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Black Magic, Witchcraft & Healing

 

Friday, April 27, 2007

Many systems have been developed over the ages to help us control our thoughts. A great amount of dogma too has been kicked around in an attempt to make us into better people.
Magic the occult kind, is one of the oldest and most general of these systems. Magic is the study and application of psychic forces. It uses mental training, concentration, and a system of symbols to program the mind. The purpose of magic is to alter the self and the environment according to the will.
Using magic to forcefully control another's will is, in a sense, black magic. There are also some people on the occult fringe who claim to be, possibly even think they are, 'Satanists', devil worshipers, or black magicians. These people are most likely charlatans, hoaxers, dabblers, or merely misinformed. They may be attracted by the 'art' of black magic, or even by the 'glamour' of doing something against the 'rules'. But a real black magician is very dangerous. Because he has dedicated his life to evil.
Any magic act is likely to produce side effects regardless of whether or not the desired result is achieved. Such side effects are no problem for constructive magic, since they are beneficial as well. However, aversive magic can produce aversive side effects which may even harm the magician -- aversive magic is dangerous!
Most of the magic we see today comes to us from ancient Egypt and Chaldea. The Chinese, Hindus, and Tibetans developed their own unique types of magic. Western magic was locked up by the Egyptian priests for thousands of years and then suppressed by the rise of Christianity. It was not until medieval Europe that magical knowledge was rediscovered by the alchemists and Cabalists. Only during the past hundred years or so has western culture been open minded enough to permit widespread investigation of the subject. Only since the start of the twentieth century has science shown much interest in it al all.
What Magic can Do..........
Magic encompasses many things -- science and art, philosophy and metaphysics, psychology and comparative religion. Magic is an adventure at the borderlands of the unknown. It can fit the pieces of the puzzle of life into a meaningful whole.
Magic is fun and interesting. Use magic to help raise consciousness without drugs. Gain new experiences. Fantasy can come alive through magic. Psychic phenomena can be controlled and be fun and helpful.
Magic is beneficial. It can help you to have excellent health, and bring you good luck. With magic life runs smoothly; life is good. Also use magic for personality improvement, to control bad habits and to develop new motivations.
Magic is powerful. Never underestimate the tremendous power of magic. Use magic to alter events and to achieve your goals. Exert an influence over people and phenomena. But power for its own sake is self-defeating. The power which magic can give you should not be your primary reason for studying it.
Magic and Witchcraft......
A number of other occult disciplines are prevalent today besides magic. There are many cults and sects which profess their own views, but there are really few differences between them. One popular area in the occult today is witchcraft. This is far removed from the cliché of devil worship. Real witchcraft is a nature religion (pagan). Witchcraft has much in common with magic. Alchemy also has much in common with magic. It's heritage comes from the middle ages. Alchemy fathered chemistry and the physical sciences. But the avowed purpose of alchemy, turning lead into gold, is too limiting to be called magic. Sometimes the goal of alchemy is interpreted in another way, as the transformation of man into a spiritual being. Then there are the numerous modern day seers or 'psychics', as they like to be called, who operate within their own somewhat unique systems. Although many of these people are deluded frauds, some are very powerful occultists indeed.
HEALING AND BANISHING Psychic or spiritual healing is a human potential we all possess. Some people are especially good at this. It is probably easier to heal someone else by occult means than yourself. In addition to healing in the presence of the person, there is 'absent healing' in which the healing occurs at a distance. Note that there are some who maintain that influence on another person without his specific knowledge and permission (yes, even in healing and helping) is black magic. (After all, everybody is living according to his own true will, so that healing or helping someone without permission is affecting his will)
www.occultmystery.com/blackmagic.htm

posted by VICKY @ 3:15 PM, ,

BLACK MAGIC CANDLE MAGIC

 

1 One of the simplest of magical arts which comes
under the heading of natural magic is candle burning. It is simple because it
employs little ritual and few ceremonial artifacts. The theatrical props of
candle magic can be purchased at any department store and its rituals can be
practiced in any sitting room or bedroom.

2 Most of us have performed our first act of candle
magic by the time we are two years old. Blowing out the tiny candles on our
first birthday cake and making a wish is pure magic. This childhood custom is
based on the three magical principals of concentration, will power and
visualization. In simple terms, the child who wants his wish to come true has to
concentrate (blow out the candles), visualize the end result (make a wish) and
hope that it will come true( will power).

3 The size and shape of the candles you use is
unimportant, although highly decorative, extra large, or unusually shaped
candles will not be suitable as these may create distractions when the magician
wants to concentrate on the important work in hand. Most magicians prefer to
use candles of standard or uniform size if possible. Those which are sold in
different colors for domestic use are ideal.

4 The candles you use for any type of magical use
should be virgin, that is unused. Under no circumstances use a candle which has
already adorned a dinner table or been used as a bedroom candle or night-light.
There is a very good occult reason for not using anything but virgin materials
in magic. Vibrations picked up by secondhand materials or equipment may disturb
your workings and negate their effectiveness.

5 Some magicians who are artistically inclined prefer
to make their own candles for ritual and magical use. This is a very practical
exercise because not only does it impregnate the candle with your own personal
vibrations, but the mere act of making your own candle is magically potent.
Specialist shops sell candle wax and moulds together with wicks, perfumes, and
other equipment.

6 The hot wax is heated until liquid and then poured
into the mould through which a suitably sized wick has already been threaded.
The wax is then left to cool and once is this has occurred the mould is removed
, leaving a perfectly formed candle. Special oil-soluble dyes and perfumes can
be added to the wax before the cooling process is complete to provide suitable
colors and scents for a particular magical ritual. Craft shops which sell candle
making supplies can also provide do-it-yourself books explaining the
technicalities of the art to the beginner.

7 Once you have purchased or made your ritual candle
it has to be oiled or 'dressed' before burning. The purpose of dressing the
candle is to establish a psychic link between it and the magician through a
primal sensory experience. By physically touching the candle during the dressing
procedure, you are charging it with our own personal vibrations and also
concentrating the desire of your magical act into the wax. The candle is
becoming an extension of the magician's mental power and life energy.

8 When you dress a candle for magical use, imagine
that it is a psychic magnet with a North and a South pole. Rub the oil into the
candle beginning at the top or North end and work downwards to the half-way
point. Always brush in the same direction downwards. This process is then
repeated by beginning at the bottom or south end and working up to the middle.

9 The best type of oils to use for dressing candles
are natural ones which can be obtained quite easily. Some occult suppliers will
provide candle magic oils with exotic names. If the magician does not want to
use these, he can select suitable oils or perfumes from his own sources. The
oils soluble perfumes sold by craft shops for inclusion in candles can be
recommended.

10. The candles you use can be colored in accordance with
the following magical uses:

White	Spirituality and peace
Red	Health, energy, strength, courage, sexual potency.
Pink	Love affection and romance.
Yellow	Intellectualism, imagination, memory and creativity
Green	Fertility, abundance, good luck and harmony
Blue	Inspiration, occult wisdom, protection and devotion
Purple	Material wealth, higher psychic ability, spiritual power and idealism
Silver	Clairvoyance, inspiration, astral energy and intuition
Orange	Ambition. career matters and the law.

11 If you wanted to use candle magic for healing, you would select a red
candle to burn. To pass an exam, burn a yellow candle, to gain esoteric
knowledge burn a blue candle or for material gain, burn a purple one. It is
obvious these colors relate to the signs of the zodiac and the planetary
forces.

12 The simples form of candle magic is to write down
the objective of your ritual on a virgin piece of paper. You can use color paper
which matches the candle. Write your petition on the paper using a magical
alphabet, such as Theban, enochian, malachain, etc. As you write down what you
want to accomplish through candle magic-- a new job, healing for a friend, a
change of residence, a new love affair, etc.-- visualize your dream coming true.
Visualize the circumstances under which you might be offered a new job, imagine
your employer telling you that your salary has been increased or conjure up a
vision of your perfect love partner.

13 When you have completed writing down your petition,
carefully fold up the paper in a deliberately slow fashion. Place the end of the
folded paper in the candle flame and set light to it. As you do this concentrate
once more on what you want from life.

14 When you have completed your ritual, allow the
candle to have completely burned away. You do not need to stay with the candle
after the ritual, but make sure that is is safe and that red-hot wax will not
cause damage or fire. Never re-use a candle which has been lit in any magical
ritual. IT should only be used in that ritual and then allowed to burn away or
be disposed of afterwards.

15 If you are conducting a magical ritual which
involves two people (e.g. an absent healing for a person some distance away)
then the second person can be symbolically represented during the ritual by
another candle. All you need to do is find out the subject's birth date and burn
the appropriate candle for that zodiacal sign. These are as follows-

ARIES	red
TAURUS	green
GEMINI	yellow
CANCER	silver
LEO	orange
VIRGO	yellow
LIBRA	pink
SCORPIO	red
SAGITTARIUS	purple
CAPRICORN	black
AQUARIUS	all colors
PISCES	mauve

www.occultmystery.com/candlemagic.htm

posted by VICKY @ 3:13 PM, ,

THAT OLD BLACK MAGIC:

 

Getting Specific about Magical Ethics
Sometimes a cliche just wears out. It loses meaning or, worse, begins to say things we never meant. I think it's time to retire the phrase "black magic."Saying "black" when we mean "evil" is nasty nonsense. In the first place, it reinforces the racist stereotypes that corrupt our society. And that's not all. Whenever we say "black" instead of "bad," we repeat again the big lie thatdarkness is wrong. It isn't, as people who profess to love Nature should know.Darkness can mean the inside of the womb, and the seed germinating within the Earth, and the chaos that gives rise to all truly new beginnings. In our myths, the one who goes down to the underworld returns with the treasure. Even death, to the Wiccan understanding, is well-earned rest and comfort, and a preparation for new birth. Using "black" to mean "bad" is a blasphemy against the Crone.But even if we no longer speak of magic as "black" or "white," we still need to think and speak about the ethics of magic. Although black is not evil, some actions are evil. It simply is not true that anything a person is strongenough or skilled enough to do is OK, nor should doing what we will ever be the whole of the law for us. We need a clear and specific vocabulary that enables us to choose wisely what we will do.We need to replace the word "black," not simply to drop it. Some Pagans have tried using "negative" as their substitute, but that turned out to be confusing. For some people, "negative" means any spell to diminish or banishanything. Some things - tumors, depression, bigotry - are harmful. There's nothing wrong with a working to get rid of bad stuff. "Left-handed" is another common term for wrongful practice, very traditional, but just as ignorant, superstitious and potentially harmful as the phrase "black magic" itself. So in Proteus we tried using the word "unethical." That's a lot better - free of extraneous and false implications - but still too vague.Gradually, I began to wonder whether using any one word, "black" or "unethical" or whatever, might just be too general and too subjective. Perhaps all I really tell a student that way is "Judy doesn't like that."I won't settle for blind obedience. If ethical principles are going to survive the twin tests of time and temptation, people need to understand just what to avoid, and why. Even more important, they need a basis for figuring outwhat to do instead. Especially when it comes to projective magic.Projective magic means active workings, the kind in which we project our will out into the world to make some kind of change. This is what most people think of when they use the word magic at all. Quite clearly, magic that may affect other people is magic that can harm. This is the basis of the proverb "a Witch who can't hex can't heal." Either you can raise and direct power, or you can't. Your strength and skill can be used for blessing or for bane. The choice - and the karma - are yours.Just as some people feel that strength and skill are their own justification, others feel that any projective magic is always wrong - that it is a distraction from our one true goal of union with the Divine or a willful avoidance of the judgements of Karma. I think these attitudes are equally inconsistent with basic Wiccan philosophy.We are taught that we will find the Lady within ourselves or not at all, that the Mother of All has been with us from the beginning. We can't now establish a union that was always there. All we can do, all we need to do, isbecome aware. Knowing what it feels like to heal and empower, again and again till you can't dismiss it as coincidence, is one of the most powerful methods for awakening that awareness. It makes no sense to say that the direct experience and exercise of our indwelling divinity distracts from the Great Work.Indeed, it is this intimate connection between our magic and our self-realization that our ethics protect. Wrongful use of magic will choke the channel. No short term gain could ever compensate for that.The karmic argument against practical workings seems to me to arise from a paranoid and defeatist world view. Even if we assume that the hardships in this life were put there by the Gods for a reason, how can we be so sure that the reason was punishment? Perhaps instead of penance to be endured, our difficulties are challenges to be met. Coping and dealing with our problems, learning magical and mundane skills, changing ourselves and our world for the better - in short, growing up - is that not what the Gods of joy and freedom want from us?One of the most radically different things about a polytheistic belief system is that each one of us has the right, and the need, to choose which God/desses will be the focus of our worship. We make these choices knowingthat whatever energies we invoke most often in ritual will shape our own further growth. Spiritual practices are a means of self-programming. So we are responsible for what we worship in a way that people who take their One God as a given are not.Think about this: what kind of Power actively wants us to submit and suffer, and objects when we develop skills to improve our own lives? Not a Being I'd want to invite around too often!So it will not work for us to rule out projective magic completely; nor should we. Total prohibitions are as thoughtless as total permissiveness or blind obedience. Ethical and spiritual adults ought to be able to makedistinctions and well-reasoned choices. I offer here a start toward analysing what kinds of magic are not ethical for us.Baneful magic is magic done for the explicit purpose of causing harm to another person. Usually the reason for it is revenge, and the rationalization is justice. People who defend the practice of baneful magic often ask "butwouldn't you join in cursing another Hitler?"For adults there is no rule without exceptions. If you think you would never torture somebody, consider this scenario: in just half an hour the bomb will go off, killing everybody in the city, and this terrorist knows where itis hidden.... It's a bad mistake to base your ethics on wildly unlikely cases, since none of us honestly knows how we would react in that kind of extreme. Reasonable ethical statements are statements about the behaviors we expect ofourselves under normally predictable circumstances.We all get really angry on occasion, and sometimes with good cause. Then revenge can seem like no more than simple justice. The anger is a normal, healthy human reaction, and should not be repressed. But there's no more need to act it out in magic than in physical violence. Instead of going for revenge - and invoking the karmic consequences of baneful magic - identify what you really need. For example, if your anger comes from a feeling that you have been attacked or violated, what you need is protection and safe space. Work for the positive goal, it's both more effective and safer.The consequences of baneful magic are simply the logical, natural and inevitable psychological effects. Even in that rare and extreme situation when you may decide you really do have to use magic to give Hitler a heart attack, it means you are choosing by the same choice to accept the act's karma. Magical attack hurts the attacker first.The only way I know how to do magic is by use of my imagination, by visualizing or otherwise actively imagining the end I want, and then projecting that goal with the energy of emotional/physiological arousal. All thetechniques I know either help me to imagine more specifically or to project more strongly. So the only way I can send out harm is by first experiencing that harm within my own imagination. Instant and absolute karma - the natural, logical and inevitable outcomes of our own choices.I would think, also, that somebody dumb enough to do such workings often would soon lose the ability to imagine specifically, as their sensitivity dulled in sheer self-defense. That callusing effect is the reality behind thepious proverb that says "if you abuse it, She'll take it away." But not every other magician is ethical. Psychic attacks do happen. Should we not defend ourselves? Of course we should. Leaving ourselves open to psychic attack is no good example of the autonomy and assertiveness our chosen Gods expect. But first, how can we be sure what we are experiencing really is psychic attack?The fantasy of psychic attack is often a convenient excuse that allows us to avoid looking at our own shortcomings. When lack of rest or improper nutrition is the cause of illness, or a project isn't completed on time because of distraction, it's a real temptation to put the blame outside ourselves. Doing this too easily betrays our autonomy just as badly as meek submission to attack does. Then, to compound matters, projected blame becomes an excuse for unjust revenge -- and that is baneful magic without excuse.Once in a rare while, some fool really does try to throw a whammy. It's hard to predict when you might be targeted. Passive shields are always a good idea. Like a mirror, these are totally inactive until somebody sends unwelcome energy. Then a shield will protect you completely and bounce back whatever is being thrown. You may not even know consciously when your shield is working, but the result is perfect justice.Perfect justice; elegant and efficient. You won't hurt anybody out of paranoia or by mistake. And perfect protection, even though we do not have perfect knowledge.Bindings, according to some, are completely defensive. They do not harm, only restrain. But imagine yourself being bound - perhaps by someone who believes themselves justified - and notice the feeling of impotence andfrustration. Binding is bane from the viewpoint of the bound.Even if restraint were truly not harm, bindings are just plain poor protection. They target a particular person or group. What if you suspect the wrong person? Somebody harmless is bound and your actual attacker is not bound. Shields, which cover you, not your supposed enemy, will cover you against any enemy, known or unknown.So, baneful magic, besides being painful in the short run and crippling in the long run, is never necessary. There are better ways of self protection, and retribution is the business of the Gods.Coercive magic is magic that targets another person to make them give us something we want or need. When most people think of the "Magic Power of Witchcraft," this is what they have in mind.The spell to make the teacher give you a good grade, or the supervisor give you a good evaluation, the spell to make the personnel officer or renting agent choose you, the spell to attract that cute guy, all are examples ofcoercive magic.So, what's wrong with high grades, a good job, a raise, a nice apartment and a sexy lover? There's nothing at all wrong with those goals. An it harm none, do what ye will. As long as nobody is hurt, go for it! But don't strivetoward good ends by coercive means.Although there is no deliberate intent to do harm or cause pain in coercive workings, other people are treated as pawns. Their autonomy and their interests are ignored.For Pagans, to do this is total hypocrisy. We profess to follow a religion of immanence, one that places ultimate meaning and value in this life on this Earth, here and now. We claim to see every living thing, humans included, as a sacred manifestation. To do honor to this indwelling divinity, we place great value on our own personal autonomy. How can we then justify treating other people as objects for our use?Nor is it harmless. Forcing the will, controlling the independent judgement of another human being, is harm. Once again, empathy leads to understanding. Just imagine you are the person whose will and judgement is being externally controlled. How does puppethood feel? From the viewpoint of the target, the harm is palpable.The Pagan and Wiccan community as a whole is also hurt by coercive magic. One of the main reasons people fear and hate Witches is our reputation for controlling others. This is an old, dirty lie, created by the invading religion in an attempt to discredit the indigenous competition. Today, that reputation is mostly perpetuated by people who claim to be "our own," who teach unethical coercive magic by mail order to strangers whose ethical sensitivity cannot be evaluated long distance. May the Gods preserve the Craft!People who are connected to the situation, but invisible to us, may also be seriously hurt: the cute guy's fiancee, the other applicant for that job. What you think of as a working designed only to bring good to yourself canbring serious harm to innocent third parties, and the karma of their pain will be on you.That isn't the only way an incomplete view of the situation can backfire. There's a traditional saying that goes, "be careful about what you ask for, because that's exactly what you will get." What if he is gorgeous, but abusive?What if the apartment house is structurally unsound? Better to state your legitimate needs (love in my life, a nice place to live) and let the Gods deal with the details.Finally, remember this: asking specifically limits us to what we now know or what we can now imagine. But I remember a time when I could not have imagined being a priestess. What if the cute guy in the office is perfectly OK, but your absolutely perfect soul-mate will be in the A+P next Wednesday? The more specifically targeted your magic is, the more you limit yourself to a life of tautology and missed chances.And beyond all the scenario spinning lies the instant karma, the natural, logical and inevitable consequence of the act. It's more subtle than in the case of baneful magic, since you are not trying to imagine and project pain,but the damage is still real.Every time you treat another human being as a thing to be pushed and pulled around for your convenience and pleasure, you are reinforcing your own alienation. The attitude of being removed from and superior to other people takes you out of community. As the attitude strengthens, so will the behavior it engenders. The long term result of coercive magic, as with mundane forms of coercion, is isolation and loneliness.Are you beginning to think that magic is useless? Did I just rule out all the good stuff: love charms, job magic, spells for good grades? Not at all. It is not only ethical but good for you to do lots of magic to improve your ownlife. Whenever it works you will get more than you asked for - because along with whatever you asked for comes one more experience of your own effectiveness, your power-from-within.Work on yourself and your own needs and desires without targeting other people. Then feel free! Ask for what you want. Visualize it and raise power for it and act in accordance on the material plane. "I need a caring and horny lover with a good sense of humor." "I want an affordable apartment near where my coven meets with a tree outside my window." "I need to be at my best when I take that exam next week." Fulfill your dreams, and sometimes let the Gods surprise you with gifts beyond your dreams.Manipulative magic is magic that targets another person for what we think is "their own good," without regard for their opinions in the matter. In the general culture around us, this is normal. As you read this, you may have somefriend or relative praying for you to be "saved" from your evil Pagan ways and returned to the fold of their preference. These people mean you well. By their own lights, they are attempting to heal you. We work from a very different thealogical base.As polytheists, we affirm the diversity of the divine and the divinity of diversity. If there is no one, true, right and only way in general, do we dare to assume that there is one obvious right choice for a person in any givensituation? If more than one choice may be "right," how can one person presume they know what another person would want without asking them first? No life situation ever looks the same from outside as it does to the person who is experiencing it. Are you sure you even have all the facts? Are you fully aware of all the emotional entanglements involved? Perhaps thatillness is the only way they have of getting rest or getting attention. Perhaps they stay in that dead end job because it leaves them more energy to concentrate on their music. How do you know till you ask?And, to further complicate the analysis, it's possible that the person you are trying to help would agree with you about the most desirable outcome, but fears and hates the very idea of magic. They have as much of a right to keep magic out of their own life, as you have to make it part of yours!Our religion teaches that the sacred lives within each person, that we can hear the Lady's voice for ourselves if we only learn to listen. "... If that which you seek, you find not within yourself, you will never find it without."In behavioral terms, when you take another person's opinion about their own life seriously, you are reinforcing them in thinking and choosing for themselves. The more you do this, the more you encourage them to listen for the sacred inner voice.Conversely, whenever you ignore or override a person's feelings about their own life, you are discounting those feelings and discouraging the kind of internal attention that can keep the channels to wisdom open. Althoughwell-intentioned meddling may actually help somebody in the short run, in the longer run it trains them to dependency and indecision. Few intentional banes damage as severely. This is especially true because even the untrained and unaware will instinctively resist overt ill-will, but in our culture we are trained to receive "expert" interference with gratitude.Check by asking yourself, "who's in charge here?" The answer to that will tell you whether you are basically empowering or undermining the person you intend to help.And, as usual, the effects go both ways. The same uninvited intervention that fosters passivity in the recipient will foster arrogance in the "rescuer." It's control and ego-inflation masked as generosity. It's very seductive.If you make this a habit, you will come to believe that other people are incompetent and powerless. Then what happens when you need help? Your contempt will make it impossible for you to see what resources surround you. Manipulative magic is ultimately just as alienating as coercive magic - and it's a much prettier trap!The way to avoid the trap is to do no working affecting another person without that person's explicit permission. Proteans are pledged to this, and I think it's a good idea for anybody.You don't need to wait passively for the person to ask. It's perfectly all right to offer, as long as you are willing to sometimes accept "no" for your answer. For the person who believes s/he is unworthy or who is simply too shy,offering help is itself a gift. Taking their opinion seriously is an even greater gift: respect.The rule is that whenever it is in any way physically possible to ask, you must ask. If it's not important enough to pay long distance charges, it certainly isn't important enough to violate a friend's autonomy. If asking is literally not possible, then and only then, here are a few exceptions: Sometimes an illness or injury happens very suddenly, and the person is unconscious or in a coma before you could possibly ask them. If you know that this person is generally comfortable with magic, you may do workings to keep their basic body systems working and allow the normal healing process the time it needs. If they are opposed to magic, for whatever reason, back off!Traditionally, an unconscious person is understood to be temporarily out of their body. Maintaining their body in habitable condition is preserving their option, not choosing for them. Doing maintenance magic requires a lot ofsensitivity. At some point, the time may come when you should stop and let the person go on. Be sure to use some kind of divination to help you stay aware.This is a hard road. It may be your lover, your child, lying there helpless. Any normal human being would be tempted to drag them back, to force them to stay regardless of what is truly best for them, regardless of what they want. Don't repress these feelings, they do no harm, even though your actions might. It takes great strength and non-possessive love to recognize that your loved one knows their own need. You may be calling them back to a crippled body, to a life of pain. You may be calling them back from the ecstasy of the Goddess. And this is no more your right than it would be to murder them.If a person is temporarily not reachable, you may charge up a physical object, such as an appropriate talisman or some incense. When you present it to them, give them a full explanation. It is their choice whether to keep oruse your gift. By interposing an object between the magic and the target in this way, you can work the magic in Circle, with the coven's power to draw on, and still get the person's permission before the magic is triggered.With all these rules about permission, perhaps it would be safer to work only on ourselves? Safer, yes, but not nearly as good. If you have permission, you may do any working for another person that you might do for yourself. Coercive magic is just as unacceptable when somebody else asks for it, and you may not do manipulative magic on your friend's mother, even at your friend's request. The permission must come from the magic's intended target and from nobody else. With proper permission, working magic for others is good for allconcerned.Every act of magic has two effects. One is the direct effect, the healing or prosperity working or whatever was intended. The other is a minute change in the mind and the heart of the person who does the working. Everything we experience, and especially everything that we do in a wholehearted and focused way - the only way effective magic can be done - changes us. Each experience leaves its tiny trace, but the traces are cumulative. They mold the person we will become. Our karma is our choice.Instant karma can also be good karma. Logical, natural and inevitable outcomes can be desirable. When you send out good, what you send it with is love. Love is the driving force. When you let love flow freely, the channeldown to love's wellspring stays clear and open. When you send out good, you direct it along the web of person-to-person connection, and awareness of that web is reinforced. The totality of that web is the basis of community.When you send out good it feels good. In the same way that sending out bane requires imagining pain, sending out blessing requires imagining pleasure, strongly and specifically. And, when you send out good, just the same as when you call it to yourself, you reinforce your sense of effectiveness in the world. Blessings grow in the fertile ground of mutuality, to the benefit of all.A pattern is becoming visible. In baneful magic, the magician intends to harm the target. In coercive magic, the intent toward the target is neutral. In manipulative magic, the magician actually means the target well. But no matter how different the intent may be, in all three cases magic is done to affect another person without that person's permission. In all three cases, the target, the practitioner and ultimately the community are all hurt. And in all three cases, there are safer and more effective ways to reach the valid goals that we mean to aim for.So, perhaps there is a descriptive word that covers all wrongful magical workings after all. How about "non-consensual" or "invasive" magic?There's one thing left to examine: the paradox of making rules to protect personal autonomy.If we make some of our choices as a community, by discussing things together and arriving at a common understanding about what magical behaviors are acceptable among us, then we choose and shape the kind of community we become.Or we could give up our right to choose, because we feel we shouldn't tell each other what to do. Some people believe that a refusal to set community standards promotes personal autonomy. It never has before.Appeals to individual rights can be real seductive. None of us wants Big Brother looking over our shoulders, telling us what to do "for our own good." For Witches in particular - members of a religious minority with bad image problems - this is a very legitimate fear. But make sure when somebody talks about "rights" without specifying something like "religious practice rights" or "the right to consensual sex," that you find out just what "rights" they mean. Rhetoric about "rugged individualism" has been used in recent history to fast talk us into letting the rich or strong dominate all our lives. Without anything to stop them, they can destroy the forestland, or deny jobs or apartments to "cultists." Personal autonomy for most of us is diminished when we allow that.Magic can be used for dominance, just the same as muscle or money. There is no difference, ethically, between the magical and the mundane. We are not obligated to tolerate power trippers among us. We are not obligated to run our own community by the slogans and groundrules of the dominator culture.Thinking about "rights," or about "laws" for that matter, in the abstract leads to "all or nothing" thinking - immature and slogan driven. I don't think we should ever "just say" anything. We need a deeper and more mature analysis. We need to ask questions like "right to do what?" and "law against what?" Weneed to get away from absolutes and to look in practical terms at the advantages or disadvantages of our choices.Once more, our religion itself shows us the way to steer between the false choices. "An it harm none, do what you will." What a person does that affects only herself - magical or mundane - is truly nobody's business but her own. For example, consensual sexual behavior affects only the participants. But toxic waste dumping affects everybody in the watershed.As long as we look at behavior in terms of private choices or individual will, we obscure the distinction that really makes a difference. If we're serious about wanting to give each of us the most possible control over our ownlives, then decisions should be made by all the people affected by the behavior - not just by the people acting.As soon as another person is magically targeted, that other person is affected. If we allow such targeting without consent, we are not supporting personal autonomy, we are subverting it!When the behavior begins to affect us all - for example when real estate development threatens the salt marshes, and ultimately the air supply - or, very specifically, when invasive magic erodes the trust we need to worktogether - then we have a right to protect ourselves as a community. No ideology should turn us into passive victims when something we hold precious stands to be destroyed.Invasive magic hurts the target first, and soon the actor, but in the long run it hurts all of us. It's been so long since we've been able to meet together, share our knowledge, help one another in need. Pagan community isvery new, and still very fragile. It can only grow in safe space.The People of this Land forbade skirmishes around the pipestone quarries, keeping that sacred source open to all. Otherwise, no sane person would go there, and the Old Ways would wither. For much the same reason, we cannot tolerate poppets in our council meetings.An atmosphere of coercion and manipulation and magical duels does not nurture community. Eventually, for self protection, the gentle will either change or go away. We could lose what we have misguidedly refused to protect.As within, so without: our karma is our choice.Judy Harrow

www.occultmystery.com/oldblackmagic.htm

posted by VICKY @ 3:11 PM, ,

BLACK MAGIC HOW IT WORK,S?

 

The literal meaning of tantra is "technique". The misuse of Tantra or Black Magic or Voodoo for illegal and unethical material gains is a common practice worldwide. Tantra/Black Magic is practiced specifically nowadays by many to confuse, mani- pulate and dominate; to misdirect and disrupt the flow of concentration;to create disinterestedness, frustration and apathy,to create hatred and animosity between people, to immobilize and render inert and to hurt, injure and even attempt to kill, as stated:"maranam mohanam vashyam sthambann-occhatana aadikam".
Numerous examples of tantra are seen in daily life. The "lemon and 7 green chilies" strung together and hung in shops and business establishments is so commonly practised in India that people hardly even notice these devices. If they do, they think the shopkeeper is ‘pious’ or ‘religious’ person. In fact the "lemon and seven green chilies" yantra is vashikaran-tantra (dominating-manipulating tantra) specific -ally meant to take away a certain extent of the fortune of those who walk in to the establishment. The seven chilies act like seven "knives" which cut through the seven layers of the aura of the person (lemon) to pull out the good fortune of each person walking into the shop where this device is kept. Naturally this is without The permission or knowledge of the people and has karmic consequences as for stealing.The lighted "diya" or lamp and eatables kept at intersections is a nefarious tantric ritual where a passerby who touches or even comes near the device is liable to pickup/absorb somebody else’s negative karma and even subtle astral-plane negative entities ("bhuta-preta"), and suffer the consequences.
"Disease that is not diagnosable or what doctors sometimes refer to as "NAD" (Not Able to Diagnose) often are caused by tantric attacks. Sudden financial losses or your business crashing or persistent unexplained failures in work/interviews/exams etc could also be related to tantra. This is why the word "tantrik" today is synonymous with "evil" and "fearful". Where there is the negative, the positive also exists. Positive techniques and methods also exist and special harmonizing or ‘healing’ devices can be fashioned to neutralize the negative and generate the positive."
www.aurareading.com/

posted by VICKY @ 3:09 PM, ,

Tantricism in Kashmir

 

by Acharya Dina Nath Shastri

Nature has lavishly endowed Kashmir with certain distinctive favours which hardly find a parallel in any alpine land of the world. Set in the womb of the Himalayas and gifted with beautiful and inspiring natural scenery, it emerged as a highly advanced seat of learning from very early times, taking its place along with the famous Universities of Taksasila and Nalanda. Ramparts of high mountains and seclusion of the land helped her to preserve the life and conditions of early times which it is rather difficult to resuscitate in regard to other such mountainous regions. To the poets like Bilhana and others it was Sardadesh, the land of goddess Sarda; and it was even believed that goddess Saraswati actually lived here and hence the Sardapitha was also known as Sripeetha for conferring sarvajna degrees. Srichakra worship seems to have originated from this concept of the poets here regarding the characteristic learning of the land. It was only natural that the savants and rishis should indulge in exerises of the highest order of metaptiysical speculation.
The cultural heritage of Kashmir is, therefore, very rich and derives its inspiration and strength both from her natural environs and the rich literature and literary traditions alike. Usually, the literature of a country reflects the unique and most distinctive characteristic of her people and sheds light on the varied aspects of the numerous subjects developed in the language of that area. Thus with the growth of Tantra-sastra that forms one of the important branches of the general sastras like Kavya, Natya, Vyakarana and Vedanta, scholars have put forth their divergent opinions regarding the genesis and growth of this sastra. All are, however, agreed on the point that the Vedas are the source of all these sastras and that Sabda sastra or Vyakarna (grammar) is their expression and basic source material.
Along with the growth of a number of religious sects, numerous treatises were written to expound the basic tenets of a particular religion. The Tantra-sastras also were composed to solve the knotty riddles and secret esotericism of Dharma. There are many manual, of tantras on the diverse religious sects still extant, though some are no doubt lost to us. The date of composition of these manuals cannot be determined with any certainty. The internal evidence, however, reveals that these are anterior to the treatises on Indian philosophy and posterior to the Vedas. Some would, however, even attribute a much earlier date to tantras in comparison to the Vedas. It may safely be assumed that whatever was evolved in the form of religious literature seems to have been first developed in the form of Tantra-sastra. A few scholars would go even to the extent of saying that in view of the complexity of the issues and problems discussed therein, these hold a place alongside the Vedas. This is so because the essence of the mantras of the Tantra-sastra is not in any way inferior to those of the mantras or hymns found in the Vedas, Some of the religious principles of India are based upon the Principles of Tantra-sastra and in the Tantric-base there occur glimpses of philosophic doctrines. Among the extensively ramified aspect of India's speculation 'the Tantras are characterised by a catholicity of outlook and are free from all personal, communal or race restrictions'. They assign a very important place to women in religion and account for the growth of the Sakta cult. Justice Sir John Woodruffe (whose pen-name is Arthur Avalon) was the first to point out the philosophical and practical value of the Tantras and how the worship of Shakti as World Mother gradually displaced Vedic ritualism.
Bengal, Assam, Gujarat and Kashmir were prominent centres of Tantric cult and theories. Even in Buddhism Vajrayina Saktha had its basis in Tantra sastra. The Tantric cult was current in Tibet, and also in Kashmir. The Tantra is referred to in the works of acknowledged Vaisnava sastra; the Deve Bhagvata in the ninth skando speaks of it as a Vedanta and Saivism got asecndaney over Buddhism. The experiences gained in the Sakta cult and Saivism find a clear exposition and manifestation in treatises on Tantras. Most of these are now lost. Nevertheless, the rituals bear a clear imprint of these tantric influences. This is amply justified by Nilamata-purana where certain rituals and sacrifices are prescribed for all the people of the valley. Khitsari amavasya etc. are the case, in point. In fact, certain calamities in the post-Kushana period were attributed to the giving up of these practices and accepting Buddhist philosophy. The adherents of the Sakta and Saiva cult today are the direct descendants of the Tantric group of followers. With the decline of Buddhism, the Sakta cult came into prominence and even the Vajrayana branch of Buddhism found expression in Baudha-Tantra. It developed along with the Tantric cult which had already taken deep roots in the soil. This is supported by a study of Saivism itself, the rise of which is held by consensus to be the 6th century of the Christian era. The Baudha-tantra ( Vajrayana branch of Buddhism ) also flourished along with the Tantric principles in Kashmir. A study of the Saiva-sastra reveals that the Tiintric literature that had developed much earlier in the 6th century was based upon the main principles of Isvaraduyavada. These principles have been explained at length in different forms in Saivasastra and have been rightly characterised as Trika-sastra. it took the name of Trika as it included the elements of Agama, Pratyabhijna & Spanda Sidhanta. Agama Sastra is included in the Tantra-shastra which implies the description and analysis of a particular sectarian sastra. Etymologically it has its roots in 'tanu' with the termination : 'tra' and gives the exposition of a particular religious cult or esoteric character of the rituals. Agama-sastra was in use much earlier than Tantra-sastra and the noblest principles stated therein have found expression in a masculine form through the mouth of Lord Siva, whereas the Tantra-sastra confirms the expounded subject in the form of a male-female dialogne, viz. the akhyanas dialogue between Siva and Parvati. The Tantra sastra which concerns itself with the subject through Para-sakti is called Sakta-tantra and the same Para-sakti is known as Tripurasundari in Tantra-sastras. All that was regulated in the world in three different manifestations was called Tripura and the collective energy of Brahma, Visnu and Mahesh was known as Tripura or Sri Tripurasundari which is also variously known as Mahasaraswati, Mahalakshmi and Mahakali,
During the mediaeval period in Kashmir much stress was laid on Bhairava-yaga and Bhairava worship. These are closely related to Tantra sastra. But the texts dealing with them are now no longer available. Anandeswara, Mangalesvara, Hatkesvara, Purnaraja Bhairava, Turska-raja bhairava, Visvaksina, Jayakasina and Mahakala-the eight Bhairavas etc. and their worship was Tantric in nature. Bhairavayamal Tantra, Anandabairava Tantra, Utsusma Bhairava and Hatkesvara Samhita etc. that are known to us through stray references only and could confirm the prevalence of the eight Bhairava cults are also not available. The Rudrayamal grantha that deals with the source of hymns and thousands of names of the various gods ard goddesses is available only in a fragmental form. A fragmented but defective edition of this book has been published from Calcutta and a few incomplete Mss are preserved in the archives of Nepal, Varanasi and Kashmir. Like other Pauranic parvas (festivals), the Kashmiri Pandits had a number of Tantric parvas too which are now not existing. These included Bhairavparva, Matsybali, Vastusupatibali, Margasirsabali etc. A study of the Rajatarangini reveals that other tantras were also prevalent in Kashmir but the Pandits did not bold them in high esteem. The main subject of these was maaran (To kill), mohan (To hypnotize), uchhaTan (To apply witch craft). The Satakapala Akhyana of Chakropala of Akahara was Tantric in character.
The Tantric cult was in vogue in Kashmir before the spread of Buddhism, Savism and Vaisnavism. Its literature is now not procurable. There is no gainsaying the fact that even before the prevalence of the Vedic religion, the Tantra cult was a dominant creed and this explains the existence of Tantricism in the various activities of Vedic rituals. The sixth century saw the emergence of Siva philosophy watch had its roots in the contemporary Tantric literature and Baudha Tantras. In course of time it led to the development of a refined and highly evolved Saiva-advaitavada. The main Tantras which fall under the group af Agamas are: Svachhanda Tantra, Mainivijaya, Netra Tantra, Vamakesvari, Rudrayamal and Vijnana Bhairava. The subject matter of these is closely related to the exposition of the Trika cult. Of these the Svachhanda Tantra, Malinitantra, Netra Tantra, Mrgendra Tantra, Vijnana bhairava, Vamakesvara tantra have been published by the Kashmir Research Deptt. Besides tantraloka based on Advaita Saiva-sastra has also been published by the same department in 12 volumes. A brief description of the pubished tantras is given as follows. The unpublished Tantra literature preserved in the Kashmir Archives is : 1) Munimatamanimala (Vamadeva), 2) Subhagarcharatnam, 3) Agamakalpalata (Yadunath), 4) Siva-nrtya, 5) Kaula Kantahala, 6) Sakti-Sangam, 7) Yoga-ratnavali (Nag-arjuna), 8) Saubhagya Ratnakara. In Svchhanda Tantra a clear exposition of Tantra-sastra is given in all its aspects of 'diksa', 'asana' 'panchakrtya', 'panchamukhas', mandala rudra, bhuvana, nari, guru- disciple, mantra, sadadbvarnan etc. These are Agamika Tantra sastras which have been published in six volumes by the Kashmir Research Deptt. The contents of Agamika-tantra deal with Parmasivaswarupa Bhairava. Like Tantraloka, Svachhanda Sastra is an encyclopaedia of Saiva-sastra and is in itself a standard manual. Vidyarnava Tantra as written by Vidyaranymuni, the disciple of Pragalbhatacharya (the disciple of Vishnu sharma). Their tradition has come down to us from the Jagatguru Shankaracharya. Vidyarana Tantra was a composition of Vidyarana. A description of Tripura or Triporasundari is given therein: the three main activities of creation etc. Parmasiva has been eulogized and this represents the energy of Brahama, Visnu and Rudra. These, as mentined above, are manifested in Mahasaraswati, Mahalakshmi and Mahakali. Thus in the form of a 'male-female', dialogue a very apt description is given of Siva-Sakti worship. Tripurasundari is not only the Sundari of three worlds but is also the sole directing force of the activities of the Trinity and of the five different kinds of forces to the east, west, south and north and the higher regions in the form of Unmani, Bhogini, Kumbika, Kalika and Maha-Tripurasundari of the upper regions. The said 'grantha' is in the form of hymns in worship of Maha-Tripurasundari. It has too large sections dealing with the numerous mantras etc. in praise of Maha-Tripurasundari, in Her twenty different forms.
The date of composition of Vidyarana Tantra is fixed at 1130 of Vikrama era corresponding to 1073 A. D. It is a huge compendium which draws freely from the following tantras, most of which are not available now : Agastya-Sainhita, Phetakarini Tantra, Dakshinmurti-kalpa Yogasasta, Vamekesvar, Sarda, Kalimata, Tantra-raja, Dakshinamurti Saimhita, Bhairavi Tantra, Sidha-Saraswata Tantra, Uttar Tantra, Kularanva, Pingalamata, Sivayamala, Brahayamala, Rudrayamala, Kulaprakasa Tantra, Narada Pancha-ratra, Yogini Tantra, Vayani Samhita, Aksa-sastra, Sarada-Tilaka, Nila Tantra, Srikrama Narayaneya, Brhat Narayaneya, Satatapa-samhita etc, regarded as an encyclopaedia of Tantra-sastra and its literature. It was once published by the Kashmir Durbar but is n ow completely out of print. The original copy of it was available in the private library of Maharaja Harisingh and the MSS Library of Jammu Rughnath Mandir. I too had purchased a copy of it for the Research Library, Srinagar, under the kind patronage of Shri P.N. Pushp.
Devi Rahasya:This is also a huge grantha of a kind of specific Tantra-sastra. Along with it has been published Udharkosa, a grantha for mantrodhara, quite unique as a type. The first half includes 25 patalas (paragraphs) and has been composed in the form of adhyayas (chapters) deal mainly with the bhijamantras of gods and goddesses, worship of the crematorium, madya suddhi purification of wine and madyapan vidhi, (drinking method) maesamskara etc. The other half known also as Rahasyayiya, contains 35 (adhyayas) chapters. Panchangas mentioned therein are: Jawalamukhi, Sarika, Maharajna, Bala, Tripura, Lakshmi, Saraswati, Tara, Bhvaneswari, Matangi, Bheda and the bijamantras related to these goddesses and six other mantras of other goddesses. These are : Bhadrakali, Turi, Chhinamasta, Dakshina, murti, Svama, Kalaratti. All these goddesses are included in the pantheon of the Hindu goddesses. In the third section Varahi, Vajra-yogini, Kameshwari, Gauri, Annapurna, Sarada etc. are included along with basic mantras and bjamantras. The mantras of Ganesa, Vatuka Kumara, Mrtyunjaya, Kartaviryarjuna, Sugriva, Hanumana, and those of navagrahas are also included. Similarly, the basic mantras of Varnamala and the mantras of navagrahas as also those of Bhvani, Baguemukhi, Indrakshi, Khechari too find a place therein. The dhyana-dharana of these goddesses and grahas are also included. It appears to be a large section of Rudryamala Tantra. Udharkosa is in the form of a dialogue between Daushinamurti and his disciple Akshyaya. It is a publication of the Kashmir Research Deptt. (1941)
Brhat Nila Tantra:It is so called because it supplies every information in connection with the worship of Nila Sarasvati. The eleventh chapter of the Tantra describes at length how the Goddess of Wisdom became Nila (blue).
The Tantra is written in the form of a dialogue in which Mahakalabhairava appears is the speaker and Mahakali as the listener.
It contains twenty-four chapters. Contents of these are briefly mentioned in the first chapter. The Tantra is evidently later in composition than the Gandharva-Tantra to which it refers and the Durgasaptasati.
In this Tantra the Devi requests Dhairava to reveal the Nilatantra as promised at the time the Kalitantra was revealed. The Bhairava redeems the promise and declares that the Tantra which he is to reveal should be duly preserved and concealed, as that leads to many blessings. Firstly, he briefly mentions the important topics of the Tantra and then begins the description of Tara in all her forms with the way in which She is to be worshipped.
The mantra of Nila Saraswati, consisting of five syllables, reads Om, Hni, Stri, too, fut of this Vasistha is the sage, Vrhati the metre, Nila Saraswati the deity and the object acquisition of poetic power. Practitioner of the mantra is advised to perform the bathing etc. in the right manner according to both forms, vedic and tantric.
This chapter describes the piya or worship of the Nila Sarawati. It is to be done in out-of-the-way places, such as deserts, cremation-grounds, jungles, hills and hillocks. Worship of the deities: Ganesa, Kshetrapala, Yogini and Vatuka with Bhaam, kshaam, yaam, vaam comes at the beginning. While entering the altar Brahma and Vastupurusha receive their worship. Devi is to be meditated upon as occupying the seat of jewels at the foot of the desire-granting tree. Water required for worship is to be purified with the mantra of .
Gandharvatantra:It gives, with elaborate details, instructions in ritualistic worship purifications, mantras, yantras, mudras, asanas and the like. It also provides, in eleventh chapter, forms of meditations on Kundalini and prescribes Pranayama as almost the panacea of all ills. This Tantra is extremely rich and predominately Shakta in nature and philosophically of trika outlook.
Vijnana Bhairava Tantra:This is commented on partly by Ksemaraja and partly by Shivopadbyaya. This is a text of the Tantra Shastra of Agamic nature being a conversation between Shiva as Bhairva and Shakti as Bhairvi. The theme of the text is explained by Shiva himself. Main typic of the text is 112 yoga dharamas; the forms of Dhyana are elaborately mentioned therein. It is based on the famous Rudrayamala Tantra.
Uddamareswara Tantra:This Tantra is a book of magical formulas and practices and also prescribes a number of medicinal drugs.
Vamakeswari Mata Vivarana:This is Agama Shastra. It deals with philosophical though as well as rituals, mainly the latter. It gives a clear explanation of Shakti as Triputa-Sundari, whose worship, in various forms, it prescribes.
Malini Vijaya Tantra:This work belongs to Agama Shastra and according to Abhinavagupta is the most importaot Agama treatise for trika system of Shaiva philosophy. It is a conversation between Shiva and Shakti.
Malini Vijaya Vartikam:This is a running commentary of above work by Abhinavagupta and is written ia simple Sanskrit in the Anuship meter.
Netra Tantra ( with a conentary of Kshemaraja ) is published in two volumes in a dialogue form between Shiva and Shakti. The conversation introduces a question from Shakti that all the eyes are full of water, how is that from Thine eye, Thou Divinelord, there sprang forth the great fire which burnt every thing ? The whole book is mainly an answer to this question.
Mrgendra Tantra:It deals with an Agamic nature of Tantra. There is a dialogue between sage Aanta and his disciple. It is depicting to plurastic thought of Saiva School.
www.koausa.org/Shaivism/article9.html

posted by VICKY @ 3:08 PM, ,

What is Tantra?

 

Tantra has been one of the most neglected branches of Indian spiritual studies despite the considerable number of texts devoted to this practice, which dates back to the 5th-9th century AD.
Many people still consider tantra to be full of obscenities and unfit for people of good taste. It is also often accused of being a kind of black magic. However, in reality, tantra is one of the most important Indian traditions, representing the practical aspect of the Vedic tradition.
The religious attitude of the tantriks is fundamentally the same as that of the Vedic followers. It is believed that the tantra tradition is a part of the main Vedic tree. The more vigorous aspects of Vedic religion were continued and developed in the tantras. Generally tantriks worship either Goddess Shakti or Lord Shiva.
The Meaning of "Tantra"The word "tantra" is derived from the combination of two words "tattva" and "mantra". "Tattva" means the science of cosmic principles, while "mantra" refers to the science of mystic sound and vibrations. Tantra therefore is the application of cosmic sciences with a view to attain spiritual ascendancy. In another sense, tantra also means the scripture by which the light of knowledge is spread: Tanyate vistaryate jnanam anemna iti tantram.
There are essentially two schools of Indian scriptures — "Agama" and "Nigama". Agamas are those which are revelations while Nigama are the traditions. Tantra is an Agama and hence it is called "srutishakhavisesah", which means it is a branch of the Vedas.
Tantric ScripturesThe main deities worshipped are Shiva and Shakti. In tantra there is a great significance of "bali" or animal sacrifices. The most vigorous aspects of Vedic traditions evolved as an esoteric system of knowledge in the Tantras. The Atharva Veda is considered to be one of the prime tantrik scriptures.
Types & TerminologyThere are 18 "Agamas", which are also referred to as Shiva tantras, and they are ritualistic in character. There are three distinct tantrik traditions — Dakshina, Vama and Madhyama. They represent the three "shaktis" or powers of Shiva and are characterised by the three "gunas" or qualities - "sattva", "rajas" and "tamas". The Dakshina tradition, characterised by the "sattva" branch of tantra is essentially for good purpose. The Madhyama, characterised by "rajas" is of mixed nature, while the Vama, characterised by "tamas" is the most impure form of tantra.
Rustic TantriksIn Indian villages, tantriks are still not quite hard to find. Many of them help the villagers solve their problems. Every person who has lived in the villages or has spent his childhood there, has a story to tell. What is so easily believed in the villages might appear illogical and unscientific to the rational urban mind, but these phenomena are realities of life.
Desire for Worldly PleasuresTantra is different from other traditions because it takes the whole person, and his/her worldly desires into account. Other spiritual traditions ordinarily teach that desire for material pleasures and spiritual aspirations are mutually exclusive, setting the stage for an endless internal struggle. Although most people are drawn into spiritual beliefs and practices, they have a natural urge to fulfill their desires. With no way to reconcile these two impulses, they fall prey to guilt and self-condemnation or become hypocritical. Tantra offers an alternative path.
The Tantrik Approach To LifeThe tantrik approach to life avoids this pitfall. Tantra itself means "to weave, to expand, and to spread", and according to tantrik masters, the fabric of life can provide true and ever-lasting fulfillment only when all the threads are woven according to the pattern designated by nature. When we are born, life naturally forms itself around that pattern. But as we grow, our ignorance, desire, attachment, fear, and false images of others and ourselves tangle and tear the threads, disfiguring the fabric. Tantra "sadhana" or practice reweaves the fabric, and restores the original pattern. This path is systematic and comprehensive. The profound science and practices pertaining to hatha yoga, pranayama, mudras, rituals, kundalini yoga, nada yoga, mantra, mandala, visualization of dieties, alchemy, ayurveda, astrology, and hundreds of esoteric practices for generating worldly and spiritual prosperity blend perfectly in the tantrik disciplines.
http://hinduism.about.com/library/weekly/aa082501a.htm

posted by VICKY @ 3:06 PM, ,

Black Magic Treatment

 

In case of Black Magic effect, the type of ghost or its shadow or its material that causes the damage is thoroughly studied. Then after diagnosing the type of ghost, his/her modus operandi is worked out and accordingly he or she is captured through positive tantric pooja, and normally it is tried that the ghost or spirit gets liberated from their roaming ghostly life. The tantric pooja is a serious divine effort to put these wandering and aimless spirits/ghosts in the service of God so that they could ultimately be liberated from their ghost yoni. The ghosts of lesser severity are called spirits they are normally used by negative Tantric and do black magic through their devilish powers to do evil acts such as to disintegrate the marriages, to destroy the businesses, to cause unnecessary innocent deaths, to damage the innocent and add to their agonies, and do the vasikaran for undesired elements to attract the women by freezing their brains and thinking and to get wrong gains of such types to the negative persons, which are normally banned and disapproved by almost all the religions of the world. We treat the ghosts at regular intervals, and they generally respond to the continuous treatment of occult astrology. Lastly, they show keenness to get liberation and promise to leave the black magic shadow over the innocent victim who is represented through our tantric pooja. After pooja an amulet is given to the victim and he/she is generally relieved of the problem completely within 40 days, which is the normal course of departure of the ghost or spirit. Where the ghost is of very severe nature, we inform the client accordingly. Liberation is the ultimate aim of the ghosts/spirits, which they always desperately search for and cannot get unless they come into contact with right and religious minded positive tantric through divine pooja. This clause is not applicable to those who worship the devil during their lifetime. They are called 'CHANDAAL RUHEN' after death, they are tackled differently with more divine positive power forcing them to surrender. After complete surrender, they leave the region of their operation. These categories of ghosts are generally more powerful than that of other groups.
Availability Consultations are available at Occult Astrology office in Delhi, by E-Mail or via telephone. Further information Fees are available on request. All enquiries are received in strict confidence. To book an appointment with Swamy Raj, please telephone Shashi Kala on +91-11-26867125 or email service@occultastrology.com

posted by VICKY @ 3:04 PM, ,

Shree Yantra

 

Shree Yantra is the favourite of Lakshmi, Goddess of wealth and prosperity. Where this Yantra is placed there can be no dearth of wealth.
All the Rishis, Yogis and great souls have accepted unanimously that this Yantra is capable of attracting wealth. Lakshmi may not be easily won over by any other means but just placing the Yantra at home pleases Her and She promptly bestows wealth, prosperity, comforts and success on the Sadhak. Where this Yantra is placed there cannot be poverty. This Yantra is also unique for riddance from debts.
According to the sage Bharadwaj this Tantra is simply wonderful and capable of bestowing totality in life specially if it is made of metal and is Mantra energised and consecrated.
Shree Yantra contains a very mystic inscription which is made of seven triangles. Around the centre triangle is a octagon around which is a decagon and finally a figure with fourteen sides. The text Yantra Gyaan states -
Chaturbhih Shivchakre Shakti Chakre Panchabhih.
Nav Chakre Sansiddham Shree Chakram Shivayorvapuh.
Around the Shree Chakra three boundaries are drawn which are symbolic of the three energies. Under it is a sixteen petalled lotus inside which is an eight petalled lotus. In it are fourteen triangles that are symbolic of fourteen energies. In it can be clearly seen ten triangles which denote ten symbols of prosperity.
In it are eight triangles which are symbolic of eight goddesses. In it is a triangle denoting Lakshmi. In this triangle is a spot which symbolises Goddess Bhagwati. A Sadhak when worshipping this Yantra should concentrate on this spot and project an image of Goddess Lakshmi seated on a lion at this spot.
Shree Yantra symbolises a total of 2816 energies or Goddesses and worshipping this Yantra means worshipping all these energies.
There are available hundreds of texts related to this Yantra. And not just the Indian texts rather the western scholars have praised this Yantra highly. The western scholar Woodruff has said - The more I tried to unravel the mystery of this Yantra the more I got entangled in it.
Such is the formation of this Yantra that it automatically becomes divine and energised. Each boundary and triangle in it is so related to the other that it forms a strong mystic force that without doubt brings success. One who has this Yantra is a really fortunate, famous and great man.
The sage Kannaad said that if one has a Shree Yantra which is Mantra energised then one need not try any other Sadhana or ritual on it. Such a Yantra is itself divine and it starts to bring positive results and effect if it is placed at home. An incense when lit sends its fragrance in all directions without discrimination. Similarly wherever this Yantra is placed at home it starts to produce wonderful results.
'Mantra Tantra Yantra Vigyan August 2000 '69'
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posted by VICKY @ 3:00 PM, ,

YANTRA AND SYNCHRONICITY

 

Samten de Wet.

The emerging hunger of our time, the lack of faith in institutions, and the projection of a new vision into our psychic lives - these few 'reasons' have stimulated a series of papers.

C.G.Jung stated in his Memorial Address, 'In Memory of Richard Wilhelm':

"We have today a Gnostic movement in the anonymous masses which exactly corresponds psychologically with the Gnostic movement nineteen hundreds years ago."

Gnosis, is in this sense, Higher Knowledge, or Insight, basically transcendental in frequency.

Many streams of esoteric Wisdom were amalgamated within the Gnostic movement, which historically reached its height during the great Alexandrine renaissance, and continued through the Grandeurs and the Fall of Rome, to eventually submerge as a system of the Wisdom of Transcendence under the growing power of Christian Dogma fused to the State.

Gnosticism was replaced by a carefully controlled and manipulated psychic censorship which has held sway right up to the 20th Century.

This inner, 'psychic war' continued on the surface of European history through its many Crusades, iconoclastic outbursts, Inquisitions and Heresies. The work of Peter Abelard, Paracelsus, Giordano Bruno, Copernicus, Galileo and many others fell victim to this repression of Gnostic Knowledge, which was bred and maintained over so many centuries. In Astrological terms, the Gnostic revival of today is said to correspond with the incoming energies of the Age of Aquarius - the Key Word of which is: I KNOW. (Gnosis.)

But in order to survive the persecution of the enemies of Wisdom, the Gnostic Teachings and its Deeper Knowledge, were coded into secret forms and ciphers. Crystalized into Architecture (Chartres and Notre Dame) were Alchemical Teachings rich in symbolic meaning. The forces who profit from the maintenance of ignorance (avidya) have never been in total control. An immense secret documentation, a transmission of Inner Wisdom, took place in the interior psychic landscape of Europe. It surfaced during the 15th century as the Tarot cards. Alchemical literature and symbols flourished under the shadow of the gallows and the stake. Hermetic and Rosicrucian systems emerged in the writings of Bacon, Shakespeare and Isaac Newton.

It is only recently that certain Keys to this Gnostic Wisdom made an external, or exoteric appearance.

Evans-Wentz, in his Tibetan Book of the Dead, writes:

"Some of the more learned lamas, including the late Lama Kazi Samdup have believed that since very early times there has been a secret international symbol-code in common use among the initiates, which affords a key to the meaning of such occult doctrines as are still jealously guarded by religious fraternities in India, as in Tibet, and in China, Mongolia and Japan."


Among the many KEYS that have put in an external appearance, is the Theory of Synchronicity, as evident in the work of C.J.Jung and Arthur Koestler. This theory is related to the pattern-process of YANTRA, and the tradition of the Yantras it is transmitted in the Tibetan and Hindu visual ciphers.
These unveiled mysteries reveal the interface between astrology and psychology. As C.J. Jung writes:
"...astrology represents the summation of all the psychological knowledge of antiquity."


In preparing to discover the meaning of YANTRA is thus connected to the scientific discoveries of the modern child of astrology and alchemy, Psychology. A term rarely used is ASTRO-GNOSIS.
(In preparing ) or: Our preparation to discover the meaning of YANTRA is thus connected to the scientific discoveries and massive documentation of astrology-alchemy (which I term ASTROGNOSIS) and its modern child, psychology.
Let us now consider this definition of YANTRA by Ajit Mookerjee:
"YANTRA is essentially a geometric composition, but to understand its true nature one has to go beyond the notions of geometry into those of dynamics. A YANTRA then represents particular force whose power or energy increases in proportion to the abstraction or precision of the diagram. Through such YANTRAS or power diagrams, creation and control of ideas and physical forces are supposed to be possible. The dynamic graph of the diagram of forces by which anything can be represented - the picture of its functional constitution - is called the YANTRA of that thing. It is not an arbitrary invention but a revealed image of an aspect of cosmic structure."
Ajit Mookerjee.
p.21:
(It is necessary to outline briefly that often immense systems of STORAGE are condensed, coagulated into symbolic systems, ciphers, mnemonic devices for the use of future generations.
[See the work of J.L.Borjes, and the novel "Dune' by Frank Herbert.
This field of research is ignored in current academic trends, except perhaps in the field of Psychology. These Storage Systems are being released through the appearance of the KEYS in the present 'Gnostic Movement', or as we call it 'The Spiritual Revolution' thus vivifying the psychic bankruptcy and creative cul-de-sac of so-called Western Civilization, and its think tanks, the Universities.
In the last sentence of the above definition of YANTRA as "...revealed image of an aspect of cosmic structure" we have a perfect definition of the science of astrology which pertains exactly to the revelations of the functioning of the modern mind which modern psychology is supposed to reveal.
For example, a revealed aspect of the psyche (or the psychological archetype) or an image of an aspect of psychological structure, is illustrated perfectly in Diagram No. 1 which is our main example of YANTRA.The Diagram is of the Fourth Stage of Meditation: "The centre in the midst of the conditions", seen in 'The Secret of the Golden Flower."
The KEY is now beginning to operate in its function of Revelation.
From one perspective, this image/picture-idea is classified and recognized as a psychological state - the splitting up from the Centre - the One, into the Many. The path into differentiation or disintegration. The same process has its organic parallel in the differentiation of cell structures, veins, and arteries, the delta mouths of rivers, the nervous system, the branching of tress etc. I have called this phenomenon:
THE BRANCHING ARCHETYPE, or THE DELTA EFFECT.
Our task is to establish a visual catalogue of all the correspondences and analogies of this Branching archetype, in whatever form it may manifest, on whatever level of reality, or state of consciousness.
From such a constellation of images, we would be able to begin seeing organic structures in YANTRIC terms.
By analogy, we begin to perceive (to SEE), unfolding patterns, which reveal dynamic aspects of cosmic design. When this revealed image of cosmic structure is before us, or within us, when the enciphered architecture of the 'universe' is 'DECIPHERED', we are aesthetically empowered to deal with the situations of reality, and the Mysteries of Being.
Just as suffering is said to be the fruit of ignorance, so the revelation of the Yantra bears fruit. The eating of this fruit allows us to see the weave of existence in forms that are intuitively realized as being 'meta-organic', and relatively /true in the context of Samsara, the magical display of Illusion.
This brings us to the of the Nyingmapa realization of the Tibetan Buddhist Tantras, that the entire spectrum of reality is itself a meaningful cipher and a Divine Mandala.
"One should regard oneself and all that is visible as a divine mandala, every audible sound to be regarded as mantra and every thought arising in one's mind as a magic manifestation of the Great Wisdom."
Here, we are prematurely approaching the esoteric subject of the Mandala. This has to be dealt with separately in the section on Texture and Aesthetics. Another chasm of meanings unfold when we contemplate the relationship between the YANTRA and the MANDALA.
To return to the BRANCHING ARCHETY[PE In the present time, the mass of humanity has been brutalized into accepting a particular state of reality and value conditioning. This appears on one level, as the relative differentiation of ROLE situations and GAME conditions, the world of THINGS. We each become, man or woman, brother, master or servant, father, mother, politician, capitalist or communist, hetero or homosexual, in order to define exactly how far away we are from the integrated, non-conditioned Centre. It is interesting to note that according to the more progressive Tibetan Teachings, the term SUNYATA is not defined by the word "nothingness" or "void" but by:
NO - "thing" - ness.
a great difference indeed.
The quality of most mystical states of merging with All That Is, results in the fading away of the role conditions of Life, and the AT-ONE-MENT, or ATONEMENT.


Thus we can see this "Key' in operation in the last sentence of the above definition of Yantra as "...a revealed image of cosmic structure" which is a perfect definition of the science of astrology and should also pertain to the revelations of the human mind which modern psychology is supposed to reveal.


Unless we subscribe to the destructive programmes of Dualistic and separative tendencies, we must see that there is a THREAD between the programmed STORAGE SYSTEMS, CIPHERS, KEYS, SYMBOL-CODE LANGUAGES, &c. of the Gnostic, Astrological, Alchemical, Psychological and Tibetan Metaphysical systems, in that they all REVEAL IMAGES AS ASPECTS OF COSMIC STRUCTURE. YANTRA is, in this sense, the revealed pattern between the relative and the Absolute, the Golden Thread with which we weave Force Field Patterns of Energy (MIND) and relate the Micro to the Macro Cosmic.
Here it is time to delve into the functional aspects of Yantra through examples. But before doing so we must relate Yantra to the concept of Syncronicity. In the words of the Master:
"The science of the I CHING, indeed is not based on the causality principle (hitherto unnamed because not met with among us) which I have called the syncronistic principle. My occupation with the psychology of unconscious processes long ago necessitated my casting around for another explanatory principle, because the causality principle seemed to me inadequate for the explanation of certain remarkable phenomena of the unconscious. Thus I found that there are psychic parallelisms which cannot be related to each other causally, but which must stand in another sort of connectedness. This connection seemed to me to lie mainly in the relative simultaneity of the events, therefore the expression 'syncronistic'.It seems, indeed, as though time. far from being an abstraction is a concrete continuum which contains qualities or basic conditions manifesting themselves simultaneously in various places in a way not to be explained by causal parallelism, as , for example, in cases of the coincident appearance of identical thoughts, symbols or psychic states. Another example would be the simultaneity of Chinese and European periods of style, a fact pointed out by Wilhelm. They could not have been causally related to one another. Astrology would be another example of manifest syncronicity if it had at its disposal thoroughly tested findings."
This brings us to the final statement that "...astrology represents the summation of all the psychological knowledge of antiquity." Jung again...
Here Jung reveals the 'dynamics' of Yantra, in that "...a Yantra represents particular forces whose power or energy increases in proportion to the abstraction or precision in the diagram". This energy increasing in proportion, is the same as 'syncronistic psychic parallels' which manifest simultaneously in various places without any causal connection. This is also called co-incidence in the metaphysical terminology of Tantra and in particular the Teachings of Naropa.
'The Glass Bead Game' by Hesse deals with an advanced system of aesthetic perception with which analogies are discovered, or created, the Yantric value of all known Art Forms are seen to correspond to cosmic force filed patterns and an overall Universal Pattern, or MANDALA is thus revealed. This is the basis for the foundation of a Glass Bead Game.


p.22.
YANTRA - GLASS BEAD GAME NUMBER ONE.
Recommended reading matter: Chapters 1-6, Part Two: The Foundations of Tibetan Mysticism, by Lama Anagarika Govinda, Rider.
Lama Govinda writes:
"While mantric sounds have their origin within the cultural realms of a certain language or civilization, there are other symbols of figurative and conceptual nature, the origin of which cannot be traced to any particular place, tribe, or race, and which are not bound to any particular period of human civilization or to any religion, but which are the common property of humanity. These symbols may disappear in one place - in fact, they may be buried for centuries - only to reappear at another place, and to rise resurrected in a new and brilliant garb. They may change their names or even their meaning, according to the emphasis laid upon the one or the other of their aspects, without loosing their original direction: because it is in the nature of the symbol to be as manifold as the life from which it grew, and yet to retain its character, its organic unity within the diversity of its aspects."
Lama Govinda is here dealing with synchronicity and with YANTRA:
"The most popular of these symbols are those which assume visible form, either as abstract (geometrical) figures or designs, or as objects of religious cult. But there are also invisible symbols which exist also as mental pictures, i.e. as ideas."
DIAGRAM No. 1 is a picture - idea, which has analogies with DIAGRAM NO. 2 of a Branching Effect. In No. 1 we see what is recognized as a psychological state - the splitting up from the Centre, the One, into the Many. The Path into Differentiation or disintegration. The same process has its organic parallel in the differentiation of cell structures, delta river mouths, veins and arteries, the nervous system, tree branches, etc.
This is a way of seeing organic structures in YANTRIC terms. By analogy, we see patterns unfolding which reveal the dynamic aspects of cosmic design. When the deciphered image of cosmic structure is before us, when the cipher is DECIPHERED, we are in a a greater aesthetic situation to deal with reality and the mysteries of Being. Suffering is said to be the Fruit of Ignorance and with YANTRA we see the web of existence in forms which intuitively we realize as meta-organic and thus TRUE in a relative, samsaric sense. This brings us to the latter realization of Buddhist Tantras, that the entire spectrum of Reality is in itself a meaningful cipher and a Divine MANDALA.
We have been brutalized into one particular state of reality values. This is the absolute differentiation of 'role situations' and 'game conditions' and 'things' which we become, e.g. man, brother, boss, father, politician, communist - in order to define the exact length we are away from the integrated non-conditioned centre. It is interesting to note that according to the more avant garde Tibetan Lamas - the term 'sunyata' is not defined by the word 'nothing' or 'void' but by 'NO- 'THING' NESS' a difference indeed.
Most mystical states are connect to merging with all that IS, the role conditions of life fade away and we become ONE or, as it is written we ATONE (AT-ONE.)
The VAJRA, is the Yantric symbol we shall now consider. Diagram No. 2 shows the VAJRA which is a form of YANTRA in that it can be used on multiple levels to reveal aspects of cosmic structure.
The Vajra is exactly the same ideograph of the Diagram No. 1 because they both reveal the process from the centre into differentiation. One definition comes from Lama Govinda who writes:
"As a visible symbol the vajra takes the shape of a sceptre (the emblem of supreme, sovereign power), and therefore it is correct to call it 'diamond sceptre.' This sceptre assumes a form corresponding to its function. Its centre is a sphere which represents the seed or germ of the universe in its undifferentiated form as 'bindu' (dot, zero, drop, smallest unit). Its potential force is indicated in pictorial representations by a spiral issuing from the centre of the sphere. From the undifferentiated unity of the centre grow the two opposite poles of unfoldment in form of lotus-blossoms, which represent the polarity of all conscious existence."
end of p.22.


In the Stupa or Chorten of Mystic Architecture, the 'seed-dot' is always at/on the top of the structure. Thus if we see the spiral as an ascending circumambulato, the Seed-Dot represents the Goal of the Process-Path.
The Seed is matter, packed into its most compact form. From this Bindu Seed Dot, manifest 'things' emerge in relative proportion to the knots of energy, or karmic residue that initially programmed them.
Around the Seed-Dot-Bindu we have the petals of the Lotus, the calyx of the Padma, Seat and Birthplace of the Gods. The Padma or Lotus usually has a feminine significance. It is thus no co-incidence that the chakra of focal psyche that corresponds to the womb or cervix is symbolically represented as a six petaled Lotus, or in some instances - the Double Triangled Star (Six-pointed). Chogyam Trungpa writes:
"In some Tantric writings, the double-triangle star is referred to as the originator of all dharmas. It is like a cervix, the gate of all birth. The mother principle is productive, constantly churning out the display of the phenomenal world."
The symbolic significance of the seed, dot, bindu, tigle, germinal vesicle, or sperm is obvious when related to the cervix, uterus of the Lotus as the matrix in which the seed unfolds.


p. 23
In 'Psychology and Alchemy' by C.G. Jung, specifically the series of dreams under the title 'The Symbolism of the Mandala' we read of the dream of the subject/patient in which the spiral suggests, by means of the circumambulo, the reaching of a point designated as a 'uterus', or the centre, the bindu, or dot, 'seed'.
The spiral is followed from outside (the without, the 'otherness) into the Centre, the Within, perhaps as an ascent into integration, a regression but not in derogatory terms into the womb. The movement is clockwise.
The spiral is form the centre, OUT and thus represents the descent into Matter of Differentiation. The movement is anti-clockwise.
The 'dot' in the centre is called by Jung, the "protoplasmic life-seed" or also 'the germinal vesicle'. This seed-dot is the central point of most Yantric diagrams and represents an entire programme of emanation packed into a condensed and 'calligraphic dot' which when fanned with the right conditions bursts forth into its programmed manifestation, i.e. bird, tree, elephant or human being.The process of Birth, or, the Developing Stage (Kerim in Tibetan), Formation, the entry into differentiation - means total Sacrifice of the previous form and slow transformation into the new. This seen in psychic terms is the initial emanation from the 'new' centre - the temenos. This is represented in the Vajra Yantra as the "...polarity of all conscious experience" seen as the unfolding lotus blossoms.
Prof.Guenther writes:
"The new state is referred to in symbols, since only symbols can convey a glimpse of the richness that constitutes this unity of being and awareness. Examples of such symbols are 'citadel of Vajradhara' and 'Mahamudra'. 'Citadel' aptly illustrates the powerfulness of the locality which is here the centre of the personality which in itself acts as an integrator, and 'Vajradhara' the Sceptre-Bearer, is the Lord of the 'Indestructible' which is the very mystery of being."
As process, the SEED represents the highest point of the process, in that it is the most condensed and secured aspect of the programme. It is thus the 'citadel' and/or the MICROFORM.
It is interesting to note that in the Vajra, the Centre spirals out clockwise into differentiation. From within to without, the movement is /clockwise.
One could elaborate endlessly - there is no limit to the amount of data that could be related to the schema of Yantra.The recurrence of a 'pattern or diagram of revealed cosmic structure', is called SYNCRONICITY, the ultilization of this series of process-patterns, or archetypes is termed YANTRA. These are a few 'ideas' on the subject offered in all humility to stimulate interest in this enormous and highly potent field of research, which I believe is the foundation for a new and UNITIVE VISION, the ESSENCE of which will precipitate us into the manifestation of a total renaissance of culture and consciousness.
BIBLIOGRAPHIC GUIDE from which GLASS BEAD GAMES can be constructed:
This paper is presented by Samten de Wet, and offered with devotion to the Ocean of Tantric Teachings and Transmitters working in the dark Age.
SARVA MANGALAM


We are now approaching a philosophical synthesis of sacred literature, music and mathematics. Science has also entered the holistic field. As an example, we could take the Eranos conferences from which some of the greatest thought of this century emanated - with such participators as D.T. Suzuki, Gershom Scholem, C.G.Jung, K.Kerenyi, Erich Neumann and so on. More recently, Arthur Koestler organized the Alpbach Symposium, the purpose of which "...was to define the common denominators, the general pattern underlying these critical attitudes in widely varying disciplines, as a first step towards a new scientific synthesis."
'Main Currents in Modern Thought' was another publication of intense vision. It seems necessary to quote the purpose of Main Currents, which was:
"...to present significant contributions to contemporary thought which point toward a unified vision of the world, by bringing into view the universal principles and modes of knowing in terms of which all cultures, ancient and modern, Eastern and Western, find their unique expressions."
Hermann Hesse presents us with his pure vision of 'The Glass Bead Game':
"There was a passionate craving among all the intellectuals of his age for a means to express their new concepts. They longed for philosophy, for synthesis. The erstwhile happiness of pure withdrawal each into his own discipline was now felt to be inadequate..."
And:
"Some dreamed of a new alphabet, a new language of symbols through which they could formulate and exchange their new intellectual experiences."
In another context, Evanz-Wentz in his 'Tibetan Book of the Dead' writes:
"Some of the more learned lamas, including the late Lama Kazi Samdup have believed that since very early times there has been a secret international symbol-code in common use among the initiates..."
There are codes transmitted via the Kabala which have been seen to correspond to atomic structures. And C.G. Jung revealed archetypal patterns of the psyche in the operations of the Alchemists.
So on one level one can be intimidated by the data explosion. Confusion can arise. But with a clear holistic vision, each facet can be woven into the tapestry of a Greater Reality.
It is possible that immense storage systems of knowledge are condensed and codified into symbolic systems, ciphers, mnemonic devices for the use of future generations. This idea is beautifully expressed in esoteric Tibetan Buddhism as TERMA (gTerma). In simple terms,, a sacred book of knowledge can be hidden by a saint and only discovered centuries later. These discoverers are called TERTONS.They unearth the stored knowledge by higher means. There are deeper levels to this operation, which operate through a variation of telepathy and the Collective Mind. A similar idea can be found in the implanting of Myth in 'Dune', the science fiction novel by Frank Herbert. The work of Jorge Luis Borjes, and especially his story 'The Gods' Script' shows the codification of information into the patterns of a jaguar.
Though this holistic vision is still ignored by current academics, the art theorist, Jack Burnham finds kabalistic and alchemical codes in the work of Marcel Duchamp and states:
"...all forms of organic growth and morphogenisis, ranging from human life and human speech to the evolution of planetary systems. In other words the code of nature maintains consistency and flexibility by repeating itself from one level to the next."
Mircea Eliade calls this a "...solidarity of structure."
In his work on vibrational effects, HANS JENNY writes:
"The forms and configurations resulting from experiments in varying the pitch of vibration often bear so strong a resemblance with structural patterns found in nature, be it plant of animal life or the world of minerals, that one is tempted to see here some fundamental law governing the creation of all forms in our universe."


From various angles, all these great men are saying the same thing. Borjes sees this as a "...hieroglyphical world" - which is his own version of a deep kabalistic teaching, that the entire world is made up of the letters of the Torah, i.e. a finite series in a spectral code.
From this vantage point, how do we now relate to Astrology? Or the Tarot cards? And the I Ching? All three so shockingly commercialized in the spiritual supermarkets and mostly seen in a literal sense, and thus firmly ensconced in the materialistic world view.
Certainly there is a data explosion. But I for one, see it as a "...divine writing" or an "...angelic cryptography."
We cannot force the issue, but in natural time - this emerging world vision will be woven. And if one considers the consequences, this would also be the total foundation of a new approach to Education. It would be "whole" - i.e. Holy. For only then will Science, Religion and Art, once again be reunited. The Three in One, perhaps?

www.eastrovedica.com/html/yantra_and_synchronicity.htm

posted by VICKY @ 1:22 PM, ,

 

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