your devil.

the self says I AM….

the ego adds the next part

I AM horny

I AM hungry

I AM angry

I AM man

I AM woman

allow your self to remain as it is, as the self.

Without ego creating these persisting thoughts, one will be liberated from worry, sorrow, and regret.

if you doubt this truth, then ask one self, am I the permanent spirit or the limited body-mind.

But why ego? Ego is the Natural side effect of having a working brain and body. The ego is a reflection of every thing you’ve learned in this lifetime. The mind is a mirror, if you look only outward you are a reflection of your environment, if you look within you experience liberation as you understand the oneness of the soul and god, knowing this your troubles seem to disappear.

You are not the sum of your parts you are, I AM the eternal spirit.

The attainment of liberation coincides with the realization of the unreality of ‘personal self in the psyche’ (ego) and the simultaneous revelation of the ‘Impersonal Self’ as the ever-existent Truth Ajah, the source of all spiritual and phenomenal existence. The Neti Neti(“not this alone, not that alone”) method of teaching is adopted. Between sentient Awareness and insentient matter is an illusion formed in the mind. Moksha is the final release from this illusion when one’s worldly conception of self is erased and there takes place a loosening of the shackle of experiential duality, accompanied by the realization of one’s own fundamental nature:sat(true being),cit(pure consciousness), and ananda, an experience which is ineffable and beyond sensation (satcitananda).

We are all Shiva the awareness within ourselves.

The body and mind are part of the material nature whom is Shakti.

Shiva is God, Shakti is God…. everything is one and the same as God.

Inner Authority

Since we are all manifestations of the One, we are all equal. Our highest authority is the Divine, and our duty is to interpret its messages within our own hearts, and live them as we see fit.

Following The Heart

the heart – as the voice of the Divine – is our highest authority. It is the truest guide we have in life. Following the heart creates a practice that is vibrant, responsive, spontaneous, and soul-full.

Service

The way to salvation is a twofold path: the path of love and the path of selfless-service, or service to mankind. Love means little until it is exposed in action, so the one cannot rightly remain inactive, but of necessity, he must engage himself in the affairs of the world, while also following the path of earnest meditation. He is expected to seize every opportunity of helping his fellow-beings and of serving them in any way he can, without expecting rewards. To do this, therefore, he must have no selfish desires; his mind must be free of greed and attachment to power or riches, and he must have a truly humble heart.

The Worship Of Life

Since all the world is a Temple, so all of life is a diety. It is as sacred an act to make a bed as to meditate, when awareness of the Divine is present.

The worship of the One Divine is the worship of life. Not just the surface of life – the illusions of the world – but the meaning beneath the surfaces.

The worship of life is accomplished in all that enhances life: joy, pleasure, love, compassion, charity, service, and grace. These are our rites and offerings.

Mantra japa

Mantra japa was a concept of the Vedic sages that incorporates mantras as one of the main forms of puja, or worship, whose ultimate end is seen as moksha/liberation. Essentially, mantra japa means repetition of mantra, and it has become an established practice of all Hindu streams, from the various Yoga to Tantra. It involves repetition of a mantra over and over again, usually in cycles of auspicious numbers (in multiples of three), the most popular being 108. For this reason, mala (rosary/bead necklaces) were employed, containing 108 beads and a guru bead. The devotee performing japa using his/her fingers counts each bead as he/she repeats the chosen mantra. Having reached 108 repetitions, if he/she wishes to continue another cycle of mantras, the devotee must turn the mala around without crossing the head bead and repeat.

To attain single-pointedness of mind, repetition of mantra’s can be done in the following ways:

  • Mantra Yoga (chanting)

  • Japa Yoga:

  • Vaikhari Japa (speaking)

  • Upamsu Japa (whispering or humming)

  • Manasika Japa (mental repetition)

  • Likhita Japa (writing)

  • Bhajan: spiritual songs.

  • Kirtan: repetition of God’s name in songs.

  • Prayer: a way of communing with God.

  • Healing mantra

  • Guru mantra: the first initiation (Diksha) given by the master to the disciple.

  • Bija mantra: a bija mantra represents the essence of a mantra (e.g. Om).

It is said that through japa the devotee attains one-pointedness, or extreme focus, on the chosen deity or principal idea of the mantra. The vibrations and sounds of the mantra are considered extremely important, and thus reverberations of the sound are supposed to awaken the kundalini or spiritual life force that stimulate chakras

Ritual Creates Harmony With Reality

According to belief, the purpose of rites is to align ourselves more thoroughly with the natural rhythms of life and the beauty of the Divine Within and Without.

Respect For All Beings

Everyone Is Integral To The Divine Plan

Since we are all aspects of the Divine, everyone has an integral and unique part to play in the world. So every being is deserving of respect.

The Company of Saints

Man also needs the company of good people, so that by their example and guidance, he may be able to keep his mind steadfastly towards that which is true and righteous, and then be freed from the baneful influence of evil desires and low thoughts.

Humility

No man can inspire to reach God if his own heart is full of pride and egotism. Man must always beware of the pitfalls of assumed or false humility. Even deliberate self-abasement can be a form of pride, since it arises out of egotism and self-esteem. True humility lies in being aware of one’s own abilities and shortcomings; it lies in the knowledge that God alone is the Doer of all actions; He alone is the Giver of all gifts; it is only by His favor that we enjoy riches, honor and achievement in this world. Without Him, we are nothing.

Tolerance

The virtue of tolerance goes hand in hand with humility, since they both arise out of the same attitude of mind. The tolerant man may be convinced that his own religion is the best for himself, but he does not presume to criticize the beliefs and practices of others provided that they follow theirs sincerely. Basic principles of all religion are universal and God recognizes the goodness in all religious faiths.

Purity

The influences surrounding humanity are tinged with Ego to a great extent. One should maintain purity of mind and body so its shine will reflect the spirit with in. May passions of lust, anger, greed, pride and attachment may vanish and leave one in peace.

For a man to become free of these, he must of necessity occupy his mind with such thoughts as would inculcate in him such as mantra, humility and selflessness, and encourage him towards good and noble things. In other words, he will have to have positive and constructive thoughts which can only come when the mind is immersed in the Name of God. Evil thoughts gain easy entry into the idle mind, so if the mind is kept carefully under control, good actions are bound to flow from it and in this way, constant spiritual improvement is achieved.

Brotherhood

All are welcomed as Ajah without regard of class, color, race, sex, or creed; all are treated as one people. Nobody is, therefore, favored simply because of superior birth or secular influence. It should be customary for all visitors to the Ajah’s house to eat together as a communal ritual of brotherhood; and it should be ruled that no one be looked down upon or refused. When man reaches the stage where he sees God in all things and in all hearts, the ideal of brotherhood comes naturally to him.

All Paths Lead To The One

Since everyone’s path is unique and worthy of respect, all religions and belief systems are valid to their practitioners. No one has the right to judge another’s path or to coerce them to a different one. The Rig-Veda says “truth is one, sages call it by many names”

“just as water from the sky all leads to the ocean, so do the prayers of all gods lead to the supreme God” -Bhagavad Gita

Personal Spiritual Path

Freedom

Ajah stresses the language of self sufficiency, liberation and freedom. Complete in itself, Ajah supports the freedom of the devotee from interior mental and egotistic limitations and from exterior social and cultural preconceptions.

At a social level deconditioning is realized by detaching from traditional restrictions with regard to what is considered pure and impure and through the adoption of the spiritual family of the guru. At the mental level freedom is attained by the awakening of Kundalini through asana, pranayama, mudra or mantras, the amplification and sublimation of the vital and mental energy and the elevation of consciousness. The culmination of this process is spiritual illumination.

Absolute freedom is to be found only in the revelation of the unity of the spirit with God, a state described as re-absorption into the true Self (atman) enlightenment: re-absorption into the supreme consciousness of Shiva. To be free of rebirth conditioned by karmic restraints. Consciousness expands into the pure reality, a level that exist beyond time and space, where the powers of knowledge and action are unfettered, there are no conditioning desires or needs to be fulfilled and bliss is directly present in consciousness.

Ajah basic method is the experience of the freedom of consciousness in the heart. This mudra (attitude) means “the ability of consciousness to freely move about in the space of the heart”. The disciple learns to recognize Ajah as the ultimate reality. The practices pertaining to consciousness are explained in the Śiva Sūtras.

Validity Is Created By Service Of Life

A spiritual path is not legitimized by its history or the extent of its membership, nor diminished by internal debates. It is justified or not depending upon the actions of its adherents.

Guru

“Guru is the path” This statement from the most revered sacred text of Kashmir Shaivism, the Śiva Sutras, summarizes the school’s conception of the guru-disciple relationship. Ajah functions as a form of guru yoga, where the students only essential practice is to surrender himself to his teacher, accepting the spiritual impulse bestowed upon him by his master. Disciples eminently open towards their guru’s spiritual influence are named spiritual sons and held to know the highest state of consciousness by their direct link to their guru’s illuminated heart.

The guru is considered to form a single Self (atman) with his students. As such, he leads the disciples to the discovery of their own Atman with his own consciousness, exalted into the supreme state. Like fire kindled from a candle to another candle, the revelation of the self is passed from master to disciple directly, not through words or exterior practices, but mediated by the direct transfer of Shakti.

Personal Responsibility

Everyone is personally responsibility to the Divine for her choices, words, actions, and inaction – and even there thoughts, since he recognizes the power contained within them.

Everyone Can Communicate Directly With The Divine

The Divine is within all beings on at all times, but few are willing to notice and understand. The Divine is directly accessible to every person, through meditation, prayer, introspection, &ritual,

the jewels of Ajah Dharma

  • peace & love

  • truth

  • moderation

  • equality

  • humility

  • cleanliness

  • contentment

  • simplicity

  • self-discipline & study

  • surrender to the emptiness of God.

This is the creed of Ajah Dharma it is “the big ten” that we should all observe regardless of belief..

Buddha’s four noble truths

1. Ordinary life brings suffering.

2. The origin of suffering is attachment (to ego-identity)

  • The cessation of suffering is attainable.

  • To end suffering follow the Dharma path

the eight limbs, or steps to yoga, are as follows:

  • Yama :Universal morality

  • Niyama :Personal observances

  • Asanas :Body postures

  • Pranayama :Breathing exercises, and control of prana

  • Pratyahara :Control of the senses

  • Dharana :Concentration and cultivating inner perceptual awareness

  • Dhyana :Devotion, Meditation on the Divine

  • Samadhi :Union with the Divine

LIVE LIVEING

Ajah chooses a positive (affirmative) approach: instead of prescribing self-limitations and condemning various actions, it embraces such actions in a spiritual light. Thus, sexuality, love, social life and artistic pursuits are considered vectors of spiritual evolution. The main focus in Ajah is on practical methods for attaining enlightenment. Whatever is pleasant and positive can be integrated in its practice.

Scripture

In Ajah Dharma all scripture is significant, however emphasis is placed on

*the Avadhuta Gita*

*the Bhagavad Gita*

*the siva sutras*

Ribhu Gita

the Vedas

the Upanishads

the Sutras

the new testament of Jesus the Christ

the Gnostic gosples

books written by saints&Gurus

and any additional text you find enlightening.

Saints

the Ajah believes Sainthood can be achieved only during a lifetime.

If one is canonized after death it is because they were a saint during life.

Saints come from all over the world, & from every religion.

You should seek to be like them whom make angels out of themselves.

Physical practices

Ajah puts a special emphasis on the physical body in spiritual practice “as a vessel of the Supreme” and, as such, not an obstacle tortured in ascetic practices.

Repeated submergence into the state of non-duality is supposed to induce secondary effects on the physical body due to the activity of the spiritual energy (Shakti) and may be called body alchemy. Starting from the expanded consciousness of the self (atman), the body (and in the end, the exterior reality too) is infused with the experience of non-duality

The non-dual, experienced initially only in consciousness, is extended to the whole body. The adept will discover the power (siddhi) of identification with the Universal Consciousness experienced in the physical body, generated spontaneously, without any effort (formal meditation, postures – asana, concentration Dharana and other forms of exertion in yoga). This process is described as the descent of the energy of the non-dual consciousness into the physical. Then consciousness manifests as a free force, entering the senses and producing extroverted samādhi. At this point, consciousness, mind, senses and physical body are “dissolved” into oneness, expanded into the spiritual light of consciousness.

As a consequence, any perception of the exterior reality becomes nondual. It becomes possible to live submerged in a continuous state of union with Shiva even while performing regular day to day activities. This form of extroverted, all inclusive samādhi is the pinnacle of spiritual evolution. The Ajah-yogi experiences everything as pure light and ecstasy (cit-ananda) and does not feel any difference between interior and exterior any more.

Long natural hair (normally Dreadlocks)

one should not cut the hair on top of ones head, the only time one should cut ones hair is at the end of harsh turmoil in which a new chapter of life has dawned. The hair is wisdom as it keeps the subtle energies inside the body. We wear locks as an expression of inner spirituality and to emphasize of our identity. In our faith we must remain “whole”.also locks are sacred as they are considered to be a religious practice and an expression of their disregard for profane vanity, as well as a symbol of their spiritual understanding that physical appearances are unimportant. The public symbol of matted hair is re-created each time an individual goes through these unique experiences. In almost all myths about Shiva and his flowing locks, there is a continual interplay of extreme asceticism and virile potency, which link the elements of destruction and creation, whereas the full head of matted hair symbolizes the control of power.

“The long-haired one endures fire, the long-haired one endures poison, the long-haired one endures both worlds. The long-haired one is said to gaze full on heaven, the long-haired one is said to be that light … Of us, you mortals, only our bodies do you behold. …For him has the Lord of life churned and pounded the unbendable, when the long-haired one, in Rudra’s company, drank from the poison cup”

(The Keshin Hymn, Rig-veda 10.136)

Positive Attitude to Life

a mind frame that a Ajah has to accept and practise. It is to have a “positive, buoyant and optimistic” attitude to life and the future. Always be – in “high spirits”, “ever progressive”, “always cheerful”, etc are some other terms used to describe this phrase.

The Ajah believe in the Will of God and that God is without enemies and is always merciful. Hence acceptance of it’s Will is in the interest of and for the benefit of His Creation, even if at times one suffers severe hardship.

This attitude of positiveity is to allow one to sail through the ups and downs of life with as little harm as possible to the individual.

To join and help others in their hour of need is to be a saint.

Diet

the best diet is a karmically good diet, you should avoid meat if possible but if you cannot manage this say a prayer to the mother for the animal and stick to fish or poultry. As a simple rule avoid eating meat to please the tongue

Red meat should be avoided at all times as it is like a humans flesh, as well as any unseemly meat which is meat killed so you personally could eat it.

You should never want your body to be a cemetery, were dead things reside…. so vegetarianism is encouraged.

Purity and impurity

Actions or objects are not seen impure in themselves, rather the attitude is the determinant factor. Spiritual ignorance is the only impurity and knowledge is pure. As long as one is identified with the supreme consciousness, there is nothing impure. The adept is unaffected by any external impurity and makes use of what is reprehensible to attain transcendence.

Action without action

“nonaction”, “effortless action” or “action without intent”.The meaning is sometimes emphasized by using the paradox expression : “action without action”.

This concept is associated with water through its yielding nature. Eastern philosophy proposes that the universe works harmoniously according to its own ways. When someone exerts their will against the world, they disrupt that harmony. It asserts that one must place their will in harmony with the natural universe.Thus, a potentially harmful interference is to be avoided, and in this way, goals can be achieved effortlessly. Through effortless action the sage seeks to come into harmony with the way, which accomplishes by nonaction.

Naturalness

Naturalness is central to Ajah It describes the “primordial state” of all things as well as a basic character of the soul, and is usually associated with spontaneity and creativity.To attain naturalness, one has to identify with the self, and the self alone; this involves freeing oneself from Ego, attachment, and desire, and appreciating simplicity.

the “uncarved block”, which represents the “original nature… prior to the imprint of culture” of an individual.

Nature-oriented

Nature and the environment is a central theme in Ajah Dharma. Living with respect to the land and its many components is showing one’s respect for Ajah. Living off of the land means food is produced organically and agricultural practices are implemented safely, causing no damage to the land. Alcohol and red meat is forbidden and for the most part One lead a vegetarian lifestyle. The idea behind the practice is vegetables come from the Mother (earth), and the earth produces good things. Fruits are thought of in the same way. Things made from natural roots and herbs are an acceptable part to the diet. It should be noted that one should not were leather either, theirs a saying “one who wears shoe leather walks on death”

The most preferable method of getting food is through one’s own plantation or garden. This idea is the most environmentally sound way of farming and producing food. The return of this process is doing the least damage to the land. Its objectives are to live a healthy lifestyle. Often the desire to live ‘naturally’ is unfeasible because of Western societies wants and desires, but Ajah strive to live this way.

Meditation

meditation is Yoga which means “union with God”, meditation and deep introspection is the way to enlightenment. For this reason all Ajah are obligated to make meditation a regular part of their lifestyle and daily routine.

meditation is easy

  • Forget the past;

  • Drop thoughts of the future

  • Experience only the present moment.

  • Tune out anything that is impermenent.

  • All you have left is the I AM.

At its core, meditation is about touching the spiritual essence that exists within us all. Experiencing the joy of this essence has been called enlightenment, nirvana, or even rebirth, and reflects a deep understanding within us. The spiritual essence is not something that we create through meditation. It is already there, deep within, behind all the barriers, patiently waiting for us to recognize it. One does not have to be religious or even interested in religion to find value in it. Becoming more aware of your self and realizing your spiritual nature is something that transcends religion. Anyone who has explored meditation knows that it is simply a path that leads to a new, more expansive way of seeing the world around us. Yogas of all types are spiritually good for one and should be practiced freely. They are all encouraged and learned in Ajah Dharma

There are five types of yogas

Bhakti yoga- devotional worship

Karma yoga- practicing good deeds

Jnana yoga- the yoga of knowledge , knowing the I AM.

Raja yoga- the yoga of concentration.

Tantra yoga- the yoga of energy manipulation.

The first phase of development is linked to the attainment of a state of non-duality described as an “absorption into the spiritual heart”, samadhi or experiencing the “uncreated light” of consciousness (prakāśa).

Ritual

rituals in Ajah Dharma can run from traditional to complete informality.

In other words you should make them special in your own way.

The Shiva sutras state

“what is perceived, as external is truly internal.”

one regular part of Ajah ritual is promoting joy&love to all involved..

Group practices, include rituals, festivities,initiations, etc. The purposes of this practice are the initiation of novices, the expansion of consciousness and expression of the bliss already attained as participants become more and more advanced.

The key to the effectiveness of group practice is held to reside in the harmony of minds and hearts of the participants. When a compatible spiritual group is created, it can greatly accelerate the spiritual evolution of its members. It is said that such a group can enter a state of oneness and universal consciousness without effort.This is explained by the notion of reflection (pratibimba), a process of unification, an effortless overflow of spiritual energy.

Shiva Opening Rite

This basic opening rite establishes aspects of Shiva in each of the 4 cardinal points, the Upperworld, and the Netherworld, and proceeds to awaken the indwelling divinity by means of Nyasa and meditation. It can be used as a daily rite, as a preliminary to further magical work, and this basic format can be developed much further – one example being that it could be used to open puja on any of the aspects of Shiva as given below.

Format:

0. Salutation to Ganesha
1. Establishing the directions of Space
2. Nyasa
3. Self as Shiva
4. Suggested closing

The celebrant should begin the rite seated in a comfortable asana, having regulated breath and mind by any preferred method. The rite should begin in the East, and continue deosil, returning to the East for Nyasa and Meditation.

0. Opening Salutation to Ganesha

Om I bow to Ganesha
Om Ganapati Namah

1.Establishing The Directions of Space

East

East is the direction of beauty and the Sun. Bhava means “Existence” – he is the origin of all things. He protects the Vratyas (the wanderers, the excommunicated).

I bow to Shiva as Bhava, Existence. He is the nature of the life of the seven worlds. He is the one protector of the seven worlds. His consort is called Uma, the Peace-of-the-Night by Sages.

South

South is the direction of Sharva (The Archer) –The direction of death and the ancestors. He rules the infernal regions, and is Lord of the ghosts.

I bow to Shiva as Sarva, the Archer, the support of all life. The Nourisher who brings food. His arrows are the five senses. Aum is the bow. Atman is the arrow. Brahman is the target. Carefully should it be pierced.

West

West is the direction of Pashupati (Lord of Animals). God of Forests. He rules the powers of night and magic.

I bow to Shiva as Pashupati, the Lord of Animals, God of the Forests, the Herdsman, the giver of life. To the Yogi, he grants freedom from that-which-binds.

North

North is the direction ruled by Ugra (The Terrible), the direction of the Moon, where the intoxicating cup of soma is to be found. He is the god of spiritual necter.

I bow to Shiva as Ugra, the Terrible, the devourer of offerings, the self of the sacrificer, the great and fearful god known to the wise. He is lord of intoxication; the one who enjoys meat and wine.

Netherworld

Below – Rudra (Lord of Tears) – ruler of the nether regions, home of Titans and Demons.

I bow to Siva as Rudra, the Lord of Tears, the Pervader, the life breath, the fire of destruction. To Sages, he is the Great Fear, the upraised Thunderbolt, the Howler. He is all that burns. He who sweeps away all beings.

Celestial World

Above – Ishvara – The Supreme Sovereign, ruler of the gods and the heavens.

Ishvara is sometimes copper-coloured. He is master of all knowledge.

I bow to Siva as Ishvana, the Ruler, who has five faces. Followed by the She-Goat he holds in his hands the scriptures, a goad, a noose, a hatchet, a skull, a drum, a rosary, a trident, and he shows the gestures of removing fear and granting boons.

2. Nyasa(Placing)

Clap the hands together, three times loudly. Place the hands on the respective parts of the body, saying:

Aum, I salute Shiva in my heart
Na, I salute Shiva on the crown of my head
Mo, I salute Shiva on the top of my forehead
Shi, I salute Shiva in my mouth
Va, I salute Shiva in my eyes
Ya, I salute Shiva in my lingam/yoni
Om Nama Shiva Ya

3. Union with Shiva

The celebrant should then meditate on her/himself as Shiva as the Mahadeva (Great God) for a space, until s/he decides to continue with whatever magical work he desires to perform. I would suggest that, if using the rite as a complete working in itself, or, as a transition to other acts of magic, the celebrant meditate upon her/himself as Shiva The Lord of Yoga – body is still as a rock, mind floating freely, like a leaf blown on the wind. Sitting calmly, at the centre of the Universe.

4. A Suggested Closing

Meditate for a period upon yourself as the Lord of Yoga. Then, facing East, bow and say:

I close this circle
May all experience peace, freedom and happiness
Om Shiva Shanti.

Invocations to the Three Shaktis

this is a call to the three aspects of the goddess, they are consorts of the three dieties, but as previously stated there is one God, and all dieties are this same God. So these three faces of the goddess are the one goddess, as well as the trimurti is the three faces of the one god.

And the god and the goddess are the two faces of the One God.

Praise be to the divine Mother whom is all immanent creation.

I invoke the white goddess Saraswati, Consort of Brahma the Creator.

She who rides the swan, who bears lute, rosary, and palm-leaf book.

Oh, Jnana Shakti (the Power to Know), garlanded with letters of Poetry!

Grant me wisdom, success in competition, and inspiration in the arts and sciences.

Mother of Memory, I offer you the ringing of bells, and the brightness of lamplight.

Come, dwell forever on the tip of my tongue.

OM AIM SARASVATYAI NAMAHA!

My obeisances to the Ever-flowing Maiden!

I invoke the red goddess Lakshmi, Consort of Vishnu the Preserver.

She who rides the owl, who bears lotuses, treasure vase, and gestures to grant boons and remove fear.

Oh, Kriya Shakti (the Power to Act), garlanded with blossoms of Nature!

Grant me serenity, abundance, and luck in the achievement of material blessings.

Mother of Satisfaction, I offer you the caress of flower petals, and the savor of sweet fruit.

Come, dance eternally in the temple of my heart.

OM SHRIM LAKSHMYAI NAMAHA!

My obeisances to the Birth-giver of true Wealth!

I invoke the black goddess Kali, Consort of Rudra the Destroyer.

She who dances on corpses, who bears a bloody sword, a demon’s head, and gestures to remove fear and grant boons.

Oh, Iccha Shakti (the Power to Desire), garlanded with skulls of Eternity!

Grant me courage, your protection, and release me from confusion that all is not divine.

Mother of Transformation, I offer you the fragrance of musk incense, and the heady exaltation of wine.

Come, arise in laughter through the vortexes along my spine.

OM KRIM KALIKAYAI NAMAHA!

My obeisances to the Timeless Dark Dancer!

Ganja ritual

ganja (from the Sanskrit word Ganjika, used in ancient India), is a spiritual act, often accompanied by scriptural study; it is a sacrament that cleans the body and mind, heals the soul, exalts the consciousness, facilitates peacefulness, brings pleasure, and brings us closer to God, or one should say realize unity further. They often burn the herb when in need of insight from Ajah. The herb is the most sacred form of the mother (matter) when it is burned it and the solid matter transforms into smoke it symbolizes how though material birth we reach spiritual liberation. Personal consumption for religious purposes is a valid reason for partaking in the smoking of ganja. It is not being abused using it in this way, and to the Ajah is not seen as intoxicating but enlivening, as it is a gift from the mother-earth given to us to nurse the spirit.

Herb (marijuana) is a Godly creation from the beginning of the world. It is known as the weed of wisdom, angel’s food, the tree of life, etc. Its purpose in creation is as a fiery sacrifice to be offered to our Redeemer during obligations. The political worldwide organizations have framed mischief on it and called it drugs.It is used as food for mankind, and as a medicinal cure for diverse diseases. Ganja is not for commerce; yet because of the oppression of the people, it was raised up as the only liberator of the people, and the only peacemaker among the entire generation. Ganja is the sacramental rights of every man worldwide and any law against it is sin.

In Hindu mythology shakti(matter) sees her husband(Shiva/consciousness) suffering and gives him ganja to eat and smoke. Once taken Shiva fell into deep meditation….

The ritual goes as such;

1.the bowl is packed/the joint rolled,

2. the honored (usually the most deserving) says a mantric-prayer and takes the first hit,

3.the mantric -prayer “ommm Shiva Shankara hari hari ganja” it means Shiva the joy giver grant us infinity from the ganja..

4. and the the sacrament is smoked.

Food blessing

when food is blessed it is given to god, and we feed god by eating. Food blessed feeds the inner divine as well as the outer divine… all food left unblessed and knowingly consumed only feeds the body, and is said to be consuming sin.

To bless a meal focus on the food as God.

Say a mantric-prayer “om Annam Brahma, bishor bhokta debo jenadanahi awaem gyantwa

to yo bhunkt ann doshorn lipyate.”

it means the food that sustains god, is god, all is god.

Gayatri mantra

the holiest mantra from the Vedas. The Gayatri Mantra has been revered for thousands of years by both Hindus and Buddhists alike.. It is called “The Mantra of Spiritual Light.” It heals the body, feeds the Spirit and illumines the Intellect.

It should be pronounced very clearly with pure love and intent..

“OM BHUR BHUVAHA SWAHA

OM TAT SAVITUR VARENYAM BHARGHO

DEVASYA DHIMAHI DHIYO YONAHA PRACHODAYAT”.

“May we meditate on the glory of that absolute Being who is this universe; may it inspire and enlighten our minds.”

Prayer

In Ajah Dharma daily morning and night time prayers are implimented

and should be encouranged.

First wash up and brush your teeth.

Then return to your alter.

Focus all you attention on the deity or on the emptiness of god.

Then say the Gayatri mantra followed by your mourning or nightly prayer..

Morning prayer:

1) Focus on the all-pervadeing supreme soul, connect with god

2)recite the gayatri mantra

3)say:

May all beings have happiness and its causes, (Love)

May all beings be freed from suffering and its causes; (Compassion)

May all beings constantly dwell in joy transcending sorrow; (Joy)

May all beings dwell in equal love for those both close and distant. (Equanimity)

By this virtue may I quickly

Attain the supreme state,

And then may I lead every being,

without exception, into that state.

May the most precious and supreme Lord

awaken my mind, as sure as the sun shines

way up in the sky, the truth is ill never die

ommm…..

4)recite gayatri mantra

——————–

Night-time Prayer:

1)connect with God

2)recite gayatri mantra

3)say: ommm… to the supreme self I pray, I and I lay down to rest,

but how dear lord can I choose when to sleep when it is your will when to sleep, how can I sleep when the minds of lovers are sore vexed by the illusion.

May all beings be filled with joy and peace.
May all beings everywhere,
The strong and the weak,
The great and the small,
The mean and the powerful,
The short and the long,
the subtle and the gross:

—————-
om to the supreme self, formless and great
I now enter the realm of dreams.
Weave now, if You will, a web of protective light around me.
Guard my sleeping form & Watch over me
Until the sun once again
Rules the Earth.
O Gracious One-soul,
Be with me through the night.

4)recite the gayatri mantra

——————————–

Formal Rituals

temples, families, married individuals, children, all can create and employ formal rituals, to enliven our life and mark special occasions.

In this ritual-format, it is done in a group, or alone. And participation is expected.

A good example of a formal-ritual;

a catholic mass

a wedding ceremony

a baptism

a Wiccan rite

a Hindu Poonja

ETC.

INITIATION

Ajah also recognizes any other initiations, such as tantrk, wiccan, and Buddhist.

This is a framework and can be changed.

GURU-INITIATION

(Greater Initiation)

Seekers may meditate and or make offerings to the gods. It will be the job of the Guide to escort the initiate to the initiation area.

For this particular rite The Seeker is escorted to the waiting area, where they are asked to remove their clothing cover themselves in a simple cloth.

In the initiation area, guru will designate a sacred space, noting that all is sacred.

The Guru should bless the initiates gifts of orange cloth, spiritual name, and mala beads.

Once all items have been consecrated by the guru, he will signal the the Seeker into the initiation area.

If more than one Seeker is being initiated, each should be led in individually, and the initiation area should be far enough away so that Seekers who are waiting cannot hear what is taking place.

Guru: what is your name.

The Seeker: says name.

Guru: has the time come for you to wake up from this dream.

Seeker: yes

Guru: then know that you are the seeker and the sought.

Guru: Seeker, before you are initiated are you ready to be purified?

Seeker:Yes.

The Seeker is then ritually purified with earth, air, water, and fire– salt or sand, incense, candle, and consecrated water.

Guru: Through steadfast devotion you are liberated.

Through action rightly performed you are liberated.

Through pure concentration you are liberated.

Through the knowledge you are liberated.

Seeker, through devoted practice of yoga and love of the absolute,

You will seek to know the self, and attain Enlightenment through direct proportion to your efforts.

Let the Devas and Devis guide you on your travels.

Guru:are you prepared to understand your unity with the absolute

Seeker:I am.

Guru: will you dedicate your efforts towards spiritual fulfillment,

until you are realized in your unity with the supreme unity of Ajah

Seeker:Yes.

Guru:Then rise, [Name], and emerge from the womb of darkness, and be welcomed into the light and love of the Supreme. You are no longer limited for you are absolute,may you roam the world as a deity.

At this time, the Guru should present the newly-initiated Ajah with his or her consecrated gifts.

Guru:I give you these tools, and bid you use them wisely, and always in accordance with the mandates and guidelines of our tradition.

The Guru hugs and kisses the devotee.

Guru:Welcome, [Name], to your new family. May you be blessed by the Gods.

If you wish, the Guru may give the Dedicant a mark of the initiate.

—————————————————

Self-Initiation

(Lesser Initiation)

This ritual should be performed as close to the full moon as possible. You should be nude and wear no jewelry of any kind.

On the altar, a small dish of anointing oil should be placed between the water and the salt.

Take up the altar candle and, starting from the east and moving clockwise, light the Circle candles in the four quarters. Return to the altar and replace the altar candle. Place the tip of your forefinger into the salt and concentrate your energy into and say:

Salt is Life. Let this Salt be pure and let it purify my life as I use it in this Rite, dedicated to the Truth of the One

Now take three pinches of salt and drop them, one at a time, into the water. Stir the water three times around dosile with your finger and say:

Let the Sacred Salt drive out any impurities in this Water that together they may be used in the service of these deities; throughout these Rites and at any time and in any way I may use them.

Say: I am here of my own free will and accord, in Peace and in Love.

Dip your forefinger in the salted water and mark a Tilak on your forehead in the position of the Third Eye. Then mark a star on your chest over your spiritual heart. Say:

Say: I now invite the Devas to witness this Rite I hold in their honor. Hold your hand with finger pointing up high in salute as you now

say: Shiva & Shakti; Lord and Lady; Father and Mother of All Life, guard me and guide me within this Circle and without it, in all things. So mote it be.

Kiss your hand to the Lord and the Lady, then take up a cup and spill a little of the holy water on the ground (or into the libation dish) as an offering to the God with the words:

To Great Ajah….

Take a drink and then replace the cup on the altar with the words:

Now is the Temple erected,and so I shall be the priest. So be it.

Sit or kneel before the altar, head bowed, and meditate for a few on the emptiness, Then stand and lift both hands high above the altar and say:

great Shiva hear me now! I am here holding thee in honor. Far have I journeyed and long have I searched, seeking the Truth of liberation. I am of the trees and of the fields. I am of the woods and of the springs; the streams and the hills. I am of thee and thee of me.

Lower your arms.

Make me an I. Well do I know the creed: That if I do not have that spark of Love within me, then will I never find it without me. Love is the Law and Love is the Bond. All this I honor above all else.

Kiss your right hand and hold it high.

Do Gayatri 108 times, on Rosery

Grand Supreme, here do I stand before you, naked and unadorned, to dedicate myself to ones honor.You are my life and I am yours.

Take up the cup and slowly pour the remainder of the wine on to the ground, saying:

As this water drains from the cup, so let the blood drain from my body should I Succumb to the Ego. OM Shanti Shanti Shanti

Say: As a sign of my recreation I take unto myself a new name. Henceforth I shall be known as (Name) for this life. So mote it be!

Now sit comfortably and, with eyes closed, meditate on what the Absolute. It may well be that at this time you will receive some indication that you are indeed in touch with the Divine. Luxuriate in the feeling of coming home;When you have finished meditating, if you feel like singing or dancing or celebrating in any other way, go ahead and do so.

Then, when you are ready, stand and raise both hands high and say:

OM NAMO SHIVAYA!!!

OM JAI KALI MA!!!

OM JAI RAM!!!

————————————————-

Simple pooja

Pooja is the Hindu way of worshiping gods. These may be as simple or as elaborate as you choose. However, an elaborate one done without complete proper understanding is inert. It’s best to keep worship simple and in love. The pooja presented here can be done by one person or a few close friends or family members together. Some elaborate poojas done in temples are done with thousands of people!

Preparation

Take a ritual bath. A bath is prepared to the temperature of your liking. It is scented with essential oils or bath salts. The person sits in the tub, relaxes, clarifies their mind for the purpose of the ritual, and gets in the mood for it. This can be done with the lights dimmed or with candlelight, if preferred.

The ritual area is swept, and perhaps otherwise cleaned. It must be free of debris, dirt, and clutter.

The altar is set up. It does not have to be elaborate. A small wooden table with one candle, statue of a god or goddess, 2 pieces of cloth, essential oil, flowers, incense, potable water, food for offering, and a musical instrument. None of this has to be elaborate. Or, a small area on a floor or the ground will do nicely as well. The altar may stay up, or it may be taken down when not in use, as per needs and preference.

The working area is not of a set size. It should accommodate a circle large enough for the participants and the altar. This may be as small as about 4 ft in diameter, or may be hundreds of feet in diameter. The size should make it feel “cozy” and “intimate” with the persons celebrating. Personally, I have never done this other than alone or with one other person at a time.

Note that all of the ritual tools used in this ceremony are optional. If you do not have them, use something else in its place, such as you may substitute a drawing of a deity for a statue. If there is nothing you can use in its place, you can imagine it to be there. In fact, you can do this entire ritual in your mind if you want or need to.

Method

  1. We purify ourselves and the area where we sit or stand too pray and worship by walking docile or clockwise around the circle sprinkling water from a lota or cup with the following mantra:

    • AUM APAVITRA PAVIRITO, SARV VASTHAM GATOPIVA. YEA SAMRET PUNDRI KAAKSHAM, SAR-BHYAA BHAYAANTRAM SUCHE.

  2. Take a little water in the right palm three times and sip after these three mantras. This is to purify our inner parts, allowing our awareness to improve.

    • AUM AMRITO PASTARN MASI SWAHA

    • AUM AMRITO APIDAAN MASI SWAHA

    • AUM SATYAM YA SAHREE MY SRI SHRITAAM SWAHA

  3. Take a little water in the left palm, and with the right ring finger, touch the water to various parts of the body – making these the instruments of the Lord or Lady.

    • AUM WANG ME AASEY ASTU (mouth)

    • AUM NAASUR MEY PRANO ASTU (nose)

    • AUM KAARNU MEY STROTRAM ASTU (ears)

    • AUM BAAHUR MEY BALAM ASTU (shoulders)

    • AUM ORWO MEY ORJO ASTU (legs, feet)

    • AUM ARISHT THAANI MAY ANGAANI TANUS TANTWA WA AMEY SAHAA SANTU (sprinkle water over the entire body with both hands)

      • You may wish to offer other prayers at this time.

  4. Offer the Lord or Lady a seat, either as the statue or in your mind with this mantra:

    • AUM RAMBYAM SHASHO BANHAM DIVYAM, SARV SOWKYAM KARAM SHUBAM, AASANAM TWAM MAYAA DAATAM GREY-HARN PARMESHWARAA.

  5. You may wish to wash the Lord’s or Lady’s feet in adoration with this mantra:

    • AUM PAADYAM PAADYAM SAMARPYMI, SRI SEVAAYE NAMO NAMAH Note: This is written as a pooja to Lord Shiva. One may substitute or RAMAAYE, SITA, TARA, BHAGALA, for SEVAAYE as per the divine form worshiped at a given time.

  6. You may wish to offer the Lord or Lady a bath by sprinkling water over the statue or in your mind with this mantra:

    • AUM GANGEY CHA YAMUNA CHAIVEY GODAAVAREE SARASWAATI, NARADEY SIDHU KAVAAREE, JALEY AASMIN SANAAN NIDHI KURU

  7. Offer flowers to the deity with this mantra:

    • AUM MAALKAANI SUGHANDINI MAALYADINI VINAI PRABH, MAAYA HIRTAANI POOJARTAM, PUSP PAANI PRATI-GREY-HEY TAAM

  8. You may wish to offer chandan or tilak on the deity’s forehead (and your own to signify yourself as a devotee) thus:

    • AUM SHRI KHANDANAM CHANDANAM SAMARPYAAMI, SRI SEVAAYE NAMO NAMAH
      Again, substitute the name for another deity if not worshipping Lord Shiva with this particular puja or ritual.

  9. You may wish to offer essential oil as perfume thus:

    • AUM ATARAM SAMARPYAAMI, SRI SEVAAYE NAMO NAMAH

  10. Light incense, and go around the circle docile (clockwise) with this mantra:

    • AUM BANASPATI SODA BHUTU, GANDHA YO GHANDHAA OOTHAM, AGRIYAA SARV DEVAAM DHOOP POYAM PRAT-GREY-HEY TAAM

  11. Offer food with this mantra:

    • AUM TWADIYAM VASTU GOVINDA, TUBYA MEWAA SAMAR PAYAA GREY-HAN SAM MUKHO BHUKTWAA, PRASEEDAM PURSHOTAMAA

  12. Offer light from candle or oil lamp with this mantra:

    • AUM YAANI KAANIS CHA PAA-PAANI JANMANTUR KIRTAANI CHA TAANTAANI VINAISHANTI PRADAK-NAAMI PADEY PADEY.

  13. Pray for whatever it is that you want, or whomever or whatever you want at this time. Eat the prasad or offered food.

  14. Offer music. Sing, play the instrument(s), or however you wish to make this music. It is MUCH better if the music is made by you rather than played by mechanical reproduction, even if you are not a good performer. It is the intention that counts. If the Gods wanted you to be a better performer, they would have already helped you to become so. Or, you could ask Them for some talent during the prayers.

    This can be as long or as short as you wish it to be. If it is going to be long, you may wish to save some of the prasad. or some of the water to sip for refreshment.

Prasad may be anything you wish to eat. Often, this is of fresh fruits or vegetables, or butter, or milk. It can be baked goods or cooked foods as well. It should not be meat, fermented, spoiled food. However, ANYTHING you offer in love will be accepted

Sadhana ritual

sadhana means ritual work or holy act. And is a way to cleanse and renew…

Preparation

One meal of only Satvic, or light foods should be eaten during the day. These can be fresh fruits and vegetables, milk, or butter. Nothing should be heavy or starchy.

This ritual is done at night. Starting at 10:00 pm. local time, take a ritual bath. A bath is prepared to the temperature of your liking. It is scented with essential oils or bath salts. The person sits in the tub, relaxes, clarifies their mind for the purpose of the ritual, and gets in the mood for it. This can be done with the lights dimmed or with candlelight, if preferred.

Loose clothing of an appropriate color for the deity involved is worn.

The ritual area is swept, and perhaps otherwise cleaned. It must be free of debris, dirt, and clutter.

The altar is set up. An altar cloth of an appropriate color for the primary deity worshiped is used. A small wooden table with one candle, statue of the god or goddess to be worshiped, one of Shiva and one of Ganesha as well. A yantra or symbol for the deity primarily worshiped is used. These may be found in any of numerous sites or books about various Gods, or you can even make one up. 2 pieces of cloth, essential oil, flowers, incense, potable water, food for offering, and a musical instrument. None of this has to be elaborate. Or, a small area on a floor or the ground will do nicely as well. The altar may stay up, or it may be taken down when not in use, as per needs and preference.

The working area is not of a set size. It should accommodate a circle large enough for the participant and the altar. As this is normally done solitary, the circle may be as small as about 4 ft in diameter. The size should make it feel “cozy” and “intimate” with the person celebrating.

Method

  1. Facing south, take the cup of water in your left hand, cover it with your right hand, and hold it in front of you. Look at the statue of Shiva and mentally ask Him to take away all impurities. Say AUM NAMAH SHIVAYA 11 times. With your right hand, take drops of water from the cup in your left hand, and sprinkle it over your body.

  2. Take a drop of water in your right hand and sip it. Make no noise as you do this. Then, say each the following mantra once, sipping water between them:

    • AUM EN ATMA TATTVAIYA SWAHA

    • AUM HRIM VIDYA TATTVAIYA SWAHA

    • AUM KLIM SHIVA TATTVAIYA SWAHA

    The inside and outside of your body is now purified.

  3. Take a little water in the left palm. Starting in the south, sprinkle water in that direction as you say AUM NAMAH SHIVAYA Repeat for west, north, east, then finally repeating south.

  4. Worship Ganesha briefly. He is the God of luck. Worshiping Him is auspicious to the success of your ritual.

    Repeat AUM GAM GANAPATYAI NAMAH 11, 21, or 108 times. Offer Him incense, light, rice, flowers, and tilak, as per the simple pooja. Pray to Ganesha in that puja that this sadhana or “Holy action” will be successful.

  5. A vow is taken. take water in the right hand and hold the arm at shoulder level. State the date, place, your name and family, what you intend to do, and that you are going to be successful in the sadhana. Then, let a drop of water roll down your fingers and fall onto the floor to the right side. This must not fall on the altar. Be very determined when you make this vow. The vow, or Samkalpa, makes the siddhi or success.

  6. Guru puja is performed. This is to send energy and thanks to whoever taught you this. You can very well thank the gods Themselves for this. Repeat the mantra AUM PARAM TATVAYA NARANYA NAMAH and AUM GURU BRAHMA, AUM GURU VISHNU, AUM GURU MAHASHVERA”

  7. The yantra, or symbol of the deity is now worshipped by offering incense, light, rice, flowers, and tilak.

  8. Repeat 4 or 11 mala of 100ish mantras of
    AUM PARAM TATVAYA NARANYA GURUBHYO NAMAH
    This is to get the blessing from the TEACHER. The true teacher is not the human being who taught you to do any of this, but rather the divine Itself. There is much confusion over the concept of “guru worship”. You do NOT worship the human being in front of you! No human being deserves worship! It is from the divine Who led you to the teaching. The divine used whatever people or tools He/She/It had most available and most appropriate.

  9. Repeat the mantra for whatever deity you are offering the sadhana, or holy action to 11 or 21 mala of 100ish mantra each. The mantra can be found in various books or websites about particular deities.

    If you do not have a mala appropriate for the deity, or one at all, you may use a crystal mala, or you may have 2 sets of stones on your altar. One set of 100 or 108 stones to count mantra. The other set is of 11 or 21 and is used to count malas.

  10. Repeat 4 or 11 mala of 100ish mantras of
    AUM PARAM TATVAYA NARANYA GURUBHYO NAMAH

  11. When finished, leave the candle or lamp burning until it goes out. Never extinguish this light in any way.

  12. This ritual is done once for a prayoga. For a full sadhana, or holy action to a god, this is done 3, 7, 9. 14. 28, 40, or 108 consecutive days.

  13. The next day after the sadhana is completely finished, wrap all of the unused items – incense, oil, food, yantra, stones, partly burned candles, etc and either bury them or drop them into a river, lake, or stream.

    The sadhana is done. Good luck.

Devotional expression & Deification

when we enter a divine state and just want to sing & dance and love it is a devotional expression in which love of mighty god within influences all we do. This is a sacred act in Ajah Dharma.

this extends to the Deification ritual in which you worship something, a fountain,a river, a temple, a teacher,etc.. since everything is God and all is sacred, anything can be deified and called God.

om jai ma!

Keeping an Alter.

altars generally contain pictures or statues of gods and goddesses.

There is usually a space to put the offering bowl (tray with worship offerings). Anything put in an offering bowl to god is instantly and completely spiritualized.

altars may be erected in temples or in private homes. altar is typically a piece of furniture, such as a table or chest, upon which ajah places several symbolic and functional items for the purpose of worshiping God the absolute,performing ritual, and/or saying chants and prayers. Upon the altar typically rests a cloth, used to protect the surface from damage by candle wax, spilled liquid, or dust from burnt incense. This cloth is often adorned by a spiritual symbol.

A place is set up in front of the alter as a personal meditation spot.

Agni Hota

or ‘the fire ceremony”

please remember that fire is dangerous.

It is suggested a simple and extremely powerful space clearing puja that can be done at the times of sunrise or sunset.

This pooja should not be done at any other time.

This particular pooja is to be performed exactly at the stroke of sunrise or sunset. Ascertain the correct local time from the almanac or the local newspapers that usually provide this service. The fire is to be started up two minutes before the actual moment of sunrise or sunset so that it is burning brightly at the moment of offering.

You need to have four sets of three grains of rice each [unbroken ones!], which you offer into the fire repeating the mantras. The fire is to be made up of whatever material you feel is appropriate. Use agarbatti [incense sticks], camphor, paper, ghee [clarified butter], cotton, and above, all wood. Get wood from trees near your home, wash it well, dry it out and then offer the twigs and bark too as part of the fire. The real Agni Hayavadhana, god of fire who carries the intent and prayer to the spiritual realm, is always found in the wood.

Other traditional offerings in India normally include yoghurt, honey, sugar, flowers, fruits and herbs. Smudge sticks of the American native traditions consist of dried collections of sage, mint, pine, cedar, sweetgrass and so on. They are tremendously effective in this pooja too. However, be warned that all organic offerings create large amounts of smoke, so have an open space to conduct it in.

The havan kund is not water-proof either, as the traditional design requires that excess liquid run out of the bottom. So do not place it upon an inflammable surface like wood or plastic tables. A stone platform or a small metal tripod or stool are ideal to place it upon and they clean up easily too.

Sunrise puja:

IMPORTANT: You must be facing the direction of the rising sun and it is best if you can actually see it coming up.

The mantras for the Sunrise puja:

Suryahah Swaha

While chanting this, make the first offering into the fire of the three grains dipped in ghee at the exact moment of sunrise. Hold the three grains between your thumb and third finger [ring finger] of the right hand and drop it into the flame each time.

Make the second offering while chanting
Suryahah Idam Namamah

Then, you offer the third set of grains while chanting
Prajapataye Swaha

And, the fourth set while chanting
Prajapataye Idam Namamah

Then you wait for the fire to die out naturally. Gaze into the leaping flames intently visualizing what you wish to accomplish for self and family. As the smoke swirls around mentally send it to all parts of the house, cleaning it of all negative energy.

The same procedure applies for the Sunset puja.

Sunset puja:

IMPORTANT: You must be facing the direction of the setting sun and it is best if you can actually see it setting.

The mantras for the Sunset puja:
Agneya Swaha

While chanting this, make the first offering into the fire of the three grains dipped in ghee at the exact moment of sunset. Hold the three grains between your thumb and third finger (ring finger) of the right hand and drop it into the flame each time.

Make the second offering while chanting
Agneya Idam Namamah

Then, you offer the third set of grains while chanting
Prajapataye Swaha

And, the fourth set while chanting
Prajapateye Idam Namamah

The rest as for the Sunrise puja. The Sunset puja is more likely to happen regularly. Try and make sure you will not be interrupted. There is no need to do so daily but whenever you feel the energies in the house are down or not good, do the pooja. Fire is tremendously cleansing and energetic.

Sacha Havan

A Universal Prayer

The havan or fire ceremony is an ancient ritual where prayers are offered into the fire which is considered the mouth of God. It is used as a symbol for complete transformation of the material into ether. This version of the Sacha Havan has been adapted for westerners by ShantiMayi from the more traditional Hindu ceremony. This is a prayer for the self realization of all beings. Let everyone realize their enlightenment, receiving the grace of God.

Items Needed

  • A havan kund which is made of copper, widely square shaped on top, narrowing in size towards the bottom, and is the vessel that contains the fire. If not available, one may create a container by building a brick base enclosed on four sides by several rows of bricks in a cleared space outdoors. (This can be sealed with cow dung or mud). Some other appropriate container, e.g. a new iron or stainless steel wok or hibachi, can also be used and should be purified first (sprinkled with Ganga water*). Make sure that there is good ventilation if the kund is used indoors. Raise the kund off the ground on bricks or flat rocks. This honors the sacredness of the kund, and also makes it easier to reach and work with the fire. Never place the kund directly on carpet or other material as that may burn and start a fire.

  • In Sacha Dham Ashram we use sacred cow dung as the fuel. It is taken from our cows, which are considered holy, and mixed with straw and prayers, patted into a large, flat pancake shape, then dried in the sun. Some places in the west also have access to cow dung used for havans. If not possible use small pieces of wood.

  • Camphor, ghee- amount depends on the length of the ceremony and fire size. Amounts needed may range from over 8 ounces and up (always have more than less ghee available). Small twigs, matches.

  • Appropriate size bowl for ghee, teaspoon for ghee. (If it’s a very large fire the teaspoon may be attached to a long stick)

  • Bricks, flat rocks or whatever is available to raise the ghee bowl and puja tray off the ground.

  • Not mandatory but helps to evoke a sacred environment is setting up an altar or puja area with pictures of ShantiMayi, Maharajji, the Sacha lineage, statues of deities: e.g. Ganesh, Medicine Buddha etc. Whatever objects are felt to be sacred can be brought here. Flowers and candles may adorn and honor the altar.

  • Sandalwood paste made by rubbing in a circular motion a piece of the wood on a flat stone wetted with Ganga water. Sandalwood powder diluted with the water can also be used. If not available sandalwood oil may be used. Amount needed depends on the number of people attending. A little goes a long way.

  • Puja tray placed within easy reach holding lights and offerings.

  • Offerings: 1. Small container and small spoon (in India these are usually copper or brass) for holding Ganga water. *If Ganga water is not available use accessible water and visualize drawing water out of the Ganges and placing it in your container. 2. Four flower heads. 3. Tiny bowl of sandalwood paste. 4. One or more sticks of incense and incense holder. 5. Small light made from cotton and ghee, or a small candle. 6. A bell. 7. Ghee lamp for the Arati with five lights, or a larger regular candle. 8. Small dish with sweets- possible mixture of sugar, rice, raisins, cloves, cardamom, and cinnamon.

  • A small thin stick for moving and rearranging the fire.

  • A hand towel, this can get messy sometimes.

  • A mala for counting recitations of mantras.

  • Prasad (divine gift of food, usually sweets) can be distributed after the ceremony if wished.

Preparingfor the Havan

Before performing any puja/ sacred ceremony you need to be bathed and dressed in clean clothes. The site of the havan should be cleaned and made inviting for guests who might join. All implements used should also be cleaned and purified prior to the ceremony.

Place the kund in a central location, easy to be seen by participants. Place your cushion or seat close enough so that it is easy to reach and work with the fire. Place around your seat in a way that is most convenient for you: a basket or some kind of container for the cow dung broken into pieces or a supply of wood, matches, the puja tray filled with the offerings and lights, the mala, a hand towel, and prasad ( always kept off the ground and covered for protection from ants if outside). Next to the kund place the bowl of ghee and the spoon. The ghee can either be melted before the havan on a stove or once the fire begins quickly place the bowl over it melting the ghee. Also have handy the thin stick for working with the fire. In the bottom of the kund you may build up the small twigs, scattering among them small pieces of camphor and wooden matches. If the ghee has already been melted, a few pieces of cow dung may be stood up surrounding the twigs, coating them with a few spoonfuls of ghee.

Introducing the Havan

When all the above mentioned has been put into place and the participants, if any, have  arrived, you may wish to explain the meaning of the havan to newcomers and have them look at the text in English. If the havan is being performed with a particular prayer in mind, e.g. the long Medicine Buddha Mantra for healing on all levels, you might wish to guide them in a brief meditation where they can become clear on their intention, or what blessing they wish. Names of people needing healing or prayers for them may be written on small slips of paper and folded. These may be collected in a bowl and when the long Medicine Buddha Mantra is chanted one paper is placed in the fire on each “SWAHA”. As you are already adding ghee at this time and holding the mala counting, you might ask someone else to sit close to the kund and place the papers in the fire. Explain that unless otherwise mentioned the following mantras are performed alone by the havan pujari.

Tending the Fire

The fire can now be lit, with the matches and camphor igniting the wood. This initial fire will then ignite the ghee which will then set off the cow dung or wood, whichever is used. During the havan whenever the syllables Swaha are chanted (usually at the end of a prayer or blessing) a few drops of ghee must be then added to the fire. This is feeding the fire. Swaha means “let it be” or that our prayer has been offered and is now relinquished to existence to manifest as it will. It is offering the prayer with an open hand, not grasping for results. There are many “Swahas” throughout the course of the havan, each Swaha receives a small spoonful of ghee.Guests also chant together with you for each “Swaha”. While adding ghee keeps the fire going you must also be aware of when it becomes necessary to add on fresh pieces of dung or wood. Sometimes more oxygen is required and pieces need to be moved around to open up the fire. If it appears to be going out fanning the embers can bring it back to life, but NEVER blow into the fire. Adding more ghee and lit matches also can help in those moments. With practice you can become adept at spooning ghee and feeding and arranging the fire with your right hand and counting mantra recitations on your mala with your left hand. By the time the Arati is finished the fire is no longer fed until the havan has concluded and all remaining ghee lights, incense and sweets are placed in the fire left to burn to ash.

1.Purification Mantras

During the chanting, small spoonfuls of water are gently tossed out into the different directions around the havan site as an appeal to purify the area. On the last line, during the word ‘suchi’ empty one spoonful over your own head.

OM

APAVITRAHA

PAVITRO-VA

SARVA AVASTANGATO PI-VA

YAHA SMRET

PUNDARI KAMGACHAHA:

SA BAHYA-BYANTRAH

SUCHI

…………………………….

(Sipping of water for inner purification,a spoon of water is in the right hand)

2.OM KESHWAYA NAMAHA:

(sip)

OM MADHWAYA NAMAHA:

(sip)

OM NARAYANAYA NAMAHA:

(sip)

OM HRISHIKESHAYA NAMAHA:

(wash hands)

……………………………….

(Establishing the deities in the fire)

3.OM AGNIM LAXMI NARAYANAYA ESTHAP’YAMI

(5 repetitions)

…………………………………..

Offering Mantras

Each of the following may be chanted 1, 3 or 5 times. Offerings should be made with the right hand, with the left hand touching the right hand or arm.

(Offerings to the fire and the deities)

4.OM SNANAM SAMARP’YAMI

(Cleansing and relaxing bath for the fire, a few drops sprinkled into the fire)

OM PUSHPAM SAMARP’YAMI

(Offer of flowers, place around the kund)

OM CHANDANAM SAMARP’YAMI

(Offer of sandalwood, tilak, flicking motion into the fire)

OM DOOPAM SAMARP’YAMI

(Offer of incense, gently wave around the fire)

OM DEEPAM DARSYAMI

(Offer of light, wave small light clockwise around the fire)

Ring the bell with the right hand. This signifies a calling for all allies and guides to give support, and for all to Awaken.

  1. Ganesha Mantra

Om Parvati Pataye’

Hara hara hara Mahadev

Gajananam butam

Ganadi sevatam

Kapitha jambhu

Phalacharu bhakshanam

Uma sutam shoka

Vinasha karakam

Namami vigneshvara

Pada pankajam

6.Sankulp

(Chant call and response while holding a spoonful of water in the right hand, or directly cupping the water in the palm of the right hand, the left hand is touching the right arm. After the last line release the water to the ground.)

He’ Paramatma apni jan kari

Tatha bhakti ka prakash karo

Avarandosh vikar ka ant karo

Annapurna Laxmi roopa ho kar

Sahej swa bhavik prakash karo

Tatha varanashram vedic

kramanusar

Strishti roop se vivashtitho

Iss prakar dhukantak khel ka anta

Sukantak khel ka prakash

Sarva sarvatra roop me ho kar

Sarva sarvatra roop ho kar karo

Apna Sankulp ap purna karo

Apna prakash ap karo

7.OM SRI GANESHAYA NAMAHA SWAHA

(Offer oblation to Ganesh, 5 repetitions)

OM SRI GURUVE NAMAHA SWAHA

(Offer oblation to Guru, 5 repetitions)

8.OM AMBE’ AMBIKE’ AMBALIKE’

NAMANAYATI KASHCHANAHA

SASTYSWAKAHA SUBHADRIKAM KAMPEEL VASHNEEM SWAHA

(5 repetitions)

Everyone chants the mantras #9 through #12 together.

9.do Gayatri108x

OM BHUR BHUVAH SWAH

TAT SAVITUR VARENYAM BHARGO

DEVASYA DHEEMAHI DHIYO YONAH

PRACHODAYAAT SWAHA

OM NAMO BHAGAVATE BHAISHAJYA GURU VAIDURYA PRABHA RAJAYA TATHAGATAYA ARHATE SAMYAKSAM BUDDHAYA TAYATA OM BEKHAJYE BEKHAJYE MAHA BEKHAJYE BEKHAJYE RAJAYA SAMUNGATE SVAHA

10.TAYATA OM BEKANDZE BEKANDZE

MAHABEKANDZE RADZA SAMUDGATE’ SOHA

(14 repetitions)

If there are participants you can explain that you will first alone inwardly chant the Guru Mantra and then outwardly “SWAHA”. They will come in following you chanting inwardly the Guru Mantra (or OM SACHA if they wish) and then outwardly “SWAHA”. It moves very quickly and fluidly as a dance “SWAHA”, “SWAHA”, and so on with almost no gap between them. You are quickly adding ghee with your right hand almost continuously while counting on the mala with your left.

11. Guru Mantra108xor OM SACHA – inwardly

12.GATE’ GATE’ PARAGATE’ PARASAMGATE’ BODHISWAHA(9 repetitions)

13.OM TAT PURUSHAYA VIDMAHI

MAHA DEWAYA DEMAHI

TANO RUDRAH

PRACHODAYAAT SWAHA:

(5 repetitions)

14.OM JOONG SAHSWAHA

(5 repetitions)

15. Arati

(The waving of the lights clockwise around the fire. Chanted call and response)

ARATI SRI SACHA SWAROOPA KI

APA ROOPA ADA BHODA

SWAROOPA KI

NIJA BHODA ROOPA BHODA

SWAROOPA KI

PRAKRITI BHOOPA

PRARABDHA BHOOPA KI

PURUSHART BHOOPA

PURUSHART ROOPA KI

SWAYAM SWAROOPA KI

ARATI SRI SACHA SWAROOPA KI

ARATI NIJA SATYA SWAROOPA KI

ARATI SRI SACHA SWAROOPA KI

All chant #16 and #17 together

16.OM SARBE BHAWANTU

SUKINAHA:

SARBE SANTU NIRAMAYA

SARBE BHADRANI PASHANTU

MAHA KASHID DUKHA

BHAG BHAVAET

17.OM POORNAM IDAHA

POORNAM IDAM

POORNATH POORNAM

UDACHYATE

POORNASYA POORNAM

ADAYA

POORNAM EYVAVA

SHESHATE’

You chant the first parts of #18 alone and all come in with each “Jay Ho” or “Prakash Ho”

18. OM SRI SACHA MAHA PREBHU KI JAY HO

PARAMATMA KI JAY HO

PARAMATMA KA

PRAKASH HO

ANNAPURNA LAXMI KA

PRAKASH HO

AGNIM LAXMI NARAYANAYA KI

JAY HO

AGNIM SWAROOPA KI

JAY HO

GURUDEV BHAGWAN KI

JAY HO

SRI SACHA MAHA PREBHU KI

JAY HO

You chant #19 alone. All chant #20

(Offerings to please Narayan and Laxmi. Gently toss small amounts of the sweets: sugar, rice etc. into the fire on each repetition)

19.OM NARAYANA PAN MASTU

(5 repetitions)

20. OM SHANTI SHANTI SHANTI

Inwardly, a universal prayer for awakening humanity

With the ring finger of the right hand place a tiny amount of sandalwood paste on each person’s third eye (including yours). Prasad may then be distributed (with your right hand). Place the following in the fire: ghee lights, remaining incense, flowers, sweets. Allow the fire to burn down completely turning all to ash. When the ashes have cooled, those who wish may take them as a sacred remembrance of the havan, or the ashes may be sprinkled over a garden or in a body of water.

*******************************

1.All are blessed when remembering the lotus-eyed Vishnu, one becomes purified and fit to perform puja.

2.We bow to Lord Vishnu in the form of Keshwa.

We bow to Lord Vishnu who killed the demon Madhu.

We bow to Lord Vishnu who reclines on a bed of Naga.

We bow to Lord Vishnu who is victorious over the senses.

3.We request and establish Goddess Laxmi and Lord Narayanin, the form of Agnim by reciting this mantra.

4.We offer the fire this gift of a cleansing and relaxing bath.

We offer the fire this gift of flowers.

We offer the fire this gift of

sandalwood paste.

We offer the fire incense for scent and purification of the atmosphere.

We offer the light as a medium between our heart, the fire and the heart of

all beings.

5.Ganesha Mantra

O elephant-faced god, Ganesha

You are served by the attendants of Shiva and you eat forest apples and blackberries. You are Uma’s son, the destroyer of sorrows.

I bow to the lotus feet of

the remover of obstacles.

6.Sankulp

Oh Lord wake up, shine your light of love and wisdom upon the Universe.

Remove ignorance, evil, and the

veil of illusion.

As goddess Laxmi, provide the

food and plenty.

Fulfill the world with prosperity everywhere.

Establish harmony in society

according to the Vedas.

Withdraw the play of pain and

ignorance, and bring forth the joy of unity and understanding

among humanity,

within and without.

7.I pour oblation for Sri Ganesh,

the Lord of Obstacles.

I pour oblation for the Blessing of the Guru upon this puja.

8. Ambe’, Ambike’, Ambalike’ (three matrika shaktis), bless this havan.

Lift our prayers into Brahma Lok,

permeating consciousness

without hindrance.

We make offering to them.

9. Gayatri Mantra

Throughout all realms of experience

‘That’ essential nature illuminating existence is the Adorable ONE.

May all beings perceive through subtle and meditative intellect,

the magnificent brilliance of enlightened awareness.

Long version of the Medicine Buddha Mantra

Auspicious one! I prostrate to you, King of lapis lazuli, who has conquered the cycle of birth, aging, sickness and death, who has gone to the state of the Buddhas, the supreme physician, who is perfectly awakened, the enlightened One, Medicine Buddha, King of all physicians.

10. It is like this…do away with illness, do away with illness, do away with the great illness…ignorance of “Truth” Medicine Buddha, King beyond the highest, this prayer is relinquished to you

11. Seed Beej (Guru Mantra or Om Sacha)

12. Go! Go! Beyond, beyond the highest. Beyond the highest Reality,

Beyond the highest degrees of enlightenment.

13.We pay respects to Rudrah

(the great god Shiva)

who appears as the cosmic man.

May the world receive his

benevolent blessing.

May he preserve in maintenance

God‘s light in the hearts of men,

and protect us.

14.May we transcend death through divine understanding.

15.Arati

I wave the light to the divine form of the venerable truth.

You are within all forms as the

divine form.

May our link never be broken.

The great truth is Self-realization, and is to be realized.

It is the master of nature. It is the master of all that is past and present in our lives.

It is the master of all activity.

The truth is all-encompassing and

everywhere at all times.

Let us wave the light to that truth.

Let us wave the light that we may realize God within ourselves.

16. May all beings be happy

May existence supply their needs

May all find God from within.

17. This is perfect That is perfect

From the perfect springs the perfect

Take the perfect from the perfect

And only the perfect remains. (Perfect also means whole, complete, absolute)

18.The Line of Victory

(We recognize and revere all who support our great work)

Victory to the great Truth,

God within you.

Victory to ‘That’ which is

beyond all limits.

19.Offering of sweets for Narayan

and Laxmi

20.In your life may there be

peace, peace, peace

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THE WHEEL OF THE YEAR & IT’S 8 ETERNAL HOLIDAYS

these holidays are the cycles naturally existant with in God

Samhain

Samhain is one of the four “greater Sabbats”. It is generally observed on October 31 in the Northern Hemisphere, starting at sundown. Samhain is considered by some as a time to celebrate the lives of those who have passed on, and it often involves paying respect to ancestors, family members, elders of the faith, friends, pets and other loved ones who have died. In some rituals the spirits of the departed are invited to attend the festivities. It is seen as a festival of darkness, which is balanced at the opposite point of the wheel by the spring festival of Beltane, which is celebrated as a festival of light and fertility.

Yule

In most traditions, Yule is celebrated as the rebirth of the Great God, who is viewed as the newborn solstice sun. The method of gathering for this sabbat varies by group or individual practitioner. Some have private ceremonies at home, while others hold Group celebrations. the Winter solstice.

Imbolc

Imbolc or Candlemas, is one of four “fire festivals” of the Wheel of the Year. Imbolc is the traditional time for initiations. Imbolc is strongly associated with the Divine Mother.

Also Imbolc is considered a traditional time for rededication and pledges for the coming year.

Vernal Equinox

The vernal equinox, often called Ostara, is celebrated in the Northern hemisphere around March 21 and in the Southern hemisphere around September 23, depending upon the specific timing of the equinox. Among the sabbats, it is preceded by Imbolc and followed by Beltane.

In terms of theology, this festival is characterized by the rejoining of Mother and the young god, who spent the winter months in death. Other variations include the young God regaining strength in his youth after being born at Yule, and the Goddess returning to her Maiden aspect.

Beltane

Beltane is one of the four “fire festivals” or “greater sabbats”. Although the holiday may use features of the Gaelic Bealtaine, such as the bonfire, it bears more relation to the Germanic May Day festival, both in its significance (focusing on fertility) and its rituals (such as maypole dancing). Some celebrate ‘High Beltaine’ by enacting a ritual union of the May Lord and Lady.

Midsummer

Midsummer is one of the four solar holidays, and is considered the turning point at which summer reaches its height and the sun shines longest. Among the sabbats, Midsummer is preceded by Beltane, and followed by Lammas or Lughnasadh.

Lammas

Lammas or Lughnasadh is the first of the three autumn harvest festivals, the other two being the Autumn equinox (or Mabon) and Samhain.

The name Lammas (contraction of Loaf-mass) suggests feast of thanksgiving for grain and bread, which symbolizes the first fruits of the harvest.

Mabon

The holiday of Autumn Equinox, Harvest Home, Mabon, the Feast of the Ingathering is a ritual of thanksgiving for the fruits of the earth and a recognition of the need to share them to secure the blessings of the Goddess and the God during the winter months. In the northern hemisphere this equinox occurs anywhere from September 21 to 24. In the southern hemisphere, the autumn equinox occurs anywhere from March 20–23. Among the sabbats, it is the second of the three pagan harvest festivals, preceded by Lammas / Lughnasadh and followed by Samhain.

————————————————————————————————————-

…………THE FIVE EGO POWERS………

the five major weaknesses of the human personality at variance with its spiritual essence. The common evils far exceed five in number, but five came to be identified because of the obstruction they tend to cause in man’s pursuit of the moral and spiritual path. The group of five evils comprises of

lust,

rage,

greed,

Attachment

Pride

to Weaken the Egos hold on us we must weaken it first by avoiding these emotions that only arise from illusionary seperation created by the ego-mind.

….THE FIVE WEAPONS AGAINST EGO…..

as the ego quiets and the noise of racing thought is subdued we solidify our spirits prominence over the false mind by using the five weapons of virtue

Truth

Compassion

Contentment

Humility

Love

armed with these virtuous qualities one becomes perfect.

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The Aquarian Age

“The time has come not to search for God, but to be God. Time is not to worship God, but to trust and dwell in the working God.” ~Yogi Bhajan

The Aquarian Age is dawning. The final cusp ends on November 11, 2011. There are many dimensions to the radical shift of this Age. People everywhere are talking about it, making predictions or debunking it. Some sense the shift as a cataclysm or end of the world, others as a new beginning, and still others as a time of uncertainty and unpredictability.1

We have always experienced change, but rarely with this intensity and speed and never with this scope and vastness. This change is radical, not incremental. It is a simultaneous change in both outer and inner worlds. The mind is changing its sensitivity, its basic frequency and functioning. Our lifestyle is changing its sense of time, space, relatedness, and relevancy.1

Five Sutras for the Aquarian Age by Yogi Bhajan
1. Recognize that the other person is you.
2. There is a way through every block.
3. When the time is on you, start, and the pressure will be off.
4. Understand through compassion or you will misunderstand the times.
5. Vibrate the Cosmos. The Cosmos shall clear the path.

PISCEAN TO AQUARIAN AGE

In the Piscean Age that we are leaving behind, it was a central and even sacred task to find and gain access to the right information. The motto of the age was “to be or not to be.” Learn, grow, and become something. Great knowledge about human potential was guarded by secrecy and layers of initiations. The Piscean Age was dominated by machines and hierarchies. As the Aquarian Age dawns, the old defenses and manipulations based on hiding and controlling access to information will no longer work.

The new Aquarian Age is ruled by awareness, information, and energy. In the Aquarian Age there are no secrets! Information is available. Finding it is not the central task any longer. In this Age, the motto is “be to be.” Real value will come from truth embodied in practical actions and in the internal caliber and qualities of your mind and heart. The greatest power will be your Word – your consciously projected words.

“The time has come of self-value. And the question is not: ‘To be or not to be;’ the statement is: ‘To be to be. I am, I am.’ The time has come not to search for God, but to be G.O.D.” ~Yogi Bhajan

THE CHARACTER OF THE AQUARIAN AGE

• Intellect is not enough. We need a new relationship to intuition, emotion, and instinct.
• Information is not enough. Neither is knowledge. We need wisdom.
• Learning is not enough. We must learn how to learn.
• Complexity is increasing as is our need to deal with it.
• This is an age of paradox – more global and more individual with fewer boundaries and more demand for political separations.
• Everything is faster and we have less time. We need far more love and unity for we have more fear and tremendous insecurity.
• We require a reconciliation and integration of the spiritual side of life with the technological and material sides – a spiritual fitness to sense values and meaning.
• There is no isolation. Each action we take must be considered ecologically and globally because each person does affect, directly or indirectly, vast networks of people and other living beings and places.
• Change and learning is continuous and life-long. We must maintain mental, emotional, and physical flexibility.
• Stamina and constant peak performance are the common benchmarks to evaluate all people and their work, and the need is to go inward and regenerate.

———————————————————————————————————–

MANTRA

In the Vedas the mantra (sound) is the primary source from which the universe has sprung (in the Bible: “in the beginning it was the Verb”); it is the primordial vibration presents in every thing, the motor of the universe. Through the study and the search on the mantras the ancient wise man have discovered how we can be in harmony with the cosmos and with ourselves.

The \(Aum) it is the primordial sound, is the matrix of all that exists in the universe. it doesn’t have a particular meaning, it is rather a sacred syllable that represents the essence of the vital energy from which the creation has sprung. \ is the combination of three sounds: A – U – M. The A represents Brahma the creator, the conscience, the state of vigil. The U represents Vishnu the preserver, the subconscious, the state of dream. The M represents Shiva the destroyer, the unconscious, the state of deep sleep. It can be noticed as these three letters are tightly correlated with the endless breath of the universe, in which the three strengths of creation, preservation and destruction continually follow one another and how they are correlated with the three dimensions of the human conscience.

The utilization of the sounds for spiritual purpose is universally used. In a lot of religions the continuous repeating of a sentence or a sacred sound with the help of a rosary (japa mala) represents the highest form of meditation. The mantras are the best vehicle in the meditation because through them the mind calms the incessant flow of thoughts and it settles in a state of deep concentration.

OM NAMAH SHIVAYA

HOMAGES TO GANESH

OM GAJANANAN BHUT GANADI SEVATAN

KAPITTHI JAMBU FAL CHARU BHAKSHANAM

UMASUTAM SHOK VINASHAKARAKAN

NAMAMI VIDNESHWAR PAD PANKAJAM

SHUKLAMBAR DHARANDEVAN

SASHIVARNE CHATURBHUJAM

PRASHANNDANAN DYAYET

SARVAVIDNO PASHANTAYE

NAVARN MAHAMANTRA

OM EM HRIM KLIM MAHADURGA NAVAKSHARI NAVDURGA NAVATMIKE NAVCHANDI MAHAMAYE MAHAMOHE MAHAYOGANIDRE JAYA MADHUVAITABHA  VIDRAVINI MAHISHASUR MARDINI DHUBHRALOCHANA SANHANTRI CHANDAMUNDA VINASHINI RAKTABIJANTAKE NISHUMBHA DHWANSINI SHUBAN DARPAGHNIDEVI ASHTADASHA BAHUKE KAPAL KHATVANG SHUL KHADGA KETAKA DHARINI CHHITRAMASTAKA DHARINI RUDHIRARAMANSABHOJINI BHUTPRETADI YOGDHVANSINI BRAHMONORADI STUTE DEVI MA RAKSHARAKSHA MAM SHATRUNA NASHAYA HRIM FAT HRUM FAT OM EM HRIM KLIM CHAMUNDAYE BICHCHE

GAYATRI MANTRA

OM BHUR BHUVAH SWAH

TATSAVITUR VARENYAM

BHARGO DEVASYA DHIMAHI DHIYO YONAH

PRACHODAYAT OM

KALI GAYATRI MANTRA

OM KALIKAYE VIDMAHE

SAMSAM YASYANNE

DHIMAHI DHIYO YONAH

PRACHODAYAT OM

AWAKENING MANTRA

Awakening Mantra

KIRAGRE BASTE LAXMI

KARMADHYE SARASWATI

KARMULE STUTAI BRAHMA

PRAVATE KAR DARSHANAM

Ganesh mantra

SUM KAISSYIA KA DANTASYA

KAPLO GAJ KARN KA

LAMBO DHARASYE VIKTO

VIGHNA NASO VINAYAK

These two mantras are very powerful and can be recite in the morning as soon as awake.

Before opening the eyes you have to pass the palms of the hands on the face, then hold them togheter. Opening the eyes, you’ll recite the mantra of the awakening looking only at the palms. Then for seven times you’ll recite the mantra passing the hands on the whole body. At the end you’ll recite the Ganesh mantra.

MANTRAS TO LIGHT INCENSE

SADAH BHAVANI DAHINE

SAMUKU RET GANESH

PANCH DEV RAKSHA KARE

BRAHMA VISHNU MAHESH

TUMEVE MATA CHE PITA TUMEVE

TUMEVE BANDHU CHE SAKA TUMEVEH

TUMEVE VIDDHYA DEVANAM TUMEVE

TUMEVE SARVAM MAM DEV DEVAH

TRAHE MAN TRAHE MAN TRAHE MAN

MAHA MRITYUNJAYA MANTRA

Om Tryamlakam Yajamahe Sugandhim Pusti-vardhanam
Urva-rukamiva Bandhanan Mrtyor-muksheeya Ma-amritat
Om. We worship The Three-Eyed Lord Shiva who is fragrant and who increasingly nourishes the devotees. Worshipping him may we be liberated from death for the sake of immortality just as the ripe cucumber easily separates itself from the binding stalk.

OM SARVESHAM SVASTIR BHAVATU

SARVESHAM SHANTIR BHAVATU

SARVESHAM PURNAM BHAVATU

SARVESHAM MANGALAM BHAVATU

Om, may auspiciousness be unto all

may peace be unto all

may fulness be unto all

may prosperity be unto all

SARVE BHAVANTU SUKHINAH

SARVE SANTU NIRAMAYAH

SARVE BADRANI PASYANTU

MA KAS-CHID DUKHA BHAG BAVET

May all be happy

May all be free from disabelities

May all look to the good of other

May none suffer from sorrow

SHANTI MANTRA (Peace Mantra)

we are everything, we are together

SAHANA BHAVATU SAINAI BHUNATKU

SAHAVIRYAI KARAVAVAI TEJASVI NAMADHI TAMASTE

MAHAVADHYAI SHAVA HE

OM SHANTI SHANTI SHANTI OM

KARPURA-GAURAM KARUNA-VATARAM

SAMSARA-SARAM BHUJAGENDRA HARAM

SADA VASANTAM HRIDAYA RAVINDE

BHAVAM BHAVANI SAHITAM NAMAMI

White as camphor, the avatar of Karuna (god of Compassion), adorned with the garland of the Serpent King, ever dwelling in the lotus of my heart, to the Lord and Lady, Shiva and Shakti together, to them I bow down.

MAHAVAAKYAS (Great Utterances)

AHAM BRAHMAASMI

I AM GOD (From the Brihadaaranyaka Upanishad)

AYAMAATMAA BRAHMA

THE SOUL IS GOD (From the Maandokya Upanishad)

PRAGNAANAM BRAHMA

GOD IS PURE CONSCIOUSNESS (From the Taitireeya Upanishad)

TAT TVAMASI

THAT THOU ART (From the Chaandogya Upanishad)

Om purnam-adah purnam-idam

purnaat purnam-udacyate.

purnasya purnam-adaya,

purnam-eva-vashishyate

(Isopanishad)

(That is the Whole, this is the Whole;

from that Whole, this Whole is manifested.

When this Whole is extracted,

that Whole remains being the Whole.)

Durga Mantras

(by Shri Adi Shankaracharya)

Na Mantram No Yantram Tadapi Cha Na Jane Stutimaho Na Chavhanam Dhyanam Tadapi Cha Na Jane Stutikathah I
Na Jane Mudraste Tadapi Cha Na Jane Vilapanam Param Jane Matastvadanusaranam Kleshaharanam II

O Maa Durga! I don’t know any prayer or any magical summons to invoke you. Neither I know any mantra and have no idea how to meditate on you. I don’t know your story or glory as well. I neither know your various postures nor am I given to crying in distress. The only thing I know is that seeking shelter under your protection and following your command will definitely end all sufferings.

Vidheragyanen Dravinavirhenalasataya Vidheyashakyatvattva Charanyorya Chyutirbhut I
Tadetat Kshantavyam Janani Sakaloddharini Shive Kuputro Jayet Kwachidapi Kumata Na Bhavti II

O Durga, assure salvation to all troubled, I don’t know how to worship you. I don’t have resources or temperament since I am nasty by nature. I don’t have special knowledge to conduct your worship as well. In rendering service to you if, I have made any mistakes or errors, forgive me Mother because there could be a bad son but never a bad mother.

Prithivyam Putraste Janani Vahavaha Santi Saralah Param Tesham Madhye Viralataraloaham Tava Sutah I
Madi Yoayam Tyagah Samuchitamidam No Taya Shive Kuputro Kwachidapi Kumata Na Bhavati II

O Maa Durga, this earth has many of your naïve sons, but I am the most fickle among them. There would be hardly any one like me. Yet, O Shive! Rejecting me like this is not proper in this world, as there could be a bad son but never a bad mother.

Jaganmatarmatastava Charanseva Na Rachita Na Va Duttam Devi Dravinamapi Bhooyastava Maya I
Tathapi Tvam Sneham Mayi Nirupam Yatprakurushe Kuputro Jayet Kwachidapi Kumata Na Bhavati II

O Mother of the World! I have never rendered any service to you. I never offered money to you. Yet, you bless me always for the reason that in this world there could be a bad son but never a bad mother.

Parittyakta Deva Vividhavidhisewa Kulataya Maya Panchasheeteradhikamapneete Tu Vayasi I
Idani Chenmatastava Yadi Kripa Napi Bhavata Niralambo Lambodar Janani Kam Yami Sharanam II

O Parvati, mother of Lord Ganesha, I had been busy restlessly. But now, I have stopped worshipping other gods as I cannot worship them ritually. Therefore, I don’t even expect any help from them. In such a condition I am absolutely helpless. From whom I seek shelter? I have no hope from any other god except you.

Shwapako Jalpako Bhavti Madhupako Magira Niratanko Ranko Viharati Chiram Kotikanakaih I
Tavaparne Karne Vishati Manvarne Phalamidam Janah Ko Janeete Janani Japaneeyam Japvidhhau II

O Maa Aparna! One word of your holy prayer that falls in the ear of a foolish rascal is sufficient to make him utter sweet speech like an experienced scholar. With your blessing, a pauper then becomes rich owning millions of gold coins and enjoying life with all its joys till ripe old age. When listening to one word can work such wonders, who can presume the reward obtained by those, who continuously chant your name with full custom of worship.

Chitabhasmalepo Garalamashanam Dikpatdharo Jatadhari Kanthe Bhujagapati Hari Paushupatih I
Kapali Bhootesho Bhajati Jagdeeshai Ka Padavin Bhavani Tvatpanigrahan Paripati Phal Midam II

O Durga Bhavani! The one, who keeps his body smeared with the ashes of the dead-bodies; who takes poison for food, who remains naked; who has matted hair on head and the serpent king Vasuki surrounding his neck; who has a cupal like container in his hands. If such a Bhootnath, Lord Shiva (Pashupati-Lord of Animals) is crowned with a title of Jagdeesh, then what is the reason behind it? How did he gain such importance? The clear evidence is your marriage with him.

Na Mokshasyakancha Bhavavibhavavancha Cha Na Mey Na Vigyanapeksha Shashimukh Sukheccha Na Punah I
Atastvan Sanyache Janani Jananam Yatu Mum Vai Mridani Rudrani Shiv-Shiv Bhavaneeti Japatah II

O Maa Durga, with face of moon’s elegance, I don’t crave for Salvation or for material possessions. I don’t even hope to get any expertise in sciences. I don’t long for pleasure as well. My only request to you is to permit me to pass my entire life chanting “Mridani Rudrani Shiva-Shiva Bhavani”.

Naradhitasi Vidhina Vividhopachareh Kim Rukshachintak Pareirna Kritam Vachobhib I
Shayme Tvameva Yadi Kinchan Maiyyanathe Dhatse Kripamuchitalam Param Tavaiva II

O Maa Shyama! I never worshipped you with complete rituals or lots of offerings. I was always occupied in harsh words, which crime did my speech not commit? Yet, if you care for this shelter less orphan on your own, this is eligible only for you. Only a kind hearted mother like you can give refuge to such a bad son, as I am.

Aapatsu Magnah Smaranam Tvadeeyam Karomi Durge Karunarna Veshi I
Naitaccha Thatvam Mum Methah Kshudhartrisharta Jananim Smaranti II

O Compassionate Goddess Durga! If I remember you after falling in trouble and not before, please do not treat me like a dishonest rogue for the reason that all children yell for mother when they are troubled.

Jagdamb Vichitramatra Kim Paripoorna Karunaasti Chenmayi I
Aparadha Parampara Param Na Hi Mata Samupekshate Sutam II

O Mother of the World! If you still show your kindness towards me should not cause any surprise for the reason, if a son has bent on committing sin after sin, still his mother does not abandon him.

Matsamah Palaki Nasti Papaghni Twatsama Na Hi I
Evam Gyatva Mahadevi Yatha Yogyam Tatha Kuru II

O Maa Durga! I am the greatest sinner and you are the greatest sin-destroyer. Considering this fact in mind, kindly do whatever you think proper.

MORNING MANTRAS

GANESH

SMRAMI GAN-NATH-ANATH BANDHU
SINURPUR PARISHOBIT GANDYGMAM
UDDAND VIGHN PARIKHANDAN CHANDDANDDM
AAKANDLADI SURNAYAK VRIND-VANDHYAM

In this pious dawn i worship Lord Ganesh who is the only Leader of Lords, his cheeks are glorified with vermilion and he is the one who removes all sorts of obstacles in ones goals and targets.

SUN

SMRAMI KHALU TATSAVITUR-VARENYAM
RYPAM HI MANDAL MRICHOTH TANUR-YAJUS
SAMAI YASYA KIRNA: PRABHVADI HETUM
BHRAM-HARATMAKM-LAKSHYA-ACHINTYARUPAM

I worship that form of Lord Surya (The Sun) whose face is compared with Rigveda, Kaleva is Yajurveda and rays are like Samaveda. Who is the whole mighty for this universe, just like Lord Brahma and Lord Shiva and his forms are ideal to concentrate and has got no other substitute.

SHIVA

SMRAMI BHAVBHITI-HARM SURESHM
GANGADHARM VRISHBH-VAHAN MAMBIKESHAM
KHATVANG-SULA-VARDA-BHYAM HASTMI SUM
SANSAR ROGHARM AOUSHDHAM ADWITIYAM

I worship Lord Shiva who is the destroyer of all sorts of fears in this mortal world, Masters of Lords, Whose vehicle is an ox and he is the originator of holy Ganga. He has Khatvanga (a sword in hindu mythology) and Trishul (Trident) in his hands. He is considered as boon to come over out of this mortal world.

VISHNU

SMRAMI BHAVBHITI-MHARTINASAM

NARAYANM GARUDVAHNM ABHNABHAM
GRAHABHI-BOOTVARVARN MUKTIHETUM

CHAKRAYUDHAM TARUN-VARIJ-PATRA-NETRAM

I worship Lord Vishnu who is the destroyer of all sins in this world. He is seated on Garuda. His eyes are just like Lotus. He is also known as Shree Narayan. I pay my devotion to Him.

DEVI

SMRAMI SARHINDA KARO-JWTABHAM,
SDRAT-NAVN-MAKAR-KUNDAL-HAR BHUSAM
DIVYA-YUDHORJIT SUNILSHASTRA-HASTAM
RAKTOT PLABCHARNAM BHAGVATI PRESAM

She is like the moon of winter, glorified with marvelous earrings and necklaces, having divine weapons in thousands of Her hands, Her feet are having an aura like red lotus. She is Goddess Durga, I worship Her in the pious dawn.

NAVGRAHA

BRAHMA MURARITRI PURANTKARI BHANU SASI BHUMISUTO BHUDHACH
GURUSCH SUKRA SANI RAHU KETAV KURVANTU SARVE MAM SUPRABHATAM

After worshipping Lord Brahma, Vishnu and Shankara (Shiva). I bow for the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu. May all these planets be prosperous for me and this day must pass with all happiness and prosperity.

Om ghorebhyo atha ghorebhyo ghor aghor tareabhyo

Sarvebhyo Sarv Sherwebhyo namastu astu rudra rupebhyo swaha Om

OM SARVESHAM SVASTIR BHAVATU

SARVESHAM SHANTIR BHAVATU

SARVESHAM PURNAM BHAVATU

SARVESHAM MANGALAM BHAVATU

Om, may auspiciousness be unto all

may peace be unto all

may fulness be unto all

may prosperity be unto all

—————————————————

SARVE BHAVANTU SUKHINAH

SARVE SANTU NIRAMAYAH

SARVE BADRANI PASYANTU

MA KAS-CHID DUKHA BHAG BAVET

May all be happy

May all be free from disabelities

May all look to the good of other

May none suffer from sorrow

————————-

SHANTI MANTRA (Peace Mantra)

we are everything, we are together

SAHANA BHAVATU SAINAI BHUNATKU

SAHAVIRYAI KARAVAVAI TEJASVI NAMADHI TAMASTE

MAHAVADHYAI SHAVA HE

OM SHANTI SHANTI SHANTI OM

———————–

KARPURA-GAURAM KARUNA-VATARAM

SAMSARA-SARAM BHUJAGENDRA HARAM

SADA VASANTAM HRIDAYA RAVINDE

BHAVAM BHAVANI SAHITAM NAMAMI

White as camphor, the avatar of Karuna (god of Compassion), adorned with the garland of the Serpent King, ever dwelling in the lotus of my heart, to the Lord and Lady, Shiva and Shakti together, to them I bow down.

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MAHAVAAKYAS (Great Utterances)

AHAM BRAHMAASMI

I AM GOD (From the Brihadaaranyaka Upanishad)

AYAMAATMAA BRAHMA

THE SOUL IS GOD (From the Maandokya Upanishad)

PRAGNAANAM BRAHMA

GOD IS PURE CONSCIOUSNESS (From the Taitireeya Upanishad)

TAT TVAMASI

THAT THOU ART (From the Chaandogya Upanishad)

———————————————————————————————————–

Om purnam-adah purnam-idam

purnaat purnam-udacyate.

purnasya purnam-adaya,

purnam-eva-vashishyate

(Isopanishad)

That is the Whole, this is the Whole;

from that Whole, this Whole is manifested.

When this Whole is extracted,

that Whole remains being the Whole.

—————————————————————————————————————–

AD GURAY NAMEH, JUGAD GURAY NAMEH,

SAT GURAY NAMEH, SIRI GURU DEVAY NAMEH

is the Mangala Charn Mantra, and is chanted for protection. It surroundsthe magnetic field with protective light, and means “I bow to the primal Guru (guiding consciousness who takes us to God-Realization), I bow to wisdom through the ages, I bow to True Wisdom, I bow to the great, unseen wisdom.”

ADI SHAKTI, ADI SHAKTI, ADI SHAKTI, NAMO NAMO,

SARAB SHAKTI, SARAB SHAKTI, SARAB SHAKTI, NAMO NAMO,

PRITHUM BHAGAWATI, PRITHUM BHAGAWATI, PRITHUM BHAGAWATI,

NAMO NAMO,

KUNDALINI, MATA SHAKTI, MATA SHAKTI, NAMO, NAMO.

The First Shakti Mantra tunes into the frequency of the Divine Mother, and to primal protective, generating energy. Chanting it eliminates fears and fulfils desires. Adi Shakti means the “Primal Power,” Sarab Shakti means “All Power”, and Prithum Bhagawati means “which creates through God.”

AKAL, MAHA KAL:

means “Undying, Great death” is a powerful life-giving chant removing fear and relaxing the mind.

AP SAHAEE HOA SACHE DA SACHE DHOA, HAR, HAR, HAR:

means “The Lord Himself has become our protector, the Truest of True has taken care of us, God, God, God”, or “The Lord Himself is my refuge, true is the support of the True Lord”. Chanted for prosperity.

ARDAS PAYE, AMAR DAS GURU, AMAR DAS GURU,

ARDAS PAYE, RAM DAS GURU, RAM DAS GURU, RAM DAS GURU,

SUCHE SAHE:

Guarantees by the grace of Guru Amar Das, who is hope for the hopeless, and Guru Ram Das, who is King of the Yogis and Bestower of Blessings, past, present and future, that the prayer will be answered, and that all one’s needs are provided for, signed, sealed and delivered!

DHARTI HAI, AKASH HAI, GURU RAM DAS HAI.

Dharti means “earth” and Akash is Ether, and Guru Ram Das is the venerated 4th Sikh Guru. This is the 1st Sodhung Mantra.

EK ONG KAR, SAT GUR PRASAD, SAT GUR PRASAD, EK ONG KAR,

is the Magic Mantra so named for its power and sacredness. It is usually chanted in reverse (Ek Ong Kar, Sat Gur Prasad, Sat Gur Prasad, Ek Ong Kar). Many pages are devoted to the explanation of this mantra and we are warned to chant it in reverence. It means, “There is one Creator – Truth revealed through Guru’s grace”.

EK ONG KAR, SAT NAM, KARTA PURKH, NIRBHAO, NIRVAIR,

AKAL MOORT, AJUNI, SAI BHANG, GUR PRASAD, JAP,

AD SUCH, JUGAD SUCH, HABHE SUCH, NANAK HOSI BHEE SUCH

is the Mul Mantra, the root of all mantras. It means, “The creator of all is One. Truth is His Name. He does everything, fearless, without anger, undying, unborn, self-realized, realized thru Guru’s Grace, Meditate: He was true in the beginning, true thru all the ages, true even now. Nanak shall ever be true.”

EK ONG KAR, SAT NAM, SIRI WHA (HE) GURU

is the Adi Shakti Mantra, and it is very powerful for awakening Kundalini and suspending the mind in bliss. Ek means “One, the essence of all”, Ong is the primal vibration from which all creativity flows, Kar is “creation”, Sat “truth”, Nam “name” Siri “great”, Wha “ecstasy,” and Guru is “wisdom”. Taken together it means, “There is one Creator whose name is Truth. Great is the ecstasy of that Supreme Wisdom”!

GOBINDE, MUKUNDE, UDARE, APARE, HARING, KARING, NIRNAME, AKAME

is the Guru Gaitri Mantra which means “Sustainer, liberator, enlightener, infinite, destroyer, creator, nameless, desireless”. It brings stability to the hemispheres of the brain and works on the Heart Center to develop compassion, patience and tolerance, uniting one with the Infinite.

GURU GURU WAHE GURU, GURU RAM DAS GURU:

calls upon Guru Ram Das in praise of his spiritual guiding light and protective grace.

HAR means Creative Infinity, a name of God.

HARA is another form.

HARI is the active form of Creation.

HARI NAM, SAT NAM, HARI NAM, HARI.

HARI NAM, SAT NAM, SAT NAM, HARI.

The name of God is the True Name.

HUM DUM HAR HAR.

This mantra opens the Heart Chakra and means “We the universe, God, God.”

ONG means Creator – the Primal Vibration from which all creativity flows.

ONG NAMO, GURU DEV NAMO

is the Adi Mantra that precedes Kundalini Yoga practice, tuning one in to the higher self. Ong is “Infinite Creative energy in manifestation and activity”. (“Om” or Aum is God absolute and unmanifested), Namo is “reverent greetings’ implying humility, Guru means “teacher or wisdom”, Dev means “Divine or of God” and Namo reaffirms humility and reverence. In all it means, “I call upon Divine Wisdom”.

ONG SO HUNG is “Creator, I am Thou!”, a heart-opening and empowering mantra.

PRANA, APANA, SUSHUMNA. HARI.

HARI HAR, HARI HAR, HARI HAR, HARI.

Prana is the life force, Apana the eliminating force, and Sushumna is the Central channel for that force. This helps draw energy up the spine for healing. Hari and Har are names of God.

PRITVI HAI, AKASH HAI, GURU RAM DAS HAI. (see “Dharti Hai”)

Pritvi means earth – calling on the venerated Guru Ram Das is very powerful.

RA MA DA SA, SA SAY SO HUNG

is the Siri Gaitri Mantra, and is chanted for healing. Ra is the sun, Ma is the Moon, Da is the earth, and Sa is Infinity. Say is the totality of Infinity, and So Hung is “I am Thou”. “Ra Ma Da Sa” is the Earth Mantra. and “Sa Say So Hung” is the Ether Mantra.

SA TA NA MA

is the Panj Shabad expressing the five primal sounds of the universe. “S” is Infinity, “T” is life, “N” means death and “M” is rebirth. (The 5th sound is “A”.) This is one of the most frequently used mantras in Kundalini Yoga.

SAT NAM

is the Seed Mantra or Bij Mantra and it is the most widely used in the practice of Kundalini Yoga. Sat means the Truth; Nam means to call upon, name or identify with. Sat Nam means Truth is my identity and I call upon the eternal Truth that resides in all of us. Chanting this mantra awakens the Soul, and more simply means “really”. It is pronounced to rhyme with “But Mom!”

SAT NARAYAN, WHA HE GURU, HARI NARAYAN, SAT NAM.

Narayan is the aspect of Infinity that relates to water, and Hari Narayan is Creative sustenance, which makes the one who chants it intuitively clear or healing. Sat Narayan is True Sustainer, Wahe Guru, indescribable Wisdom and Sat Nam, True Identity. This is the ancient Chotay Pad Mantra.

WAHE GURU

is the Guru Mantra, the mantra of ecstasy. It is not translatable but chanting it elevates the spirit.

WAHE GURU, WAHE GURU, WAHE GURU, WAHE JEEO:

“The ecstasy of consciousness is my beloved.”

————————————————————————————————————————

om namo sivaya!

om jai ma!

om jai Ram!

om weheguru!

aham Brahmasmi!

Kali Kavacham

The Armor of Kali

The Respected Eternal Lord Shiva said:

Now I say that Kali Kavach, the one which Lord Brahma had uttered for invoking Mahakali for eliminating the darkness.

Lord Shiva, the victor of all the three realms, Mahashiva is the narrator of this Kali Kavach. Its meter is anushtup (Vedic verse) and its deity is Mahakali, the eliminator of all the darkness.

The seed mantra of maya is the seed. Beauty is the energy that lifts to gladness. Krim is the pin and the perfect attainment and protection of desires is the application for which it is widely known.

Hrim, may the Foremost protect my head. Shrim, may the Goddess Devi who eliminates darkness protect my face. Krim, may the Supreme Energy repose in my heart as the source of all strength. May the Greater than the Greatest repose in my throat to protect ever my voice.

O Goddess, Creator of the Perceivable Universe, please repose in my eyes to protect my vision. O Goddess of peace, Devi Shankari, may You protect my ears. May the Goddess Mahamaya, the ultimate Measurement of Consciousness, protect my nose. O welfare endower, may you protect my tongue and taste.

O Goddess of all piety, Kaumari Devi, please protect my teeth. O Goddess who resides in the lotus, Kamalamayi, may You protect my cheeks. O Goddess of forgiveness, Kshamamayi, may You protect my lips, and O Charuhasini, protect my chin.

O Param Mahamayi! May You protect my neck, and She who is the manifestation of all the noble sentiments of altruism, protect my upper back. May the Goddess who is the grantor of all strength protect both my arms, and O giver of non-duality, Kaivalyadayini, protect both my hands.

May the extremely fierce one protect both my shoulders. May the illuminator of the three worlds protect my back. May She who is indivisible from any side ensure my protection from every side, and may She who exists in all power and capability protect my waist.

May the Goddess with great eyes protect my navel region. May the Goddess of light, Prabhavati, protect my private region. May the Goddess who is all welfare, Kalyani, protect my thigh region, and may Parvati Herself protect both my feet.

Victory to thee, Durga Devi! Please protect my life breath and all the Siddhis that I possess. May She who grants all achievement protect my whole body. May She also protect all those my parts that have not been mentioned in this prayer or that are not mentionable.

May I always stay under the protection of that Devi who is the foremost eternal Divine Mother, She who removes all the darkness. This whole universe is the exposition of Her manifestation, She Who is the victor of all the three realms.

This is the Kavach of that Devi Kali who removes all darkness and who is the Eternal Divine Mother.

The aspirant who recites this Kavach with full feeling every morning after respectfully invoking the Goddess has all desires fulfilled. With total surrender unto the Goddess he gets the most complete attainment of perfection, and with limited offerings or surrender he receives limited rewards.

Those who recite this Kavach have their desires fulfilled; the issueless get children, the moneyless get riches, and the students get good education. Thus they who read this Kavach get their ambitions realized.

Reciting this Kavach a thousand times is equivalent to completing the homa offering.

This Kavach if written on the bark of the birch tree with a sandalwood piece, wood-apple scent, red vermilion, and red sandalwood powder mixed to a paste, would give much reward to the person who wears it.

When worn on the crown of the head, at the upper right arm, at the throat, or on the waist, Kalika Devi yields to such a person and bestows the desired results.

The reading of this Kavach removes all the fears of the aspirant and grants him victory everywhere. Such a person remains free from infirmities and is long-aged; even those who are weak become strong.

Such a native becomes an erudite scholar well versed in all scriptural disciplines. He develops a sharp and powerful brain. He receives protection in the entire world, becomes established in enjoyment, and surely receives salvation (Moksha). This way he passes his entire life in prosperity and happiness.

Now you are capable of knowing this supreme knowledge, which destroys all the filth of this Age of Darkness and removes all the darkness of ignorance.

SHREE SADASHIV UVAACH:

KATHITAM PARAMAM BRAHMA PRAKATEIH STUVANAM MAHAT,
AADYAAYAAH SHREE KAALIKAYAH KAVACHAM SHRUNU SAAMPRATAAM

TRAILOKYA VIJAYASYAASYA KAVACHASYA RISHI SHIVAH,
CHHANDOANUSTUPDEVATA CHA AADYA KALI PRAKEERTITAH

MAYABEEJAM BEEJAMITI RAMA SHAKTI RUDAHRITA
KREEM KEELAKAM KAMYASIDDHAU VINIYOGAH PRAKEERTITAH

HEEMAADYAA ME SHIRAH PAATU SHREEM KALI VADANAM MAM
HRIDAYAM KREEM PARASHAKTI PAAYAAT KANTHAM PARATPARA

NETRE PAATU JAGATDHAATRI KARNAU RAKSHATU SHANKAREE
PRANAM PAATU MAHAMAYA RASANA SARVA MANGALA

DANTAAN RAKSHATU KAUMARI KAPOLAU KAMALAALAYA
OSHTHADHARAU KSHAMA RAKSHETCHIBUKAM CHARUHAASINI

GREEVAN PAAYAT KULESHAANI KAKUT PAATU KRIPAAMAYI
DWO BAHU BAHUDA RAKSHET KARAU KAIVALYADAAYINI

SKANDAU KAPIDINI PAATU PRISHTHAM TRAILOKYA TAARINI
PAARSVEI PAYAADAR PRANA ME KATI ME KAMATHAASANA

NABHAU PAATU VISHAALAKSHI PRAJASTHPNAM PRABHAVATI
URUM RAKHATU KALYANI PADAUME PAATU PAARVATI

JAYADURGAAVATU PRAANDAN SARVAANG SARVA SIDHADA
RAKSHA HEENANTO YAT STAANAM VARJITAM KAVACHENA CHA

TAT SARVA ME SADA RAKSHEDADYA KOLI SANTANI
ITI TE KATITAM DIVYAM TRAILOKYA VIJAY BHIDHAM

KAVACHAM KALIKA DEVYAM AADYAYAH PARAM ADBHUVAM

POOJAKALE PATHEDYASTU AADYADHI KRITA MANSAH
SARVAN KAMANVAAPNOTO TASYADYA SUPRASEEDATI
MANTRA SIDDHA BHAVE DAASHU KINKARAH KHVDRA SIDDHAYAH

APUTRO LABHATE PUTRAM DHANARTHI PRAPONUYADHA NAMAH
VIDYAARTHEE LABHATE VIDYAM KAAMI KAMAN VAPNUYAAT

SAHASTRA VRITTA PATHENA VARMANOASYA PURASKRIYA
PURASHCHARAN SAMPANNA YATHOKTA PHALDAM BHAVET

CHANDANAAGARU KASTURI KUNJUMEI RAKTACHANDANEIH
BHOORJE VLAKHYA GUTIKAM SWARNASTHAN DHARYED YADI

SHIKHAAYAN DAKSHINE BAHAU KANTHE VA SADHAKAH KATAU
TASYAADDYAA KAALIKA VASHYA VAANCHITAARTH PRAYACHHI TI

NA KUTRAPI BHAYAM TASYA SARVATRA VIJAYI KAVIH
AROGI CHIRAJEEVI SYAT BALWAAN DHARANSKHAM

SARVA VIDYASU NIPUNAH SARVA SHAASTRARTH TATVA VID
VASHEE TASYA MAHEEPALA BHOGA MOKHAU KARASTHITAU

KALI KALMASH YUKTAANAM NISHREYASKARAM PARAM

“I have nothing to say, and I’m saying it, and that’s poetry” – John Cage

There is only Brahman the absolute,

who is Brahman? Brahman is the true self.

What is the self? The self is emptiness…

how does one achieve emptiness,

through the breakdown of the false self, the destruction of the Ego.

One of my teachers told me,

how do you fill a glass of water…with air?

You pour out the water.

In a similar fashion we pour out our thoughts and dwell with in emptiness…

and in this emptiness, one is divine.

The self is the sou;, the self is God.

There is but one true God.

So there is one true self, shared by all.

he who awakens to his true form, shedding the false delusions of ego, is free.

He who is free , awakened to his inner divine nature, is a buddha.

But why, you ask, does one want to be empty? why be the self? Why be a buddha?

Long ago it is said that a student asked such a question…

the Guru Baba brought the confused student a pale of water.

The student looked even more confused…

the Guru pointed at the bucket and said

“the water reflects the moon above..

just as the water reflects the world, our mind mirrors it’s environment.”

Then the Guru tossed out the water. Then said…

“now what do you see?”

“the bucket”the student replied..

the Guru smiled.

“Exactly, when one is empty, all one sees is God.”

Everything is Brahman, everything is God,

all is verily the self.

You are, I AM, the homogeonous energy of existance, unborn, and boundless as the sky.

You are me and I am you, seperation is truelly an illusion.

Yet, you me, that this, all these things are but conceptualized within the awareness of Brahman.

Why is an eternal question. One would naturally think that the Spirit manifests in order to experience, through One’s many eyes and ears.

What is this illusion…. the illusion is thinking you are limited in anyway, to think you are seperate in anyway.

There is only one.

The Nadis

the nadis, the subtle energy channels of subtle, etheric, or pranic energies. They connect the physical body with the subtle body in order for the physical body to exist and function.

Nadis are thought to carry a life force energy In particular prana(active) is supposed to circulate inside Pingala, while prana(passive) is supposed to circulate inside Ida. Inside Sushumna is supposed to circulate kundalini when awakened.The Ida and Pingala nadis are often seen as referring to the two hemispheres of the brain. Pingala is the extroverted (Active), solar nadi, and corresponds to the right hand side of the body and the left hand side of the brain. Ida is the introverted, lunar nadi, and corresponds to the left hand side of the body and the right hand side of the brain . These nadis are also said to have an extrasensory function, playing a part in empathic and instinctive responses. The two nadis are believed to be stimulated through different practices, including Pranayama, which involves alternate breathing through left and right nostrils, which would alternately stimulate respectively the left and right sides of the brain. The rhythmical breathing and special breathing techniques are supposed to influence the flow of these energetic currents. According to this kind of interpretation (which is the Yoga interpretation) the breathing techniques will purify and develop these two energetic currents and will lead to breathing special exercises whose goal is to awake kundalini. Among 7 Nadi Chakras in our body. Of the seven, four are in the trunk of the body, two in the head- and there is one in the neck. Chakra is the power center associated with the subtle body of man. Each chakra is ruled by an incarnation of the Goddess .

Each of the 144 chakras gives rise to a certain number of nadis, each with a special function. But the origin of all nadis is in Nadi Chakra, more commonly called Kanda, or Kundalini Chakra.Kanda is just above the Muladhara Chakra. It is in the junction where Sushumna Nadi is connected with the Muladhara Chakra From Kanda thousands of nadis leave to weave a network throughout the body and even beyond the body. Kanda has an egg shape and is white. Of all those nadis (72,000 to 350,000 according to the source) only fourteen are considered important: Sushumna, Ida, Pingala, Gaandhara, Hastyihvika, Kuhu, Sarawati, Pusa, Sankhini, Payaswani, Varuni, Alambusa,, Vishvodari, Yoshaswani. But for the yogi only three of these are important:

Sushumna Nadi connects the base chakra to the crown chakra. In Raja Yoga, when the mind is quietened through meditation the important state of Pratyahara begins. A person entering this state never complains of Dispersion of Mind. This is characterised by observing the movements/jerks in Sushumna, the central canal in the subtle body. The movements indicate the flow of Prana through the central canal and in the process, the sushumna makes the way for the ascent of Kundalini.

Pingala is associated with solar energy. Pingala has a sunlike nature and male energy. Its temperature is heating and courses from the left testicle to the right nostril. It corresponds to the river Yamuna. The Ida and Pingala nadis are often seen as referring to the two hemispheres of the brain. Pingala is the extroverted, solar nadi, and corresponds to the left hand side of the brain. Ida is the introverted, lunar nadi, and refers to the right hand side of the brain.

Ida is associated with lunar energy sometime it is based on solar energy. Idā has a moonlike nature and female energy with a cooling effect. It courses from the right testicle to the left nostril and corresponds to the Ganges river. Ida nadi controls all the mental processes while Pingala nadi controls all the vital processes.

The Chakras

Chakras, and there are many more than the traditional seven major chakras, are transformation stations of energy. When Kundalini Shakti, that is the creative consciousness, descended from its divine abode, it created seven major centers of consciousness, the traditional seven chakras.

Each chakra is a point of consciousness from which numerous nadis, or energy channels sprout. Together they control all the functions of the body as part of one all encompassing consciousness. The chakras do not work independently, but all work together, and are dependent from the all governing authority of Param Guru, which is the pure Self. Each chakra is a form of consciousness that is functional at a certain level and keeps the body in working order. Each chakra transmits information from the universe to the parts of the body it takes care of; but it also channels information to the all overseeing sahasrara chakra.

The petals associated with each chakra represent the number of root powers left behind at that level by the descending Kundalini.

The seed mantra or mantra of each chakra has the necessary potential, power and knowledge for its task at that level. It also represent the quality of consciousness.

Certain colors are often attributed to the chakras, but this field is full of contradictions. The reason for this is that the perception of the colors of the chakras, and also their form, is dependent on the mental attitude, the working of the three gunas (=the three basic qualities in the universe), karmic issues of the observer, strength of concentration and the static and dynamic aspect of the chakras themselves.

Take into account that all images and forms, including the gods and goddesses attributed to chakras are mere symbols for energies, information and conscious that can be encountered when exploring these chakras in yoga and meditation. This is the purpose of our study in the chakras: to explore the contents of your being in its different forms through these major energy centers.

Muladhara Chakra

Its name means ‘foundation or root’, and refers to the very founding energy of the body in this world. Muladhara has four petals.

It has a yellow square, representing the element of earth, and is surrounded by eight spears, symbol of the eight directions. Earth is the element of cohesion and inertia.

The Trikona (trikona = the inverted triangle) is fiery and filled with the energy of desire. The triangle represents the yoni, or female energies, and is the seat of Energy. The linga inside represents the male energies. The lingam and the yoni together, here in muladhara, represent the opposites in the physical world.

In the series of the chakras there are three lingas. The first one is Svayambhu linga in muladhara chakra (svayambju = self born or self reproduced). The Svayambhu linga is the self creating linga of the physical world. This linga is black, color of the material energies. It is the potential expression of the creative power of man.

All three lingas have a connections with blockages or knots that need to be unraveled. Svayambhu linga is connected to the Knot of Brahma which is the door or gate that closes the Royal Path (there is no more creation underneath this chakra). When the Knot of Brahma has been unraveled, one feels connected to the totality of the universe.

The sleeping Kundalini Devi, the feminine shakti power of the divine, has wound herself three and a  half times around the linga. When it is said that the Kundalini is sleeping, it does not mean that she is inactive. She constantly keeps the body alive. With her mouth she closes the opening of the Citrini Nadi. Citrini Nadi is a subtle energy channel starting from bindu (point of consciousness just above the head) and ending in the Svayambhu linga in muladhara chakra. This nadi encloses the Royal path and is also called the Door or gate to Brahma (divine consciousness). All important chakras are connected with this nadi. Citrini nadi runs inside Sushumna nadi which runs inside the spine.

The seed mantra is Lam, and is associated with Indra. Indra is the king of Gods, Lord of the Firmament, is the most important vedic god; he is the leader of the Devas, the god of war, the god of thunder and storms, the greatest of all warriors. He is the defender of gods and mankind against the forces of evil.

The animal associated with muladhara is Airavata, the black king-elephant with the seven trunks. Airavata symbolizes the bearing, fixed element of earth, which supports and feeds us. He is also the remover of obstacles when ascending through the seven worlds, or the seven chakras. He is strength. firmness and solidity.

The consciousness in muladhara is Brahma and its shakti (or feminine counterpart) Savitri. Brahma is creator of the universe. Brahma has four faces and four arms (there are four petals in muladhara).

The chakra shakti of manipura is Dakini, who is seated in a red lotus and is situated at the end of the Sushumna Nadi. Dakini is the carrier of the revelation of the ever-pure Intelligence.

The sense of muladhara is smell.

Svadhisthana Chakra

Svadhisthana means ‘dwelling place of the self’, and refers to the maintaining force of one’s self. Svadhisthana has six petals.

The symbol of the moon represents the element of water. Around this moon is a double, eight-petalled, secret lotus. Water is the energy that flows downwards.

Svadhisthana is the seat of the invisible Param Linga, which is not perceptible. There is some mystery around it, but in general it stands for the invisible purity in the creation of the universe.

The animal associated with svadhisthana is the Makara, a sea (and thus water) monster. The Makara represents the lower nature of man, which limits itself to its immediate environment. The Makara is the vehicle of Varuna, god of the sea.

The seed mantra is Vam, and is associated with Varuna. Varuna is the vedic god of primordial waters.

The consciousness of svadhisthana is Vishnu, the lord of preservation and all penetrating life energy, and its shakti Rakini. Vishnu is seated on Garuda, a mythical bird, the king of the eagles. Garuda represents the higher nature of man, which has a wider range of vision. Garuda here points to the possibility to use the energies of svadhisthana chakra for sublimation, to transforms its energies into higher states of consciousness.

The chakra shakti svadhisthana is Rakini Shakti, seated in a double, red lotus. Rakini is the image of the Eternal Femininity, overcoming lower powers.

The sense of svadhisthana is taste.

Manipura Chakra

Manipura means ‘the city of jewels’, or ‘city of the sun’. The refers to the knowledge of the entire body, and also to the source of solar energy received through this chakra. Manipura has ten petals.

In this chakra is the fiery Trikona, with a swastika (the T-shapes are indicative of swastikas) on each side. Fire is the upwards moving, transforming energy.

The seed mantra is Ram, and is associated with Agni.

The animal associated with manipura is the ram. The ram is the vehicle of Agni, the fire god. The ram represents initial energy, strong but clumsy.

The consciousness of Manipura is Rudra, the destroyer or transformer, and its shakti Bhadra Kali. They all have three eyes, referring to the trinity of sun, moon and fire, which are the three lights that make possible perception in the three worlds (the physical, the subtle, and the causal). The eye in the middle of the forehead is also Jnanaksu, the Eye of Wisdom.

The chakra shakti of manupura is Lakini shakti, seated on flesh and bones.

In manipura we have Para, the unmanifested aspect of sound, the state of sound at its level of origin.

The sense of manipura is seeing.

Anahata Chakra

Anahata means ‘unstruck’ (sound), ‘not freed’, and refers to the non-physical audible sound beyond the senses that can be heard when working with this chakra. Anahata has twelve petals.

Its element is air. Air is the energy that moves in different directions, penetrates everything and is the carrier of sound.

It contains two interlocking triangles, forming a six pointed star, creating a balance between the female, descending energies (the downward pointing triangle) and the male, ascending energies (the upwards pointing triangle). Anahata is the center chakra with three chakras below it and three chakras above it.

In the center we have a downwards pointing triangle that is brilliant as lightning, and which contains the second, red Bana Linga (bana = arrow), symbol for the subtle world. It is red because it has fiery, psychic energy.

Bana Linga is connected to the Knot of Vishnu. When this knot has been unraveled, one perceives the existence of a universal life principle.

The seed mantra is Yam.

Its animal is the gazelle or antelope, swift as the wind (=air element), also symbolizing the lightness of physical substance. The antelope also refers to the feeling of Purusha which is seated at this level. Purusha is the essence of man, his pure being. It is said that Purusha is seated in the center of the heart. When Purusha is being felt, one undergoes a spiritual awakening, and worldly matters are not being chased anymore.

The consciousness of Anahata is Ishvara and his shakti, Shuwaneshvari.

In anahata chakra is also the seat of Jivatman, symbolized here as a flickering flame.

The chakra shakti of anahata is Kakini Shakti seated in a red lotus.

In anahata we have Pashyanti, sound in its undifferentiated state, before it is expressed by throat or mouth.

The sense of anahata is feeling.

Vishuddha Chakra

Vishuddha mean ‘pure’, and refers to sixteen vocals which are considered pure sounds. Vishuddha is also a purification station that transforms the impure energies below this chakra into pure energies when they pass through this chakra in their ascent. Vishuddha has sixteen petals.

Its element is ether. Ether is the energy vessel in which all other elements dissolve. Ether as akasha (the element of space), is the medium for sound and vibration.

The trikona contains a transparent circle, symbol for the ether, or space element.

Its seed mantra is Ham.

Its animal is the white elephant, white being the color of the element ether or akhasa (=space). It is white because in vishuddha all impurities of previous chakras are left behind, and only purity remains. In muladhara we had a black elephant, black refering to the physical world and impurity; in vishuddha we have a white elephant, refering to the ether in which the four elements are dissolved, purified and unified. From now on it is the ether which is the supporting (~elephant) power, and not the physical world or the four element anymore.

Consciousness is Sadasiva and its shakti Sadasive.

The chakra shakti of vishuddha is Sakini Shakti seated in a red lotus.

The sense of vishuddha is hearing.

Up to and with anahata chakra we have the four elements working together, and creation happens within the material world, which is full of impurities. With vishuddha chakra the ascending energies are being purified and synthesized. Vishuddha leaves behind ignorance and incompetence which were prevalent before. Interest in worldly affairs has ceased and one is only interested in divine subjects. Formerly creation happened through svadhisthana chakra (sex included), but now creation happens through sound, which will happen more and more when mankind evolves further.

Ajna Chakra

Ajna mean ‘command’ or ‘authority’, and refers to the commanding power seated here which harmonies and balance the lower forces and energies present below this chakra. Traditionally Ajna has two petals.

In terms of elements, in ajna we have space and time, or universal consciousness, that is, the Self and the Divine as inseparable but still distinguished from each other. Sometimes the element for Vishuddha is called Mahat what stands for self-realization, or enlightenment.

The three corners of the Trikona are associated with Brahma, Vishnu and Maheshvara, and with the three Gunas (Qualities) which arise on the level on Ajna.

The Trikona contains the third, white linga: Itara Linga, symbol of the causal world. It is white because it contains radiant purity, and totally conscious.

The Itara Linga is connected to the Knot of Rudra. When this knot has been unraveled, one gains the androgyn state, with universal joy.

The seed mantra is Om. In Ajna one perceives Om, the primal vibration, the source of of which creation happened.

Consciousness is Para Shiva and its shakti Siddha Kali. Para Shiva is the union of Shiva and Shakti, the cosmic union of which the light giving consciousness penetrates everything, transcends everything and unifies everything.

The chakra shakti of Ajna is Hakini Shakti seated in a white lotus, representing Suddha Citta, the pure spirit. She imparts the knowledge of unconditional truth, the awareness of non-duality.

Mastering this chakra, one becomes master over the three worlds and the three times. One lives and dies as one wishes.

The sense of ajna is the formation of mental images and abstract ideas.

Sahasrara Chakra

Sahasrara mean ‘thousand’, and refers to the thousand petals that this chakra has. Thousand here is a symbolic term for numerous. Sometimes it is called sunya chakra as it is like a sun, both cosmic and individual.

In terms of elements, sahasrara has universal consciousness, that is, the Self and the Divine are indistinguishable. In sahasrara chakra we transcend space and time, and integrate all opposites, and contain all forms of sound and light.

In sahasrara individual existence ceases. Everything comes forth from and dissolves into Sahasrara. Everything that exists is already present in sahasrara, in its unmanifested state. Here is Paramatma, the Highest Self.

The shakti of sahasrara is Vacaka Shakti, the power to speak, and the origin of Aum.

In sahasrara we have all bodily senses and functions.

When the yogi reaches sahasrara chakra, the mind establishes itself in the pure void of Shynua Mandala, the space between the hemispheres. At this time all feelings, emotions, and desires, which are the activity of the mind, are dissolved into their primary cause. In this union the yogi is sit chit ananda, that is truth being bliss.

Bindu Chakra

Connected with Sahasrara is the Bindu Chakra, often depicted in the center of Sahasrara. Bindu Chakra is a twelve petalled lotus. Bindu chakra supports sahasrara chakra. From bindu chakra all information flows into the body.

Its seed mantra is Om.

Consciousness is the Lord.

In Bindu Chakra is The Nectar Ocean (Sudha Sagara) with the Island of Jewels (Manidvipa). On this island is the Jewel Altar (Manipitha). Above it is the lightning triangle (Sringataka), and in it the three bindus. on these three bindus is the Highest Swan (Parama Hamsa). On this swan is the Param Guru, the highest guru of anyone. Param Guru is Param Shiva, Shiva in his highest state of consciousness.


Additional Chakras

There are a couple of additional, secret chakras, the yogis talk about, between ajna and sahasrara chakra:

Lalama Chakra

This chakra is situated in the roof of the mouth. It has 12 petals. In some tantra scriptures it is called Kala chakra.

Its seed mantra is Om.

It is supposed to be the seat of the self-identity.

Manas Chakra

Manas chakra has six petals is situated slightly above ajna Chakra.

Its seed mantra is Om.

The functions of this chakra are hearing, seeing, feeling, smelling, tasting and sleeping.

Soma Chakra

Soma chakra has 16 petals, and it is sometimes said that is part of sahasrara chakra.

Its seed mantra is Om.

Soma Chakra is located in alignment with the middle of the forehead and is the seat of soma (the moon) and amrita (nectar).

It is associated with the mental clarity to achieve enlightenment.

Guru Chakra

This chakra has a hundred petals. It is situated in Brahma Randhra (=Medullary Cavity). It seems to be the seat of Gurudeva, the inner guru.


The Three Knots and the Three Lingas

The Three Knots

Along the spine, or along the Sushumna channel, are three Granthis or Knots. They can be considered as blockages that prevent the full ascent of the kundalini. When the yogi makes the kundalini rise up he has to make an effort to break through those three knots, by which consciousness will attain a whole new awareness. The three knots are known as:

  • Brahma Granthi:

    • in muladhara, or root chakra

  • Vishnu Granthi

    • in anahata chakra, or heart chakra

  • Rudra Granthi

    • in ajna chakra, or eye brow chakra

The Three Lingas

The Linga is a key symbol in Tantra. What is a linga? Linga is the name for space in which the whole universe is in the process of formation and dissolution. The yoni is then the primal root of creation. As Shiva and Shakti are always connected, so linga and yoni are always together. Thus in the symbolism of the chakras, the linga is presented as being inside a triangle, symbol of the yoni.

Associated with the Three Knots are the Three Lingas:

  • Svayambhu linga: the self created linga

    • in muladhara, or root chakra

    • symbol of the physical world

    • consciousness feels connected with totality

    • black in color as it is filled with physical energy

  • Bana linga:

    • in anahata chakra, or heart chakra

    • symbol of the subtle world

    • consciousness perceives the existence of a universal life principle

    • red or gold in color, as it is filled with fiery, psychic energy

  • Itara linga:

    • in ajna chakra, or eye brow chakra

    • symbol of the causal world

    • consciousness attains the androgyn state, union of opposites, universal bliss

    • white color, as it is filled with purity and clear consciousness


Kundalini Shakti

As we have seen Shakti is the dynamic part of our pure consciousness, Shiva. Shakti created the universe, the multitude of energies. When it descended to create the human structure, it formed seven levels of energies of which the seven (major) chakras along the sushumna nadi, and in this function it is called Kundalini Shakti. At the end Kundalini Shakti went to ‘sleep’ in muladhara chakra. Kundalini Shakti is our potential energy, or the latent aspect of cosmic energy. The task of the yogi is to wake up this latent energy. Kundalini Shakti will then rise up through sushumna nadi piercing through the chakras (which are connected to this nadi), and finally uniting with Shiva in sahasrara chakra.

Kundalini Shakti can be woken up by different means. Yoga and tantra are the most known, but music and dance help too. In yoga, pranayama is used to move the pranas in the body and strike the kundalini with these pranas, forcing her to wake up.

I once met a woman who had total kundalini ascents for years, without knowing what it was. She was not following any practice. When lying in bed, she would feel the energy rising up through her spine, leaving her body totally rigid and cold, a sure sign of an ascending kundalini. She had no idea what is was, until a tantra teacher explained to to her in an evening lecture. It was probably a latent ability she had from past lives.

Kundalini is usually awakened by pramayama, breathing control. After meditation and single pointed concentration, prana, through breathing exercises, is sent down Ida and Pingala nadis (the two nadis next to Sushumna). Ida and Pingala nadis join the beginning the Sushumna nadi in Kanda or muladhara chakra, the same place where Kundalini is sleeping.

When ascending Kundalini, Shakti has to break through the Three Knots (see above), each time establishing a transformation.

After Kundalini Shakti has reached sahasrara chakra and has spent time in the pure consciousness of Brahman, it will descend again to Muladhara; at least for as long as the yogi wishes to remain in a physical body.

When Kundali Shakti is with the three lower chakras, up to and with manipura chakra, one remains attached to worldly affairs. The ideals are not that high and one still lives in lust and desire.

Anahata really makes a difference. Here a real spiritual awakening happens. Worldly pleasures are not chased any longer. For the first time one feels one’s true inner self, the Purisha, the True man in man. With anahata chakra one I still living with and connected to the four elements.

When Kundalini reaches Vishuddha one is not ruled by the four elements anymore. A synthesis of previous energies happens by which the dross is separated from the pure. The attainment of purity liberates from ignorance and incompetence. Interest is only in spiritual affairs, not in worldly affairs anymore. Creation happens here with sound.

Reaching Ajna unification of static and dynamic consciousness happens, and one perceives the Om, the primal vibration, the source of all creation. Pure consciousness never descends below ajna chakra. In Ajna time and space still rules, and the self is still experienced as separate from the divine, in spite of the sense of union.

Leaving Ajna and entering sahasrara chakra, time and space cease to exist, all opposites are integrated and the self joins the divine in an inseparable union. Here one experiences cosmic consciousness, in Bindu.


Sound

In the very beginning of creation, the primal vibration arose as the Om or Aum. From this Om arose 50 matrika (=mother) sounds , which also relate to the chakra levels.

Each of the chakras is associated with a “root-vibration,” which in turn is associated with certain letters. Thus, taken as a whole, the system of chakras constitutes the primal alphabet, the alphabet formed of the essence of letters. From this alphabet, according to the tradition, the whole universe arises. Each of these letters in the Sanskrit alphabet can individually be called a matrika, because each is a power in its own right.

So first we have a single root sound, the primal vowel, which formed all other vowels. Then from the vibrations of the vowels came the consonants.

Each sound represents a particular cosmic power. With each chakra they are inscribed on the petals. The number of petals of each chakra thus correspond to the number of sounds, or root powers, that are active at that level:

  • Sahasrara: Om, the primal sound

  • Ajna: ha (the aspiration sound) and ksa

  • Vishuddha: the 16 pure sounds

  • Anahata: 12 impure sounds

  • Manipura: 10 impure sounds

  • Svadhisthana: 6 impure sounds

  • Muladhara: 4 impure sounds.

Tantra knows four kinds of sound:

  • Para (=supreme): is the state of unmanifested sound. It is sound at the level of its origin. This state corresponds with manipura chakra.

  • Pashyanti (=seeing): is sound in its undifferentiated state. This sound is only heard by the spiritually awakened person. It is sound emerging towards the visible. Through its medium enlightened people can behold all objective existence within themselves. This state corresponds with anahata chakra.

  • Madhyama (luminous): is the state of sound or word that has been created but not expressed yet by the throat. This luminous sound makes the enclosure and definition of space possible. Madhyama is an internal reflection of manifestation of awareness taking the form of ideas. This state corresponds with vishuddha chakra.

  • Vaikhari: is sound manifested as form, that is, sound spoken by man, audible sound. It is our language.

Sound plays an important role in tantra. Mantras are said to invoke special sound vibrations within the practitioner to bring him into a particular state of consciousness or to activate particular energies.

A spiritual mantra is an inwardly-directed Matrika (=mother sound, see above). Mantra saturates and transforms our consciousness when repeated. In our normal thought processes mantra moves through our awareness from the para stage down to the vaikari stage. In the practice of mantra the order is reversed. When repeated at the vaikari level (the throat), the gross body is purified. When repeated on the madhyama level, the mantra is said to have one hundred times the power as when repeated on the gross level. In the next level, the pashyanti level, the mantra no longer exists in concrete form, but is simply a pulse of energy. The awareness of this pulsation releases ecstasy in the heart; a person who has attained this level has the power to create through words. Whatever such a person says has to come true. On the para level, only bliss exists.

Certain sounds are heard when the awakened kundalini rises up through the chakras:

  • at muladhara one hears the chirping of a cricket

  • at svadhisthana one hears the tinkling of an anklet

  • at manipura one hears the sound of a bell

  • at anahata one hears the music of a flute

  • at vishuddha and beyond one hears the sound Om


Siddhi Powers

Siddhi Powers are sometimes gained by focusing on various chakras causing an activation of that specific energy center.

Short overview of the advantages of meditating on the chakras:

Muladhara: one becomes healthy, without any disease and anything you say becomes effective (Bak-Siddha)

Svadhisthana: one acquires devotion, relief from any diseases, and to power to dominate other people.

Manipura: one gets cured of any diseases, and acquires lots of wealth, and gains power to destroy.

Anahata: One gets immense divine power and miracles (Asta Shiddhi, or Asta Oisarjya).

Vishuddha: one is able to break the shackles of death, and infirmity of old age.

Ajna: one sees the glow of his soul’s reflection, and achieves nirvana.

Sahasrara: one transforms into divine.

Lalana: one can cure insanity, fever colic, headache and laziness.

Guru: One gains every desire, and divine knowledge is revealed.

The Benefits of Meditating on the Chakras

according to the Sanskrit text Sat-Chakra-Nirupana by Purnananda Sawmi (circa 1577)

Muladhara:

By meditating thus on Her who shines within the Muladhara Chakra, with the luster of ten million Suns, a man becomes Lord of speech and King among men, and an Adept in all kinds of learning. He becomes ever free from all diseases, and his inmost Spirit becomes full of great gladness. Pure of disposition by his deep and musical words, he serves the foremost of the Devas.

Svadhisthana:

He who meditates upon this stainless Lotus, which is named Svadisthana, is freed immediately from all his enemies, such as the fault of Aha kara (passions) and so forth. He becomes a Lord among Yogis, and is like the Sun illumining the dense darkness of ignorance. The wealth of his nectar-like words flows in prose and verse in well-reasoned discourse.

Manipura:

By meditating on this Navel Lotus the power to destroy and create (the world) is acquired. Vani (the element of Fire) with all the wealth of knowledge ever abides in the lotus of His face.

Anahata:

He who meditates on this Heart Lotus becomes like the Lord of Speech, and like Ishvara he is able to protect and destroy the worlds. Foremost among Yogis, he is ever dearer than the dearest to women, He is pre-eminently wise and full of noble deeds. His senses are completely under control. His mind in its intense concentration is engrossed in thoughts of the Brahman. His inspired speech flows like a stream of (clear) water. He is like the Devata (=celestial being) who is the beloved of Lakshmi (=goddess of fortune and wealth) and is able at will to enter another’s body.

Vishuddha:

He who has attained complete knowledge of the Atma (Brahman) becomes by constantly concentrating his mind (Citta) on this Lotus a great Sage, eloquent and wise, and enjoys uninterrupted peace of mind. He sees the three periods, and becomes the benefactor of all, free from disease and sorrow and long-lived, and, like Hamsa (=the white swan, symbolizing the divine spirit, or the liberated Self), the destroyer of endless dangers. The Yogi, his mind constantly fixed on this Lotus, his breath controlled by Kumbhaka (refers here to breath retention), is in his wrath able to move all the three worlds. Neither Brahma nor Vishnu, neither Hari-Hara nor Surya nor Ganapa is able to control his power (resist Him).

Ajna:

The excellent Sadhaka (=spiritual seeker), whose Atma (=Self) is nothing but a meditation on this Lotus, is able quickly to enter another’s body at will, and becomes the most excellent among Munis (=Sages), and all-knowing and all-seeing. He becomes the benefactor of all, and versed in all the Sastras (Vedic scriptures). He realizes his unity with the Brahman and acquires excellent and unknown powers. Full of fame and long-lived, he ever becomes the Creator, Destroyer, and Preserver, of the three worlds.

Sahasrara:

That most excellent of men who has controlled his mind and known this place is never again born in the Wandering, as there is nothing in the three worlds which binds him. His mind being controlled and his aim achieved, he possesses complete power to do all which he wishes, and to prevent that which is contrary to his will. He ever moves towards the Brahman. His speech, whether in prose or verse, is ever pure and sweet.

MEANINGs of NuMbers

1. absolute, God, Nirvana

2. duality, ying yang (+ / -), masculine and female

3. 2+1 perfection

4. earth

5. man

6. material excess

7. the man dominates the subject

8. endless

9. spirituality

0. the circle, God, samsaraevolu

The Three Gunas

Sattva, Rajas and Tamas. The three Gunas are qualities of material nature, of everything that has been created, and thus they are the inherent characteristic of all matter and energy. They form everything that has been created. Everything that has been created contains different proportions of these three Gunas. You can find many different attributes to these three Gunas, but here is the basic definition.

  • Sattva is purity, wisdom, harmony. It is the unveiling by which liberating knowledge is gained.

  • Rajas is the dynamic aspect of Consciousness (Shiva) which continuously creates forms and veils. It is desire, passion, strife.

  • Tamas is Consciousness stripped of its power and veiled by the action of Maya or illusion. It is ignorance, dullness, inertia, slowness.

Ramana Maharshi

Upadesa Saram “Teaching Essence”

  • In the vast ocean of cause and effect, actions happen and impermanent results follow. If one takes them as ‘my’ actions the idea of having a free will gets stronger. This sense of personal doership gives rise to a feeling of guilt or pride and effectively blocks the spiritual understanding that everything happens according to the will of God.

  • When there is total acceptance that all actions happen purely by the will of God, and if the fruits and the consequences are accepted as His grace, the mind gets purified and attains freedom from expectations.

  • Accepting and understanding that God has created the world for His sport and God is playing the lila through billions of body-mind organisms, is better than chanting the sacred names of the Lord, which in turn is superior to worshipping the image of the Lord with body, mind and speech.

  • When there is an understanding that God himself has become the manifestation; when, by His grace, one feels His presence in the phenomenal existence one obtains the blessings of worshipping the Lord of eight-fold forms without neglecting one’s responsibilities.

  • Understanding that nothing happens according to ‘my’ will and merely witnessing the billions of body-mind organisms act under God’s will is excellent. It is superior to singing the glories of the Lord or reciting His sacred names.

  • When there is an understanding that God’s will prevails all the time and witnessing happens without any ‘one’ to witness, it is like the stream of ghee (clarified butter) or the flow of a river. This is true meditation. It is much better than meditating with an assumption that one has free will.

  • The nondualistic approach of understanding that ‘I AM’ is God is far more purifying and superior than the dualistic approach of assuming the difference between God and the ‘me’ and struggling to be one with Him.

  • By the grace of God or the Master when one is firmly established in the ‘I AM,’ devoid of the thinking mind, with an impersonal knowing that there is no ‘me’ to get involved, that is Supreme Devotion.

  • The dissolving of the thinking mind in the Heart, purely by the grace of God or the Master, is true devotion, Yoga and understanding.

  • Through the act of regulating breath the mind is subdued, just as a bird is restrained when caught in a net. This helps in checking the involvement of the thinking mind at that moment.

  • Thought and breath have their origin in Consciousness.

  • When the mind is absorbed, in work or otherwise, and the thinking mind is not active it may be said that the mind is in control temporarily, only to become active again. When, through the deep understanding that “God is the doer and no ‘one’ has any control over thoughts and actions” the thinking mind is totally annihilated, then it can be said that the thinking mind in that body-mind organism is dead and only the working mind remains.

  • The thinking mind can be temporarily suspended through the control of breath. It can be annihilated only when there is total understanding that God’s will prevails all the time and the different forms are only puppets having no free will of their own. With this understanding three beautiful things happen: there is no ‘one’ to feel guilty or proud, to get frustrated or to have a sense of enmity. Life becomes simple.

  • When we accept that God’s will prevails all the time and not the individual will, the ‘me’ as the doer gets smaller and smaller till it gets completely merged in Consciousness.

  • When the sense of personal doership disappears with the total acceptance that “All there is, is Consciousness,” the thinking mind ceases to exist during the waking hours as in deep sleep. What remains is the light of pure Consciousness, the indestructible ‘I AM.’

Schedule

5:00 – 6:30

Wake up, Wash up.

6:30 – 6:50

Morning prayers, followed by Zazen (natural meditation)

7:00 – 8:30

Yoga / Pranayam / puja

8:30 – 9:00

Clean up

9:00 – 9:45

Caretaking Practice

10:00 – 12:00

breakfast

12:00 – 12:30

Relaxation time

1:30 – 5:00

Divine action: singing, dancing, smoking Ganja, laughing, praying, and or meditation

5:00 – 6:00

Zazen and Evening Service

6:00 – 6:30

Dinner

7:30 – 9:00

Evening meditations

9:30 – 5:00

Rest & get comfortable

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