#ma. Bhakti

[premakalidasi]

Krishna as Kali, worshipped by Radha.

"Krishna as Kali worshipped by Radha (recto), from a Kalighat album, c. 1890. Eastern India, Bengal, Kolkata, Kalighat. Gum tempera, graphite, and ink on paper; secondary support: 48.1 x 29.7 cm (18 15/16 x 11 11/16 in.); painting only: 25.4 x 20.4 cm (10 x 8 1/16 in.). The Cleveland Museum of Art, Gift of William E. Ward in memory of his wife, Evelyn Svec Ward 2003.113.a

Krishna’s cowgirl (gopi) Radha was Ayanaghosha’s wife, and her devotion to him transcended marital ties. Whenever Radha was together with Krishna and her husband appeared, Krishna instantly transformed himself into Kali and Radha into her devotee. Radha, a model devotee, symbolizes the human soul and its longing for god. Her willingness to break the rules of duty (dharma) exemplifies her devotion."

(Via)

[mysticalblizzardcolor]

[siameseheaven]

"My consciousness has never associated itself with this temporary body. Before I came on this earth, Father, I was the same. As a little girl, I was the same. I grew into womanhood, but still I was the same. When the family in which I had been born made arrangements to have this body married, I was the same... And, Father, in front of you now, I am the same. Ever afterward, though the dance of creation change around me in the hall of eternity, I shall be the same." -- Anandamayi Ma

[raju-prasad]

[compassionmattersmost]

Ramayana No. 1: An Invitation to Journey into the Heart of the Ramayana

Inspired by the Teachings and Devotion of Anandamayi Ma In the ancient temples of India, where the scent of incense mingles with the murmurs of sacred hymns, there exists a timeless connection between the human soul and the divine. Recently, I found myself captivated by a simple yet profound moment: a video of Anandamayi Ma, the embodiment of divine love and wisdom, chanting the sacred names of…

[bantennews]

Universitas Bhakti Kencana Serang Gagas Wisata Religi Nyi Mas Panca Inten

KAB. SERANG – Universitas Bhakti Kencana (UBK) Serang menggelar pengabdian kepada masyarakat di Desa Purwadadi, Kecamatan Lebak Wangi, Kabupaten Serang, bertajuk “Pelatihan Tata Kelola Media Sosial bagi Pengembangan Wisata Religi Nyi Mas Panca Inten dan Kiai Asy’ari Jampalaon”. Program pengabdian masyarakat ini bertujuan untuk menggagas pengembangan wisata religi Nyi Mas Panca Inten yang memang…

[magic-coffee]

Tale of Shabari and Lord Ram

Shabari, her whole life she learnt under Rishi Matanga, when she asked him, how she can attain peace, Rishi responded that if she offered seva (service) to lord Ram, he might give her Darshana (visit).

Old and frail Sabri Ma, everyday with her walking stick went out of her Ashrama to pick berries for Prabhu Ram. Not knowing Prasada (offering) should not be tasted, she would pluck one berry, taste it, if it were sweet she would put it in the basket and throw out bitter and sour ones.

One day, on the mission to find Sita Ma, Prabhu Ram and Lakshman came to her Ashram. Even though there were many great yogis doing waiting for Lord Ram's darshana, he only went to Shabari’s Ashram.

Seeing Prabhu Ram, she was estatic and said, “There were so many exalted yogis waiting for your darshan, but you came to this unworthy devotee (...) This clearly shows that you will neither see whether a devotee lives in a palace or humble hut, whether he is erudite or ignorant. You will only see the true bhakti. I do not have anything to offer other than my heart, but here are some berries. May it please you, my Lord.”

She offered the berries she meticulously collected. Lord Ram tasted them, Lakshman raised a concern that these offerings were already tasted by Shabari and hence not worthy of eating. To this, Prabhu Ram responded that, “nothing could equal these berries, offered with such devotion. You taste them, then alone will you know. Whomsoever offers a fruit, leaf, flower or some water with love, I partake in it with great joy.”

Traditional writers use this narrative to indicate that in Bhakti, faults are not seen by deities.

Pleased by this, Lord Ram blesses Shabari, he also notices the donas, or bowls, of handmade leaves in which she had offered the fruits and is impressed by the hard work Shabari has gone through to make them and, hence, blesses the tree so that the leaves naturally grow in the shape of a bowl.

Shabari also tells Rama to take help from Sugriva and where to find him. The Ramayana says that Shabari was a very bright and knowledgeable saint.

To this day, Ma Shabari is referred in bhajans (devotional songs) made for Lord Ram.

[brahmasawakening]

There is a subtle shift I am currently experiencing behind the curtain of the magical spiritual experience, where there is silence in the heart once more and I find myself without name.

To transcend or rather shed the identity of Shakti Dasa, in favour of a more tender relationship to the divine within the exploration of Gauri Bhakti.

I found myself lost within hierarchical servitude and disillusioned with the entire shebang for some time. Constrained rather than liberated, if you will.

Before Shakti Dasa, there was Nisha Lila, or Nishleela Anantakara. A devotee of Ma Kali in being and in ferocious, graceful ideology.

But now I find myself with no name to assume, no identity once again. And it is an uncanny place to find myself once again with nowhere to stand.

[santmat]

Baba Jaimal Singh On Daily Spiritual Practice - Also: Often Used Mystic Terms of the Masters

"Particularly, just before going to sleep, see that there is no worldly desire or any kind of desire in the mind. Then repeat the Names. Then repeat the word 'Radhasoami'."

Baba Jaimal Singh: "Now I write to you a little about 'Parmarth': When you are free from your work and have leisure, develop that condition of the mind which enjoys 'sushupti' (deep sleep). Particularly, just before going to sleep, see that there is no worldly desire or any kind of desire in the mind. Then repeat the Names. Then repeat the word 'Radhasoami'. Go on putting 'surat' and 'nirat' in the Dhun and listen to the Sound with love and devotion of the 'nij man', and with an intense longing. And you will feel the bliss of the Dhun or the Sound. You may not be able to keep the attention there for long, but you will enjoy the bliss. Practise this every day, whenever you have time or leisure.

"You should not indulge in those actions which are fruitless -- whether they are of the world or of 'Parmarth'. Your spare time should not be wasted because you are allowed a fixed span of time. You take twenty-four thousand breaths every day. They should be utilized either in the performance of your worldly duties or in 'Parmarth', and the mind should be kept under control -- within the bounds of the Satguru's instructions. Then all worldly and spiritual work will go on very nicely and automatically.

"You should do your Bhajan and Simran  every day." (Baba Jaimal Singh, # 118 and 119) 

NOTES - GLOSSARY OF MYSTIC TERMS: 

"Radhaswami: Descriptive Name of God; initially used by Swami Shiv Dayal Singh Ji; literally, "The Lord of the Soul";

Dhun: Sound Current, synonymous with Shabd, Naam, Logos, etc..., lit. “Tune or Melody”;

Nij Man or Mana: true abode at the third eye center;

Surat: lit. “Face”; in the spiritual sense, attention of the soul, or the 'face' of the soul, which is understood to be an outward expression of the soul; also, the soul's faculty of intrinsic hearing; one of the two faculties left to the soul after leaving the realm of the sense organs behind; see also Nirat (soul's faculty of seeing);

Nirat: lit. “Absorption in”; in the spiritual sense, the soul's faculty or power of intrinsic seeing; one of the two faculties (seeing and hearing) left to the soul after leaving the realm of the sense organs behind; see also Surat (soul's faculty of hearing);

Surat Shabd Yoga: The means of reconnection with God; lit. “Yoking the Soul or the soul's hearing faculty (Surat) to the Sound Current (Shabd)”; also provides the power of practical discernment, enabling the attention to rise higher by moving on through the Nirat's (power of seeing) absorption in the Inner Light;

Parmarth - Parmartha: (1) The highest and most sublime truth, true Parmartha spiritual knowledge, knowledge about Supreme Being. 

(2) Truth, reality, earnestness. (3) The best end, highest object. (4) Salvation, spiritual welfare, spiritual regeneration. (5) Religion. 

(6) Religious pursuits. (7) Spiritual matters and affairs. (8) Parmarth is the performance of Bhakti (devotion) and Abhyas (internal practices) with a view to extricating Mana (mind) and Surat (spirit) from the region of Maya;

Parmarthi: (1) One in search or pursuit of Parmarth, a follower of Parmarth. (2) Relating to Parmarth or the highest truth or spiritual knowledge;

Bhajan: Devotional practice of listening to the inner Sound Current; 

Simran: Remembrance of God by repeating a name or names of God; Repetition of names or thoughts; in Sant Mat, the simran of worldly thoughts is controlled through the Simran of the Five Charged Names, repeated by an initiate throughout the day and when sitting for meditation as a means of collecting the thought currents at the Third Eye Center; also used as a password of sorts to higher planes and protection from Negative Power influences; 

Archive of All Posts: 

https://SantMatRadhasoami.blogspot.com

Sant Mat Radhasoami e-Library: 

https://SantMatRadhasoami.blogspot.com/2019/01/sant-mat-radhasoami-books-main-page-e.html

[premakalidasi]

And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradually enmeshed in the web of Her all-pervading presence. To the ignorant She is, to be sure, the image of destruction; but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms, and two of Her hands hold weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, Siva; it is because She is the Sakti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the denizens of the cremation ground. But is not the Ultimate Reality above holiness and unholiness? She appears to be reeling under the spell of wine. But who would create this mad world unless under the influence of a divine drunkenness? She is the highest symbol of all the forces of nature, the synthesis of their antinomies, the Ultimate Divine in the form of woman. She now became to Sri Ramakrishna the only Reality, and the world became an unsubstantial shadow. Into Her worship he poured his soul. Before him She stood as the transparent portal to the shrine of Ineffable Reality.

The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.

As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner, most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.

But he did not have to wait very long. He has thus described his first vision of the Mother: "I felt as if my heart were being squeezed like a wet towel. I was overpowered with a great restlessness and a fear that it might not be my lot to realize Her in this life. I could not bear the separation from Her any longer. Life seemed to be not worth living. Suddenly my glance fell on the sword that was kept in the Mother's temple. I determined to put an end to my life. When I jumped up like a madman and seized it, suddenly the blessed Mother revealed Herself. The buildings with their different parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows were madly rushing at me from all sides with a terrific noise, to swallow me up! I was panting for breath. I was caught in the rush and collapsed, unconscious. What was happening in the outside world I did not know; but within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother." On his lips when he regained consciousness of the world was the word "Mother".

--The Gospel of Sri Ramakrishna

[mysticalblizzardcolor]

Listen/purchase: Great Mother - Kali by FlowTwin

Great Mother - Kali ~from Handpan Mantras ~by FlowTwin 

[enigma-the-mysterious]

the creator of #hindublr has said that it is not a space for politics. it is a safe space for bhakti. not for hinduphobes. please keep social issues out of it, especially if you don't identify as a hindu. freak.

I am thinking you are talking about this post?

Ho boy, several things to unpack here. But sure I will give it a shot

My dear anon, no one owns a tag. A tag is for everyone. This is the internet, no one needs anyone's permission to use a tag. You know what I do when I see someone irritating me on a tag I visit often? (you should see me scrolling through #musketeers, it's honestly annoying) I block that person! Simple! If you don't like seeing me on "your" tag, block me, you are welcome.

As it turns out, I do identify as a Hindu! Yes, I am a Dalit, yes I am also a Hindu, specifically a bhakt of Ma Kali, a proud devotee of Shakti and all its forms, the divine primordial energy. Does that satisfy you anon? Is that valid enough of a ticket to speak out about the very real experiences, that I, also a Hindu, face in the Hindu community? Does that permit me to speak about my experiences as a Dalit hindu in #hindublr? Or is it only a tag where you are allowed to post only what the savarnas are comfortable with? Should the savarnas be dictating what we post on Tumblr now too, anon?

Man, I truly envy people who can afford to brush the atrocities and human rights violation the Dalits in this country face daily under the rug of "political" issues and blissfully ignore it. Privilege must be so freeing, I wish had that. Constantly talking about my and my people's oppression in this society is so exhausting. But alas, I have to. Because, if I won't, who will? Definitely not privileged savarnas like you, who are uncomfortable at the mere reminder that a whole class of people are hatecrimed in this country.

Talking about the atrocities Dalits face in the Hindu community, the discrimination I face in this society, makes me a Hinduphobe, but the ones doing the oppression, the ones committing the atrocities against a class, many of whom also identify as a Hindu, doesn't make them a Hinduphobe??

Yeah, I am a freak. We are on Tumblr, idiot! It's not the #normal people life is so amazing site.

Also, I am glad my post is making savarnas uncomfortable. It should!

[mahayanapilgrim]

Exploring the Parallels and Contrasts: Hindu Yoga and Buddhism

Yogi (Skt. yogin; Tib. རྣལ་འབྱོར་པ་, naljorpa, Wyl. rnal 'byor pa) — a practitioner of yoga. The Tibetan word for yoga means 'union (འབྱོར་, 'byor) with the natural state (རྣལ་མ་, rnal ma)', so a yogi is one who practises meditation and other techniques in order to unite his or her mind with the actual nature of things. The original Sanskrit word, from which the 'English' word yogi derives has two forms: the masculine yogin, and feminine yoginī, རྣལ་འབྱོར་མ་.

Ancient India, often regarded as the birthplace of diverse spiritual traditions, has given rise to two profound yet distinct paths: Hindu Yoga and Buddhism. In this exploration, we delve into the nuanced tapestry of their similarities and differences, attempting to elucidate the intricate relationship between these two traditions.

**Similarities Between Hindu Yoga and Buddhism:**

*Both Originated in Ancient India:* A fundamental commonality lies in their roots. Both Hindu Yoga and Buddhism trace their origins back to the ancient Indian subcontinent, and as such, they share a historical and cultural foundation.

*Shared Terms, Principles, and Practices:* The shared lexicon, principles, and practices between these two traditions are undeniable. Elements like meditation, mindfulness, and ethical values like non-violence, truthfulness, and non-attachment are intertwined in both paths.

*Acknowledgment of Commonalities:* Respected figures such as Swami Vivekananda and the Dalai Lama have acknowledged the overlaps between Hindu Yoga and Buddhism. This recognition emphasizes that there is more that unites these paths than divides them.

*Historical Attempts at Synthesis:* History has witnessed attempts to synthesize these traditions. Some individuals have sought to harmonize elements from both paths, reflecting the human aspiration to integrate the wisdom of various spiritual lineages.

**Differences Between Hindu Yoga and Buddhism:**

*Philosophical Differences:* While there are shared concepts, significant philosophical distinctions set them apart. Buddhism prominently emphasizes "anatman" (non-self), highlighting the absence of a permanent, unchanging self. In contrast, Hindu Yoga is inclined towards "Atman," the realization of the true self.

*Concept of God and Devotion:* Hindu Yoga acknowledges the presence of God, often referred to as "Ishvara," and advocates devotion (Bhakti Yoga). In stark contrast, Buddhism generally rejects the concept of a creator deity and tends towards a non-theistic stance.

*Existence of the Individual Soul:* Hindu Yoga recognizes the existence of an individual soul, known as "Jiva," which is eternal. On the other hand, Buddhism firmly denies the existence of a permanent soul, asserting the impermanence of all things.

*Nirvana Defined Differently:* The concept of Nirvana, a fundamental goal in both paths, is interpreted differently. For Hindu Yoga, it signifies the mergence of the individual into the universal reality, Brahman. In Buddhism, Nirvana signifies the cessation of suffering and the extinguishing of desires.

*Devotion and Deity:* While Yoga emphasizes devotion to a cosmic deity (Ishvara) and the practice of Bhakti Yoga, Buddhism incorporates devotion to Bodhisattvas and deities but remains devoid of a Cosmic Creator.

**The Figure of the Buddha:**

*In Hinduism:* In Hinduism, the historical Buddha is considered one among many great teachers or avatars who have guided humanity towards spiritual realization. He is not central but acknowledged as an extraordinary spiritual figure.

*In Buddhism:* In Buddhism, the Buddha, Siddhartha Gautama, known as Shakyamuni, is the central figure. The study of his life and teachings is essential in the Buddhist tradition.

**Choosing a Path:**

*Combining Elements:* Some individuals, in their quest for spiritual truth, may find value in combining elements from both traditions. However, this synthesis requires dedication and a deep understanding of the principles of each path.

*Honoring All Paths:* It is important to honor and respect all spiritual paths. Recognizing the unity of truth while respecting diversity allows individuals to choose the approach that resonates with their inner journey.

**Unity and Pluralism:**

*Preserving Diversity:* True unity, as exemplified by the coexistence of Hindu Yoga and Buddhism, preserves diversity. It allows for the recognition of different paths and opinions, fostering an environment where spiritual seekers can explore their unique journeys.

*Embracing Pluralism:* Pluralism is essential in recognizing that every individual's spiritual path is unique. Each person may find their own way to the ultimate truth, and this diversity should be celebrated.

In conclusion, the relationship between Hindu Yoga and Buddhism is complex, characterized by both shared roots and distinctive branches. Their differences are as significant as their similarities, illustrating the rich tapestry of spiritual exploration that has thrived in the ancient and diverse land of India. It is through unity and pluralism that we can appreciate the profound journey of each soul seeking spiritual truth.

[antihhero]

ship headcanon + thomas & nalini

how   did   your   muses   meet  & how   long   have   your   muses   known   each   other   ?

nalini conheceu thomas em sua primeira visita a bend, cerca de dois anos atrás. carter já pensava em voltar ao oregon e queria que a namorada conhecesse a cidade antes de convidá-la para ir morar com ele do outro lado do país. decidiram aproveitar o feriado do quatro de julho para irem até lá e passaram cinco dias na casa do pai de carter. conheceu thomas e sua então noiva, isabel, no segundo dia deles na cidade.

have your muses ever traveled together?

apenas para o sítio dos fitzpatrick, alguns meses antes. carter não estava nada animado para passar o fim de semana em família, mas cassidy pediu a nalini que o convencesse a ir. como carter passou os três dias num mau humor insuportável, nali acabou passando o tempo inteiro com thomas, que recém havia terminado o noivado.

what's the last movie your muses watched together?

como nali não tinha ido até a locadora de bend durante todo o ano em que morou na cidade, assim que possível thomas a levou até lá. entre os tantos filmes disponíveis, eles acabaram fazendo uma maratona de comédias clássicas, com superbad, american pie e ghostbusters.

do your muses have playlists made for each other?

nesse momento, não. mas logo depois de conversarem sobre suas playlists guilty pleasure, nali adicionou mais algumas músicas a sua antes de mandá-la para ele.

do your muses want children?

nali ama crianças e o desejo de ser mãe sempre existiu dentro dela. como cresceu muito próxima da irmã, gostaria de ter pelo menos dois filhos para que possam ser confidentes da mesma forma como ela é com bhakti. quando ela e thomas passarem a ser um casal, imagino que isso não vai ser um tópico de discórdia entre os dois - até porque nali já deve até ter mostrado sua lista de nomes para filhos a ele.

do your muses have any pets together?

além de marty, cosmo, marnie e dewey que nalini vai adotar como dela também, eventualmente os dois vão trazer a gatinha dela, ariel, de nova york. por algum tempo, serão os cinco. vontade de adotar mais animais não faltava, mas eles sabiam que espaço físico poderia vir a ser um problema. entretanto, logo depois de noivarem, os dois ajudaram a resgatar dois filhotes que estavam abandonados na estrada entre bend e eugene. inicialmente, ficariam com os dois apenas de forma temporária, mas se apegaram tanto a eles que, quando alguém os quis adotar, nali ficou com os olhos cheios de lágrimas e thomas soube o que tinha que fazer. E foi assim que eles acabaram com o Fred e o George, dois cocker spaniels de pelagem alaranjada.

which one of your muses is more affectionate ?

Não os vejo como um casal que demonstra tanto afeto publicamente quanto a Acacia e o Henry, por exemplo. Mas, em casa acredito que eles sejam muito carinhosos um com o outro e cada um de sua forma. O Thomas me parece uma pessoa de atos de serviço, ajudando a Nali a corrigir os trabalhos dos alunos numa noite de sábado, depois dela ter deixado um monte de coisa acumular durante a semana. A Nali, por outro lado, gosta de falar abertamente sobre o que sente, ao mesmo tempo que o apoia incondicionalmente em qualquer situação – mesmo que isso signifique que ela vai passar o fim de semana inteiro ajudando ele numa feira de adoção ou ajudando a resgatar algum animal que encontraram durante um encontro deles.

who's   most   likely   to   apologize   first   after   an   argument   ?

Eles me parecem ser um casal bem racional quando se trata de desentendimentos, então vejo ambos sendo os primeiros a se desculpar. Acho que depende muito do contexto. Nenhum dos dois gosta de brigar, muito menos de ir dormir brigado. E, como não são pessoas orgulhosas, preferem admitir que estão errados do que manter o desconforto de estarem sem se falar.

[bhaktibharat]

✨ कार्तिक मास माहात्म्य कथा: अध्याय 20 - Kartik Mas Mahatmya Katha: Adhyaya 20

माँ शारदा की प्रेरणा, स्वयं सहाय ।

कार्तिक माहात्म का लिखूं, यह बीसवाँ अध्याय ॥

अब राजा पृथु ने पूछा - हे देवर्षि नारद! इसके बाद युद्ध में क्या हुआ तथा वह दैत्य जलन्धर किस प्रकार मारा गया, कृपया मुझे वह कथा सुनाइए।..

..कार्तिक मास माहात्म्य कथा को पूरा पढ़ने के लिए नीचे दिए लिंक पर क्लिक करें 👇

📲 https://www.bhaktibharat.com/katha/kartik-mas-mahatmya-katha-adhyaya-20

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✨ दामोदर अष्टकम - Damodarastakam

📲 https://www.bhaktibharat.com/mantra/damodarastakam

🎋 छठ पूजा - Chhath Puja

📲 https://www.bhaktibharat.com/festival/chhath-puja

[mindfullofyoga]

The story of Hanuman is the story of ourselves

The word Bhakti means devotion. It is the path of the heart. Svaha Yoga is actually a really ‘Bhaktified’ yoga community I would say. Practises that are part of the Bhakti path are; chanting kirtan and puja (offering) but we can also express Bhakti in dynamic practical ways such as showing kindness to others, caring for the environment and its inhabitants. By caring and trying to see all as sacred we empty ourselves of judgement and meet all as no different, no less, no more than ourselves. 

The monkey-god Hanuman is known as “the Greatest Bhakta’’.  Hanuman teaches us about the transformative power of love. When we love others, we step outside of our isolated selves and into a deeper relationship with those around us. As we love – we discover a part in ourselves that is connected, courageous, and capable of far more than we ever thought possible. So therefore Hanuman is also associated of power and courage. 

Hanuman is not a monkey for nothing. The monkey is a symbol for the ‘monkey mind’: The mind that is restless and uncontrollable. But through training, the mind can be tamed. Through spiritual practise and effort - We align thoughts, words and actions with a higher purpose. We become more attracted to the idea of contributing to the welfare of others and living a life of  kindness and service on our own path to freedom.  

The mind that worries, stresses and thinks in loops takes up a lot of our energy. It’s just constantly distracted, going here and there. Our collective addiction to our mobile phones can be seen as an extension of that distracted mind. Have you ever felt depleted after a day off physically not doing anything? It’s that mental depletion lots of us are familiar with. There is a saying: ‘’Where  attention goes energy flows’’. So when all attention goes to those worries and thoughts, it takes up so much energy. By quieting and steadying the mind through the practise of Yoga, we can start to actually feel and sense the body. Energy can start to move through the whole system, to nourish and heal the body. That is the first shift that can be felt through the practise of Yoga: a sense of quietness in the mind and health in the body. When this energy is freed up and the body returns back to its natural state of health and balance, this movement of energy can even take us back to its’ original source and we can rest in deeper states of stillness.

Hanuman is one of the greatest heroes in yogic mythology and you can read about him in the Ramayana. The Ramayana can be red through many lenses. You might read it as a beautiful story or as an inspiration in terms of virtue and good conduct. But, same with the Bible or the Koran or other holy scriptures, we can also read it through a different lens. We can read it as a mirror of our psychological and spiritual development. For me, then all a sudden it becomes a living truth that I can sense in my own system, my own body, happening right now at this very moment. So here it comes:

‘Ra’ means light, ‘Ma’ means within me, in my heart. So, Rama means the light within me. Rama was born to Dasharath & Kousalya. Dasharath means the ‘Ten Chariots’. The ‘Ten Chariots’ symbolize the five senses (seeing, hearing, touching, tasting, smelling) & five organs of action (hands, feet, speech, excretory and reproductive organs). Kousalya means ‘Skill’. So, the skillfull rider of the ten chariots can give birth to Ram. Or, when my senses are controlled and my actions purified, radiance is born within me. Rama was born in Ayodhya. Ayodhya means ‘a place where no war can happen’. When there is no conflict in my mind, then radiance can down. 

And let’s go on a little bit more: The soul is Rama, The mind is Sita, The breath or life-force (Prana) is Hanuman, the awareness is Laxman (the brother of Ram) and the ego is Ravana (the demon king that abducts Sita). Now here it comes: When my mind (Sita),is stolen by my ego (Ravana), then the soul (Rama) gets restless and longs for union with my mind and my mind longs for union with the soul. Now the soul (Rama) cannot reach my mind (Sita) on its own. It has to take the help of the breath — Prana (Hanuman). With the help of the breath (Hanuman) & awareness (Laxman), my mind (Sita) gets reunited with the soul (Rama) and my ego (Ravana) surrenders.

Still following? We can view the Ramayana as an eternal phenomenon happening all the time, in our own system! Now if we do so, how can we practically apply that in our day to day life? 

I was watching a very intimate talk on the meaning of hanuman to our western society by Ram Dass. When he was already very ill, not long before he died. And he mentioned something so beautiful: 

‘’If the world is full of blackness and you feel the strong urge to do something about it. ‘Stop there for a moment’. Delve into your being, make contact with the breath and with your heart. First be and then do. Being is ‘Ram’ inside of us. When we connect with being we can radiate love, compassion, peace and joy. Just radiate. Rub off your connection with that inner being. That ís helping society. Lighten up the space around you. That light is spiritual light. Become a mirror to others to let them recognise being within them. First be, then do.’’

We encounter so many people and situations every day. And every time life asks of us that shift of perception that Ram Dass describes. That slowing down, that meeting situations in our life with openness, instead of through the lens of our own narrowed view. It’s seems to me that life is not so much about what comes to us, but about how we are with what comes to us. So next time you are in an argument with your lover or your boss or your child or whomever. Are you able to widen your perspective? Can you step into the others shoes and shift back to your own, even be in all the shoes at the same time? Can you take a breath, quiet the mind, open the heart and let action happen from that place of openness.

When Rama asks Hanuman, “How do you look upon me?” hanuman replies: “When I believe I am the body, then I am your faithful servant. When I know I am the soul, I know myself to be a spark of your eternal Light. And when I have the vision of truth, you and I, my Lord, are one and the same.”

So much is said in this one sentence. This one sentence, I would argue, describes our whole development through the practise of yoga. It reminds me of the eightfold path of Patanjali. First there is the effort towards good conduct. It’s an effort, an active practise to prepare the system (Yama, Niyama; Asana, Pranayama, Pratyahara, Dharana). Then there is the getting familiar with the tasting of stillness, absorption states, tastings of the divine within ourselves (Dyana) and lastly there is the full merging, the resting in the ocean of divinity, there is no more separation (Samadhi).

Hanuman, the great monkey God of the Ramayana is a symbol of the mind that has become disciplined and filled with devotion. Hanuman is the evolved state of our unruly mind that constantly jumps from thought to thought. This mind is fully focused on the presence of the divine within all and acts from that knowing. Hanuman ís the embodiment of the expression ‘Love all, serve all’’. 

And the story of Hanuman is the story of ourselves.

Ida Stuij, teacher at SvahaYoga, psycholigist