01.18.08
Posted in Articles and Essays at 8:52 pm by Dhruvanath
Shakti can be described in a number of ways. The straight definition is that Shakti is the energy or power by which the Cosmic Spirit manifests itself. Now I will go through some hypothetical definitions and respond to each:
A power to be controlled and utilized? That is siddhi. To the extent that the individual spirit has realized a deep connection to the Cosmic Spirit, Shakti can be expressed through the Will of the magician.
A divine being to be worshipped? Yes, absolutely for sure. That’s how the connection is made and expanded.
Pure individualized self devoid of ego? You must mean pure UNindividualized self devoid of ego, otherwise it’s a contradiction, a self-contradiction, so to speak. Anyway, that’s a description of the Absolute, or Cosmic Spirit, and yes, Shakti is Cosmic Spirit made tangible to the refined and trained mind.
A Goddess and/or an intelligent and aware force? In mythology Shakti is usually thought of as a Goddess, consort of Shiva, and often worshipped as the Divine Mother as a way of going back to the Source from which we came. But let’s not get stuck on gender - Shakti can be generated and accessed through worshipping Shiva and other “male” god forms too. Shiva and Shakti are flip sides of a coin, inseparable, dual aspects of the One. Yes, Shakti is an intelligent and aware force. It is consciousness, after all.
Blind force, something which can be possessed, transfered, or lost? No, not blind force but quite the opposite, and “possessing” Shakti is just a casual manner of speaking where one might hear that such-and-so a siddha “has a lot of Shakti,” but of course the meaning is not to imply literal ownership, as it is the siddha who is a devotee of the Shakti (and he must be a good devotee if people are saying he has a lot of Shakti).
Shakti can be transferred to another person if they are properly receptive, which is the basis of an initiation lineage like the INO. It can be projected into an object as well. It is not the same as prana. Prana is life force associated with the body; Shakti is a cosmic spiritual force. Every living person experiences prana every moment, fewer experience Shakti.
While sitting for puja, the Nath subsumes his/her prana into the Shakti as an integral part of the yoga, however ultimately it must be remembered that Clinging To Life is an obstacle to spiritual liberation. Once attained, Shakti can be lost by allowing Kleshas to proliferate unchecked.
Om.
Dhruvanath
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09.08.07
Posted in Articles and Essays at 10:08 pm by Dhruvanath
The accompanying one minute video clip (in .wmv format) presents a moment deep into a Dhuni ritual. By this point the Nath sadhaks have been immersed in worship for hours. The air is thick with fragrant smoke from smoldering fire offerings, mixing with the swirling, expanding, multi-layered mantric vibrations.
In the video, we first see the flame of a nearby torch. The picture slowly pans to reveal a trishul in its natural habitat. The three-pronged scepter of Shiva represents mastery over the three Gunas (tamas, rajas, and sattva). Pure consciousness is free and unfettered by the appearance of any qualities.
Next we see the embers which fill the Dhuni, sparks sent flying about from passionate fanning. The purpose of the ritual is to exalt the sacred fire pit, therefore the ritual would not be complete without puja of Lord Bhairava, for what could please Her more that to receive the Lingam of Lord Bhairava?
Bhairava is the Lord of Magick, the Lord of Permissions, Granter of Siddhi Shakti. He lords over the yogic processes. If pleased, He grants success in the yogic processes by allowing transference of the Siddhi Shakti to the properly aligned recipient Microcosm. Lord Bhairava is easily pleased by those who approach with sincerity, but can only grant Siddhi Shakti in proportion to the quality of one’s yogic alignment. Thus, attainment unfolds in accordance with the aspirant’s efforts.
In His capacity as Lord of Permissions, Bhairava guards and protects the Inner Sanctum, barring those who are unfit to enter. For those who gain permission to proceed, He is known to be rather ruthless in stripping away impurities. For this reason He is sometimes experienced as fearsome, although such a reaction to His blessing is merely indicative of uncontrolled Kleshas.
The flame in the Dhuni is the Lingam of Lord Bhairava. In this coition is the transference of the Divine. Bhairava is the Light of Consciousness, His approach is the gateway to the ultimate spark of Awakened Awareness. His Reality is the nature of the Great Awakening.
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05.17.07
Posted in Articles and Essays at 2:05 am by Shri Jadu Garudanath
Adesh, Adesh,
On a Sunday afternoon, two days after Guru Purnima, July 1991, after a gloriously intense ritual honoring Guru Mahendranath at a place called Syn Dhuni and a day spent reading the English translation of the Avadhuta Gita by Shree Purohit Swami and edited by S. Mokashi-Punekar (Munshiram Manoharlal Publishers) in the company of Lalitaji, I was struck by a direct transmission of the entire text of the Avadhuta Gita. My consciousness was rendered completely split by the experience. At once I was still, yet I could completely attend to the sound of my housemate and guru brother Shree Kapilnath listening to Star Trek, The Next Generation on the television in the next room.
The clarity of that dichotomy amplified the importance of the experience. At once I was Here and yet There. The There was a vision of wintertime trees and sky, and the completely chilly dispassionate feeling that everything you know is Wrong, and the Ego response of “please don’t say all my practice/life is wasted”. I was bankrupt in a millisecond. Everything I had thought of as useful was utterly useless, irrelevant…Kaput! The emotional panic of that realization was quickly followed by the corresponding understanding, …that all of my Fears of failure or other mishap, were equally Irrelevant, cosmic pause…..emptiness …. I was inherently Free!
Curiously, I had stumbled upon the answer to a question of many years yearning, yet the answer was startlingly Alien in texture from the expectations I had previously imagined. The transmission had the lack of sentiment of a transmission from a complete Uberlord 108 eyed Alien from another galaxy. From this experience, I was left with the idea that much of my sentimental human concept of “Freedom” was false… but all was not lost, because my worry and likely most other mortal’s misconceptions were equally irrelevant, and so equally without karmic worry.
The paradox was liberating. At that moment, at a deep level, I was free from the snares of expectation. This transmission had the vibrational signature of Guru Mahendranath all over it. I was in a zombie-like emotional zero state for a week afterward, but also very liberated… again more paradox. I set out to make plans to visit Mahendranath in India, to ask his opinion on my recent experience with the Avadhuta Gita. Ah, but this is another story. Let me instead emphasis that the Avadhuta Gita is my talisman. It stands in equal to the I Ching.
Guru Om,
Garudanath
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04.14.07
Posted in Articles and Essays at 1:11 pm by Dhruvanath
The Five Kleshas have been touched upon a number of times, and rightly so. Insight into the way we habitually maintain our kleshic “reality bubble” is essential to the long process of finally letting it go. Relaxing our grip on the Kleshas makes room for a new… yet eternal… more expansive spiritual awareness to shine forth. Full and permanent dissolution of the Kleshas must wait until, having attained Cosmic Awakening, you also dispense with your body. So, the Five Kleshas are a useful set of terms to explain what an Awakened State is not. As a corollary, also worthy of reflection are the handful of “keywords” that describe what an Awakened State is. These keywords are beacons which we find sprinkled through the Scrolls of Mahendranath. They are: Sama, Sahaja, Svecchachara, and Samarasa.
Briefly - Sama means balance, equipoise. Sahaja means naturalness, ease, divine joy born of deep harmony with the Cosmos, “going with the Flow.” Svecchachara means thinking for yourself, doing one’s authentic Will, free from dogma or conditioned ideas absorbed from others. Samarasa means the state of perfect yogic assimilation of microcosm and macrocosm, the bliss of attainment which continues undisturbed after samadhi is finished, or one could say, the magnum opus of twilight yoga.
Just as the Five Kleshas do not exist independently of one another, but are interconnected aspects sprouting from a common source, the four keywords are also aspects or characteristics of a singular state of Being. From the standpoint of a divine mindset, these qualities are are self-evident expressions of the Divine Wisdom Stream. Their practical value as keywords is more for those of us emerging from the world of the Kleshas. They can serve as reference points to align our mind into a better configuration for Cosmic Vibes to break through, and to help stabilize degrees of Awakening when it takes place. As such, they reveal their power more when combined together, rather than each standing alone. (This synergy is also true of other keyword groupings used by Naths, i.e. Insight-Intuition-Imagination, Will-Knowledge-Action, People-Things-Ideas…) That said, although they function together, building a working affinity with each keyword individually is important and worthy of focus and contemplation.
I’ve found it valuable to make a point of thinking about the keywords while experiencing “expanded consciousness,” for the purpose of imprinting a bit of the essence of each keyword into my brain cells. It comes in handy as a set of magic seeds for conjuring the Zonule next time around. Merging them together into one energy is a compelling way to put forward one’s offering.
OM NAMAH SHIVAYA
Dhruvanath
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02.12.07
Posted in Articles and Essays at 10:23 pm by Rose Devi
Greetings Everyone,I would like to share an expansive thought on an excerpt from The Occult World of a Tantrik Guru relating to Yantra and the Kleshas.
Clinging or attachment to life is the fifth evil of the five-fold pentagon of the pain-bearing obstructions. The complete pentacle is as follows:
The five pain-bearing obstructions,
The root cause of sorrow and strife -
Ego, ignorance, attachment,
Aversion and clinging to life.
In Kauladharma they are drawn as a yantra composed of a five-pointed star, sometimes contained within a circle and the circle contained in a square. The five-pointed star of the pentacle can also be used alone, placed on the shrine for worship or used for meditation… Most Tantrik sadhana, while it appears to aim at praise, worship and oneness with the Devi, is also a medium which helps disciples to overcome these five gyves. – Shri Gurudev Mahendranath
I enjoy making yantras and shortly after I read “The Occult World of a Tantrik Guru” I created, with cotton embroidered on wool, the Kleshas yantra. Although Mahendranath doesn’t go into more detail about Yantra in this text, I feel it is worth mentioning that before a yantra is empowered the design is simply just that, a pretty object to admire. Constructing a yantra is the beginning of the path to Yantra.
Yantra is a Sanskrit word meaning a machine, to sustain energy, a geometrical design intended to represent a deity or serve as a vehicle for the deity’s energy or Shakti. An empowered Yantra is impregnated with the Shakti needed for it to become alive. Only an individual accomplished in projecting and fixing a special form of energy, called Shakti is capable of properly empowering a Yantra. This takes place when the Sadhaka is absorbed and in resonance with the Divine Shakti in Yoga. The amalgamation of the Shaktis of Will, Knowledge and Action are unified into a single Shakti and projected and fixed into the Yantra. This is a skill that is developed and refined through Shakti Yoga practice and guidance from the Guru.
Once the Yantra is empowered, interacting with it in worship can take on new utility and life. Focusing on the already established spiritual energies of an empowered Yantra can facilitate in helping us go beyond the Kleshas. As Shri Mahendranath often notes, understanding the Kleshas is necessary before real Nath practice can begin. Creating and using a Yantra that has been empowered to assist in overcoming the Kleshas can be beneficial in Nath practice.
May Peace, Freedom and Happiness be yours,
Rose Devi
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07.10.06
Posted in Kapilji's Skull Chatter, Articles and Essays at 12:19 am by Shri Kapilnath
On July 3rd, 2006 we inaugurated Rudra Dhuni. The location of this fine site can be found in the city of Lacey, Washington in the domain of Shri Garudanath. It is situated on a tree clad bluff above the entrance to Fishtrap Cove. The view from our birds-eye vantage place is delightful.
Rudra Dhuni was excavated and its base lined with rocks from the beach. As sunset fell upon the scene, it was time to begin. A lovely glow ensued as the ritual got under way. From left to right: Kapilnath, Rose Devi, Timiosnath and Dhruvanath.
The Dreamtime vibrations spread as the Twilight Yoga rite at Rudra Dhuni proceeds with increasing intensity. Rose Devi and Timiosnath are pictured below.
Timiosnath and Dhruvanath at Rudra Dhuni are pictured here.
A brief video of the ritual can be found at the following link. The .wmv file is just over 3mb, so take this into consideration when downloading the Rudra Dhuni video. The explosions in the background are some kind of fireworks which seem to fit right into our ritual.
The evening exertions were a beautiful rite and inauguration on a high spiritual level. A fine time was had by all. The next day we dropped by for another visit, “Good-bye for now Rudra Dhuni…”
For more information on the Dhuni, see Awakening the Nath Dhuni.
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07.07.06
Posted in Articles and Essays at 8:56 am by Adityanath
The Cosmic Spiral Cyclotron
which Tweaks our Trajectory
toward A More Perfect World
Homage to Ganesha whose wives Siddhi and Riddhi hold the promise of Power and Success.
OM GAM GANAPATI NAMAHA!
The Remover of Obstacles prepares the body and mind to accept the transformative powers of the Cosmic Spiral Cyclotron of the Planetary Energies. Traditionally, any mantric practice starts with an invocation of Ganesha, and thus shall we start The Transformatikos.
The secret of transformation is that a small change in trajectory can make a huge difference in the ultimate destination of the traveller. This is perhaps most obvious in this space-age era in the form of the small control rockets used to change the trajectory of a rocket or spacecraft. A short burst from such a rocket can send the ship either spiraling out of control or, when applied in an intelligent and balanced manner, shift the ultimate destination of the craft by hundreds or thousands or even more miles. It all depends on the length of the journey.
What may be less obvious is that we all start our lives with an established trajectory due to the inertia of our previous lives. This Inertia is known in both Hinduism and Buddhism as Karma. However, we must not simply accept this definition or equation but rather look more closely into the nature or rather the Gravity of this situation. For due to the Cosmic Hypothesis, “As Above, So Below,” it is to the Macrocosmic Planets of both Astronomy and Astrology that we must turn to get a better view of our Microcosmic situation.
Now, this manuscript is intended as an elucidation on the Art of Transformation and we dare not pause to describe the Art of Interpretation of the Lights or Jyotisha (as the Indian art of Astrology is called) lest we get bogged down in detail and lose sight of our goal. Yet we should mention that while there are many scientific explanations of why Astrology can not possibly work, these explanations are nearly always couched in Newtonian terms and are thus obsolete.
When viewed in Newtonian terms, the gravity of the doctor delivering the baby is more significant than the Gravity of the planet Jupiter. However, when one looks at the same concept from an Einsteinian angle, we find that the distribution of Planetary masses actually warps the Space-Time Continuum into a unique shape at the moment of our birth. That is, Gravity is much more than an apparent attraction of masses and its effect on us is more than skin deep.
The upshot of all this may not be immediately obvious, but if we can adjust the original (in)formative effects of each of the Planets, no matter how slightly, then we can drastically change our own life trajectory. Such changes may be infinitesimal at first, but over time can become Cosmic in scope. Thus can the secrets contained in The Transformatikos be used to secure our position on the Dragon Seat and ensure our success in the Shadow Rite of the Guardian Spirit described by Shri Gurudev Mahendranath in The Londinium Temple Strain.
We begin our Cosmic Planetary journey with a quick trip to the Moon, known in Sankskrit as Chandra or Soma (click link to continue).
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04.05.06
Posted in Articles and Essays at 11:26 am by Khadgadevi
Salutations to the Divine Mother, Durga, who exists in all beings in the form of intelligence, mercy, beauty, who is the consort of Lord Shiva, who creates, sustains and destroys the universe.
Background on Navaratri
Navaratri is one of the many elegant tools of Indian Tantra that helps practitioners acquire the habits that are useful if one seeks to make progress in alignment with and actually becoming the Divine. The traditional process described below are clearly aligned with the Path of Magick articulated by Shri Gurudev Mahendranath.
I find it useful to “drop into” these more traditional practices precisely because the global stream of consciousness has hundreds of millions of souls paying at least some attention in this direction at this time.
For all those who do not have a daily practice that is steady, taking on sadhanas at particular times of year helps build momentum in progress. Regular festivals like Navaratri provide a way to direct one’s attention to practice without requiring the individual to initiate the momentum on his/her own.
Navaratri means literally Nine Nights, and is celebrated four times a year. They are the Ashada Navaratri, the Sharada Navaratri, the Maha Navaratri and the Vasantha Navaratri. The beginning of summer and the beginning of winter are two important junctions of climatic and solar influence, and these periods find India celebrating the two prevalent Navaratris. They are indicated by the Chaitra Navaratri in Chaitra (March-April) and the Sharada Navaratri in Aswayuja (September- October).
Durga is the great Goddess who is the creator, sustainer and destroyer of the worlds. She famously dispatches demons that threaten the balance of life itself in the known universe. The Devi Mahatmya (also known as the Durga Saptashadi or Chandi Path) is the primary text for the stories of Durga. These 700 verses are embedded in the Markandeya Purana, and are chanted or sung throughout India during Navaratri. The text itself is divided into three main sections, each section being a major story that describes the victory of one of Durga’s forms: MahaKali, MahaLaksmi, and MahaSaraswati. And so, when honoring Durga during Navaratri, the first three days are devoted to the worship of Kali and the breeding of courage and valor in the world. The next three are for worship of Lakshmi for universal prosperity and sustenance; and the last three are for worship of Saraswati for growth of learning. Remember that Durga, Lakshmi and Saraswati are not different entities, but different facets of the singular Divinity.
Typically, people who observe Navaratri will read the entire Chandi Path each day of the nine days. Many people will fast on fruit and milk during the nine days, or at least for one day for each of the three parts of Navaratri. Navami, the 9th day, can include worship of all things associated with learning and language—books, typewriters, and even computers.
Spiritual Tasks For Observing Navaratri as a Personal Sadhana
I have adapted the more traditional teachings to incorporate Shri Mahendranath’s language and particular references.
The central purpose of existence is to recognize one’s eternal identity with the supreme Spirit. It is to grow into the image of the Divine. To recognize your identity with That, to attain union with That, is to grow into the very likeness of the Divine.
The aspirant, therefore, as his initial step, has to get rid of all the countless impurities, those things that are called Kleshas. Shri Mahendranath lists five: Ego, Ignorance, Repulsion, Attachment, and Clinging to Life. Next she has to acquire lofty virtues and auspicious, divine qualities. Thus purified knowledge flashes like brilliant rays of light. The faculties of Insight, Intuition and Imagination are both necessary for this process, and grow in tandem with the extirpation of the kleshas.
This process demands a resolute will, determined effort, and struggle. In other words, strength and infinite power are the prime necessities. The presence of Durga is the Magick facilitator or catalyst.
Days One Through Three: Destruction of Kleshas
On the first three days, the Mother is adored as supreme power and force, as Kali the Dark One. The aspirant prays to Mother Durga to destroy all his impurities, his vices, his defects. She is to fight with and annihilate the baser animal qualities in the spiritual aspirant. Also, She is the power that protects his spiritual practice from its many dangers and pitfalls. Thus the first three days, which mark the first stage or the destruction of impurity and determined effort and struggle are set apart for the worship of the destructive aspect of the Mother.
Days Four Through Six: Acquisition of Divine Qualities
Once the practitioner has accomplished the task on the negative side (breaking down the old vicious habits), the next step is to build up a sublime spiritual personality, to acquire positive qualities in place of the eliminated kleshas. If this development of the opposite qualities is not undertaken in earnest, the old demoniacal nature will raise its head again and again.
Hence, this stage is as important as the previous one. The essential difference is: the former is a ruthless, determined annihilation of the egoistic lower self; the latter is an orderly, steady, calm and serene effort to develop Insight, Imagination and Intuition. During Navaratri, this pleasanter side of the aspirant’s Sadhana is activated by the worship of Lakshmi. She bestows the inexhaustible divine wealth of equipoise with the Universe. Lakshmi is the sustainability giving aspect of the Divine. These days are therefore dedicated to acquiring and maintaining equilibrium in Shakti.
Days Seven Through Nine: Attainment of Wisdom
Once the spiritual aspirant succeeds in routing out the evil propensities, and develops Sattvic or pure qualities, she becomes competent to attain wisdom. She is now ready to receive the light of supreme wisdom. At this stage comes the devout worship of Mother Saraswati, who is divine knowledge personified, the embodiment of knowledge of the Absolute. The sound of Her celestial veena awakens the notes of Truth, and the sacred monosyllable, “Om.” She bestows the knowledge of the supreme, mystic sound and then gives full knowledge of the Self.
Day Ten: Celebration
The tenth day, Vijaya Dasami, marks the delight of the soul at having attained liberation while living in this world, through the descent of knowledge by the Grace of Goddess Saraswati. The soul rests in its own Supreme Self. This day celebrates the victory, the achievement of the goal.
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03.15.06
Posted in Articles and Essays at 11:57 am by Adityanath
While the International Nath Order is not a Hindu order, many of our members do enjoy the occasional Hindu festival. That being the case, I’d like to share my experience of Holi with our readers.
Atmadevi, our daughter and I attended Holi at the Neem Karoli Baba Ashram in Taos, New Mexico. Holi is a celebration of the coming of Spring and of color. We dropped Atmadevi off early as she took charge of the menu and had to be there to instruct the kitchen crew. When my daughter and I arrived at the temple, there was snow on the ground which, after a warm morning, was finally wet enough to build a snowman.
Next, we proceeded to the dhuni where my daughter helped Nikesha and Chandra Giri who were laying out a colorful yantra using colored rice. Once the yantra was complete, the dhuni walla carefully laid a fire built of juniper branches, wood, incense, and dried flowers on top of the yantra.
Inside the temple, the arti lamp was lit. I blew the conch as the lamp was brought outside to the dhuni. After offering arti (the waving of lamps) to the dhuni, the flaming ghee was shaken into the dhuni to start the fire.
The children had mixed the remaining colored rice and had drawn symbols and the name of Hanuman in colored rice on the surface of the rice in the bowls. Everyone took rice from these bowls to make offerings of color by throwing and sprinkling rice on each other’s heads.
Next there was chanting of the Hanuman Chalisa and mantras in the temple. The prasad was blessed and taken into the kitchen where dinner was served. As the chanting continued in the temple, some people went to eat, while others chanted in shifts. After a long day, we went home tired but happy.
Peace, Freedom & Happiness,
Adityanath
(Photos by Ram Rani used with her kind permission)
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03.02.06
Posted in Articles and Essays at 4:56 pm by Adityanath
In the context of the International Nath Order, it is important to understand that what we study, practice and teach is Tantra and not Neo-Tantra.
Neo-tantra (see the Wikipedia article) is nearly always used as a synonym for sacred sexuality. While neo-tantra may use many of the same terms and concepts as tantra, it discards some of the most central elements of traditional tantra. In doing so, it inverts the very process by which tantra works and devolves simply into an exotic form of sex therapy. Typically, the Kama Sutra and/or Ananga Ranga are referenced and even referred to as “Tantras.” In actuality, these works are simply sutras on love and sex and are unrelated to the traditional Tantras.
The central features of traditional tantra are Guru transmission and ritual discipline. The practitioner cultivates the spirit and works to dissolve the Five Kleshas leading to spiritual development, Divine Awakening, and a deepening relationship with space and energy or Shakti. Only once that relationship is established can sexual union be integrated into the practice with any hope of a spiritual result. As Shri Kapilnath related in a previous post,
“The Yogi unites with his Shakti before he unites with his Shakti.”
Neo-tantra, on the other hand, typically represents that the sexual act itself is the practice by which one may elevate oneself to a higher spiritual plane. The question naturally arises that if this is the case, why isn’t everyone enlightened? The answer, of course, is that we must somehow be doing it wrong. Thus does neo-tantra descend into the teaching of a set of techniques for achieving better sex or more and better orgasms. Candles and incense assume an exaggerated importance, and the right background music is a must. Of course, the teachers of this creative art form are very important people and fees for workshops and private sessions typically run from $150 to $250 an hour or more.
It may well be that some people do need these remedial sexual therapy sessions, but it is misleading to call it tantra and thus the doublespeak term neo-tantra was born. It’s not tantra, but everyone pretends that it is, and thus the money continues to flow and make the neo-tantric world go ’round.
Peace, Freedom & Happiness,
Adityanath
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