#organic tattva

[talonabraxas]

Kali Yantra

The Yantra is a geometric symbol existing in the external world as well as a subject to be internalized within human consciousness. Kali is the Hindu Goddess of time, of change. She is the power of action, of the breath and of transformation (kriya-shakti). Kali’s essence is Divine Love. Through time, breath and Divine Love all things are accomplished. If we surrender to Her essence, She creates the energy and all is possible. The Kali Yantra, then, contains within it the transformative energy of change.

When we internalize this energy and surrender to its sweet transformative power of love, we begin our inward journey toward healing and spiritual growth. According to the Tantric tradition, the 36 corners of the Yantra represent the 36 principles (tattvas) of creation, from the Most Transcendent to the most minute expression of Materiality. The bindu is the central point, the seat of the soul, the Atman; the internal link with Brahman the Absolute. The bindu is also Kali, and all the phenomenal world emanates out from Her. In the Tantric tradition, Kali as the energy (Shakti) aspect of material nature is united with the Absolute (Shiva) for the sake of creation

Five (5) inverted concentric triangles, 2 circles and 8 lotus petals enclose the bindu.

The 5 inverted concentric triangles represent the 5 kosas or sheaths of the human condition, with soul (bindu) in the middle: Annamayakosa (physical), Pranamayakosa (life force), Manomayakosa (mental/emotional), Vijnanamayakosa (wisdom) and Anandamayakosa (bliss). The 15 corners of the 5 inverted concentric triangles represent the 15 principles of experience (tattvas); the 5 organs of sense – smell, taste, sight, touch, hearing; 5 organs of action – procreation, excretion, locomotion, handling, speaking; and 5 tanmatras – odour, flavour, colour, feeling, sound. The inverted position of the triangle represents the female regenerative power.

The 2 circles symbolize the cycle of birth and death, which we must pierce through the bindu in the centre in order to reach the Absolute Reality.

The 8 lotus petals are symbols of Prakriti, the cause of the manifesting universe. The 8 lotus petals refer to the 8 principles (tattvas) of Prakriti – The 5 principles of materiality or nature (Prakriti) are Earth, Water, Fire, Air, and Ether. And with the 3 principles of the inner instrument (antahkarana), the Lower Mind (manas), the Higher Mind (buddhi) and the Ego-sense (ahamkara), these 8 tattvas compose the phenomenal or relative world.

Kali as the power of action is inherent in the element air or wind, Vayu. In human body Kali exists as Prana, the breath or life-force. Kali holds the five vital airs: prana (upward air); apana (downward air); vyana (air within the body); udana (air leaving the body); and samana (air at the navel which helps to digest food). Kali emphasizes inner action, which generates the internalizing force of so’ ham, the rhythm of the breath, the sound of the breath: I am that, I am Spirit, I am Kali. Like the wind, she is mobile, subtle and transformative. Kali relates to lightning (vidyut-shakti), the electrical force that pervades the universe as the power of transformation. Like the electrical storm, She acts quickly. Kali grants a lightning-like illumination and transformation. She is located in the spiritual heart, the anahata chakra. She is the pulsating of the physical heart, the blood that gives us life; in this action She is called Rakta-Kali or the Red Kali.

Red in the Kali Yantra is the colour of the heart’s lifeblood, filling us with vitality. Black is the colour of the night; but as we approach Kali, She becomes as bright as the sun. Grey is the emerging light into the black, the midworld existing between the earthly plane and the realm of heaven. Kali as Prakriti or Shakti exists in all three realms. Bronze is the colour of the earth, the sphere of normal consciousness. Gold is the colour of the alchemist, the colour of transformation moving us into Higher Consciousness. The red and yellow flames are the transformative fires gently cooking us, making us more palatable for Spirit.

Kali Mantra

Om Hrim Shreem Klim Adya Kalika Param Eshwari Swaha [Om Hreem Shreem Kleem Ahd-yah Kah-lee-kah Pah-rahm Ehsh-wah-ree Swah-hah]

“Om and salutations to She who is the first one, dark within her own reality, the supreme primordial feminine, who cuts through illusion to the unabridged truth of existence.”

The Kali Yantra Meditation:

[qadmonster]

Inspired by the cortical homunculus these homunculi are based on the atma tattvas: The five subtle elements or things that can be perceived (tanmātra), their organs of perception (jñānendriya), and their organs of action (karmendriya).

Sound – Ear – Mouth

Touch – Skin – Hand

Form – Eye – Leg

Taste – Tongue – Genitals

Smell – Nose – Anus

Ideally, you could combine all the homunculi together to form a single entity that's easier to control but far less powerful in its abilities. It would look human but be weaker than a normal human.

(Disclaimer: I don't know if my correspondences are correct. I'm not a Hindu or a scholar of Hinduism and I don't remember where I got my research. This is from 2015)

[33-108]

Paramārthasāra of Acharya Abhinavagupta : “The Essence of the Teachings on the Highest Truth”

____________________________________________

The first 50 verses – Abhinavagupta

I take refuge in you alone, Sambhu, who are beyond maya, transcendent, without beginning, one, existent in all beings in myriad forms, refuge of all, and immanent in all animate and inanimate creation. ||1

Overwhelmed by the chain of misery that begins with his birth in the womb and terminates with his physical death, a disciple asked Lord Adhara about supreme wisdom. The teacher [Adhara] instructed him on the essence of the supreme wisdom by means of the Adhara Karikas, which Abhinavagupta recasts, modifying them from the point of view of the Saiva tradition.|| 2,3

The supreme Lord creates this universe consisting of four eggs (anda): the Sakti egg, the maya egg, the prakrti egg, and the prithvi egg, out of the glory of his own divine Sakti. ||4

Commentary:The supreme Lord creates this universe consisting of four eggs (anda): the Sakti egg, the maya egg, the prakrti egg, and the prithvi egg, out of the glory of his own divine Sakti. An anda is a sphere that contains in it a series of phenomenal elements and serves as a sheath that covers and hides the divine nature of the Absolute. (i) Sakti, the divine power of God projecting itself externally and covering the Absolute with the pure creation. Manifesting diversity within unity, it hides the basic absoluteness and the perfect unity of the Absolute God and contains in it the four pure tattvas from Sakti to pure Vidya.

(ii) The sphere of Maya pushes into oblivion the natural purity and divine potency of the Absolute, covers it with five sheaths or limiting elements called kancukas and presents the Absolute as a finite being called Purusa. It contains in it seven tattvas from Maya to Purusa.

(iii) The sphere of Prakriti covers Purusa with all psychic elements, senses, organs, subtle objective elements called tanmatras, three gunas and four gross elements upto water. It contains twenty-three tattvas from Prakriti to water.

(iv) Prithvi as an anda or sphere covers the Absolute with the solid gross existence. It contains prithvi-tattva alone and consists of the whole solid existence in the universe.

(v) Siva-tattva lies beyond all these four andas.

The above mentioned four spheres contain thirty-five tattvas and cover the pure and divinely potent absolute consciousness with fine, subtle, gross and solid creation. The Absolute God creates them playfully in the process of the manifestation of His Godhead. He creates them out of His own self in the manner of reflections and covers His real self with them. Such creation is something like a kind of transmutation which is different from transformation. Neither God nor His divine power under goes any change or transformation while appealing in the form of all these created tattvas which shine in His psychic light as the reflections of His own divine powers.

This world, with infinite kinds of bhuvanas (regions in creation), with its infinite variety of physical bodies and sense organs, exists within [the four eggs]. Having assumed the form of a fettered being (pashu), Siva alone is the embodied enjoyer of all this [the created world] in them [the eggs]. ||5

As a pure crystal assumes hues of different kinds, in the same way the supreme Lord also assumes the forms of gods, men, animals, and trees. ||6

Just as the reflection of the moon appears to be moving in flowing water and to be unmoving in still water, in the same way the Self, who is the same as the supreme Lord, appears to exist as embodied beings [equipped] with sense organs in different bhuvanas (regions in creation). ||7

Just as the invisible Rahu (the shadow of the earth), when appearing on the disc of the moon [at the time of a lunar eclipse] becomes visible, in the same way, the Self though present everywhere becomes perceptible in the mirror of the intellect (buddhi) by [the perception of] sense objects. ||8

As a face shines forth in a spotlessly clean mirror, in the same way the supreme Lord who is of the nature of illumination shines forth in the buddhi (intellect) tattva that has been purified following the descent of divine grace by the Lord. (śaktipāta). || 9

The universe, composed of the thirty-six tattvas, manifests itself in the highest tattva [Paramasiva], which is of the nature of illumination, full-in-itself, endowed with infinite [modes] of shakti, [including the powers of] will, knowledge, and action , which is free from thought constructs, pure, ever at rest, and which is devoid of origination and dissolution. ||10-11

Just as variety in the form of a city, village, etc., when seen in a mirror is not separate [from the mirror], yet it [the variety of objects] appears differentiated [in the mirror] as a city, village, etc., and also as different from the mirror. Similarly the universe, though not existing as different from the pure self-experience of the highest Bhairava, appears as the world, differentiated and different from [Bhairava], the supreme tattva. ||12-13

Dividing the five Saktis [one on each level of the five tattvas,] Paramasiva manifests [himself] as the five tattvas, namely, Siva, Sakti, Sadasiva, Iswara, and Vidya. ||14

The supreme Lord’s great freedom, which is capable of accomplishing the most difficult task, is called the Goddess Maya-sakti. It serves Paramasiva as a veil to hide Himself. ||15

Enveloped by maya Sakti, the bodha (Siva’s self-aware, pure consciousness) becomes defiled and accepts the condition of purusa, a fettered being, upon being fully bound by kalа (limitation with respect to time), kala (the limited capacity to do just a little), niyati (limitation with respect to causation), raga (the limited interest in a particular something), and avidya (limited capacity to know just a little) kancukas. ||16

[The limiting concepts expressed by thoughts like:] “Now,” “something,” “this,” “completely,” ” I know” (“I know only now and know just a little and just this much of it quite completely”) together with maya are said to be the six internal sheaths (kancukas). ||17

The husk existing on a grain of rice, though existing separately, appears inseparable from the grain. But [the fettered being, who similarly seems attached to his fetters] attains purity by turning towards Siva through Yoga and treading on his path. ||18

Prakriti is of the nature of happiness, sorrow, and delusion and [from it emerge] the internal sense organs, the intellect (buddhi) [the understanding sense that forms definite conceptions], the mind (manas), [the organ of such thinking as gives rise to indefinite ideations (about phenomena)] and the ego (ahamkara), [the egoist sense that connects such psychic activates with the finite subject.] which are the instruments for determinate cognition (niscaya), volition (sankalpa), and false conception of one’s Self (abhimana), respectively. ||19

The sense organs, having sound and so on as their object of knowledge, are hearing, touch, sight, taste, and smell. The organs of action are the organs of speech, grasping, locomotion, excretion, and procreation. ||20

The subtle objects [experienced by the sense organs] are devoid of differentiation. These are the five subtle elements (tanmatras): sound (sabda), touch(sparsa), form(rupa), taste(rasa) and smell(gandha). ||21

From the intermixing of these [subtle elements] are born the gross objects, the five gross elements, namely, ether, air, fire, water, and earth. ||22

Creation, extending from prakrti down to prithvi (earth), covers pure consciousness by providing a physical body in the same way a husk covers a grain of rice. ||23

Among the sheaths, the innermost [subtlest one] is the Anava-mala. The six kinds of sheaths (kancukas) made from maya, etc., form the subtle sheath. The outermost and gross covering is the physical body. The Self (Atman) is covered by these three kinds of sheaths. ||24

On being subjected to the darkness of ignorance, he [the Self], though one by his very nature, knows himself as many in the form of the infinite variety of limited subjects and objects. ||25

Just as [sugar cane] juice, jaggery, sugar, and gur, etc. are only [different forms or states of the same thing] sugar cane juice, so all beings abide in the supreme Lord Sambhu in different states or forms. ||26

[Notions like] “stream of pure awareness ,” “the witness,” “the vital breath ,” “the all-pervasive body,” “the Universal,” and “the individual” are only conventionally true on the empirical plane. They have no actual existence. ||27

A snake does not exist in a rope, yet it can frighten someone to death. The power of delusion is so great that it is not possible to know its true nature. ||28

Similarly, merit and demerit, heaven and hell, birth and death, joy and sorrow, varna (caste), and asrama (stages of life), etc., though non-existent in the pure Self, arise by the strength of delusion. ||29

This darkness [of delusion], which is manifested through [apparently] existing objects, makes one experience the non-self in things which in fact are identical with the Self. ||30

The experience of the Self in the not-self, such as the physical body or the vital air, is like darkness superimposed on darkness. It can be likened to a boil formed on the burned [part of the body]. ||31

Just as a spider [ensnares himself] in his web, so he [the embodied man in the world] binds himself by experiencing worldly objects like the physical body, the vital breath, intellectual knowledge, and the expanse of sky. ||32

Lord ParamaSiva liberates himself from bondage by loosening its grip through the glory of knowledge of the Self. Thus bondage and liberation are his divine play. ||33

Creation, maintenance, and dissolution [and the states of] waking , dreaming, and dreamless sleep , appear in him [the supreme Lord] in the fourth state, but even in that state he reveals himself as not covered [i.e., not affected] by them. ||34

The waking state corresponds to the universe (visva) because of differentiation. The dreaming state corresponds to illumintation ( tejas) on account of the dominance of light. The state of dreamless slumber corresponds to understanding (prajna), a s this state is characterised by massive knowledge, and the fourth (turiya) state is beyond all these. ||35

Just as the vast expanse of sky is not defiled by clouds nor smoke nor dust, so the supreme Being is not affected by the changes of maya.||36

When the ether in one jar is filled with dust, the ether in other jars is not then defiled. This is also true for those souls that undergo differentiation with respect to joy and sorrow. || 37

The supreme Lord seems still when the various elements are still; glad when they are glad; gloomy when they are gloomy; but truly he is not so. ||38

The great God, having first eradicated the delusion of taking the non-self and insentient substances as self, shatters afterwards the other delusive conception of taking the (all inclusive) self as non-self. || 39

When in this way the two illusions are successfully rooted out completely, the exalted adepts have fulfilled their aim, and there cannot be any duty left for them to accomplish. || 40

Thus by the power of meditation on unity, the trinity of prthivi (earth), prakrti and maya that had revealed itself in objective form, becomes reduced to simple being. ||41

Just as a belt, a ring, or a bracelet, irrespective of their differentiation, appear simply as gold, so the universe, irrespective of its differentiation, appears as simple being. ||42

This is the Brahman (supreme being), supreme, pure, still, undifferentiated, equable, complete, deathless, real, that rests in the Sakti who has consciousness as its form. || 43

On the other hand , anything un touched by illumination (bha) expressed as the powers of will, knowledge, and action is like a flower-in-the sky it does not exist. [Illumination consists of the powers of will, knowledge, and action held in perfect equilibrium]. ||44

Initially the Lord of the lords creates the whole phenomenon within His own divine, potent and eternally existent aspect named Siva, by handling the trident of His divine powers. || 45

Commentary:The conative, cognitive and creative powers of God are His three primary powers known as iccha-sakti, jnana-sakti and kriya-sakti. The symbolic trident of Siva is suggestive of these three divine powers which constitute His essential nature. Siva, coming face to. face to such powers through His awareness, that is, becoming fully aware of His natural divine powers, becomes prone or inclined towards creation. Such a situation is described as holding in His hand the trident of three divine powers. His conative power is His iccha-sakti, which is depicted in Upanisadic passages like “Tadaiksata, bahu syam, prajayeya iti”. The basic reality visualizes, “Let me become many, let me be born (in many forms)” and so on. Before creating the phenomenon externally as an objective existence, God creates it within His own self known as Siva. His will to create a particular type of phenomenon presupposes its existence inside His awareness, because nothing particular could have otherwise become the object of His conation, or creation. The phenomenon appears initially in Him and that is due to His cognitive power. It shines clearly in Him as the object to be created and is thus created there actually through His creative power. Its outward creation is due to the phenomenal growth of His kriya-sakti. A worldly creator also follows such process. He creates only that thing outwardly which is initially created by him in his own self. A painter creates initially a wonderful form in his own will and then he illuminates it thoroughly while forming a clear idea about it in his mind and afterwards he starts to paint it actually on a board. So does the Lord create the phenomenon in His own subjective self before manifesting it outwardly and objectively. That is the interior creation which the couplet in hand is meant to express.

And again, he [Paramasiva] accomplishes the task of the external creation of the three eggs with their infinite variety in order to find him self in the external world [as innumerable subjects and objects] through the process of expansion of his five Saktis. || 46

The five divine powers of the Lord are: cit or pure consciousness, ananda or blissfulness, iccha or conative power, jnana or cognitive power and kriya or creative porwer. These powers shine in Him as His own self. Their outward manifestation reflects them as the creation of the objective existence consisting of three spheres of Maya, the causal creation, Pracriti, the subtle creation and Prthvi, the gross creation. The whole of such creation is complexly wonderful. It is the outward or objective manifestation of the essential nature of God. Here He finds out His own self in an objective aspect and that is His ‘bahiratma-labha’

[yogin contemplates]: “Putting thus playfully the machine of the circle of divine powers in motion, I am myself the Lord, with purity as my nature, working at the highest post as the master hero of the infinite wheel of Saktis or divine powers!” || 47

Commentary: Concluding the discussions noted above, an aspirant realizes that he is not a finite being but the great Lord who is the only hero having the multitudes of divine powers as His heroins. He feels actually that he is himself activating playfully the whole circle of such powers, the primary one among which are five: (1) cit, (2) ananda. (3) iccha, (4) jnana, and (5) kriya. Their amalgamated unity appears in twelve forms in the process of all psychic activities of all beings and are known as Sakti-cakra or the group of twelve Kalis. Such Kalis absorb in them the psychic activities of all subjects, the functions of their psychic apparatus and the objective elements that become foci of such activities. A successful practitioner of Saivism realizes and visualizes such fact through his personal experience.

“It is in Me that the universe reveals itself as [inanimate objects like] jars as in a mirror! From Me the universe emanates just as the manifold variety of the dream world emanates from the dreaming person!” ||48

“Just as it is the very nature of a body to be its limbs like hand, feet etc. so is the whole phenomenon my own form! Just as it is light which shines in the form of all existent substances, so do I myself glitter as all existence!” || 49

“Though in fact I do not have any body or senses or organs, and do not commit any deeds, yet I see, hear, smell and I alone compose wonderfully different sastras like Siddhantas, Agamas and logical treatises. || 50

with notes of Balajinath Pandit"

[ome-magical-ramblings]

The Ladder and Spring scrying ritual, How I scry the elemental kingdoms.

I want to emphasize that my method of working is my own and it is a synthesis of stuff I read and probably can't exactly put my finger-on but it follows a somewhat similar approach of the golden dawn/ceremonial magician style but more simpler and direct.  The whole associating with divinity then bossing over lower hierarchy, again I am not trying to do that but you will see the similarities. I am trying to make it a bit more organic and less formulaic, giving some spaces here and there for people AND spirits to work together in this act/ritual. Ingredients/Materials to use:

1)Candles 2)Bell 3)Name of Sandalphon written in Green 4)Earth Tattva drawn by yourself or printed if you can’t. 5)Pentacle(if you have one) The Two part of this ritual/method of scrying is: 0) Preparation 1) The (step)Ladder. 2) The Loaded Spring. Step 0 is preparation of yourself AND the area, and yourself, what I opt to do is Being with Our Father and Three Hail Mary, Water of Eden/Purifying consecrated water is made to consecrate the area and wash our face and head+arm+feet. Ring the four archangelic gates and call their attention to this ritual.  Lastly The Qabbalistic invocation of Levi. Again very simple and mostly it’s just praying and calling, talking, washing yourself, etc.

Now for Part 1.. If you ever saw a step-ladder, and I think most people saw one irl it’s like an inverted V.  So we start raising up the ladder itself, you start by calling your ancestors, guides, natal/guardian angel, and your..image of Divinity, like praying to God. This is the “mental-astral” body doing the climb up the ladder, and now we start by climbing up too, we start by calling the Gnomes with the Gnomes oration in JSK’s Testament of St Cyprian: Oh, admirable and incomprehensible genies! With blind faith and humble heart, I throw myself upon your mercy. My hope is that – as you direct my steps and actions from the moment I appeared upon this planet until that one in which, my mission completed, you collect my spirit to accompany it to sidereal worlds, to the place that the Supreme Creator has reserved to us in his inscrutable aims – so equally will you lend your aid in transmitting faithfully my requests to the celestial (or infernal) spirits, without varying the conception of my words or intentions. Look favourably on the purity of my feelings; my great desire and confidence,  my  discretion  and  reserve;  you  appreciate  all  the  qualities  that  I  have  and repair in me those defects until now not rejected, nor do you make cause to withhold your cooperation from me, but work constantly in perfecting me from all impurity to make me worthy of the gifts that Divinity grants its chosen ones, and to give thanks with all my soul during the time of my peregrination on this planet, for the favour that I receive from you. Amen , and then call Sandalphon. I don’t have a sigil or seal for him so I wrote his name in green ink alongside making a prayer for him:

O thou mighty Brother of angels

Standing behind the throne of glory

Receiving the prayers of the faithful

Which you have sent from the earth

Centuries high you stand

Master of alchemy and nature I call archangel Sandalphon by the divine name Adonai Melek and Adonai Ha-Aretz, O brotherly angel come down and attend to our prayer, help us and heed our prayer in this chamber as you carry them to the divine help us get carried by the divine. O great Angelic Prince, Brother of Metatron, Master of Heavenly Songs, Tall Angel, The left hand of the Ark, gatherer of prayers to most high of high, Ruler of the 4th, 6th, and 7th Heaven. O Wheel within a wheel holding the mystery of creation within you, Overseers of Genders and Angel of Glory, Angel of Prayers most divine. I call thee I call thee I call thee, by thine names visible and invisible, pronounceable and unknown, secret, and hidden I call you by all other names ascribed to you. O Sandalphon as I pray to you to attend to our rite, draw near, and with propitious mind thy suppliant hear. Let's attend and pray to God together.

Now the start of the Gnome Prayer from Eliphas Levi which is easily accessible online and can be found easily. That’s the end of Part 1 or the Ladder, we rose up to Sandalphon through the Gnomes and went back through the Gnomes. The idea of the stepladder is now replaced with a loaded-spring, if you have the image of a spring ready to BOING BOING, you get the image, the spring is ready to JUMP. You’re on of that SPRING. All the work of hierarchy you did now is transformed into the Spring that will shoot you in your trip with you scrying, the whole preparation AND Step 1 of it is for this: Part 2, You will bring your attention to the tattva card and start chanting the names of Uriel, Ariel, Ghob, Uriel, Ariel, Ghob, and so on and so on and you will ASK permission to enter, pray/talk whatever, you have to ASK permission. Once you enter, it could be a bit hard or weird, you will enter. When you’re inside you will not talk and start to get a a grip on the place and area around, no need to rush after going inside the tattva because the loaded spring the whole ritual did will carry the momentum forward now, you don’t need to actively participate or ask things but it’s okay if you do. You have multiple options to ask now: 1) Ask a Guide from Sandalphon 2) Ask a Guide from Uriel 3) Ask a Guide from Ariel 4)Ask a Guide from Ghob Again each of these willl have different forms, different places they will take you too, you can come back again and ask for a different guide. to Verify the Guide, ask him in the name of who you called him with. If you call someone from Uriel and he said he come from Ghob? it’s a head-scratcher, no? think about it, no rush, and you don’t need to listen to your guide just because they said something and you feel weird you can tell them off or tell them no or ask them to explain themselves. You go on and on..in the end you should retrace your steps and go back to your bodies. Remember to write down everything immediately and ask for signs, seals, instructions to do irl, etc. These stuff will be useful and to ground your knowledge into this world. Don’t just scry and get some astral lesson, ASK THEM to give you something to DO in the PHYSICAL WORLD.   I will emphasize on this because it’s important that your work have some give-take, to have more to it than just spectating astral stuff, see how the stuff in the real world feel like, see how they act, what phenomena happpen, how magic they teach you work, etc. If the stuff they teach you doesn’t work…then what use is it? Try to ground and bring something useful down.

[tattva202]

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[dcpl73]

ARTIST BHARTI PRAJAPATI’S NEW SERIES EXPLORING BEEJ - THE SEED

After the tremendous success of artist Bharti Prajapati’s series Paanch Tattva, which she introduced in 2019, she has now embarked on a new series in 2024. The Paanch Tattva paintings connected the life stages of women to the five elements of water, earth, fire, air and space, which she discussed in a previous blog. Similarly, her recent canvases focus on another natural phenomenon, Beej — The Seed.

What follows are Bharti’s own words on the concept of the seed and its symbolic power in her latest series.

Artist Bharti Prajapati in her studio with Laasya Art founder Sonia Patwardhan.

BEEJ — THE SEED

by Bharti Prajapati

In Hinduism, the Sanskrit term for ‘Beej’ — literally meaning ‘seed’ — is used as a metaphor for the origin or cause of things. ‘Beej’ is a cognate with ‘bindu,’ or dot. For many years, I have been drawn towards the mystery of this powerful and potent creation of nature ‘Beej,’ the seed.

A casual visit to a rural market where women wore necklaces of various local seeds initiated a process of thoughts and ideas for my latest collection of paintings. The seeds strung around these women’s necks like pearls seemed to complete the portrait of an ever-powerful, life-giving force — a woman, like the earth, carries seeds of existence within her. To me, it seemed natural to draw a parallel story of both women’s and seed’s journeys, which are deeply connected and intertwined with each other.

The immense characteristic encompassed in a tiny form was something I desired to interpret in my paintings. My new series, Beej, is all about the journey of the seed within our physical and philosophical existence and its evolution in our surroundings.

 Women are an intrinsic part of rural farming in India, and their instinctive nature enables them to nurture the seed of life within and around them organically. As in my previous series exploring the synchronicity of the feminine and the natural, women are central figures in this series, too.

The earthen walls are aptly symbolic of our environment, and within the walls are seeds, like jewels sown in the land. With the right atmosphere, they will manifest into a new world with an immense bounty of treasures that we liberally receive as a gift from nature. We depend on the land for our survival and sustenance.

While the cosmos are an alluring mystery, I wish to look below, at the magic happening beneath our feet. From within the dark depths of the earth, when the rays of sun pierce the land, there is a beautiful drama of light and shadow playing out on the stage of life. As seasons change and time goes on, seeds and soil continuously create new life. This interplay of forms and patterns create a distinct mood, which I believe has a subconscious effect on our mind.

For more images and insight into her nature-inspired practice, please visit https://laasyaart.com/bharti-prajapati/ to browse our curated collection of contemporary paintings by Indian artist Bharti Prajapati. If you would like to make an appointment to see these works in person at our Indian art gallery in Palo Alto, please reach out at info@laasyaart.com or +1 650-770-9088.

[earthenwellness14]

Earthen Wellness Ayur Heaven Range Of Facials

Bangalore is home to numerous luxurious spas and skin clinics that offer some of the best facials tailored to different skin types and concerns. Here are some top places in the city where you can enjoy high-quality facials for glowing and rejuvenated skin:1. **SPA.ce the Spa**: Known for its relaxing ambiance, SPA.ce offers a variety of facials, from traditional deep-cleaning facials to advanced treatments like the HydraFacial. Using high-quality natural ingredients, each facial is tailored to target concerns like dryness, aging, and dullness.2. **O2 Spa**: With multiple locations across Bangalore, O2 Spa offers a wide range of facials, including brightening, anti-aging, and hydrating facials. They’re known for their use of premium products and professional techniques, making it ideal for a pampering session.3. **Blossom Kochhar Aroma Magic Spa**: Specializing in aromatherapy-based facials, this spa focuses on providing natural, organic treatments that cater to sensitive skin. The facials are designed to be gentle while revitalizing the skin using essential oils and botanical extracts.4. **Skin Lab by Dr. Jamuna Pai**: For those interested in medically-backed facials, Skin Lab offers customized facials aimed at acne, pigmentation, and anti-aging. With a blend of clinical techniques and aesthetic treatments, Skin Lab provides results-driven facials that address deeper skin concerns.5. **Tattva Spa**: Located in luxury hotels across Bangalore, Tattva Spa offers indulgent facials that combine Ayurveda with modern skincare techniques. Their signature facials use organic products and help in revitalizing skin health,improving tone, and boosting radiance.Each of these places provides specialized facials that combine relaxation with effective skincare benefits. Whether you're seeking hydration, anti-aging, or a simple glow boost, these top spas in Bangalore cater to all skin types and leave your skin looking refreshed and rejuvenated.

[spaservicenearme]

Best spa in kolkata

In the bustling heart of Kolkata, where the daily grind can be overwhelming, finding a sanctuary to unwind becomes essential. The best spa in Kolkata offers not just luxurious treatments but also an immersive experience that transports you to a realm of serenity. Picture entering a tranquil oasis adorned with soft lighting and calming aromas, instantly making your worries dissipate like mist in the morning sun.

Among the gems scattered across the city, one standout combines traditional techniques with modern wellness innovations. Signature massages infused with local herbal oils create an authentic Bengali experience while promoting holistic well-being. Beyond mere relaxation, this esteemed spa emphasizes personalized care; each therapy is tailored to address individual needs, whether it’s rejuvenating tired muscles or simply providing a much-needed escape from reality.

Moreover, don’t overlook their wellness packages designed to nurture mind and soul alike—think yoga sessions followed by revitalizing facials using organic ingredients sourced from nearby farms. In this ever-evolving urban landscape, discovering such exquisite havens for self-care invites us all to pause and indulge in life’s simple pleasures while redefining our approach to wellness in Kolkata.

[srisritattva]

Organic Bengal Gram (Chana Dal), 500g| Sri Sri Tattva

Bengal Gram Buy Online: Sri Sri Tattva offers high-quality Organic Bengal Gram (Chana Dal) that is sourced from certified organic farms, cleaned, processed, and packed in hygienic conditions [Orders above Rs. 999 enjoy free shipping ] Get it now!

[the-hem]

"The Trifle." From the Gopala-Tapaniya Upanishad “The Exploration of the Mysteries of the Ascetic Cowherd.”

In the midst of herding cattle up the assholes of the White Housers, I fucking found my ace main squeeze, Josh Hawley's wife Erin, an Alliance Defending Freedom cunt in Georgia helping a Pro-Russia political movement.

From: https://adflegal.org/profile/erin-morrow-hawley/?sourcecode=10016058_r500

Now you know Josh Hawley was involved in that 2016 election fraud thing with Blue State Digital, and was trafficking porn featuring himself having sex in a public place with his very tiny two blond twin boys, and he has had extensive contact with Barbara and David Green, owners of the Hobby Lobby and the Museum of the Bible, who were also trafficking underage porn and porn models through 2127 12th Place and have children like that filth Steve Green, who are teaching at Hillsdale College here in DC where I found the Houthi Commander hiding. But still: We are just Smurfing right along!

I caught Ivanka Trump pretending to be Alice Wiedl, peddling Nazi propaganda for the AFD in Germany now this.

vs.

A bigger, sloppier vagina you will never find. Other than Bris Palin who likes North Korean men, who was doing the same thing in Estonia.

The people of Georgia as with those in Germany and other nations are terrified of Russian influences in their countries. Lo and behold our friends the Republican Party and Mormons are helping them enter their territories and threaten their rights and way of life because we will not close them down.

Every time I turn on the news I see the Russians advance while we do nothing, and our people are behind every success they have made. I have been ranting about this very problem for ten years.

Perhaps today the White House will lose its innocence, cut the crap about weird bizarre complex cases, uncomplicate the case, and go do its jobs.

There is a reason vile disgusting persons who say they pray to Jesus Christ are encroaching upon the good and vulnerable people of this planet. In tandem with the US Government doing nothing, the population of America has not remotely considered changing its wicked, wicked ways, the ones that resulted in our current predicament, which we can call concisely a hole in our hearts.

The Upanishad says we can close it if we turn the Unnamed, the Unseen, into One Word, that rerpresents His Beneficence, and then split these into the Science of the Eternal, the Bhagavad Gita, a way to live ethically and lawfully outside the chaos of human animal savagery and ignorance. The Upanishad says the animal self is not our only possibility if we use the words. It calls the this process the Mahat Tattva, "the expansion into the magnanimous Self."

64. Brahma said: How has the one Supreme Personality of Godhead become four Deities? How has the single sacred syllable om become many?

65. The Lord said to him: Before the material world was manifest, only the Supreme Personality of Godhead, who is one without a second, existed. From Him came the impersonal Brahman. From that came the syllable om. From om came the mahat-tattva. From the mahat-tattva came false-ego. From false-ego came the five tanmatras "trifles". From them came the elements. Om is covered by these things.

66. I am the sacred syllable. I am om. I am ageless, deathless, nectarean, the fearless Supreme Great. I am liberated. I am unchanging.

67. The eternal Supreme Personality of Godhead manifested Himself as the all-pervading universal form. In the same way the Lord, who is one without a second, by His transcendental potency expanded Himself into four.

The Tanmatras are the BMI, the three gunas, the three lifestyles (jiva, jagat), the three shaktas, (creation, median, destruction), and shaktis, (knowledge, grace, and restraint of the disgraces).

Through the study of the words and groups of concepts found in any religion the mind will veer away from the disgraces through the organs of elimination. The mind, like the bowels consume and they also expel.

While we expel we automatically realize the Grace of the Self. Finally we become competent. We operate the world like adults who know what they are doing. We act responsively to the environment and in a non-bureaucratic, bullshit free manner, do what has to be done not shoddily, but at its very best.

This is what is meant by the translation of the name of God into the world campaign of man. That means those filthy Republicans and their faith must go into the rubbish pile as they are not too good. The rest we will continue to discuss in the Upanishad.

[talonabraxas]

Kali Yantra

The Yantra is a geometric symbol existing in the external world as well as a subject to be internalized within human consciousness. Kali is the Hindu Goddess of time, of change. She is the power of action, of the breath and of transformation (kriya-shakti). Kali’s essence is Divine Love. Through time, breath and Divine Love all things are accomplished. If we surrender to Her essence, She creates the energy and all is possible. The Kali Yantra, then, contains within it the transformative energy of change.

When we internalize this energy and surrender to its sweet transformative power of love, we begin our inward journey toward healing and spiritual growth. According to the Tantric tradition, the 36 corners of the Yantra represent the 36 principles (tattvas) of creation, from the Most Transcendent to the most minute expression of Materiality. The bindu is the central point, the seat of the soul, the Atman; the internal link with Brahman the Absolute. The bindu is also Kali, and all the phenomenal world emanates out from Her. In the Tantric tradition, Kali as the energy (Shakti) aspect of material nature is united with the Absolute (Shiva) for the sake of creation

Five (5) inverted concentric triangles, 2 circles and 8 lotus petals enclose the bindu.

The 5 inverted concentric triangles represent the 5 kosas or sheaths of the human condition, with soul (bindu) in the middle: Annamayakosa (physical), Pranamayakosa (life force), Manomayakosa (mental/emotional), Vijnanamayakosa (wisdom) and Anandamayakosa (bliss). The 15 corners of the 5 inverted concentric triangles represent the 15 principles of experience (tattvas); the 5 organs of sense – smell, taste, sight, touch, hearing; 5 organs of action – procreation, excretion, locomotion, handling, speaking; and 5 tanmatras – odour, flavour, colour, feeling, sound. The inverted position of the triangle represents the female regenerative power.

The 2 circles symbolize the cycle of birth and death, which we must pierce through the bindu in the centre in order to reach the Absolute Reality.

The 8 lotus petals are symbols of Prakriti, the cause of the manifesting universe. The 8 lotus petals refer to the 8 principles (tattvas) of Prakriti – The 5 principles of materiality or nature (Prakriti) are Earth, Water, Fire, Air, and Ether. And with the 3 principles of the inner instrument (antahkarana), the Lower Mind (manas), the Higher Mind (buddhi) and the Ego-sense (ahamkara), these 8 tattvas compose the phenomenal or relative world.

Kali as the power of action is inherent in the element air or wind, Vayu. In human body Kali exists as Prana, the breath or life-force. Kali holds the five vital airs: prana (upward air); apana (downward air); vyana (air within the body); udana (air leaving the body); and samana (air at the navel which helps to digest food). Kali emphasizes inner action, which generates the internalizing force of so’ ham, the rhythm of the breath, the sound of the breath: I am that, I am Spirit, I am Kali. Like the wind, she is mobile, subtle and transformative. Kali relates to lightning (vidyut-shakti), the electrical force that pervades the universe as the power of transformation. Like the electrical storm, She acts quickly. Kali grants a lightning-like illumination and transformation. She is located in the spiritual heart, the anahata chakra. She is the pulsating of the physical heart, the blood that gives us life; in this action She is called Rakta-Kali or the Red Kali.

Red in the Kali Yantra is the colour of the heart’s lifeblood, filling us with vitality. Black is the colour of the night; but as we approach Kali, She becomes as bright as the sun. Grey is the emerging light into the black, the midworld existing between the earthly plane and the realm of heaven. Kali as Prakriti or Shakti exists in all three realms. Bronze is the colour of the earth, the sphere of normal consciousness. Gold is the colour of the alchemist, the colour of transformation moving us into Higher Consciousness. The red and yellow flames are the transformative fires gently cooking us, making us more palatable for Spirit.

Kali Mantra

Om Hrim Shreem Klim Adya Kalika Param Eshwari Swaha [Om Hreem Shreem Kleem Ahd-yah Kah-lee-kah Pah-rahm Ehsh-wah-ree Swah-hah]

“Om and salutations to She who is the first one, dark within her own reality, the supreme primordial feminine, who cuts through illusion to the unabridged truth of existence.”

[harizonmallblog]

Organic Tattva Urad Dal Whole (1 kg)

[33-108]

The Theory of Reflection: Pratibimbavādaḥ

In the ordinary worldly course, sound is reflected outwardly in ether and inwardly in the ear. Touch is reflected outwardly in air and inwardly in the skin.

Form is reflected outwardly in fire and in a mirror and inwardly in the eye.

Taste is reflected outwardly in water and inwardly in the tongue. Smell is reflected outwardly in the earth and inwardly in the nose.

These reflections, however, are just like the reflections in a mirror. They only take place individually.

All five reflections are not available at once; only one thing is reflected in each. In a mirror, form is reflected.

Touch can not be reflected in a mirror nor can taste, smell, or sound. A mirror will only reflect form.

It is only in Supreme God Consciousness that you find all five reflected at once. In fact, although these reflections are experienced individually in all of the sense organs—sight in the eye, sound in the ear, etc.—these reflections could not even be observed if consciousness were not there.

Awareness is needed and this is found in consciousness, not in the organs. The universe, therefore, is reflected in the mirror of consciousness, not in the organs nor in the five gross elements.

These are merely tattvas and cannot reflect anything. The real reflector is consciousness. In consciousness, however, you see only the reflected thing and not the object that is reflected. That which is reflected (bimba) is, in fact, svātantrya.

This whole universe is the reflection of svātantrya in God Consciousness. There is no additional class of similar objects existing outside of this world that He reflects in His nature. The outside element, that which is reflected, is only svātantrya.

The infinite variety which is created is only the expansion of svātantrya.

You can understand this by taking the example of cause and effect. When a potter makes a pot, he takes clay and gives form to that clay with his potter’s instruments, such as a stick, a string, and the potter’s wheel.

Within the potter’s creative activity, two kinds of causes can be distinguished. There is the material cause, which in Sanskṛit is called upādānakāraṇa.

This is that cause that travels with the effect. It cannot and does not become separated from the effect.

Second, there is the formal cause, which in Sanskṛit is called nimittakāraṇa. The formal cause does not travel with the effect. The material cause is the potter’s clay and the formal cause is the potter himself and his stick, string, and wheel. In the ordinary worldly course, the object which is reflected (bimba) seems to be the cause of the reflection (pratibimba) because the reflection cannot exist without that which is reflected.

We have seen, however, that all reflection is really a reflection in God Consciousness. If the object reflected is really the cause of the reflection, then what kind of cause is it? Is it the material cause, which travels with the effect, or is it the formal cause, which does not travel with the effect?

It cannot be the material cause because that would mean that there is something outside of God Consciousness which travels to become part of the effect which is the reflection. It is our theory in Śaivism that nothing can exist outside of God Consciousness.

There cannot, therefore, be any agency which is separate from God Consciousness and which travels with the cause because if it is separate from God Consciousness and therefore from the effect, it would not exist.

If the reflection of some object is existing in the mirror of God Consciousness, then what is that reflection a reflection of? We have seen that if the object which is reflected were to remain outside of God Consciousness, then it would not exist. There can be nothing, therefore, which is outside to be reflected in the mirror of God Consciousness.

There is only the mirror.

There is no external cause which has gone into the reflection which is the effect. There is only the mirror of God Consciousness. But what then is the cause of this reflection? Svātantrya is the mirror. Svātantrya, the absolutely independent will of God, is the cause of this reflection.

Unlike ordinary reflection which we experience in the world wherein an object can be distinguished as the cause of that reflection, in God Consciousness only the reflection exists and not anything that is separate and reflected (bimba). In this causality, svātantrya is the formal cause (nimittakāraṇa), not the material cause (upādānakāraṇa), of the reflection.

It does not travel from the cause into the effect because, as I have explained, there is no cause which could be separate from God Consciousness.

It is His free will that He wills and what He wills appears in the mirror of His Consciousness. It is simply His will (svātantrya).

In reality, only the reflection exists and not anything that is reflected. This universe, therefore, is found in the reflector of God Consciousness, not through the agency of anything of which it is a reflection (bimba) but through His svātantrya, where the universe is contained in seed form.

Svātantrya is the seed of everything. Everything exists in the mirror of God Consciousness with svātantrya as its cause.

- Secret Supreme, Swamiji Lakshmanjoo

[umeandcooking]

🌟 In this festive video, we’ll guide you through making four beloved Indian treats: Gulab Jamun, Rava Ladoo, Rice Flour Chakli, and Poha Chivda. Each recipe is bursting with flavor and tradition, ensuring your Diwali festivities are unforgettable!

[naturelandorganic]

10 Best Organic Food Brands in India 2024

India’s organic food market has been growing rapidly, with several brands offering high-quality, certified organic products. In 2024, some of the top organic food brands include 24 Mantra Organic, Organic Tattva, Farm Organic, Pure & Sure, Natureland Organics, Conscious Food, Down to Earth, Pro Nature Organic, Arya Farm Organic, and Nutriorg. These brands focus on providing chemical-free, sustainably sourced products ranging from grains, pulses, spices, and oils to snacks and beverages. Choosing organic not only promotes personal health but also supports environmentally friendly farming practices.

More info: https://naturelandorganics.com/

[tattva202]

Body massage spa in vijayawada

When searching for the best massage places near you, consider exploring local spas that emphasize holistic wellness. Many establishments now integrate unique treatments such as aromatherapy and reflexology into their offerings, providing not just relaxation but also targeted relief for specific issues like stress or chronic pain. It’s worth checking reviews to find hidden gems where skilled therapists customize their techniques based on individual needs—this personal touch can turn a great massage into an unforgettable experience.

Another emerging trend is the rise of pop-up massage events in community spaces or wellness festivals. These temporary setups often feature a variety of massage styles within an informal atmosphere, allowing you to sample different experiences in one outing. Moreover, many neighborhoods are embracing eco-conscious practices; looking for places that use organic oils and sustainable methods can enhance your journey toward relaxation while making mindful choices for your health and the environment. Don’t forget to explore loyalty programs or package deals at these establishments; they often provide better value while encouraging a regular self-care routine.