thousand petal lotus

What is the difference between going high and going deep in meditation?

There is a great difference in the methods of meditation, although ultimately height and depth become one. When we want to go deep in meditation, we start our journey from the heart. The spiritual heart is the beginning point. From there, deep is not downward or backward, but inward. We should feel that we are digging or travelling deep, deep, very deep into our heart. But it is not like digging downward, somewhere far below our feet. No! Below the knees, the plane of inconscience starts. If we go downward, then it is not actually spiritual depth that we are getting, but only the low, lower, lowest planes of consciousness. The spiritual heart is infinitely vast; therefore there is no limit to how deep we can go. We can never go too deep; we can never touch the boundaries of the spiritual heart, because it embodies this vast universe that we see and, at the same time, is larger and vaster than the universe.

When we want to go high in meditation, then our direction is upward. Our aspiration goes upward; we are climbing, climbing fearlessly towards the Highest. We must pass through the mind, through the thousand-petalled lotus at the top of the head. Again, the distance is infinitely vast. There is no end to our upward journey because we are travelling in Infinity. We are climbing towards the ever-transcending Beyond. In terms of distance, if you want to measure, upward and inward are both infinite journeys towards one Goal, the Supreme.

We cannot go high by using only the mind, however. We must go through the mind, beyond the mind, and into the realm of the spiritual heart once more. The domain of the spiritual heart is infinitely higher and vaster than that of the very highest mind. Far beyond the mind is still the domain of the heart. The heart is boundless in every direction, so inside the heart is height as well as depth.

The higher you can go, the deeper you can go. And again, the deeper you can go, the higher you can go. It works simultaneously. If we can meditate very powerfully, then we are bound to feel that we are going both very high and very deep. The highest height and the deepest depth both are inside the spiritual heart. Height and depth go together, but they work in two different dimensions, as it were. But if a person can go very high in his meditation, then he has the capacity to go very deep also. It is a matter of choice.

- Sri Chinmoy, Flame-Waves, part5

The Ascension of the Soul into Interior Regions of Light & Sound, Part One: Introduction to the Meditation Practice, And,The First Inner Region: Astral Plane: Sahas-Dal-Kanwal: Thousand Petalled Lotus


Unlike other yogic disciplines in India, such as kundalini, surat shabd yoga does not advocate breath control (pranayama) or a series of physical postures (asanas/mudras) as part of its practice. Rather, it is concerned with withdrawing consciousness from the nine apertures of the body (eyes, ears, nose, mouth, genitals, and alimentary canal) and transcending the corporeal frame and its limitations altogether. This is accomplished by attaching the mind’s attention to an inner light and sound which is believed to be radiating behind the proverbial “tenth door” (the “third eye” of the Hindus), anatomically located behind and slightly above the physical eyes (Shiv Dayal Singh, 1970). When consciousness becomes totally concentrated at this pivotal point “between the worlds,” the soul, according to the saints in this tradition, leaves the body and experiences in elevating degrees higher regions of bliss.


The distinctive characteristic of surat shabd yoga is its emphasis on listening to the inner sound current, known variously as shabd, nada, or audible life stream. It is through this union of the soul with the primordial music of the universe that the practice derives its name (surat – soul, shabd – sound current; yoga – union). To be able to achieve a consciously induced near-death state takes great effort. Hence, masters of this path emphasize a three-fold method designed to still the mind and vacate the body: simran, dhyan, and bhajan (Charan Singh, 1979).


Simran, the repetition of a holy name or names, draws one’s attention to the eye center, keeping thoughts from being scattered too far outside. Such sacred remembrance is similar in form to the use of a mantra or special prayer, except that the name(s) are repeated silently with the mind and not with the tongue. This stage, according to practitioners, is the first and perhaps most difficult leg of meditation.


Dhyan, contemplation within, is a technical procedure to hold one’s attention at the third eye focus. In the beginning this may be simply gazing into the darkness or re-imaging the guru’s face, etc., but it eventually develops into seeing light of various shapes. Out of this light appears the “radiant form” of one’s spiritual master, who guides the neophyte on the inner voyage and becomes the central point of dhyan.


Bhajan, listening to the celestial melody or sound, is the last and most important part of surat shabd yoga, because it is the vehicle by which the meditator can travel to exalted planes of awareness. Whereas simran draws and dhyan holds the mind’s attention, it is bhajan which takes awareness on its upward ascent back to the Supreme Abode, Sach Khand. Naturally, mastery of surat shabd yoga is not an overnight affair, but involves years of consistent application and struggle. The desired results, adepts in the tradition agree, being largely due to the earnestness and day to day practice of the seeker.


THE INNER ASCENT


In due time, if the process is complete, the individual spirit current or substance is slowly withdrawn from the body. First from the lower extremities which become feelingless, and then from the rest of the body. The process is identical with that which takes place at the time of death, only this is voluntary, while that of death is involuntary. Eventually, he is able to pierce the veil that intervenes – which in reality is “not thicker than the wing of a butterfly” – and then he opens what is called the “Tenth Door” and steps out into a new world. The body remains in the position in which he left it, quite senseless, but unharmed by the process. He is now in a world he never saw before… – (Julian P. Johnson, 1952)


Before the inner voyage of light and sound can begin, the meditator must become adept at withdrawing his/her attention from the world and concentrating one pointedly at the third eye center. Accordingly, when the neophyte has achieved even a modicum of success, having sensations of numbness just up to the solar plexus, flashes of light will begin to manifest. At first it appears that the light is coming and going, causing the phenomenon of bright sparks, but in actuality it is the mind which is ascending and descending (Charan Singh, 1958, 1967, 1973, 1979).


The feeling of physical insensibility is one of the important “acid tests” to determine if the mediation process is proceeding correctly. Starting in the feet, numbness rises slowly through the lower extremities, until the entire body feels like stone. When such a voluntary paralysis occurs, the meditator gravitates more to the inner universe than to the outer one. According to the masters (Julian P. Johnson, 1974), it is the function of simran to instigate this type of benumbing impression, which releases the mind from its constructing hold on the material corpus.


It is at this junction when the meditator senses an intense feeling of upward movement, as if being literally pulled by a magnetic force. This sucking effect is the direct result of one’s attention moving inward away from the outer orifices. Though it but a preliminary stage, the student experiences first-hand what it is like to have an out-of-body sensation. With practice, the meditator finally does achieve total out-of-body consciousness, traveling at immense speeds through regions of darkness, not dissimilar in content to reports of clinically dead patients who have been resuscitated (Raymond Moody, 1975, Kenneth Ring, 1980, Darshan Singh, 1982).


After complete withdrawal from the physical body, the neophyte’s capacity for inner sight (nirat) and sound (surat) increases tremendously, enabling him/her to see and hear clearly what was only thought before to be a figment of religious imagination. Accompanying this ability is also the realization of a super-conscious state of awareness, remarkably more vivid and lucid than the ordinary waking state (Sawan Singh, 1974).


To understand how such a new degree of consciousness can be awakened, it is important to see how awareness moves through various degrees of clarity. In the waking state, for instance, attention is centered behind the eyes at the back of the head. But, after eighteen or so hours, we notice a movement downward and inward from this station towards the throat (Jagat Singh, 1972) culminating in sleep. Likewise, after about eight hours, we sense a rising upwards to the eyes, with the final termination being, of course, our normal, everyday consciousness. In both of these cases, our common language expresses in a graphically simple way the process of awareness: “We fall asleep; we wake up,” “My eyes are heavy;” “I feel so awake and high.” In yoga psychology the farther down one’s consciousness descends the deeper the sleep (or unconscious) state; the further up it ascends the higher the awareness (super-conscious). The pattern is quite clear; clarity increases steadily the more one ascends (not vice versa). Ken Wilber (1979, 1981) has beautifully described this spectrum of consciousness as having a definite hierarchical structure, with the higher orders subsuming and transcending their lower counterparts.


The following account, primarily based upon Shiv Dayal Singh’s Hidayatnama is filled with rich mythological characterizations, metaphors, and illustrations. For anyone steeped in science, the account will sound too fantastic to be true. However, we should keep in mind that although Shiv Dayal Singh’s description may be limited to the analogies of the 19th century, his fundamental insights are consistent with mystics from time immemorial. When reading Shiv Dayal Singh’s descriptions of the inner regions we should always keep in mind that trans-rational experiences cannot be adequately contained by the inherent boundaries of human language. Let us not confuse a map for the real territory or a menu for the meal.


The First Inner Region: Sahas-dal-kanwal: Thousand petalled Lotus


THE FIRST REGION:


Sahas-dal-kanwal


“Thousand Petalled Lotus”


“When your eye turns inwards in the brain and you see the firmament within, and your spirit leaves the body and rises upwards, you will see the Akash in which is located Sahas-dal-kanwal, the thousand petals of which perform the various functions pertaining to the three worlds. Its effulgence will exhilarate your spirit. You will at that stage, witness Niranjan, the lord of three worlds. Several religions which attained this stage and took the deity thereof to be the Lord of All, were duped. Seeing the light and refulgence of this region they felt satiated. Their upward progress was stopped. They did not find the guide to higher regions. Hence they could not proceed further”. (Swami Ji/Shiv Dayal Singh, Hidayatnama)


[Astral plane; cluster of lights]


Although the wondrous journey out of the body in surat shabd yoga meditation begins in darkness, eventually the meditator glimpses keen points of light, much like stars filling up a black midnight sky. The student is advised to focus his/her attention on the largest and brightest of these “stars” (Kirpal Singh), which with repeated concentration will burst revealing a radiance similar to that of a sun (Sawan Singh). When this light explodes, a brilliance comparable to a full moon will pull one’s attention even further within. Out of that light, according to the masters (Julian P. Johnson), known as Asht-dal-kanwal (“Eight petal lotus”), the resplendent form of one’s guru will appear. This marks the half-way point in the disciple’s ascent, since from here on one is guided to the upper regions by the radiant form of the master (Sawan Singh). Hence it is by comparison an easier progression for the soul than the withdrawal of the mind current from the body.


Along with the seeing of light, consisting of different colors and hues due partly to a particular person’s karma (Faqir Chand, 1978), the meditator also hears a variety of different sounds. At first, as the concentration becomes finer it will assume a more distinct tone, not dissimilar to the tinkling of bells. Indeed, it is the bell sound which is to be held onto, as its melody will help lead the soul into the first region, known technically in Radhasoami as Sahas-dal-kanwal, but also termed in other traditions as the astral plane, turiya pad, etc.


Entrance into the pure astral plane, though heralded as a magnificent achievement, is, according to Sant Mat, but the beginning of the inner voyage. It is alleged by many saints in the tradition (Kabir, Tulsi Sahib, Sawan Singh, etc.) that several great religious leaders mistakenly believed that the light and sound of this region were of the Absolute Lord. Instead of realizing that the manifestations were partial glimpses of a higher reality, they worshipped them as the totality of God. This kind of error is perhaps the chief reason why the Sant Mat and Radhasoami movements stress so much the necessity of a living guide. Above all else, the masters emphasize, test thoroughly whatever appears inside meditation. [The main test advised by the mystics is to repeat slowly the holy name or names which were given at the time of initiation; also verify the authenticity of one’s experiences with the outer guru for his/her validation.]


Each major region of consciousness has its own center and guiding lord. In Sahas-dal-kanwal the ruler is known as the lord of light and is the creator of all the universe in its jurisdiction (Julian P. Johnson). However, the extent of each ruler’s power is limited and circumscribed by the next higher deity, who, likewise receives its creative energy from above, etc. This governing hierarchy, like the kundalini chakra system, is based on the concept that all spiritual evolution (and even material transformation) was preceded by an involution. Therefore, the meditator must pass through several regions of light and sound before attaining true enlightenment.


In order to overcome the many barriers and obstacles on the way, the guru instructs the student not to attach him or her self to any particular vision, as they are merely signposts along the way. In fact, all of the intermediary lords, or centers of power, are not to be venerated but transcended. It is for this reason that the Beas branch of the Radhasoamis and Sawan-Kirpal Mission in agreement with previous saints, give out five holy names as their meditation mantra. Each name represents the presiding lord and his relative spiritual energy; to the meditator they serve as passwords, so to say, to insure safe passage into the next level of consciousness.


Obviously, the concern here is that a student may get stuck or retained in one of the lower realms, believing that he/she has reached the ultimate, when, in fact, what they have attained is illusory and impermanent. Surat shabd yoga literature is replete with stories of would-be masters who have been duped on the inner journey (for instance, see the book Anurag Sagar which goes on in detail about sages being misled in their meditations).


(Above is from, Enchanted Land, by David Lane, MSAC Philosophy Group)


Huzur Maharaj (Rai Saligram):


“This discourse is intended for the benefit of those who, seeing the instability and transitory state of the things in this world, as well as its short-lived pleasures and greatness, have a craving for everlasting and unalloyed happiness and undisturbed peace in a realm which is not subject to change, decay or dissolution”.


Huzur Maharaj (Rai Saligram):


“The method of taking back the Spirit entity to its Original Source is to ride the Sound Current”.


“The method for taking back the spirit entity to its Supreme Source is first to concentrate at the eye-focus – the seat of the soul, the spirit entity and mind which are defused in our body and in a manner tied to external objects by desires and passions, and next to commence its journey homewards by attending to the Internal Sound, or in other words, by riding the Life or Sound Current which has originally emanated from the Supreme Source”.


“The Current which has been instrumental in having brought it down here must naturally be the Path for its return to the Original Source, and whoever finds this Current is on the Path of Emancipation. This Current which is the Spirit and Life Current is called in the Radhasoami Faith, "Sound” or “Word” or Holy Name". (Prem Patra Radhasoami, Agra)

anonymous asked:

What are thoughts on guru pathik? He was clearly a reference to the Indian sub continent; race, culture and accent wise. So where in the atla world was he from? What did he mean by "I'm a spiritual brother of your people" when he spoke to aang? Could he have played a more significant role in book 4: air? I'm so confused about him, perhaps your thoughts could shed a little light. :-)

Yeah, Guru Pathik definitely has an Indian inspiration, which is where the chakra system is said to originate from. When he said “I’m a spiritual brother of your people,” I took that to mean that he espouses the enlightenment philosophy of the Air Nomads, but he is not related to their culture by blood. The guru is very old, like 150, so he seemed to have known the Air Nomads personally. This is similar to how the White Lotus Society is made up of masters from all of the different nations, who take on a political role using the same universal spiritual principles.

The reason that the lotus is used as their symbol is once again related to the ever important Crown Chakra, known as the Sahasrara, or the thousand-petaled lotus in Sanskrit. The color associated with this chakra is violet or white. The lotus blooming is a metaphor for the expanded consciousness associated with the Crown Chakra. The lotus symbol is used on Iroh’s Pai Sho tile, and is also present in the Sun Warriors’ Temple.

Other than the Old Masters, who take on a more political role, there were other wise spiritual leaders in Avatar who remained more remote. Huu was a waterbender, and the Sun Warrior chief is a firebender. So if I had to guess, I would assume that Guru Pathik comes from a remote area of the Earth Kingdom that we never got to see. If Book 4 had happened, we may have even gotten to see a new Air Nomad Old Master. That would have been cool.

I definitely think that Guru Pathik was going to come back. His role definitely felt unfinished. And since he is a master of chakras, he is capable of remote viewing and clairvoyance, a property of the Third Eye Chakra. He would have been able to wait for Aang at the Air Temple in Book 4. That was where Ehasz planned for Aang to travel to again after he left on his journey to rediscover himself, while dealing with the ramifications of energybending. I strongly believe that Guru Pathik was going to play a role in this.

I suspect that he may have had knowledge about the Lion Turtle. The Lion Turtle is connected to the chakras, after all. The Lion Turtle connected with Aang’s Heart and Third Eye Chakra, representing compassion and wisdom, allowing him to bend another’s spirit. Along with Water, Earth, Fire, and Air, Spirit is often referred to as the fifth element, which is the supreme element, in esoteric philosophy. Spirit represents pure consciousness and is the element that one must connect with to unite the other elements. That is why the Avatar being able to energybend made sense, just not the way Aang mastered the Avatar State to be able to do it.

As the Lion Turtle says, “The true mind can weather all the lies and illusions without being lost. The true heart can tough the poison of hatred without being harmed. Since beginningless time, darkness thrives in the void, but always yields to purifying light.”

Since this type of bending deals directly with another person’s consciousness, it makes sense that there would be risks and strong energetic repercussions associated with this practice. Ehasz said that it is a dangerous art and has the ability to corrupt the user. That’s also why there could have been a Book 5, since Avatar was based on Miyamoto Musashi’s Book of Five Rings. The fifth element in that story is Void, or Spirit.

After defeating Ozai, Aang was going to experience an inner darkness due to the effects of energybending, his guilt over breaking Ozai’s will to live, and becoming jealous over how close Zuko and Katara were growing. Aaron Ehasz said that Aang’s Avatar Spirit embodies the light and dark spirit of the planet, so this growing darkness would have created an imbalance within Aang; yet another parallel between him and Zuko related to the kundalini duality symbolism. Aang may have been able to master the Avatar State, but he still is not in a state of true chakra balance.

Just like Zuko, Aang’s arc also contains dragon symbolism, such as the poster in The Deserter. The fire ball that the dragon is reaching for represents the whole universe, the combination of all dualities united into one whole, like Aang’s Avatar Spirit. It also represents the unity of enlightened consciousness after connecting with the Divine Source of the Universe. Its nature is Oneness and unconditional love, the essence of God.

That fire ball is also the Crown Chakra at the top of the kundalini, also known as the Rod of Cadeuces, which is also the symbol that western medicine uses. The process of climbing the mountain with sacred fire is a kundalini metaphor for mankind striving to reach the enlightenment of higher consciousness. The coiled snakes also represent the double helix of the DNA structure. In esoteric philosophy, an Avatar is said to possess 12-stranded DNA as a by product of having attained a higher level of consciousness. All of what is supposedly called junk DNA in regular people is active in a fully realized Avatar. But that may be a post for another day.

I definitely think that the guru was going to come back and play a further role in helping Aang recover from energybending and balance his chakras. And I believe Aang still had more to learn about the Crown Chakra. As the Avatar, Aang is the bridge between the human world and the Spirit World, and he is supposed to be the embodiment of balance, the Divine Love of the Creator. Ehasz said that Guru Pathik believes that Aang never learned what letting go means, and I agree. Pathik could have helped Aang understand that love does not need to be possessive; inner fulfillment is attained by being unselfish and wanting happiness for others, since we are all One and our consciousness is eternal. Ehasz really wanted to use these developments to have Aang challenge himself and test whether he truly would be willing to make personal sacrifices for the stability of the world like a good Avatar should. Bryke robbed Aang of learning a very important spiritual lesson.

We do not die, and we attain peace and freedom by recognizing our true Divine nature. Like Yangchen said, we are spiritual beings having a human experience, and part of being human is to experience human emotions in order to learn, grow, and ultimately to love ourselves and others unconditionally and receive their love. This is why it is so frustrating how Bryke did everything in Book 3 and writing things as if Guru Pathik never existed. The Guru has some of the most interesting philosophical aspects in the whole show!

Aang was even supposed to learn new advanced airbending techniques, so Guru Pathik may have even played a role in that as well. Perhaps the levitation technique that Bryke used in TLoK was originally going to be used in ATLA? I know they came up with Raava and Vaatu based on Ehasz’ idea. Guru Pathik may have used his remote-viewing to help Aang find the surviving airbenders. He may have even taught Aang how to do this himself. Ugh, it’s such a shame we never got Book 4.

The ancient Caduceus symbol used by the modern medical establishment symbolizes on a esoteric level the alchemical process. The staff represents the spinal column which correlates with the Sushumna Nadi channel of yogic esoteric anatomy. The two ascending spirals of snakes represent the solar and lunar currents known as the ida and pingala of the kundalini life force. The spiral pattern is similar to the spirals of the human DNA. The symbolism of Jacobs Ladder or Stairway to Heaven corresponds with the Staff of Life.

The sphere at the top of the staff represents the energy center of the brain or the seventh chakra also known as the thousand petaled lotus. The Wings at the top of the staff is the culmination of the alchemical process. This represents freedom or liberation of the soul from the cycle of birth and death. One transcends the bonds of ego and bodily identification. The spirit is released from the confines of matter. Ultimately, this is the unfoldment of consciousness where by one realizes ones self to be infinite also known as self-realization.

- Arion Love; Alchemy - The Science of Enlightenment

Art by: Mario Pichler

THE SPIRITUAL MEANING OF THE LOTUS FLOWER

Buddhism:  With its roots in the mud, the lotus rises through the murky water to blossom clean and bright, symbolizing to the Buddhist purity, resurrection and the enlightened being who emerges undefiled from the chaos and illusion of the world.  The eight-petalled lotus that is used in Buddhist mandalas symbolizes cosmic harmony, and the thousand-petalled lotus represents spiritual illumination.

 Hinduism:  The Hindus of India noted that the ungerminated seeds of the lotus contain perfectly formed leaves, a blueprint for the future plant. Thus to the Hindu, the lotus represents divine ideation passing from abstract into concrete form.   In addition in Hindu mythology, the lotus flower is associated with Goddess Lakshmi, the goddess of wisdom and generosity. She is often portrayed as sitting on a completely blossomed lotus that gives a sense of purity to her form.  

Ancient Egyptian:  The lotus is featured prominently in Egyptian art and architecture, especially in connection with Egypt’s temples. In Egyptian mythology, the lotus was associated with the sun, because it blooms by day and closes by night. The lotus also symbolized rebirth, since one Egyptian creation myth tells of the newborn sun god rising out of a floating lotus. The blue lotus was sacred to the ancient Egyptians, who valued it not only for its rich perfume but also for its narcotic ability to produce heightened awareness and tranquillity.

Native American:  Certain tribes found all parts of the American lotus edible, the flower symbolized the sun’s power to transform energy into food. The seeds were once an especially important part of the Native American diet; in fact, the genus name Nelumbo means “sacred bean.”

Taoism:  The lotus is also highly esteemed by Taoists. Among the Eight Immortals of Taoism is Ho Hsien Ku, her symbol the open lotus blossom, signifying openness and wisdom. The lotus flower is a favorite of Taoist artists, who paint it to remind us of the miracle of beauty, light and life, and to communicate an understanding of the Tao and of our place in the world.

China:  A feature of the lotus plant that has found its way into Chinese poetry is its stalk, which is easy to bend but difficult to break because of its many strong fibres. Poets liken this quality to the bonds between lovers or family members.

India:  According to the Indian culture the lotus flower denotes prosperity knowledge and learning, fruitfulness and illumination.

5

Kundalini resides in every living being as the divine desire to become one with God. Since the beginning of the creation this force has been acting and pushing the evolution forward. In our western tradition Kundalini could be understood as the Holy Spirit. In Hebraic scriptures she is called “Ruach”

If a human being is perfectly pure in his inner, subtle system (which practically means that hehas become a saint) he receives his total liberation, “Moksha”, at the moment of the Kundalini awakening. This perfect liberation took place for Buddha after he had renounced all his attachments and temptations. If Kundalini awakening takes place in “non-perfect” human beings, she starts cleansing different energy centers, the “Chakras”. The effect of the desire to become one with the cause of all creation manifests in the healing of the chakras and is a first step on our way to the final goal. The significance of the Kundalini being the reflection of the divine primordial desire is, that it corresponds with the classical representation of Adi Shakti, who at the very moment of creation has given shape first to the desire (Iccha-Shakti) and then to the act (Saraswati).

The last, complete liberation is the union of the soul, the Atma (Shri Shiva) with the Kundalini (Shakti) in order to make the Atma aware or conscious in us. That means, the truth, the all-pervading
awareness and the pure joy become reality in us. The Sahasrara chakra above the fontanel bone at the top of the skull opens up and replaces the biggest part of our ego and our conditionings. This process has often been described poetically in old scriptures:

“I had been impressed and dragged far away,
with a burden on my head; now I have
escaped from the burden, for you have accepted me.
How many times I cried to you in time past!
Tuka says, Today my service has borne fruit.“
Tukaram "The Poems of Tukaram”, Chap. XII,593, Delhi, 1983.

“Thou art diverting Thyself, in secrecy with
Thy Lord, in the thousand-petalled lotus,
having pierced through the Earth situated in
the Muladhara, the Water in the Manipura, the
Fire abiding in the Swadhisthana, the Air in
the Heart (Anahata), the Ether above (the
Vishuddhi), and Manas between the eyebrows
(Ajna) and thus broken through the entire
Kula path (central channel - Sushumna).”
Shankaracharya,"Saundarya-Lahari”
(The Ocean of Beauty), 9th poem, Adya, 1977.

The Spiritual Meaning of the Lotus Flower

Buddhism:  With its roots in the mud, the lotus rises through the murky water to blossom clean and bright, symbolizing to the Buddhist purity, resurrection and the enlightened being who emerges undefiled from the chaos and illusion of the world.  The eight-petalled lotus that is used in Buddhist mandalas symbolizes cosmic harmony, and the thousand-petalled lotus represents spiritual illumination.

 Hinduism:  The Hindus of India noted that the ungerminated seeds of the lotus contain perfectly formed leaves, a blueprint for the future plant. Thus to the Hindu, the lotus represents divine ideation passing from abstract into concrete form.   In addition in Hindu mythology, the lotus flower is associated with Goddess Lakshmi, the goddess of wisdom and generosity. She is often portrayed as sitting on a completely blossomed lotus that gives a sense of purity to her form.  

Ancient Egyptian:  The lotus is featured prominently in Egyptian art and architecture, especially in connection with Egypt’s temples. In Egyptian mythology, the lotus was associated with the sun, because it blooms by day and closes by night. The lotus also symbolized rebirth, since one Egyptian creation myth tells of the newborn sun god rising out of a floating lotus. The blue lotus was sacred to the ancient Egyptians, who valued it not only for its rich perfume but also for its narcotic ability to produce heightened awareness and tranquillity.

Native American:  Certain tribes found all parts of the American lotus edible, the flower symbolized the sun’s power to transform energy into food. The seeds were once an especially important part of the Native American diet; in fact, the genus name Nelumbo means “sacred bean.”

Taoism:  The lotus is also highly esteemed by Taoists. Among the Eight Immortals of Taoism is Ho Hsien Ku, her symbol the open lotus blossom, signifying openness and wisdom. The lotus flower is a favorite of Taoist artists, who paint it to remind us of the miracle of beauty, light and life, and to communicate an understanding of the Tao and of our place in the world.

China:  A feature of the lotus plant that has found its way into Chinese poetry is its stalk, which is easy to bend but difficult to break because of its many strong fibres. Poets liken this quality to the bonds between lovers or family members.

India:  According to the Indian culture the lotus flower denotes prosperity knowledge and learning, fruitfulness and illumination

anonymous asked:

Hi Sam, the Upanishad says: our deepest desires ultimately guide our every deed. Please help me understand this. Thanks!

Desire, in Sanskrit tṛṣṇā, in Pali tanha, literally means “thirst” in the way a man lost in the desert thirsts. It is the kind of thirst which is never truly satisfied. Men and women pursue tṛṣṇā because it is never enough. In most people, this desire is for pleasure. 

Sometimes this desire is wealth. Sometimes power. 

Most often simple security as in a warm home, a full stomach and family. Ah, but then there are others. They awake. First, they thirst for knowledge but after a time not even knowledge can satisfy. Then, their soul opens like a thousand petal lotus and all of the petals are tṛṣṇā and we see that the petals are mere reflections of the jewel which lies in the center

The Dimensions of Time: Dismantling the Old Paradigm

So I’ve been noticing this pattern of people and starseeds particularly having a harder time dealing with 3d perception or in general just a hard time dealing. My guess on this is that as we move more into the heart center, the old paradigm is breaking even further. The old systems just aren’t working anymore and it’s starting to show through our actions, our thoughts and most definitely our emotions. 

Another thing I keep hearing from others is there is this intense emotional wave that is coming over people. One of my healing friends mentioned it feels like the summer of expansion of the heart center and i couldn’t agree more. The Universe is really getting in touch with our emotional body and these high emotional bursts are as if the heart is opening and opening taking in these new energies of unconditional love from the Earth’s galactic core. The sudden urge to cry, express yourself truthfully, lots of honesty(lies are much harder to believe anymore, you see right through them), and there is this vulnerability. A very raw honest emotional state if i had to pinpoint it. I believe this inability to deal is because there is a friction in the air, it’s as if the old paradigm and the new paradigm are kinda straddled between us bouncing off of each other. It would be the catalyst of entropy in many ways because the old energy and the new are building up like a huge ball that is snowballing.

We’re essentially straddled between worlds and it’s starting to weigh in on us. The whole feeling tired of the old energy is because this is our past selves, letting go of 3rd dimensional perception, dualistic thinking. Releasing the old self, the old 3d self is dying and the New soul of evolved consciousness is being reborn. Now we are awakening into 4-5th perception which is more in balance between the mind and the heart. It’s the mind-heart unification again. So to work out the kinks we’re going to encounter that teeter totter feeling of moving back and forth between the two. It’s a very surreal feeling. Like yesterday i felt very nostaligic, not motivational and just more inner with my thoughts and memories. Then the next day i felt very motiviational and very external bouncing with energy. It’s as if I kept wanting to go inside myself rather than interact with people then the opposite happened the next day. wtf? Then what’s funny is i see others encountering the same feelings! 

So truthfully this is a powerful message deep down, this means we are releasing the old paradigm and the old structures are breaking within the system. Our old karmic self is dying and our new evolved soul is being reborn. Our memories of the old are releasing and we are opening the door for ourselves to operate more from a unified place between the heart and mind rather than just strictly the mind. This opens the doorway to possibilities and infinite probabilities.  This also ties into 8 circuitry theory that one of my followers mentioned. We’re moving more into the 5th and 6th circuits and upon a little research as the Tree of life is ridiculously interconnected between the circuits it also got me into dimensions. If 1-4 are more left hemisphere, material ego world of thought and we’re moving more into the 5th and 6th this would translate to moving out of the 4th dimensional and into the 5th-7th triad. 

I found an awesome theory that i wanted to share, let’s break this down…

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This is the tree of life and you see in this diagram, each sephiroth (Malkuth, Hod, Netzach, etc)  is connected to a different Circuit. The circuits are divided by dimensions of perception within our consciousness. As you see the number, for instance 1 is the bio-survival circuit connected to the Root Chakra and Maluth, the kingdom and so forth. The beauty of the Tarot is that the tarot cards also represent the Tree of Life which is a model for our Universe and our unified Consciousness, everything is a symbol! So pay attention Tarot lovers if you don’t already know this :)

I stumbled on a forum by accident talking about the circuits and one person broke the circuits down into the dimensions. Let’s see if they line up with the chakras as well. 

“The bio-survival circuit (1) correlates to the first dimension. The first dimension is a line, so for any creature being aware of only this dimension, there are only two choices available for reacting to a stimulus: approach or flee/attack. One can only travel forwards or backwards on a line. 

(Isn’t the Root chakra always about our surivival instincts, adrenal, fight or flight? Etheric Body, First dimension/bio-surivial circuit is what we experience as a baby, our primal instinctual self. Dimension 1 is time (physical motion.))  

The emotional circuit (2) correlates to the second dimension. This circuit formed on Earth when animals (vertebrates) appeared and started competing for territory. The second dimension can be seen as a plane, a grid divided up for territory. 

(The emotional circuit is about up-down, raw emotions, separation of behavior, this starts when we first learn to walk, Also connected to our senses, Sacral chakra, Emotional Body, 2nd dimension is a grid.  Dimension 2 is feeling (emotional motion.) )

The dexterity-symbolism circuit (3) correlates to the third dimension. When animals think in the third dimension, they can apply logic and start to use tools, because they can imagine objects in 3D even when they can see only one side of an object at a time. The analogy "depth of thinking” comes from the idea of the third dimension of depth. 

( Solar Plexus, The Divine Will, how we triangulate the universe and create our reality.  This is where the maturation of the Ego mind takes place. Our personal Power. 3rd dimension is always about polarities, dualism, good vs evil, separation of spirit and ego. Our Mental Body. Dimension 3 is thought (mental motion.) )

The socio-sexual circuit (4) correlates to the fourth dimension. This circuit has to do with the transmission of culture, including morals and behaviors, across generations, which deals with the passage of time, a direction in the fourth dimension. 

(The Fourth dimension is always talking about Time because it is laced in paradox. The heart is connected to the Astral body it is our driving vehicle, the station of the Merkaba. This is where energetic cords are created. The socio-sexual circuit is often associated with Oxytocin, the hormone chemical of love. You feel this chemical during childbirth, when you first fall in love or whenever you move into your heart center. Dimension 4 is spherical separation) 

The neurosomatic circuit (5) correlates to the fifth dimension. When a consciousness is at the fifth circuit, the individual is aware of endless possibilities. This can be seen as a perception of the waves of probability of the fifth dimension. 

(The 5th dimension, endless probabilities. The Neurosomatic circuit allows us to see into multi-dimensional reality instead of strictly space-time. It allows a fluid perception of our consciousness. The ability to see past-present and future as ONE, the unified self operating from Present Time of NOW. We encounter this circuit during smoking Pot or anything of similar nature.  The etheric template. This is the THROAT chakra, our communication source, the barrier into telepathy and interchanneling of frequency. How you know what another is thinking….Pure Starseed territory here ;) Dimension 5 is circular separation. ) 

The neuroelectric circuit (6) correlates to the sixth dimension. “The characteristics of this circuit are high velocity, multiple choice, relativity, and the fission-fusion of all perceptions into parallel science-fiction universes of alternate possibilities.” It is here that we can consciously choose which waves of probability we want to work with to create a reality. 

( Well we all love dimension 6 because it is home to our Third eye and pineal gland perception. The Mind’s EYE. The inner self. Where our Intuition and inner feelings are most activated. Our celestial Body. This is the circuit where the mind becomes aware of itself. Metaprogramming. This is where Telepathic communication becomes the norm and opens the door for intercommunication. People with only left brain circuitry won’t understand this level yet. Dimension 6 is linear separation.

The neurogenetic circuit (7) correlates to the seventh dimension. Describing a point in the seventh dimension as infinity recalls the perceptions of reincarnation and immortality that comprises the seventh circuit. 

(The thousand petaled lotus, Divine Enlightenment sung by the Crown. 
this circuit is connected to our past life memories, our genetic DNA structure, the akashic records, our unconscious, it is the connecting source of Christ consciousness into the God-source of IAM.  This is the Ketheric Template, Where one knows they are ONE with the divine God/Goddess within themselves. Dimension 7 is electric energy, the building block of physical matter. )


The neuro-atomic circuit (8.) correlates to the eighth dimension. It’s not neccessary for a consciousness to be housed in a physical body in order to experience this circuit. The eighth dimension encompasses different infinities, just as in the eighth circuit “space-time is obliterated; the speed of light barrier is transcended,” showing different initial conditions for the creation of a universe. “

(The 8th Chakra is the Soul Star chakra that helps communicate to your higher self. It also contains our karmic residue and karmic bonds we carry on into this life. It connects into Ascension and Ascended beings/Masters. The Serpent of Kundalini ascended past the Crown…The 8th circuit is our connection to DMT, how we operate outside of Time and Relativity.  Time Travel of intergalactic consciousness. Dimension 8 is magnetic energy, the primal field of the universe.)

OF course there are higher Dimensions as this reality is composed of over 13 but these are bases of our consciousness(the human mind/body spirit) not the universal consciousness of the multiverse.  I believe we’re opening ourselves to the higher circuitry of consciousness 5-7 eventually 8. The dimensions are endless but this is truly only the beginning of Learning to see inside of our growing Evolved Souls of Consciousness. 


Thoughts, feelings, opinions welcome <3


Lotus v. Water Lily

A lotus rises above the water and the pad on a stalk:

A water lily sits flat on the water:

THE SPIRITUAL MEANING OF THE LOTUS FLOWER

   Buddhism:  With its roots in the mud, the lotus rises through the murky water to blossom clean and bright, symbolizing to the Buddhist purity, resurrection and the enlightened being who emerges undefiled from the chaos and illusion of the world.  The eight-petalled lotus that is used in Buddhist mandalas symbolizes cosmic harmony, and the thousand-petalled lotus represents spiritual illumination.

   Hinduism:  The Hindus of India noted that the ungerminated seeds of the lotus contain perfectly formed leaves, a blueprint for the future plant. Thus to the Hindu, the lotus represents divine ideation passing from abstract into concrete form.   In addition in Hindu mythology, the lotus flower is associated with Goddess Lakshmi, the goddess of wisdom and generosity. She is often portrayed as sitting on a completely blossomed lotus that gives a sense of purity to her form.  

Ancient Egyptian:  The lotus is featured prominently in Egyptian art and architecture, especially in connection with Egypt’s temples. In Egyptian mythology, the lotus was associated with the sun, because it blooms by day and closes by night. The lotus also symbolized rebirth, since one Egyptian creation myth tells of the newborn sun god rising out of a floating lotus. The blue lotus was sacred to the ancient Egyptians, who valued it not only for its rich perfume but also for its narcotic ability to produce heightened awareness and tranquillity.

Native American:  Certain tribes found all parts of the American lotus edible, the flower symbolized the sun’s power to transform energy into food. The seeds were once an especially important part of the Native American diet; in fact, the genus name Nelumbo means “sacred bean.”

Taoism:  The lotus is also highly esteemed by Taoists. Among the Eight Immortals of Taoism is Ho Hsien Ku, her symbol the open lotus blossom, signifying openness and wisdom. The lotus flower is a favorite of Taoist artists, who paint it to remind us of the miracle of beauty, light and life, and to communicate an understanding of the Tao and of our place in the world. 

China:  A feature of the lotus plant that has found its way into Chinese poetry is its stalk, which is easy to bend but difficult to break because of its many strong fibres. Poets liken this quality to the bonds between lovers or family members.

India:  According to the Indian culture the lotus flower denotes prosperity knowledge and learning, fruitfulness and illumination. 

The Meaning of the Lotus


Buddhism: With its roots in the mud, the lotus rises through the murky water to blossom clean and bright, symbolizing to the Buddhist purity, resurrection and the enlightened being who emerges undefiled from the chaos and illusion of the world. The eight-petalled lotus that is used in Buddhist mandalas symbolizes cosmic harmony, and the thousand-petalled lotus represents spiritual illumination.


Hinduism: The Hindus of India noted that the ungerminated seeds of the lotus contain perfectly formed leaves, a blueprint for the future plant. Thus to the Hindu, the lotus represents divine ideation passing from abstract into concrete form. In addition in Hindu mythology, the lotus flower is associated with Goddess Lakshmi, the goddess of wisdom and generosity. She is often portrayed as sitting on a completely blossomed lotus that gives a sense of purity to her form.


Ancient Egyptian: The lotus is featured prominently in Egyptian art and architecture, especially in connection with Egypt’s temples. In Egyptian mythology, the lotus was associated with the sun, because it blooms by day and closes by night. The lotus also symbolized rebirth, since one Egyptian creation myth tells of the newborn sun god rising out of a floating lotus. The blue lotus was sacred to the ancient Egyptians, who valued it not only for its rich perfume but also for its narcotic ability to produce heightened awareness and tranquillity.

Native American: Certain tribes found all parts of the American lotus edible, the flower symbolized the sun’s power to transform energy into food. The seeds were once an especially important part of the Native American diet; in fact, the genus name Nelumbo means “sacred bean.”

Taoism: The lotus is also highly esteemed by Taoists. Among the Eight Immortals of Taoism is Ho Hsien Ku, her symbol the open lotus blossom, signifying openness and wisdom. The lotus flower is a favorite of Taoist artists, who paint it to remind us of the miracle of beauty, light and life, and to communicate an understanding of the Tao and of our place in the world.

China: A feature of the lotus plant that has found its way into Chinese poetry is its stalk, which is easy to bend but difficult to break because of its many strong fibres. Poets liken this quality to the bonds between lovers or family members.

India: According to the Indian culture the lotus flower denotes prosperity knowledge and learning, fruitfulness and illumination.