Posts In: shamanic yoga

THE VAAHAANNH

February 12, 2021

ANIMALS, THE CHAKRAS & THE ELEMENTS

“To unveil the great Goddess of Nature
is Yog.”


Tantric wisdom recognises that different creatures all have their own particular expression and power that it is possible for us to align with through invocation. The animal energies that we connect to spiritually can be a benefactory element to us upon our path when we make the connection to them.

To evoke the animal powers within us
is to return to nature.

Tantrics lay the greatest emphasis upon the return to the natural state. The natural human animal is one who is divorced from the disempowerment of surface structures upon the soil of life. Instead, the natural human animal is married to the depth of nature’s womb and it’s simple and definite laws.

The wisdom of nature opens up the spirit of the natural human. The Yogins call this spirit Pashupatinath: a form of shiva who is deeply in contact with all the elements and all the beasts that roam the Earth and the astral plane.

We all long to reach the state of natural spiritual being, we might sometimes go about getting there in less than optimal ways that can become self-defeating. We all long for the wisdom of nature to flow through us and wash the burdened edifices of un-nature. We all long to return to the garden, where rules, structures and impositions upon the spirit have no place.


The ancient yogis,
who left footprints in the Earth for us to follow,
were those who acknowleged,
yet disregarded,
that which was not in tune
with the rhythms of nature.

Rather, they evoked and invoked the spirit of nature as a way to protect themselves from the constricting artificial structures of ideology. The way of Yog could be said to be a kind of stripping away of all that which blocks the path of nature’s power from flowing.

Many of the conditions that we suffer from are not natural conditions of suffering, but are reactions to the Man-made structures that we live in – this includes both physical and psychic structures. Many of us may not be able to run wild and naked in our daily lives, but whilst living in the midst of the structures and edifices of life, we are able to open up a parallel line of natural being. That parallel line is the inquiry that Tantra concerns itself with.

The Yogins stand for unity – and that can also be taken to mean a unity between nature and non-nature.

Animals & Chakras



The Chakras are doorways
to our innermost world.
Each chakra has its own unique quality
that connects us
to the many constellations of our spirit.

Mantra (sounds) and Mudra (postures) are ways of accessing the Chakras and unfolding their potentials, whilst healing the structures and patterns that suffuse and inform the world through the chakras.

By viewing nature, and our nature, through the lenses of the Chakras, we can become aware of all manner of imprints and indoctrinations – for these are held within the Chakras themselves.


By working with the imprints in the Chakras
we resolve many karmic themes
and dissolve the illusions and dreams
we might be mistaking for Reality.
This is a place where
the animal energies in the chakras
become allies on our spiritual quest.

Perversion of the human spirit could be seen as a result of deviating too far from Mother Nature herself. Yog, in its raw form, does not ask us to develop ourselves spiritually, open the Chakras, or awaken Kundalini. Rather…

Yog understands that
in our natural state
we are already open and awakened.

Yog, in its original tantric understanding at least, provides a path aimed at leading back to our natural state of being. It is about allowing the force of Nature to simply flow without us putting up a fight or resistance. The potentialities of the Chakras await us beneath the programs and patterns that are imprinted on the face of nature.

Pashupatinath

The Friend of all Animals


Pashupatinath is a form of Shiva and literally translates as the friend of all animals. He is the friend of the Pashu’s, which means all creatures, both physical and astral.

Pashupatinath has 5 faces, 4 of which face in the cardinal directions, the fifth face gazes into the great beyond. Each of the 4 faces of Pashupatinath look deep into each of the physical elements of earth, water, air and fire. The 5th face gazes into the subtle element of Akash.

Collectively, the 5 elements are known as the Panchabooht. Panch means ‘five’ and Booht means ‘spirit’, and so Pashupatinath is the one who looks into and sees the secrets of the spirits of the elements.

In Tantric science the Panchabooht are known as Bhumi, Jaal, Vayu, Agni and Akash. They are the five elements that inform all levels of life on earth. Tantrics have timelessly honoured all creatures as links to the Panchabooht elements.


Each Animal is a creation
and carries a dominant Chakra energy
and the corresponding Element.

By honouring the animal spirits we can gain deeper insight perhaps into our human-ness or possibly into our lack of it. The elements of Panchabooht link us to the different Chakras and the vast array of creatures that live with-out and with-in us.

If you would like to join one of our rituals part of our Animals Series,

CLICK HERE

SHRAVANA NAKSHATRA

February 9, 2021

The Star of Inner Wisdom

Wisdom comes in silence,
where the sound
between the diversity of thoughts
is revealed
.”

Boonath

The upcoming New moon of Thursday 11th of February 2021 will be in the lunar house of Shravan. When the Star of Shravan meets the new moon and intersects with the human astral body, it is an auspicious offering of the lunar year to us for developing clairaudience – the ability of the third ear of the throat chakra to hear whispered secrets.

Each Nakshatra (lunar house) brings a particular energy into focus. The yogis tune into the stars and the moon within their rituals and decode the soul – studying and freeing themselves of the impositions of illusory structures.

Shravan Nakshatra pertains to themes of sound, hearing, listening, words, language, noise and all the themes that encompass the throat chakra.

Sometimes we starve to be heard,
Sometimes we starve for magic
because we do not hear.

Wisdom is simplicity’, it has been said. In the cacophonous themes that reverberate in the inner ear of excess consumption, along with the sounds of seemingly variegated dualisms, where can secret simplistic and magical wisdom lay her head? A head moist with Moon sweat.

Crocodiles & Snakes


Shravan Nakshatra encompasses Makara, the crocodile constellation (Capricorn). It rules over ancient things – the crocodile itself is an ancient creature.

The energy of Makara brought to us by Shravan reveals to us the echoes of sounds of the past. This Nakshatra of Shravan offers us an ear of listening, to revise the ancient lessons needed to be heard if we are to move into the secret sound of wisdom.

Ananta Shesha is the Naag king of Snakes. He is the 1000 headed serpent upon which Vishnu – the ruler of this Nakshatra rests. Ananta is another name of this Nakshatra Of Shravan. Ananta is eternal. When disillusion of opposites comes, Ananta remains unchanged. He is the crown chakra beyond terrestrial reach – from which the Anahat Naad (original sound) emanates. Ananta Shesha was sent under the earth by the creator to hold the earth in place, he keeps balance and stops it falling into the sounds of duality.

The Silent Wisdom of Mauni


This coming New Moon is known by Tantrics as Mauni Amvasya – the Annual Tantric ritual night of silence. For thousands of years it has been kept as a silent time by Tantrics.

A time of mantra and working with the inner-ear of the throat chakra to gain admittance to the inner word of words. A Mauni is a silent sage possessed of inner wisdom, the wisdom of both inner and outer sound. Language and noise can veil the more silent tones of wisdom. The Mauni is she or he who has stripped the forms of sound and gone to the naked music of the soul.

The practice of Mauna is the yogic technique of working with speech. Part of Mauna is to keep silence but it encompasses so much more and presents many inner practices of finding the magic inherent within sound.

When Mauni Amvasya falls under the Shravan Nakshatra it brings a major blessing: it can gift one with the clairaudience powers of Moon-infused flower dew.

The Healing Science of Flowers


Neelpadma is the blue lotus that rules the throat chakra. The Tantrics know that it flowers in twilight at dawn. If Neelpadma is found at the time when the New Moon is in Shravan Nakshatra, the moisture upon its petals is imbibed with power that can confer clairaudience to those who drink it.

This is the science of flowers
that the Siddhas keep alive.

Some lotuses bloom in the twilight of dawn and some in the twilight of dusk. The lunar house upon the full or new Moon at either dawn or dusk leaves healing moon milk-like dew drops upon her lotus petals. If the blue lotus Moon-milk is taken when the full moon is in Shravana, then it makes the physical ears hear much better and can cure hearing problems.

It is not a theory but a practice that can be verified by the Moon and flower practitioner.

Chandrapadmavidya
is the name of this mostly unwritten
& hidden science.
It means the wisdom of the Moon flowers.

Shravan Nakshatra is the farthest Nakshatra from the elliptical zodiacal belt and rules rare flowers. Far away and rare flowers that are ruled by this Nakshatra are medicinally harvested by Yogins when the Moon is in Shravan Nakshatra.

The Original Sound


The Yogin listens and hears the Anahat Naad – that is the sound of silence in-between the various sounds that bounce off the walls of our inner universe. The internal dialogues that repeat in our inner sanctum are what create our reality.

The Tantric axiom of ‘There is nothing out there’ reveals that there may be a lot ‘in there. The Anahat Naad is the nourishing sound. Ana means food and nourishment, Hat implies duality and Naad is sound. A balanced diet is indeed of psychic and physical necessity.

The Moon Bird


Shravan is the Star constellation of Aquila. Aquila is the eagle, Vishnu the ruling deity of this Nakshatra has as his Vahaanh (power animal) the eagle.

This is the Nakshatra of extreme psychic sensitivitya d the throat chakra which is under its rulership. This Nakshatra is contained within Capricorn. When Shravan Nakshatra is in the lunar orbit, it brings an extreme sensitivity to sound – when in the new Moon then it brings awareness of inner sounds. The symbol of this Nakshatra is an Ear.

This is a good time to work
with mantra and observe silence.
Wisdom comes in silence,
where the linking sound
that lives between and within
the diversity of thoughts
is revealed and unveiled.

The energy of Shravan Nakshatra is the profound quality of taking in and listening. The ability of remembering and keeping information is brought by this star that rules the memory aspect of the Manas (division of mind). When this star creates a vortex with the new moon, then it draws issues around listening and hearing from us to look at. The lunar sway can go as deep as our souls, to draw clairaudience from the throat chakra.

Shravan’s lesson is all about hearing the unheard, forgotten and secret silver and gold intertwined thread that connects all things. This thread resonates mystical sound with the breath of innocence. When we are a storehouse of information in the spectrum of sound, then the dualisms and separations inherent in the codes of language and variegated principles, challenge us to hear the song of unity. Should the gold and silver threads end up untwining themselves – this is the loss of hearing the secret sound.

The Trimurti


The Trimurti are the 3 principle energies of creation, maintenance and destruction. These 3 qualities are ever present in all things. The energy beyond the middle, beginning and the end is the doorway that opens when the balance between them is established.

The energy beyond is a quality of mystic sound inherent within the 3 Trimurti energies. Neither a cry of birth, expressed by the mantra Hey, nor the death rattle expressed by the sound Ho. But the spirit between them.

The Nakshatra of Shravan is one of the 3 lunar houses that have their ruling planet as the Moon. The ruling deity of Shravan is Vishnu. Particularly in his form of Vaman, the dwarf god. Vishnu is the middle part of the Trimurti – he is the balancer between the energies of creation and destruction.

It is to be remembered that Shravan is symbolised as an ear, and it is the ear that keeps the sense of balance in the human system. Vishnu then, is like the cosmic ear. He is the maintaining energy that keeps equilibrium within the Cosmos.

The 3 steps


The constellation of Makara (Crocodile) encompasses Capricorn and is known as the Aquila star constellation. Aquila star constellation has 3 principle stars that are in a direct line and constitute Shravan Nakshatra. They are: Alshain, Altair and Tarazed. They are visible in high summer when they come alive.

Vishnu in his form of Vaman, the Dwarf God, takes 3 steps in the famous story where he defeats Mahabali who had taken over the 3 worlds. The steps that Vaman takes are the 3 stars. In one stride Vaman steps from the Tarazed star to the Alshain star, for the next step, Vaman follows his step and treads upon the head of Mahabali, the head of Mahabali represents the Altair star.

Mahabali is the middle and brightest star of the 3. The step upon the head gradually darkens the star and presses it into the underworld until it returns to its glory in high summer. At this part of the year that we are in now, the star reaches its deepest point of departure and Mahabali resumes his throne as lord of the underworld. 

When Shravan Nakshatra 
appears on Mauni Amvasya, 
then Mahabali calls us 
into the very depths of underworld sound.

The Ear of Shravan


The Ear of Shravan gives us a Vaak Siddhi which is the power of speech. Vaak Siddhi is linked to the tongue and how it is used. The Vaak Mudras are the mudras that work with the tongue as a means to access the inner ear at the throat chakra. 

The throat chakra 
is the ear of clairaudience 
that admits us into the world of hearing the spirit calling.
It is the ear of finding the way home through the noise.

There is a wisdom of hearing beyond information that exists within us all. By tuning to the astral energies that rule that intersect with the spirit, we may see the effect they have upon us; we may see our reactions to effects; we may open doors within.

Central to Tantric practice is the tuning into the astral plane through focussed ritualised formulas. Reducing or extinguishing all impositions upon nature at twilight and sitting in simplicity and listening to the spirit beyond even silence – reveals a place of power.

If you would like to join our Thursday Ritual for Mauni Amvasya

CLICK HERE

LOHRI

January 3, 2021

Welcoming Back the Light

Amvasya | Dark Moon
Wednesday, 13th January 2021

Loh means light and gives its name to this festival day of welcoming back the light. This is an ancient Indian pagan festival that is celebrated in the North of India. It has echoes in South Indian festivals that occur at the same time. On the other side of India, 1000s of kilometres away in the south on the same day, Bhogi festivals are celebrated, which have identical elements. All these festivals are centred around the lighting of sacred fires.

To befriend, 
& become befriended, by Nature 

Tantrics have aligned to these rituals as a way to both befriend and be befriended by nature. Such so-called pagan celebrations of the rhythms of nature have been dismissed by orthodoxly as primitive and based on superstition. 

Tantra 
is a pagan tradition 
of honouring 
the forces of nature. 

Some of the traditions and festivals became assimilated into the widespread arena of religion while others remain more obscure or only regionally acknowledged.

What may not be apparent to Westerners is that orthodox religion in India is highly organized and deeply discriminatory within a class system that itself strives to keep in place such discriminations.

There are temples in India where only higher classes are admitted, this seems to have gotten even more corrupt with the passage of time. The higher caste priestly orders, have their fingers in politics and economics more than might be known.

Tantra, on the other hand, especially within this Left Hand Path, has been horizontally organised outside of formal institutions and widely inclusive, both of class and gender differences

Western Views 
& the excessive fire of modernity

Until recent times, 
Yoga in India was a male-only tradition.
Western women were allowed
to join practices
because of their money
& their status.

Western women have entered into the yoga arena only within the past century and because of the generous economic offerings they were making to Gurus and their ashrams. It is common in fact still today for higher class priests and teachers to admit Western women into their classes, but refuse Indian women.

A lot of the rituals 
that the male line carries out 
are paradoxically not suitable for women, 
though Western women 
might be the main followers
of the practices.

Fire rituals are most unsuitable for women, they can cause great imbalance to the female bodily chemistry, disturbing the reproductive faculties and menstruation. 

The female chemistry carries an excess of fire in accordance with menstrual rhythms. These rhythms can become agitated and disturbed when working with powerful and unsuitable rituals that involve fire. Rituals are to be understood as powerful harnessing of energies that produce powerful effects. That we live in a very solar oriented society, with excess of light in terms of electricity, already gives an excess of fire to the organism. 

Fire rituals came from a pre-electricity era, it must be remembered. 

Both the modern man and woman suffer from the imbalance of excessive fire and heat in the system. Cooling practices are more called for in this time to balance the solar and lunar forces in both the psychic and physical organism.

Many of the structures of the prevalent Vedic mantras do not include the feminine Matrikas (tones) and unbalance the female constitution, if overly worked with.

It is essential to see 
that the ritual practices 
of the Vedas 
were never meant for women.

They have indeed landed in the hands of organised patriarchy and carry forward great streaks of fascism in the way that the philosophy of the Vedas has been used and manipulated by the higher classes to subjugate and exploit people greatly under the pretexts of religious dictates.

Witches & Pagans
Wisdom of the un-Civilised

Not all Indians actually honour the orthodoxy and the higher priestly classes in the same manner that Westerners often do. Those who are not in the elite know by direct experience how the higher religious classes mix their powers with religion to subjugate and exploit what they – the higher classes – deem as the common and uneducated pagans.

The tribal, 
shamanic & Shakti traditions 
have often been outcast 
from the orthodoxy 
as lesser or uncivilised.

The Tantrics did not arise as a reactionary measure towards the orthodoxy as several popular Western scholars of Indian lore have assumed. The Tantric wisdom predates organised form, and is the natural essence that imbues and developed into organised form. 

Tantra 
is the uncivilised 
and pagan roots 
of all Orthodoxy.

It is like the folk wisdom of the Witches in the West, who were burned by the patriarchal inquisition and replaced their wisdom with codes and structures that go against nature and the laws of compassion.

Northern Talk

There is a saying in Punjab 
that if you see a priest 
first thing after leaving your house 
you should go back home 
and wash yourself of the filth of their presence.

Although Lohri is a festival that is confirmed today to some parts of Northern India, once upon a time this festival was embraced by the whole of the rural people of the North. 

Even Pakistan, when it was still part of India – in relatively recent times – and not a separate state as it is now – It was a place of Tantra that recognised festivals such as Lohri which are now commonly regarded as minor folk festivals that do not enter into the religious mainstream.

Tantra still thrives in an underground form in the North of India, where many of the ancient natural pagan rites are adhered to. In places such as the Punjab this can be seen. Both the external and the underground Tantric practices that are prevalent there, are more in the tradition of shamanism and Nath cults that are not always linked to some of the well known hierarchical Sampradaya orders, but have their own origins and lesser known and secret lineages.

Punjab is a northern region of India infamous for its raw disregard of upper class orthodox elitism. It is also a state in India where 5 rivers converge. The 5 rivers of Punjab correspond to the 5 nadis (energy lines) of the throat centre. Indeed the North Indians are highly vocal and known throughout India to produce the most legendary singers. This is why Lohri is a festival of song and festivity.

Rock your Baby

Lohri in the North is also understood to mean ‘to rock a baby’. Newborns are blessed upon this day. The first Lohri of newborns is a time of great celebration and the reception and giving of blessings. The Hisdray arrive to bless children on this celebratory day.

The Hisdray or Kusray – as they are called in the Northern states – bring blessings to Babies and Newlyweds

Hisdray
are an ancient & mysterious 
cult of eunuchs 
– transvestites, hermaphrodites 
& more recently transexuals –
who have the power of Vaak Siddhi:
the power of blessing or cursing
through speech.

They come to bless upon the day of Lohri to both babies at their first Lohri. The festivities  involve group prayers, games, song, dance and other festivities of Lohri, sweets are made, given and collected, fires are lit and games are played.

Honouring the Guest

What many people commonly do to celebrate the winter solstice is basically done on Lori. Fires are built at sunset and circumambulated. But why is Lohri not celebrated upon the Winter Solstice?

The Solstice is a solemn time of the year’s longest night, a time when the night forces are in full force and honoured by the Tantrics by immersing themselves fully in darkness. 

The Dark 
is deeply tuned into 
around Solstice 
by Tantrics.

When a long staying guest leaves our house. It takes time to acknowledge their absence and come back to a settled state without them there. This is how Tantrics consider Winter Solstice.

Lighting a fire 
on the Winter Solstice 
equals to rejoicing 
for the guest leaving 
while the guest 
is still in your home.

Tantric allow for the guest – darkness – to leave with dignity and mourn their departure. Perhaps the modern denial of the night forces is responsible for lighting fires even before the guest of half the year has departed. In the Tantric view it is ungraceful and ungrateful to see off the dark in such a way. For she has given so much. What she has given exactly is for one to discover for themselves.

The Tantric learns to honour the feminine forces of the dark and lingers and pays respect for a while, as she trails off into the shadows.

Some of the folk games played by children on Lohri reflect this. In one such play of children, the child is painted black and tied with a rope held by his friends, he asks for Lohri (sweets) in a sing sing type of way at the doors of his neighbors. If they do not respond sufficiently the rope that restrains him is loosened by his friends and he enters the house to break things therein!

The symbol 
of the game is explicit, 
the Dark is asking 
for a gift & blessing 
before it can depart 
knowing it has been appreciated, 
& honoured.

The dark gives her gift when she has been honoured. Just like the gift of a child that emerges from the dark womb after a 9 month stretch inside the Mother.

Interestingly, children and newborns are blessed on this day which is believed to carry a great blessing for rising strength.
At the other side of India, in the South, in the same day Bhogi Pandigai is celebrated. It is also a festival of blessing children and lighting fires.

The First Dark Moon

A rarity, 
Lohri occurs this year 
in its original 
Tantric place of power 
upon the Dark Moon.

The first Amvasya (dark Moon), following the winter solstice, sees the time to let go and say farewell to the dark season. It is a time to begin lighting fires for the new uprising guest of expanding days that is upon us as the Moon waxes for the first time in a full round after Solstice. As the Moon rises from the Amvasya she brings with her the season that reflects the sun.

Tantrics work with honour the fire on the ritual day of Lohri. Saying  farewell to the dark and welcoming the light. Nuts and seeds are thrown into the fire with prayers, as a way of releasing the old and welcoming the new.  In some regions, old garments and items that hold old energy are put to the flames of rebirth.

The next day after Lohri is marked as a Makar Sankranti or Maghi Sangrand – this is the beginning of the new calendar month, known as as Maghi in the North, and the month of Tai in the Tamil calendar.

Day of the Crocodile

Sankranti or Sangrand is the first day of the month. Makar or Maghi means crocodile. It represents a new astrological force coming into effect and raising the season to one of light and warmth, under the reflection of the first waxing moon of the light half of the year.

Makar Sankranti is a day that recognises that the coldest day has passed, and the heat is building by the growth of the first Moon-round post winter-solstice. Kites are flown, in many regions, this represents the rising new season. In Gujarat, this is a central custom in the festival which is there called Uttarayan. Kites abound in the skies at this time, though the custom still exists, it has declined in recent decades as the hand of modernity sweeps across ancient customs. In the South, Sankranti Makar corresponds to the festival of Surya or Tai Pongal, many of the ritualistic customs are similar to those of the North, even down to the dishes that are cooked. 

Pongal is widely celebrated by the Tamil people – the Southernmost state of India.

Makar Sankranti traditionally begins with a morning dip at sunrise in a river, even when the temperatures are freezing. This is a symbolic and magical gesture of cooling the body and spirit for the heat of Surya (sun) that is rising with the coming Month. The day of Makar Sankranti marks the beginning of Uttarayanna – this is when the sun enters the 10th zodiac house of Makara.

Makara 
corresponds to 
the western Capricorn sign,
& is symbolised 
by a Crocodile. 

Makar Sankranti indeed derives its name from Makara, the crocodile constellation. The dip in a river in the early Morning on this day that brings with it a new rising astrological cycle is a way of honouring the Crocodile energy. 

The Goddess Ganga (as in the river Ganges) rides upon the crocodile Makara, as does the God Varuna, the deity of the seas. The cooling blessings of the water element are sought as the moon raises the tide for the first time post-solstice at the beginning of the season of building heat. The energies of water and fire come together at this sacred festival time. 

The fire is lit at sunset on Lohri and burns till sunrise when the water dip is traditionally taken.

Tantra
Keeping the Spirit Alive 

As modernity has set in and altered the structures of living, the celebration has started to decline from a form of ritual worship into a public holiday even within rural communities over the last decades.

Sacred days often can be lost and turned into commercial festivities where the aspect of ritual is removed from its central position. Alternatively religious or cultural dogma can pervade such festivities, until the essence and power of the ritual day is obscured.

Tantrics are those who keep the sacred rituals and their significance alive by imbuing them with life force and Tapasya (spiritual effort) 

If the sacred days are understood as portals, to be worked with and honoured in a ritualistic manner, then the chance of taking them for granted as mere customs, or dismissing them as superstitions is safeguarded.

In Defence of Magic

Lohri 
reveals how modernity 
can swallow magic 
and erode powerful 
necessary rights of passage, 
necessary if we are to align 
to the Wisdom of Nature.

The festival of Lohri has much to show us, if we reflect upon the light it sheds carefully (Lohri literally means enlightening).  Lohri reveals how powerful rituals and customs bring people together in communal prayer and blessing. This is the very essence of Tantric ritual.

Lohri reveals how the solar light-oriented face of civilisation does not give honour to the balance of nature’s two ever-present, mutually informing and empowering forces of dark & light.

Lohri reveals that the deepest wisdom, which is the Wisdom of Nature, can easily be glanced at sideways as primitive by the patriarchal eyes of orthodoxy.

And what Lohri perhaps most importantly can reveal to us is to align our currents to what nature is telling and showing us, and not push the guest out of the house before thanking them for the gift of their presence. For in doing so we banish magic from our lives.

If you would like to join the ritual,
CLICK HERE.

KALI PUJA

December 18, 2020

The Womb of Creation

Monday 21 December


A big planetary
rotation of forces
occurs on Winter Solstice,
as the longest night
of the year
takes us to the very depth
of outer darkness.
This extended darkness
of the macrocosm
is mirrored
in our inner microcosm,
as we are but a reflection
of nature.

– Boonath

Dear Friends of the Healing Circle of Shadow & Light,

The longest night of the year is upon us.
Winter Solstice presents a polarity shift in the three worlds, that is the earthly, the lunar, and the underworld.

This holds true in both a physical and spiritual sense. The physical energies in our body are expressed in the three metals of Silver, Gold and Iron. These elements intersect with our spiritual being and influence us deeply.

The Solstice is such a day of potent physical and spiritual influence, tantrics recognise this and timelessly work with and harness such cosmic waves in the context of healing ritual.

Moon, Sun & the Black planet
Shuni (Saturn)
are expressed in the metals
silver, gold and iron.

On the morning following the winter Solstice, the rising light will melt the cycle that we have been in and the solar force will lengthen the days in the endless cycle of Death, Life and Mystery.
In the language of Tantra, Silver is lunar, Gold is solar and Iron is Saturnian darkness.

The balance
of these ever moving
three elements
is the Tantric pursuit.

The right measure of each, opens doorways within and without and creates magic.
Upon cosmic events such as the Solstice, Silver, Gold and Iron meet upon the year’s longest night and a transform of relationship between them and us takes place.
The structures of one’s Soul can be glimpsed within such polarity-shifting times under the guidance of the Tantric goddess Kali.

KALI MANDIR

The Womb is the Temple

The deep shadows that obscure her face are glanced and glared into, upon this ritual tantric night of Kali Puja, that is, the night of the Dark Goddess.
Tantrics reveal that the shadows of the womb are most accessible upon this night most Tantric.

Kali Mandir
is the Tantric name
for the Womb.

It translates as the temple of the dark goddess.
Kala is time, but Kali is that which takes away time. This is revealed in the Tantric image of Kali Dancing upon the body of Shiva. Shiva lays there with phallus erect, receiving the life giving currents of the One who destroys time. That one is Kali Ma, the Dark mother.

The child in the womb lives in the timeless realm. The Child’s birth is a death out of timelessness into the realm of time. This realm of time is the realm of Kala. It is the realm of time and space, the realm of cause and effect, in which we live and die.

HEALING

The Traumas of the Womb

Kali Puja is a night when the axis shifts and the days start to lengthen, it is a death of the dark season and a first birth of the light. Kali is most powerful on this night of witchery just before, when her night is the longest we will know in the year.

The darkness
creates a portal
that draws the spirits near
and offers a chance of healing
deep ancestral Karmas
related to the womb.
The womb being
the one that birthed
the whole enterprise.

The womb refers to the Shakti area of creation in both Woman and Man.
This long night has a very deep energy that can be observed by listening to the currents of energy. It is a night as deep as the womb of Kali Ma, the womb from whence we came and to which we will return.
Tantrics have followed these junctions since time immemorial and aligned themselves in concentrated ritual to the currents of nature.

We will follow suit
and partake of many
a dark mudra and mantra
on this night of Ceremony
to the Dark mother herself.

Practices of working with the womb are central to this night. What more can be said other than that it is a deep place, indeed the deepest cave of all creation.

Maha Kaal Bhairav Jayanti

December 7, 2020

To Face One’s Own Death
Descending Half Moon Ritual

“Oh Bhairav,
Ruler of the North,
You who are the House of Death,
And the Death itself,
You who are Time,
Teach us the secrets of Fear and Devotion,
Maha Kaal Siddhi be yours to teach,
The magical secret beyond time.”

Boonath

Monday the 7th of December is the Descending Half Moon. This is known to Tantrics as the annual day of Maha Kaal BhairavJayanti, the ‘birthday’ (Jayanti) of Kaal Bhairav, the Tantric deity of darkness and fear. The 8th night of lunar waning every month is Sacred to Bhairav, the darkest form of Shiva.
The 8h descending lunar night is known as Bhairav Astami. Or Kaal Astami.
Kaal means time, Astami means the eighth. The last Bhairav Astami of the dark half of the year is the most sacred one and is Bhairav Jayanti, which is why it is considered Bhairav’s ‘birthday’ (Jayanti).

Kaal Bhairav represents Time and Death. In fact,  Kaal means ‘dark’. He is represented as the Crow master who rides upon the Black Dog. Crows and black dogs belong to his realm and are the messengers of his secrets.
Kaal Bhairav is the heavy and slow planet Saturn. The Planet Saturn is highly active upon the inner astral plane in the Northernmost hemisphere at this time of the year.
This night of Bhairav is sandwiched right between the last Full and Dark Moons of the Darkest Season of the year, when the length of the nights are at their peak and Tantrics spend time investigating the dark layers of their being.
   

THE DEEP DARK LAYERS

Of the Soul

In the ritualistic circle of Tantra this is a time in which to study the deep dark layers of oneself, peeling away the outer layers like an onion to reach the sometimes tear-inducing taboos of the nether-regions.  

Subjects such as death,
fear and time are approached
in this ritualistic night.

Time is of the essence and our time can be something devoid of magic. It then becomes something to waste away when it is barren of moonlit magic.
Some of the modern rituals we repeat are worth our investigation. If something is repeatedly done with our concentration then it becomes a ritual.
Rituals can both entrap and liberate.
Kaal Bhairav ritual-worship has the potential to show us the most obvious yet easily unseen things of what we are doing with time – or perhaps what time is doing with us.
   

IN FEAR

We find Devotion

Bhairav is the ultimate destroyer.
The story tells that it was he who beheaded even the creator. Bhairav suffered for it, yes, whereas the creator found liberation.

This night’s ritual follows the narrative of the subtle tale of Bhairav’s journey to the North. It is a subtle tale that encompases the deepest and darkest corners of the soul, not to mention the most destructive aspects.

The story tells that, after Kaal Bhairav beheaded the creator, he could not get free of what he had done. Destruction and creation literally stuck together, as the head of the creator stuck to Bhairav’s hand and rotted putridly for aeons upon aeons. In the end Bhairav finally crossed the invisible line between life and death and traversed the threshold of creation and of destruction.

This story points to an inner reality that is to be meditated on.
Life and time, creation and death, all hold hands in the fear-inducing realm of a Kaal Bhairav.

Within Tantra
the Bhairav ritual & practices
are highly secretive.
They are to be proceeded with caution,
for they arouse
our deepest & darkest
innermost fears.

Raising fear carries a great healing power if one works with the raised material in the landscape of the soul.
The various names of Kaal Bhairava are powerful Mantras that move repressed fears in us.
The freedom of finding and facing repressed fears, frees us from agitation as there is nothing to move away from, this works like a mirror, there is then also nothing to move towards either.
The place of Yogic power comes in this inner constellation.
Drive dies and spirit power takes its place.

The creative spiritual impulse
is not free of death,
for creativity without death
is stagnation.


NORTH

The Direction of the Spirit


Bhairav is the ruler of the North.
North flowing rivers take the spirit out of the body, the dead are placed to the North in Tantric wisdom.
The liberated spirit goes North beyond the grip of the illusions of the astral plane.
Bhairav is the God of Kashi (today renamed ‘Varanasi’), the sacred city of death in the North. The place in India where the Ganga river flows North. It is a region of the astral-plane alike.

Bhairav
is therefore a deep friend,
liberator and protector,
if he is approached in honour.

He holds the Danda, the stick of power he gained after aeons of pondering the dead creator’s head in his hand.
For this Bhairav is called Dandapaani, ‘the one who carries the stick of power’.
It is the magic wand of the Wizard and Witch.
It is the spine that flows with the dance of circuitry in the currents of life and death.
It is the stick within grasp when we study the mysteries of Bhairav.
It is the stick that carries the soul across the portals of life and death.
The stick is called Kankala Danda, literally the ‘skeleton stick’.
The stick of Bhairav gives the protection of courage to go under the surface of skin and flesh, right to the very bone of the matters that weigh most upon us.
Bhairav asks us ‘are we here to live or are we here to die?’

This practice
is a most northward pursuit
in which one works
with one’s death.
It works with
the time one has
…and the time
one does not have.


THE RITUAL

Investigating Death


On the occasion of the yearly Bhairav Jayanti, the Tantric practitioner tunes to the celestial and atmospheric waves of nature and harnesses the flood of the spirit.

The Tantric
comes to know that destruction
is the other hand of creation,
both go together in the cyclic dance
of death & life.
Both destruction & creation
go hand in hand.

In this ritual we might chant his 64 names if we come that far.
By tradition, his Bija mantra is never written, but it will be uttered in this dark night’s ritual.

His mudras are Maha Kaal Asan and Kashi Mudra. These physical movements send the spirit North to the world beyond.

Maha Kaal asan takes a step through the three worlds, it reaches skyward, whilst rooting deeply, and requires the focus of the middle realm that we inhabit. This Mudra teaches us slowly of the walk – called life – we take through the triple realm of our being (which we began to explore last Monday on the first part of this new 4-part series – read about the myth of Shiva destroying the three worlds of illusion on our blog).

The inner and outer Danda mudras are practiced, including the antar Kankala mudra (the inner skeleton practice)…

… a dark practice
of calling upon one’s death,
not suitable for the faint hearted
or the spiritual consumerist
and sensationalist.

Tantra may have become sensationalised as pleasure and spiritual indulgence, easy to buy into in the modern era.
But the old-school rules of Kaal Bhairav are within the timeless laws of pain and pleasure: the two go together.

Under Kaal Bhairav’s  jurisdiction,
the taboo – even unto ourselves –
is approached on the ritual
of his birthday night.

He is Time, he is Death, he is obstinate, tenacious, terrifying and immovable by his laws. He can reveal where we are obstinate, tenacious and immovable to his laws of Time and Death.
He can show us how to die, many may be consumed with the issue of  ‘how to live’, but the tantric equally concerns themselves with ‘how to die’.

He can show us the lessons we are not learning and having to repeat for lifetimes long.
But he demands that we have courage to face our pain as well as our pleasure, for pleasure alone does not fill the cup in his realm.
Just like Shuni (the planet Saturn) that he is, Kaal Bhairav, takes us beyond and far behind the limits of darkness, death and time, he is heavy and slow and gives depth to the soul who dares to meet his gaze, the soul who dares to face themselves in the dark finds a deep friend.

We hope you will choose to join us forthis ritual and
venture together on this journey into one of the darkest
themes in Tantra.


HARA RING  

– Boonath & Kim

DEVA DIWALI

November 28, 2020

& the Myth of Tripurari Purnima

Deva Diwali is the rejoicing in the spiritual world of the awareness of Shiva to cast the arrow of aware vision upon the blind Karmas of both the Matriarch and the Patriarch. These Karmas are revealed by the force of planetary currents upon the astral plane on Deva Diwali.

Deva Diwali is the Diwali of the Spirit World.
Tripurari Purnima is the full moon of Shiva in his form known as Tripurara. 

Tripurantaka is the destroyer of the three worlds. Tripurari (Triparuri are the three worlds) Shiva’s arrow-like vision destroys them.

In the Tantric year, this is the second most important ritual day that is dedicated to Shiva. The main one being the Shivaratri, which translates as the night of Shiva.

Tripurara is a name of Shiva. It means the lord of the three worlds.

Pura signifies a land or a place. The forehead marking upon Shiva is the three lines that denote the three realms.

What are the three worlds and how do they relate to this Full Mooned night?

Svarga, is the spirit world, Patala, is the underworld of the unconscious, and Bhumi, is the earth plane where the two worlds meet.

These worlds are symbolised by 3 terrestrial metals.
Patala is related to the heaviest metal of Iron, The lightest is Silver in the mysterious and unseen lunar world of Svarga, Gold is the weight in between, twice as heavy as silver, it is the metal of the revealed world, illuminated by the golden sun in the daylight, it is the earthly plane of seen things, known in Tantra as the realm of Bhumi

THE ASURA BROS

The story goes that there were three Asuras. These three brothers wished to dominate creation. Collectively they are known as Tripasura, the three.

They had got so powerful by worshiping Shiva and emulating the magical arts of Shiva himself.

Asura is often translated as Demon, this may have very many connotations to call them such. 

The Asuras are spirit beings who are overshadowed by unconscious shadows which lead them in destructive ways. 

The three Asura brothers were the Sons of the mighty demon Tarakasur who represents the destructive side of the sexual chakra. Tarakasur fathered 3 rapscallious sons named Vidyunmaali, Kamalaaksha, and Taarakaaksha.

The father had already met his fate at the hands of Shiva’s son, the world-famous elephant god Ganesha. 

The father was himself a powerful Yogi gone wrong. He had not completed his yogic austerity, but had prematurely gained power by a gamble. The gamble of premature power was given on condition that he could only be killed by Shiva’s son.

Knowing that Shiva was a Yogi far out of reach of the world and of family life, the wicked Tarakasur took the gamble of power. Once drunk on his power, he started to dominate unjustly with his newly acquired and seemingly unstoppable power. 

Little did he know that Shakti was to entice the mighty renunciant Shiva and bear a child with him. And so Tarakasur met his fate as had been ordained.

Vidyunmaali. Kamalaaksha, and Taarakaaksha represent the hidden karmas of the active masculine and passive femmine.

They represent the Moon, the Sun and Shuni (the planet Saturn). Shuni is he who raises Karma and that which has not been seen but must be faced.

The brothers, although devotees of Shiva, bore a grudge in their hearts that their father had not been as great as Shiva and had met his demise on account of Shiva’s son. 

The grudge that the brothers held against Shiva was to poison their hearts and cause their ruin.

The grudge they held represents the unresolved Karma with which they are synonymous.

THE CITIES OF METALS

The Three brothers and their endless magical concentrations and yogic austerities bore results after continued devotion. 

So much so that they won the favour of the creator. They were offered wishes for anything they so desired. 

Now, the 3 yogic brothers were so highly jealous of Shiva, who lived in the uppermost heights upon the sacred mountain, that they wished for their own heights and so wished for flying cities in the sky that would float above the abode of Shiva, 

The three brothers believed that if they elevated themselves higher than the unfathomable heights of Shiva then they would be greater than he.

The first brother asked for his flying city in the sky to be made of gold.
The second brother wished his flying city in the sky to be made of Silver.
The third brother wished for his flying city in the sky to be made of Lead.

The architect Mayasur was the one who built the cities in the sky for the 3 arrogant brothers. Mayasur was the great Architectural King responsible for building the destructive panels of life. It was he who built and gave his name to the legendary hall of illusionary mirrors known as Mayasabha.

The three brothers conspired to align the cities with the weight of the heaviest metal behind. It took a whole year before they could manage to form an exact alignment.

When they finally did, they conspired to ram full blast onto the sacred mountain upon which Shiva eternally meditates. 

They planned to smash the mountain to dust, and along with it, the great Shiva.

And so on the day in question, which falls upon Deva Diwali of the last Full Moon of the darkest part of the year, there is an astral alignment of destructive spiritual forces.

In Tantric science the metal of the Moon is Silver, the metal of the Sun is Gold, and the metal of Shuni (Saturn) is Iron. 

At the first place the three brothers put the silver flying city, in second place they put the golden flying city, and behind they placed the Iron city.

Silver is half the weight of pure gold, so they thought that if the silver should not do the job the gold would, and failing that the iron which is equal in weight to both silver and gold combined would certainly smash the sacred mountain.

Shuni is the planet that raises the deep unconscious imprints and most hidden karmas.

When Saturn is behind the Moon and the Sun, he reveals the hidden shadow sides of these two planets. These are the receptive Lunar and the active Solar shadows we are talking of. The unresolved sides are brought to the surface upon the spiritual plane. This occurs on the night of Deva Diwali and is revealed in sacred ritual.

FASTER THAN TIME

At the moment of exact alignment after a year of trying to synchronise they blasted the mountain at lightning speed.

In terminal velocity they broke through space and time, sound and vision barriers were transgressed.

But the Tripasura had underestimated Shiva, the master of Yog! 

In speed beyond light and thought, Shiva saw what was going on and summoned Vishwakarman, the architect of the universe and of the creative panels of life.

Shiva asked Vishwakarman for an arrow to be built that could destroy the 3 cities. It was done as the very thought was manifesting.

The arrow appeared as instantaneously as the speed of thought and Shiv took aim with his bow, known as Pinakka. The arrow rained fiery flames and torrents of water upon the three cities and pierced the arrogant hearts of the three yogis gone astray.

The cities rose in flames and Shiv danced the Tripura Nasha Tandava upon them, (that is the ‘vision of the three worlds’ dance). These are three distinct yogic dances that relate to Silver (light) Gold (middle) and Iron (heavy). They are danced upon this ritual night.

The blazing 3 worlds seemed to turn to dust and they departed beyond the terrestrial hemisphere and disappeared.

From the ashes of the burned bodies of the brothers, shiva drew three lines upon his forehead, one silver, one gold and one black.

[There are other variants of the story where Shiva only gazed upon the cities and they dissolved. Nasha means gaze. Some of the versions of the story tell of other quite charming details. For example, the great snake Vasuki (that Shiva wears as a necklace), was the bowstring, and the war chariot on which he rode for the task was Bhumi, the earth Goddess, and had the Moon and the Sun as its wheels. The deity of the heart was the arrow.]

Tripurantaka became shiva’s name after he destroyed the 3 cities and the Tripasura (the three demonic brothers).

Tripurara also became Shiva’s name, meaning ‘the lord of the three worlds’.
The forehead markings of Shiva bear significance to this story.

The mountainous home of Shiva is referred to as the stable seat of Shiva, Shivasan.

The story reveals how all of us walk in the balance of our mountain, which can be stirred up, or even ground down by the solar and lunar expressions of unconsciousness.

After marking his forehead victoriously, yet without vanity or display, Shiva returned to his Samadhi but was ever very attentive.

At the exact time each year, by planetary alignment upon the astral plane, the three cities in the sky boomerang back – like an echo etched in the fabric of time and space, they returned and attempted to bombard his sacred mountain meditation once again. The yogic power of the three brothers combined had etched itself into the ethers for infinity. 

Shiva takes a whole year to breath one single breath, and between each breath he is vigilant to cast the arrow and blast the cities back into outer orbit. 

The pause between each inhale and exhale is a place of vigilance and concentration where Shiva remains aware of the shadow of the three metal cities of gold, silver and iron.
That is, the heavy underworld Karmas of the feminine and masculine that Shuni (Saturn) dredges up from the unconscious feminine and the masculine poles.

The lunar and solar poles of Silver and Gold are raised once a year on this junction.

An opportunity is afforded to see into the hidden stories encoded in the inner and outer constellations we are living, unconsciously between the feminine and the masculine. 

Upon this yearly junction the three planets are positioned in such a way that they are pushed by Shuni (Saturn) from the rear, and raise the karma’s latent in the masculine solar (gold) and feminine lunar (silver). 

Saturn is the planet that rules the heaviest terrestrial metal that dwells in both the physical and astral body. 

Shuni is the king of the planets for his ability to cast shadowy unconscious darkness upon all and sundry.

The Deva Diwali is the rejoicing in the spiritual world of the awareness of Shiva to cast the arrow of aware vision upon the blind Karmas of both the Matriarch and the Patriarch. These Karmas are revealed by the force of planetary currents upon the astral plane once a year on Deva Diwali.

Deva Diwali 
A Gupt Puja

The planets are physical and affect us physically, but the planets also have realities in the astral world. This night of Deva Diwali is to be remembered to be based upon movements of the inner astral universe. It is after all the Diwali of the spirit world.

Tantra recognises several unorthodox gupt (hidden) festival days, these are in some ways mirrors of earthly planetary events, the Gupt festivals are times of very subtle inner work. More subtle techniques are applied on the Gupt festival days.

For example, the two navaratri (nine nights of Goddess) are times of physical planetary alignment as ritual in Tantra, they also have their inner equivalent of the Gupt Navaratri where more detailed and subtle techniques are practiced as planets on the astral plane work from the inside out as opposed to the outside in. 

Deva Diwali is a secret and inner Diwali that can not be taken for granted. If we do nothing to attempt to look at the Karmas that are pushing us into actions both passive and active, then there is no lamp lighting, there is no rejoicing and the Inner Deva Diwali is nothing we would know as experience. 

Spiritual lamps take much care, huffs and gusts of impulses and cheap escapist moves can extinguish magic flames in an instant.

The Arrow 
between breaths

In the Tantric pantheon of sacred healing practices, every Moon phase has its corresponding practices and mudras.

Shiva’s breath is his bow (Dhanusha) named Pinakka. 

This bow represents the slowly drawn breath, the pause between the breath is the shot of the arrow.

The latent Karmas that live unseen are found between the breaths. When the pause between the breaths is discovered, then the secrets of Pranayam opens up both body and soul.

The backbend in Yog is the essential of melting, it is independent of strength or force but requires a solid foundation from which to fall with gravity. The secret of opening the back bend is in the discovery of the pause between the breaths. 

Deep Karmas are melted both physically and psychically in the back bend. Back bend is Bolo, the soft one. Bolo is a name of Shiva.

When we are over-active and living by the solar principle over the Moon, the relationships to the feminine fall into death and destruction. The pause between the breaths can appear as an empty and lonely place which must be ventured in, if we are to know the magical secrets of the mountainous home of Shiva. Pharbhati, who is the manifestation of Shakti as Shiva’s Lover, literally means ‘the light of the Mountain’. She is the Rose of Shiva, but he called her the Rose of Shakti (listen to our recorded tale about this Tantric Myth on our YouTube Channel).

This night’s ritual practice is very much about discovering that which we move away from in the pauses between the breaths, that which we move towards hangs together in absolute relation to what we move away from.

That which we do not want to see, conditions that which we see.

The Yogi investigates Woman and Man, the Moon and the Sun, the Night and the Day, the Egg and the Seed.

Shiva’s bow shoots the sacred arrow of water and fire, this is silver and gold, this is the Moon and the Sun, this is the female dark (Rajas) blood, and the male white (Bindu) seed.

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KAMALA JAYANTI
– Kamari Amvasya –

The Loss & Return of the Moon Goddess

On the November Dark Moon
Tantrics study the Ravan within themselves
That is, the part of us that wishes
to impatiently possess the Goddess
before we have won her hand and trust.
It is a night that has been prayed by Tantrics
since the beginning of time
for the return of the Goddess.
We shall meet to mourn her loss,
and celebrate her return
(if we have earned it)

Boonath

This Saturday, 14th of November, is Kamari Amvasya – also known more generally as Diwali, the festival of lights – without doubt, the biggest celebration in the Indian culture.

Amvasya is the absence of light when the Moon is dark, and Kumari means princess. Kamari Amvasya is the absence of the princess/Moon when she is stolen from the sky.                                                               

This night is the ritual time
when the active seat is taken
by the Kamar (prince) force within us,
which goes searching for Kamari (princess),
who has been swallowed by the dark.

The last Purnima (Full Moon) was the exact opposite, known as Kamar Purnima. When the inner princess went looking for the inner prince. This dark Moon is also celebrated as Kamala Jayanti, Kamala is the Goddess of Love, Jayanti is her birthday, an inner symbolism is there to ponder.

This Amvasya is the second Dark Moon in the very heart of the dark half of the year. The darkest Moon also known as Kali Chand. This ritual dark moon is an important festival in the orthodox tradition, and of great ritual significance to the Tantrics.
The planetary currents pose the challenge and incite the Tapasya (strength) of questing for the lost femmine.

The story of Diwali is a story of Kumari Amvasya, as can be seen upon Moonless reflection. It narrates of how the Goddess Sita is stolen away from her beloved Raam by the clutches of the powerful Yogi Ravan.
When Ravan stole Sita away, Raam – the great Solar power – lost his Moon and darkness and destruction fell upon the Heart.

THE EGO OF INFINITY


Ravan was one of the greatest yogis of unbelievable Shakti (power). He was a devout yogi who worshiped Shiva day and night until he acquired the power of Shiva himself.
Having identified so much with Shiva, Ravan himself became the object of his love and admiration.
The Shiv Tandav Strotra is a song that praises the beauty of Shiva as no other song does.
It was written by Ravan as he wept tears of suffering through the realisation of the greatness of Shiva.

Ravan was so determined
to become greater than Shiva
that he lifted the sacred mountain
upon which Shiva himself lived
as an attempt to show how
his individual self
was greater than the infinite mystery.

But Shiva was soon to show him a lesson.
The mountain came crashing down and crushed Ravan’s fingers for infinite aeons of time. Some even say that Ravan wept the Ganges into being as Shiva kept the mountain crushing upon Ravan’s fingers with the weight if his little toe.

Shiva crushed Ravan’s hand
out of Love for his devotee.
To teach Ravan that no one
can be greater than infinity.

Shiva is the great infinity beyond the beyond. The infinity that cannot be owned or assumed by any. An infinity to surrender and die by.

Ravan sang the most admiring verses ever sung towards Shiva as the weight of the mountain of infinity that no one can lift crushed Ravan into the most painful state imaginable.


THE SHADOW OF RAVAN


Despite the strong identification of Ravan with Shiva, Ravan still had one little part left that had not merged with Shiva.
Ravan had an avaricious weakness for beauty.
This avarice was void of grace and honour of the feminine. It was the crude hand of the patriarch that sought to dominate and possess the feminine.
This is what lead to his downfall.

Sita, the cool Moon Goddess
was a mesmerizing and receptive vessel
for Ravan’s powerful burning Shakti.
Ravan could not contain
the Shakti he had acquired.

So he went wild and lost his mind at the thought of the beauty of Sita cooling his burning infernos of manhood.
He therefore abducted the Goddess of the Moon away from her Beloved Raam with deceit and force.

When Ravan stole Sita away Raam – the great Solar power – lost his Moon.
Darkness and destruction then fell upon the world and the Heart. But Ravan had overestimated his power!

The Love between the Goddess & the God
was bound together by the sacred breath, Prana,
known to the Yogis as Hanuman,
their loyal attendant and friend,
the monkey God.

Hanuman is also called Pawan Petra, which means the child of the Wind.
The story tells how Hanuman through the fearlessness evoked by his devotion to his Beloved Sita and Raam, rescued the captive Sita and brought her to her place of balance

The symbolism inherent in the story
reveals how it is the breath
that balances the power of the lovers
within ourselves.

It is the breath that reveals the secrets of Love in the outer world. The breath Heals our relationships, for the breath holds the emotional codes of behavior. The yogis call the psycho/physical energy knots in the breath – the Granthis. Tantra attempts to approach these knots.
The breath can resolve the concurrent Love lives, that we have lived in past, present and future.
Hence, Hanuman Ji is the one who brings the Lovers together.

The story Goes through many twists and turns before the Lovers we’re united by Hunumans devotion.
At one point the story narrates that Hanuman needed to bring a healing herb from the Sacred mountain, he was not able to find it, and So he brought the whole mountain with him.

When Ravan was not able to lift the mountain with all his might, how was it that Hanuman not only lifted the mountain, but flew with it across the land?
Because Hanuman lifted the mountain, in the name of bringing the Lovers together, he had the great blessing.
And, so Sita was brought back to Raam by their loyal attendant, Hanuman the monkey god.
And in bringing Sun and Moon back into balance Hanuman restored Love on Earth.

An endless array of lamps
were lit by humankind
to guide the flying Monkey God Hanuman,
carrying Sita under his arm,
back to Raam.

THE POWER OF THE BREATH


Hanuman represents Prana, the Breath.
Hanuman restores Love and harmony on Earth by breathing the Moon and the Sun back together and therefore overcoming the destructive forces of the fire of passion that had possessed Ravan to dishonour the feminine. This resulted in the failure of the feminine and the masculine to live and Love in equal measure.

When the Shakti
is mistreated in such a way
that brings imbalance in our system,
we can no longer control her
and destruction (rather than healing)
becomes our fate.

In Tantra Yoga a balance is sought at all times to bring the masculine and the feminine, the Sun and the Moon, the Light and the Darkness, and the Active and the Passive, in perfect balance. Yet, in a world in which the active, male, solar forces are so dominant, more attention needs to be given to the feminine qualities, which is why the Tantrics have been worshipping the Goddess for aeons.

This inner and outer balance between the male and the female is, in a nutshell, the meaning of Hatha Yog – Ha, implying Sun, and Th, the Moon. These are equally designations of Kamari and Kamar. The Kama in both their names is the desire that longs for their opposite nature’s to meet. Hence the Tantrics honour the twilight meeting.

Like a million lamps burning in the darkest night, this is the Tantric night of deep prayer for the feminine.
Might it be prayed with tears?
Might it me prayed with amorous force and desire?
It is a night that has been prayed by Tantrics since the beginning of time for the return of the Goddess.
A chance to move towards the inner princess is offered upon this sacred night.
On this powerful dark night,
We may meet to mourn her loss, and celebrate her return – if we have earned it.

To find out more about about this current lunam phase governed by the Goddess Kamala, read also our posts about Diwali and Shaadee.

And if you would like to experience an authentic tantric ritual, join one of our online classes!

Kamala | Goddess of Love

October 27, 2020

If we are to be truly effective
in the meeting of the sacred heart,
immediate concerns must be addressed
& not avoided by going into extraneous involvements.
This is the grounding of desire.
It is a fortifying and nourishing way
towards the fulfilment of Love.

Boonath

This Post is part of a longer series which includes the Diwali festival and the Half-Moon Ritual: Shaadee Ardha Chandra Puja.

This Saturday the Tantric calendar celebrates the Full Moon of October dedicated to the Goddess Kamala. The name Kamala contains the work ‘Kama’, which is central to the Month of October. Kama can be translated as ‘Desire’. We find this word in the title of the well-known Indian manual of Love and Desire, ‘The Kamasutra’ – literally, ‘the verses of desire’.

This is the lunar month of Love & Desire.

Grounding Desire


The month of October ushers us into the second Full and New Moons of the darkening half of the year (31 of October and 14 of November respectively). Two is the number of dualities upon the physical and psychic plane.
The number two is the number of the polarity of Love. This Lunar phase explores the dualities and their meeting in great detail. These dualities are expressed as Kumari and Kumar, they are the inner archetypes of the princess (Kumari) and the prince (Kumar). In this dualist world, Kama (desire) becomes the mysterious urge of Nature to unite between dualities.


The Yogi seeks
the secret of nature’s unification
by stopping to oppose her,
and Tantra is the subtle study
of all the places where we oppose nature
within and without ourselves.


Kamala is the Goddess of Love to whom this Lunar cycle is dedicated. It is Kamala who presides over this lunar month. Kama is the God of Desire, the raw principle of desire. Kama is known for shooting his 7 arrows into the seven chakras and cause infatuation and longing.


Tantric wisdom shows us that
grounded desire is nothing but Love.
This is the secret implicit
in the name of the a Goddess of Love:
Kamala.
To whom this lunar month belongs.


The last Bija mantra ‘La’, in the name of Kamala brings grounding to the desire principle. The La grounds desire – La being the Bija (seed) syllable for the Kunda, that is the pot that houses Kundalini Shakti at the root of our body. It is the very base of our being.


Addiction. Obsession.


Ungrounded desire, on the other hand, becomes restless ambition.
It is represented by the archetypal figure of  The Sick King, full of hot air and hope but no Pyar Shakti (Love Power).
We will come to the king very soon in our narrative here.


Ungrounded Desire/Love turns into
addiction, obsession, co-dependence
born of an inner unfulfilled neediness.


Ungrounded Desire plays out in spending our energies in things that have nothing to do with our immediate situation in life and love. Tantric practice concerns itself with the most immediate feelings of the heart, and the nearest matter at hand, that is the best focus for our resources.


If we are to be truly effective
in the meeting of the sacred heart,
immediate concerns
must be addressed & not avoided
by going into extraneous involvements.
This is the grounding of desire.


To ground our desire becomes a fortifying and nourishing way towards the fulfilment of Love.

Princess & Prince

The need of the inner neediness’ is to ground desire. The unfulfilled hunger at its root seeks ‘the grounding of longing’. This is the concentration of spiritual focus. Tantric science is built upon this concentration of our inner force. By grounding the desire within ourselves, the vessel of the self becomes full and rich with life power. This is known in Tantra as Pyar Shakti which, as stated above, translates as ‘the power of Love’.

Chandra Purnima (Full Moon) arrives on the last day of October. She is also known as Kumar Purnima to Tantrics. Purnima translates as full and total.
So this is the Full Moon of Kumar. Kumar means prince, lover, and also bridegroom. In the orthodox celebration of this day many thousands of maidens in India perform worship, fasting and rituals in the hope of welcoming a beautiful lover into their lives.


The Tantric rite upon this full Moon
has been kept since ancient times
as the secret work with the inner prince.


Remember that Tantrics have very detailed rituals for every Moon phase. By making every Moon a sacred day of honour we open our life to magic.
Our time here on earth is but a few steps between life and death, we might involve our heart and mind in many things at the expense of magic.
The Tantrics adhere strictly to the currency of magic.
The Tantrics take the seat of femininity at the Shaktistan chakra in this full Moon ritual of Love.
Shaktistan, as this chakra is known to the Tantrics, translates as the place of the Goddess. It is the second chakra of creation, the seat of Kama (desire).

Kama is grounded in the chakras within this ritual.

The Tantrics on this ritual night identify with the inner Kumari (princess) and rise to meet the Kumar energy of the prince who dwells in the chakras above.
Like a battery circuitry, Shakti is one pole and Shiva is the other pole.
Kumari is the princess Shakti, and Kumar is the princely Shiva.

Queen & King

Rani and Raja are well known designations of royalty.
A Queen or a King, in the mundane sense, have been given this title in India since time immemorial.
The marriage of the inner Kumar (prince) with the inner Kumari (princess) is the inner yogic unification of the battery-like energies of plus and minus in the circuitry of our inner universe.


The inner marriage results in a circuitry
that unites and heals divisions
between our feminine and masculine parts.
This is then reflected in our outer lives.
Resolving things inside resolves issues without.
This is the wisdom at the heart of Tantra.


The meeting of the inner Kumari (princess) and the inner Kumar (prince) gives birth to the Queen and King.

The innocence of the prince and princess within ourselves, when brought together, create the power of Queen and King.
Princess and Prince are the potentialities that are yet to unite.
The Princess and Prince are not yet united in their power as Queen and King.

VULNERABILITY
The unbirthed potential

We must not necessarily think in fairy-tale terms of man and woman, although this is also implied.
The princess and prince archetype spans across designations of gender.
The macho man has a princess within him. He may reject her, he may oppress her, or then again he may honour her with dignity and grace – whatever his inner contact to his inner princess may be, it will be translated to his dealings with princesses in the outside world.

The sentimental flamboyant one, might praise the princess in his thought and action, he may affirm to himself that he curtseys gracefully at her court, when in actuality, he might be drowning her in stifling garments… too rich and weighty to allow her to move in an innocence of being.

The dealings with princesses in ourselves and others may well be in the romantic sphere, whether in a woman or a man.
Both woman and man may also meet the princess in their dealings with the princesses in their children, associates and animals.


A princess is a subtle energy of maidenhood,
she holds a yet un-birthed potential.
One cannot jump over the princess to the Queen.
To meet the princess takes gentleness and grace.


Many might jump to address the Queen, or princesses may prematurely pose as Queens.
This is the path of pretence and disempowerment, it reflects the deep inner impatience that casts the Kumari into the cold before she has the warming mantle of the Queen.
This has disastrous consequences for all.
The self-care and honesty to face oneself as one is, creates nurturing and growing power.
Time and again, the practices of Tantra, show us how impatience, ambition and force do not serve us.


The woman touches her innocence and youth
by taking the seat of Kumari,
the vulnerable place is the place
or rebirth that her seat presents.
Indeed it is the place of power and healing.


By stepping over the magic of vulnerability, we banish love from our lives and move into the energy of the vain Queen that folk tales the world over mention.
The man humbling himself to take the hand of the princess within his own heart becomes gentle.
Rigidities melt aside in a psychic and physical melting of the wax that we are made of.
Melting in the flame of Love, which Tantra whispers of.
Whether we are man or woman in gender, we are both in the spiritual sense.


The study of this Moon phase
is about looking at the state
of our inner princess & our inner prince.
Kumari and Kumar.


THE SEAT OF POWER

The prince within us all is the grand Kumar.
If he assumes the throne of a king prematurely, he will have dominance made of empty power.
The prince who assumes too early the seat of the king rules in sickness and impotence.
His seat may cause others to tremble but this position drinks from him as he uses power that he has not earned.
He will be impatient and violent, bullying the Kumari within into submission.
Of course, she may obey but the prince who’s not won the heart of his inner princess and earned the king’s boots will lose everything and dry up bitterly without Love.


The Tantric studies such things
and inner constellations of energy,
and brings healing salve
to the wounded princess and prince.


The Tantric codes have much wisdom to impart in regard to the multi-faceted connections and interrelated links between princess & prince, queen & king.
The science of Tantric mudras that pertain the these subjects and positions reveals the inner world of our psychic royal court.

The Indian folk tales and written epics, deal greatly with royal archetypes and their connections, sometimes having very intricate plots that span across different lifetimes and parallel universes.
Romantic love goes through the princess and prince.


This work on the Kumar Purnima ritual
is profoundly healing
for our past, present and future encounters
between the princess and prince,
both in an inner sense, and an outer tangible sense
manifest in our relationships.


On Saturday night we shall gather to practice in the age old Tantric ritual. We will work with and honour the spirit of Love on the October’s Full Moon.


We will practice the royal gestures,
both in an inner and outer sense.
to one’s countenance
They bring grace
comprised of physical & psychic gestures.
These are royal mudras
which lead onto the Raj & Rani Mudras.
the Kumar & Kumari Mudras.


The antar (inner mudras) that we shall work with at this time comprise of what is known in Tantric science as Gupt Mani Karana mudras. This translates as the work with the inner jewels, or the secret of the seven jewels (Saptmani).
Gupt means secret, mani is a jewel, and Karana means to do.


On this sacred ritual night
the tantrics do the doings
of the seven secret inner jewels.


The different jewels relate to different planetary energies, as they vibrate in accordance with planetary vibrations. The jewels have relation to the chakras and we will explore this relation as part of this new four-part series rituals dedicated to Kamala

To find out more about this current Moon Phase, read also our posts about Diwali, the festival of lights, and Shaadee Ardha Chandra Puja

DURGA PUJA

October 21, 2020

Conclusion of the Navaratri Festival

“If we are to connect
to the deep nourishing forces
of femininity and nature within and without
we must open our ear to hear her voice.
The voices of patriarchy
may deafen the tone of her wisdom.
The yogini is one who listens
to her mystical song.”

We are currently in the middle of one of the years most important Tantric celebrations: Navaratri, the 9 nights of the Goddess (see our recent post on our Facebook Page for detailed sharings about each goddess night).
This year Navaratri will culminate on the 26th of October, on its concluding night which is dedicated to the goddess Durga and celebrates the victory of the divine feminine.

Victory over what?
And what is it that opposes the feminine?

These answers are not given out cheaply by the Goddess Durga, but must be investigated with ones Heart, if they are to be earned.
She is the great Ugra Devi (Intense Goddess).
She requires intensity of us if we are to approach her gate.

Tantricly, it is the time of victory, when the Feminine prevails over the patriarch. A hint as to the meaning of the ritual is given by the myth of Mahishasura…

The Legend of Mahishasura


The Legend of Mahishasura is where the story starts.

Mahishasura was a powerful yogi who’s powers went to his even more powerful head.
He became powerful through yogic austerities that gave him the power to call forth Bhrama, the creator. He earned a wish by the power of Siddhi.
Mahishasura demanded power and immortality.

He had earned great power and was initiated to something equally great. But Mahishasura overestimated his power. He assumed a greater height that he actually had.
In his self-satisfaction he was not careful in his wish before the creator.
He proudly proclaimed his wish to the creator that no God, Demon, Ghost, man or animal would be able to ever defeat him. He wished for absolute dominion over all of creation.

His wish was granted!

As the creator parted from Mahishasura,
he said: “watch out for a Woman,
you only said no man!”.

Mahishasura, fumbled for words and wished the wish to be rectified but it was too late to go back.
The creator left with a smirk…

Mahishasura did not believe a woman would ever have the power to defeat him.

He had great siddhi and thought he should not worry about it, and rather get busy in playing the new god to the creation that he believed was now in his hands. 

He swam in the sea of self-aggrandisement and got busy in oppressing the beings of the three worlds to satisfy his will. 

The three Worlds are known collectively as Triloka. They are the three worlds of the under, upper and the earth between them.

Mahishasura’s desires were perverse.

The once upon a time most dignified gods were now abjectly oppressed to do his instant bidding. Because of the blessing of the creator Brahma, Mahishasura was unstoppable.
The Gods surrendered and Mahishasura’s hideous guttural laughter could be heard echoing through the three worlds.

The Gods approached Shiva the destroyer who did not wish to be disturbed from his meditation. 
Shiva’s samadhi kept the 3 worlds in order, and he didn’t feel compelled to do anything. They continued to agitate him until he opened his third eye for a second and said: “my wife will sort it out.”

Man and woman alike had been oppressed and made subservient to Mahishasura’s perverse rein of patriarchy. Cruelty and the rape of nature ensued, humans became drones to the mantras that he commanded them to recite.

Mahishasura enjoyed rapturous pleasure and did not keep to his Yog austerities and practices anymore. He grew pleasantly fat with a perpetual soft smile upon his cheeks. Shiva telepathically from his mountain heights asked his wife to go and look into the situation. She set off to meet Mahishasura.

When the beautiful daughter of the mountain king arrived in her innocent apparel, the great Mahishasura had no idea of the extent of her feminine power.

He invited the beauty to drink wine, he had only one thought on his mind that he believed could be accomplished with a click of his fingers.

He thought to himself, why not relax from all this oppressing and terrorising for a moment, and play a game of cat and mouse for a bit?
He thought he was the cat. 
But soon he would learn who really commanded the game…

As he made his advance, he was thrown back with extreme force, his golden goblet dribbled it’s wine like scattered essence.

Never in his life had he been moved by anyone.
He advanced again with more ferocity.

This woman was a match!

Mahishasuras was a shape shifting yogi, and so he shifted through numerous forms to try and subdue to Goddess. The Goddess simply moved with him, matching every move.
He became a Giant, and the Devi became a vast Ugra Devi. He changed from animal to ghost in order to subdue her, but nothing worked!
He tried all the tricks he knew, even appearing as Sundernath, the beautiful form of her husband, nothing could get past this woman!
He tried the old trick of multiplication… as drops of his blood flew around he became many from each droplet. Still, nothing worked.

The great Mahishasura was impressed by such a woman, her power awakened deep perversity in him, he wished to conquer her with his manhood.

He saved his main trick till last, the trick of tricks that could never fail.

Mahishasura, it is to be remembered, derives his name from Buffalo, a creature of huge weight.
Mahish means buffalo and Asura means perverse.
In full blooded arousal he charged to mount the goddess who’s sari had fallen for an instant. 

In the air he changed form from man to buffalo.  Alas, the Trishul (trident) studently appeared from beneath the silken folds of Durga’s sari, bursting Mahishasura’s heart. 

He gazed at her as he took his last breath, bewildered by the fat that a woman had defeated him.

He had not even had the change to shapeshift fully. His naked body splayed over the floor, only his head had turned to that of a Buffalo, his tongue rolled out of his mouth and lopped to the side. The Lion upon which Durga rode, sunk his fangs in, just to be sure!

FEMININE TRIUMPH OVER PATRIARCHY


Durga is the most Ugra of all forms.
When she is angry, all the Urga Devi’s shoot from her third eye.
She is Mother of the World.
She is at once nature and protector of nature.
She is a favourite to the Yogins.
Ambarani is the name of Durga as Queen of all the 3 worlds.

The trident that pierced Mahishasuras heart struck his being in all 3 levels, till not a trace of his oppression over the feminine remained. 

The Goddess festival is concluded upon the defeat of the patriarch by the feminine.
The 9 nights of Navratri reach their climax on this night.
The feminine is victorious.
This Tantric teaching story has many connotations upon which to mediate.
Each Navaratri night has built up to strengthen the feminine principle (see our facebook page for a daily post featuring wirtings about each of the goddesses).

The star forces are there to absorb by those who have quieted the other forces that oppress the voice of the Goddess.
The Goddess who keeps the heartless patriarch in his place is both an inner watcher and an outer necessity in our lives.


DURGA PUJA


If we are to connect to the deep nourishing forces of femininity and nature within and without we must open our ear to hear her voice.

The voices of patriarchy
may deafen the tone of feminine wisdom.
The yogini is one who listens
to her mystical song.

Upon this night of Tantric ritual the age old circle practitioners meet to work with and to celebrate the feminine power.
The Tantrics have kept this ritual alive for aeons.
Through patriarchal rule of missionary religions, through the British and other male oriented  empires upon the soil of the mystical culture, the Tantra has never been lost, it has lived on secretly on the outskirts and in the shadows.

The sacred feminine ritual of the Mother of all worlds.

Tantrics practice the Mudras and Mantras of Durga.
The Ugra mantras translate as the terrible sounds.
They are part of the Gupt (hidden) practices.

They are techniques that create sound
while subtlety choking the throat
through an inner contraction.
They produce fear and passion simultaneously
in the practitioner and raise inner substance
to work Tantricly with.

They raise the Prana and create great heat in the system.
A heat that feeds Kundalini with one’s Shakti, if it is concentrated.
The Maage mudras of the Buffalo and Sheer mudras of the Lion comprise a great part of this ritual.
Above all, it is a ritual of working with, empowering and celebrating the feminine power.

SISTERHOOD OF THE COIN

October 1, 2020

Lakshmi & Alakshmi Ritual

A FREE MEDITATION

This Full Moon meditation
comes from the pantheon of secret tantric practices
that work powerfully to reconcile the opposites
within us
.”  

– Boonath

Death and Life are two sides of the same coin.

There is no living without dying, and there is no dying without living. Living and dying go together.

Where Lakshimi is life, Alakshmi is death, where Lakshimi shines like a star of vision, Alakshmi consumes like an enveloping night of creeping blackness.  

This meditation that is about to be presented, is linked to the two sisters in question. It is a ritualistic practice that pertains to the Moon phase we are working with tonight and on the 16th of October.

This ritual comes from the pantheon of secret tantric practices that work powerfully to reconcile the opposites within us.

Though this practice be most simple in appearance, it brings about profound power and insight to the one who practices it diligently between the first Full and New Moon of the darkening half of the year (that is, from tonight and for the next fifteen days).

The practice brings about deep insights into the nature of wealth and poverty and our relationship to these forces.

Just as the Tree is fruitfully in bloom in one season and then barren and leafless in another, the movements of these two energies comprise the vision of the nature of reality ‘with’ its fluctuations in the psychic seasons of the soul.

Object of Power

A coin is a Tantric object of power and symbolically represents the currency of the soul: Shakti.

Some tantrics keep a coin, sometimes it is worn around the neck on a string.
Amongst some yogis it may be a mere convention, but in the lines of Tantra, a coin is often handed down the line from elders to apprentices, having acquired power from decades of ritualistic use.
When a disciple has sufficiently learned about the laws of the exchange of energies, then they are given the coin as a mark of initiation, one amongst the 3 metal objects of power: trident and copper pot being the other two.
In tantric culture a yogi who has gained a high degree of wisdom about energy cultivation and preservation is privy to receive such a coin as a mark of initiation.
The learning of the laws of energy exchange implies that one knows of ways to keep a steady degree of energy, without the common fluctuations between tiredness and excitement.
This meditation is a great psychic instrument towards helping one towards such an attainment of equanimity.  

Law of Exchange

The practice can be dipped into superficially or one can immerse their whole being in it.
The practices of Tantra only give back in return what one gives themselves to them.
Time indeed can help one in gaining focus, but beyond the amount of time spent in such practices, is the quality, and intensity of devotion and focus, this plays a more important part than anything else.

We may approach Tantric subjects with the hope of gaining something, for example, health, peace of mind, healing or power.
These things come at a price and can’t be expected.
We only gain to the degree to which we have given, when we go into the mirror of Tantra.

If we use the practices in a casual way, spending minimally, holding back or withholding the currency of our Shakti, then Tantra will take from us in the same way that we have hoped to take from Tantra.

Life itself is a Tantric mirror, if we meet the reflection without smears upon the mirror we naturally meet balance, karmic smears upon the screen through which we live life are a Tantric concern.

In the spiritual world, there are no cheap deals, or two for the price of one offers. In the law of exchange there is no grasping for abundance with a poor hand.
Taking a lot without giving might be the perverse privilege of humans, but this is at a crippling price, often to others, but in the spiritual sense… where there is only one heart, we bear the consequences ourselves.

‘Time is money’

Those corporations that roll in big amounts of money are those that occupy a big place in the space/time continuum. Take corporations such as Amazon or Burger King, Facebook or tabloid newspapers.

Corporations occupy the space/time continuum in both a collective and an individual sense. How? by latching onto the unresolved archetypes that burn in the recesses of the soul.

Until a symbol that consumes us is embraced in both its dark and light aspect, it is an open door to disempowerment by ‘unowned’ forces that can ‘enter’ invisibility and unnoticed within us and steer the engine and direction of our spiritual focus.
By aquatinting oneself with the timeless realm that the soul inhabits beyond the space/time continuum, the ‘time is money’ or the ‘time is power’ principle is known in more than a theoretical way.
Tantrics say that soul of every human is Maha Kaal, (the one beyond time) beyond birth and death, beyond coming and going.
The Yogis’ vision has been to touch the timeless, through working with time in the realm of time that we inhabit in parallel unison to the timeless realm.

Meditation

Take a coin. It can be specially selected, perhaps bought from a collectors shop. You may have a treasured coin among your keep sakes and trinkets already.
Or you may simply take the first coin that comes to hand.

One side of the coin is painted black by you.
You can use a wax crayons for this, or children’s hobby paint, or even black nail polish.
The other side is polished for a period with a cloth or a tissue, you might even like to use metal polisher to bring out a shine.  

The coin is tossed and lands upon the floor, and you make circles around it.
If it lands shiny side up, you circle it in the attitude of Lakshmi, in the Surya chakra (clockwise Solar direction) walking round and round the coin until you feel yourself to be the Goddess of fortune herself. Notice your outer countenance and align it to one of royalty and grandeur, whilst inwardly summoning and visualising the prosperity Goddess, you can feel yourself to be Lakshimi in your own psychically creative way.

If the tossed coin lands black side up upon the ground, you circle the coin in the Chandra chakra (counter-clockwise Moon direction)
You take the walk of poverty, summoning thoughts and feelings of poverty, walking with empty, impotent countenance of hungry and tired poverty.
Align yourself to an inner attitude of Alakshmi, ugly, sour and barren.
Align to a grief-stricken reality and as you continue to circle, go deeper and deeper into this.

Flip the coin until you have done both sides, you may get a few tosses of one Goddess in a row, keep going and doing the practice.
When both sisters have shown their face by the magic of the coin, then the circling is complete.

Afterwards, sit on the floor with the coin between your palms.
Go into the centre that exists between the extremes of the two expressions of Lakshimi and Alakshmi.

The practice can be done anytime, upon awakening and before sleeping is recommended.

To find our more about the myth of Lakshmi and Alakshmi, read our blog post!

We hope you will find this meditation useful.
Hara Ring,

Boonath & Kim

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