by Adityanath

The Banishing

Om Om Om Phat! Phat! Phat! Phat! Phat!

The Phats (pronounced more like pud) are each done with a clap to one of the four directions (N, W, S, E) and the center.

Scribing the Circle

Om Mani Padme Hum!

Draw a circle deosil (clockwise) using the Wand Mudra (fist clenched with thumb between index and middle finger).

The Salutations

Om Guru Bhyo Namah!

Intoned while lighting a lamp or candle.

Om Deva Bhyo Namah!

Intoned while pouring water over stone Ling, or flicking water into the air (if no Ling is present).

Om Devi Bhyo Namah!

Intoned while lighting incense, or adding incense to lit censer.

The Mantric Invocation

Om Gam Ganapatiya Namah! (108x)

The mantra of Ganesha, chanted a multiple of 108 times. Any additional mantras or work should follow the Ganesha Mantra recitation.

The Dedication and Closing

Om Om Om Prema Shanti Dharma Satya!

Making the Earth-touching gesture (prema), the Fear-dispelling gesture (shanti), the Meditation gesture (dharma), and the Boon-granting gesture (satya).

Guru Om! Guru Om! Guru Om!

Prostrate toward the altar, while sprinkling water over oneself.

Om Shanti Shanti Shanti!

Extinguish candle. May also be left to burn down as an offering (but do not leave burning unattended).

 

by Adityanath

The Cosmic Spiral Cyclotron
which Tweaks our Trajectory
toward A More Perfect World

Homage to Ganesha whose wives Siddhi and Riddhi hold the promise of Power and Success.

OM GAM GANAPATI NAMAHA!

The Remover of Obstacles prepares the body and mind to accept the transformative powers of the Cosmic Spiral Cyclotron of the Planetary Energies. Traditionally, any mantric practice starts with an invocation of Ganesha, and thus shall we start The Transformatikos.

The secret of transformation is that a small change in trajectory can make a huge difference in the ultimate destination of the traveler. This is perhaps most obvious in this space-age era in the form of the small control rockets used to change the trajectory of a rocket or spacecraft. A short burst from such a rocket can send the ship either spiraling out of control or, when applied in an intelligent and balanced manner, shift the ultimate destination of the craft by hundreds or thousands or even more miles. It all depends on the length of the journey.

What may be less obvious is that we all start our lives with an established trajectory due to the inertia of our previous lives. This Inertia is known in both Hinduism and Buddhism as Karma. However, we must not simply accept this definition or equation but rather look more closely into the nature or rather the Gravity of this situation. For due to the Cosmic Hypothesis, “As Above, So Below,” it is to the Macrocosmic Planets of both Astronomy and Astrology that we must turn to get a better view of our Microcosmic situation.

Now, this manuscript is intended as an elucidation on the Art of Transformation and we dare not pause to describe the Art of Interpretation of the Lights or Jyotisha (as the Indian art of Astrology is called) lest we get bogged down in detail and lose sight of our goal. Yet we should mention that while there are many scientific explanations of why Astrology can not possibly work, these explanations are nearly always couched in Newtonian terms and are thus obsolete.

When viewed in Newtonian terms, the gravity of the doctor delivering the baby is more significant than the Gravity of the planet Jupiter. However, when one looks at the same concept from an Einsteinian angle, we find that the distribution of Planetary masses actually warps the Space-Time Continuum into a unique shape at the moment of our birth. That is, Gravity is much more than an apparent attraction of masses and its effect on us is more than skin deep.

The upshot of all this may not be immediately obvious, but if we can adjust the original (in)formative effects of each of the Planets, no matter how slightly, then we can drastically change our own life trajectory. Such changes may be infinitesimal at first, but over time can become Cosmic in scope. Thus can the secrets contained in The Transformatikos be used to secure our position on the Dragon Seat and ensure our success in the Shadow Rite of the Guardian Spirit described by Shri Gurudev Mahendranath in The Londinium Temple Strain.

We begin our Cosmic Planetary journey with a quick trip to the Moon, known in Sankskrit as Chandra or Soma.

The Transformatikos: Soma

(Part of The Transformatikos by Adityanath)

So, Ma, I think we need to talk about our relationship…

Soma is a Sanskrit word with many meanings, and the one thing that all these meanings have in common is that they revolve around the Moon. The original meaning of the word Soma relates it to a ritual drink of importance in Vedic culture. It is mentioned in the Rig Veda and is not only identified with the plant from which it is made but also personified as a deity in its own right. While the precise plant is not known, it was most likely some form of psychedelic mushroom.

Soma is also called Amrita which is cognate with the Greek Ambrosia. This drink of the Gods was considered to be the very element which was essential to their divine nature: it is what made them Gods. Clearly Soma itself was a God and became identified with the Moon as a lunar deity, and the Moon became known as the cup from which the Soma was drunk. When it was waxing, the cup was refilling itself, ready to be drunk again.

Being a psychedelic substance, it should come as no surprise that like the Moon, Soma was associated with dreams and the underworld. The action of any drug has, of course, a somatic or bodily basis: its action on the mind is due to changes in the usual chemistry of the body. It is not really so strange that the word “somatic” is derived from the Greek word “somatikos” meaning “of the body” which is in turn related through its Indo-European roots to the Sanskrit word Soma. The body itself is an underworld into which it is difficult for the mind to penetrate, but its condition and position are known to affect our dreams and thus our Yoga can be a key which unlocks our Vision.

Before we can detect and adjust the energies of the translunar inner and outer Planets, we must first become intimately familiar with the energies of the sublunar sphere in which we are embedded, for in the language of Jyotish it is the Moon which acts as both a mirror which reflects and a gravitic lens which concentrates the energies of these Planets upon the Earth. For our purposes, it is useful to think of the Earth and the orbiting Moon as being a symbol or representation of the nature of the relationship between the human body and its energy field or Aura, and by a similar analogy, to our home environment.

It is this subtle energy field which bears the imprint of the Gravitic shape of the position of the Planets in the Solar System at the time of our birth. The condition of the Aura is known to affect our emotions and thus our relationships. As our earliest relationship is with our Mother, the Matrix of our Aura is intimately bound up with our conception and birth and remains strongly connected with our relationship with our biological mother throughout our lives. Thus the Western psychological importance of the mother has a deeper spiritual significance that informs our emotions and conditions our personal psychological outlook.

Now, while various effects of the Full Moon on human psychology have been documented by science, it is a little known fact that the Gravitic vibrations of the other Planets also continuously play across the Aura and exert their own effects. This is indeed the basis for the Astrological concept known as Transits, but even less known is the fact that sound vibrations within the body can also affect the Aura. Yet even this subtle fact was known to the Ancient Seers of India and forms the basis for the art and science of the use of Mantra.

OM SOM SOMAYE NAMAHA!

These Seers apprehended or constructed a Mantra for each of the Planets which can be used to make subtle adjustments in our Auric energy fields and thus the trajectory of our lives. The Mantra given just above is the mantra of the Moon, and its use can bring harmony to our emotions. This mantra can be especially useful for those prone to depression, emotional instability, and defects in the relationship with the Mother, whether too distant or too close, as well as leading to eventual improvement in our environment or home residence.

Of course, a single repetition of this Mantra will have little effect, but the Seers provided a recommendation for the number of repetitions for each of the Planetary Mantras. The recommended number of repetitions of this mantra is 11,000. These need not be done in one sitting, but should be done over a period of days as a Working, doing for example 500 or 1000 per day for 22 or 11 days respectively.

Now we must digress from our subject matter, but only briefly, to describe some of the details of Mantra practice so that our readers may reap the full benefit of these mantras for themselves. Of course, the most important point is to sit and chant the mantra. But, what do we need, when should we chant, how should we proceed?

Typically in the Nath tradition one sits on an Asana which is simply a cloth to sit on made of fine wool. These can be of various colors, but white or red are probably preferable for Planetary Workings. Similarly, various types of practices are done facing different directions, but North or East are probably preferable for Planetary Workings. Some may find a pillow useful and those with infirmities may need to practice sitting upright in a chair. As for implements and offerings, Shri Mahendranath recommended that the elements be present for any puja: a lamp or candle for fire, incense for air, some stones or crystals for earth, and water with a flower for water and spirit. The type and color of candle, incense, stones and flower can be varied for each Planet (see Appendix for suggestions). It is also a wise idea to have an ordinary glass of water handy in case one’s throat gets dry.

As for when, many find early morning twilight to be best as it enables them to do the practice at the same time every day, though evening twilight is also suitable if one is willing to give up any interfering commitments and activities during the course of the Working. The best effect is achieved when one sits to practice at the same time in the same place every day. A further question is what day is best to start the practice? A new Mantra should always be started during the Waxing Moon on the day corresponding to the Planet involved. Thus, the Moon Mantra should be started on a Monday.

Finally, how should we proceed? After sitting for a few moments and allowing the mind to clear, start with a mala of Ganesha mantras. A mala is a string of 108 beads with an extra bead where the strand joins together called the Guru bead. When doing multiple malas of Mantras, the Guru bead is never crossed; rather, one stops at the Guru bead, turns the mala around, and proceeds by counting in the opposite direction. After completing a mala of Ganesha mantras, then begin the Planetary Mantra. The same amount should be done every day, though the amount may be increased it should never be decreased thereafter. Each mala of 108 should be counted as 100 towards the goal to allow for mistakes. Also, the number 108 is considered especially auspicious.

Once the day’s quota of mantras has been completed, sit in meditation for a few moments until the mind begins to wander, then close the session with three repetitions of Om Tat Sat!, clap the hands twice, get up and go about one’s usual business.

by Khadgadevi

Salutations to the Divine Mother, Durga, who exists in all beings in the form of intelligence, mercy, beauty, who is the consort of Lord Shiva, who creates, sustains and destroys the universe.

Background on Navaratri
Navaratri is one of the many elegant tools of Indian Tantra that helps practitioners acquire the habits that are useful if one seeks to make progress in alignment with and actually becoming the Divine. The traditional process described below are clearly aligned with the Path of Magick articulated by Shri Gurudev Mahendranath.

I find it useful to “drop into” these more traditional practices precisely because the global stream of consciousness has hundreds of millions of souls paying at least some attention in this direction at this time.

For all those who do not have a daily practice that is steady, taking on sadhanas at particular times of year helps build momentum in progress. Regular festivals like Navaratri provide a way to direct one’s attention to practice without requiring the individual to initiate the momentum on his/her own.

Navaratri means literally Nine Nights, and is celebrated four times a year. They are the Ashada Navaratri, the Sharada Navaratri, the Maha Navaratri and the Vasantha Navaratri. The beginning of summer and the beginning of winter are two important junctions of climatic and solar influence, and these periods find India celebrating the two prevalent Navaratris. They are indicated by the Chaitra Navaratri in Chaitra (March-April) and the Sharada Navaratri in Aswayuja (September- October).

Durga is the great Goddess who is the creator, sustainer and destroyer of the worlds. She famously dispatches demons that threaten the balance of life itself in the known universe. The Devi Mahatmya (also known as the Durga Saptashadi or Chandi Path) is the primary text for the stories of Durga. These 700 verses are embedded in the Markandeya Purana, and are chanted or sung throughout India during Navaratri. The text itself is divided into three main sections, each section being a major story that describes the victory of one of Durga’s forms: MahaKali, MahaLaksmi, and MahaSaraswati. And so, when honoring Durga during Navaratri, the first three days are devoted to the worship of Kali and the breeding of courage and valor in the world. The next three are for worship of Lakshmi for universal prosperity and sustenance; and the last three are for worship of Saraswati for growth of learning. Remember that Durga, Lakshmi and Saraswati are not different entities, but different facets of the singular Divinity.

Typically, people who observe Navaratri will read the entire Chandi Path each day of the nine days. Many people will fast on fruit and milk during the nine days, or at least for one day for each of the three parts of Navaratri. Navami, the 9th day, can include worship of all things associated with learning and language – books, typewriters, and even computers.

Spiritual Tasks For Observing Navaratri as a Personal Sadhana
I have adapted the more traditional teachings to incorporate Shri Mahendranath’s language and particular references.

The central purpose of existence is to recognize one’s eternal identity with the supreme Spirit. It is to grow into the image of the Divine. To recognize your identity with That, to attain union with That, is to grow into the very likeness of the Divine.

The aspirant, therefore, as his initial step, has to get rid of all the countless impurities, those things that are called Kleshas. Shri Mahendranath lists five: Ego, Ignorance, Repulsion, Attachment, and Clinging to Life. Next she has to acquire lofty virtues and auspicious, divine qualities. Thus purified knowledge flashes like brilliant rays of light. The faculties of Insight, Intuition and Imagination are both necessary for this process, and grow in tandem with the extirpation of the kleshas.

This process demands a resolute will, determined effort, and struggle. In other words, strength and infinite power are the prime necessities. The presence of Durga is the Magick facilitator or catalyst.

Days One Through Three: Destruction of Kleshas
On the first three days, the Mother is adored as supreme power and force, as Kali the Dark One. The aspirant prays to Mother Durga to destroy all his impurities, his vices, his defects. She is to fight with and annihilate the baser animal qualities in the spiritual aspirant. Also, She is the power that protects his spiritual practice from its many dangers and pitfalls. Thus the first three days, which mark the first stage or the destruction of impurity and determined effort and struggle are set apart for the worship of the destructive aspect of the Mother.

Days Four Through Six: Acquisition of Divine Qualities
Once the practitioner has accomplished the task on the negative side (breaking down the old vicious habits), the next step is to build up a sublime spiritual personality, to acquire positive qualities in place of the eliminated kleshas. If this development of the opposite qualities is not undertaken in earnest, the old demoniacal nature will raise its head again and again.

Hence, this stage is as important as the previous one. The essential difference is: the former is a ruthless, determined annihilation of the egoistic lower self; the latter is an orderly, steady, calm and serene effort to develop Insight, Imagination and Intuition. During Navaratri, this pleasanter side of the aspirant’s Sadhana is activated by the worship of Lakshmi. She bestows the inexhaustible divine wealth of equipoise with the Universe. Lakshmi is the sustainability giving aspect of the Divine. These days are therefore dedicated to acquiring and maintaining equilibrium in Shakti.

Days Seven Through Nine: Attainment of Wisdom
Once the spiritual aspirant succeeds in routing out the evil propensities, and develops Sattvic or pure qualities, she becomes competent to attain wisdom. She is now ready to receive the light of supreme wisdom. At this stage comes the devout worship of Mother Saraswati, who is divine knowledge personified, the embodiment of knowledge of the Absolute. The sound of Her celestial veena awakens the notes of Truth, and the sacred monosyllable, “Om.” She bestows the knowledge of the supreme, mystic sound and then gives full knowledge of the Self.

Day Ten: Celebration
The tenth day, Vijaya Dasami, marks the delight of the soul at having attained liberation while living in this world, through the descent of knowledge by the Grace of Goddess Saraswati. The soul rests in its own Supreme Self. This day celebrates the victory, the achievement of the goal.

In the context of the International Nath Order, it is important to understand that what we study, practice and teach is Tantra and not Neo-Tantra.

Neo-tantra (see the Wikipedia article) is nearly always used as a synonym for sacred sexuality. While neo-tantra may use many of the same terms and concepts as tantra, it discards some of the most central elements of traditional tantra. In doing so, it inverts the very process by which tantra works and devolves simply into an exotic form of sex therapy. Typically, the Kama Sutra and/or Ananga Ranga are referenced and even referred to as “Tantras.” In actuality, these works are simply sutras on love and sex and are unrelated to the traditional Tantras.

The central features of traditional tantra are Guru transmission and ritual discipline. The practitioner cultivates the spirit and works to dissolve the Five Kleshas leading to spiritual development, Divine Awakening, and a deepening relationship with space and energy or Shakti. Only once that relationship is established can sexual union be integrated into the practice with any hope of a spiritual result. As Sri Kapilnath related in a previous post,

“The Yogi unites with his Shakti before he unites with his Shakti.”

Neo-tantra, on the other hand, typically represents that the sexual act itself is the practice by which one may elevate oneself to a higher spiritual plane. The question naturally arises that if this is the case, why isn’t everyone enlightened? The answer, of course, is that we must somehow be doing it wrong. Thus does neo-tantra descend into the teaching of a set of techniques for achieving better sex or more and better orgasms. Candles and incense assume an exaggerated importance, and the right background music is a must. Of course, the teachers of this creative art form are very important people and fees for workshops and private sessions typically run from $150 to $250 an hour or more.

It may well be that some people do need these remedial sexual therapy sessions, but it is misleading to call it tantra and thus the doublespeak term neo-tantra was born. It’s not tantra, but everyone pretends that it is, and thus the money continues to flow and make the neo-tantric world go ’round.

Peace, Freedom & Happiness,

Adityanath

Adesh! Adesh!

Tonight marks the celebration of Maha Shiva Ratri, the Great Night of Shiva. Here are a few words from Sri Kapilnath for the occasion:

The very utterance of the name is enough to propel the sensitive into the ecstasy of a Divine Dimension. How then can we approach the Great Night of Shiva, except with a deep sense of spiritual awe and wonder? The auspicious occasion has long been celebrated by those devoted to the great Adi Nath or Primal Lord, Shiva, and others who delight in the mysterious and fantastic. Many Naths and Devis of our own Order observe the occasion in various ways…

For more background on this festival, please see our own Shri Gurudev Mahendranath’s essay on the topic,

Mahashivaratri: The Story of an Eternal Festival

Guru Om,

Adityanath