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QUOTES ABOUT SPIRITS
 a characteristic appearance, whereby it has become their sign above from spiritual
A flame, the spirit of His brooding thought
a good spirit and high spirit, exalted in joy and a good spirit
a material vesture, a sturdy bravery, and the guardian spirits of the righteous
A Psychological analysis of our worldly experience ordinarily gives us both the feeling of persistence and change. This personal experience expresses a cosmic truth. An examination of any doctrine of creation similarly reveals two fundamental concepts, those of Being and Becoming, Changelessness and Change, the One and the Many. In Sanskrit, they are called the Kutastha and Bhava or Bhavana. The first is the Spirit or Purusha or Brahman and Atman which is unlimited Being (Sat), Consciousness (Cit) and Bliss (Ananda). According to Indian notions the Atman as such is and never becomes. Its Power (Shakti) manifests as Nature, which is the subject of change. We may understand Nature in a two-fold sense: first, as the root principle or noumenal cause of the phenomenal world, that is, as the Principle of Becoming and secondly, as such World. Nature in the former sense is Mulaprakriti, which means that which exists as the root (Mula) substance of things before (Pra), creation (Kriti), and which, in association with Cit, either truly or apparently creates, maintains and destroys the Universe. This Mulaprakriti the Sharada Tilaka calls Mulabhuta Avyakta, and the Vedanta (of Shamkara to which alone I refer) Maya.
A terrible spirit of that name
A word is lost here in K20 and does not occur in the other copies and versions, nor can it be supplied from the similar phrase in Chap. II, 16. The meaning of the sentence appears to be that Vistāsp destroyed the idols, but the demons they represented still remained, in a spiritual state, to produce evil
aachaaryopaasanaM = approaching a bona fide spiritual master
aadhyaatmikaM = super-natural, spiritual
about its evidence as to that which is spiritual and powerful, apart from
about the supreme secret of Spirit. (11.01)
According to Shamkara, man is Spirit (Atma) vestured in the Mayik 'falsities' of mind and matter. He, accordingly, can only establish the unity of Ishvara and Jiva by eliminating from the first Maya, and from the second Avidya, when Brahman is left as common denominator. The Shakta eliminates nothing. Man's spirit or Atma is Shiva, His mind and body are Shakti. Shakti and Shiva are one. The Jivatma is Shiva-Shakti. So is the Paramatma. This latter exists as one: the former as the manifold. Man is then not a Spirit covered by a non-Brahman falsity, but Spirit covering Itself with Its own power or Shakti
According to the Vedanta also, creation takes place through the association of the Brahman, then known as the Lord or Ishvara (Mayopadhika-Caitanyam Ishvarah), with Maya. That is, Cit is associated with, though unaffected by Maya which operates by reason of such association to produce the universe. The unchanging Sad-vastu is the Brahman. The ever-changing world is, when viewed by the spiritually wise (Jńani), the form imposed by Avidya on the Changeless Sat. It is true, that it has the quality of being in accordance with the greatest principle of order, namely, that of causality. It is the Sat however, which gives to the World the character of orderliness, because it is on and in association with that pure Cit or Sat that Maya plays. It is true, that behind all this unreal appearance there is the Real, the Brahman. But the phenomenal world has, from the alogical standpoint, no real substratum existing as its instrumental and material cause. The Brahman as such, is no true cause, and Maya is unreal (Avastu). The world has only the appearance of reality from the reflection which is cast by the real upon the unreal. Nor is Ishvara, the creative and ruling Lord, in a transcendental sense real. For, as it is the Brahman in association with Maya, which Shamkara calls Ishvara, the latter is nothing but the Brahman viewed through Maya. It follows that the universe is the product of the association of the real and the unreal, and when world-experience ends in liberation (Mukti), the notion of Ishvara as its creator no longer exists. For His body is Maya and this is Avastu, So long however as there is a world, that is, so long as one is subject to Maya that is embodied, so long do we recognize the existence of Ishvara. The Lord truly exists for every Jiva so long as he is such. But on attainment of bodiless liberation (Videha Mukti), the Jiva becomes himself Sacchidananda, and as such Ishvara does not exist for him, for Ishvara is but the Sat viewed through that Maya of which the Sat is free. "The Brahman is true, the world is false. The Jiva is Brahman (Paramatma) and nothing else."
According to this legend, which agrees with that of other American tribes, a serpent must have been the father of the human race. This notion can be explained only on the supposition that the serpent was thought to have had at one time a human form. In the Hebrew legend the tempter speaks; and "the old serpent having two feet," of Persian mythology, is none other than the evil spirit Ahriman himself.
add that modern psychology and its data afford remarkable corroboration of some other Indian beliefs such as that Thought is a Force, and that its operation is in a field of Consciousness which is wider than that of which the mind is ordinarily aware. We may note also the aid which is derived from the establishment of dual and multiple personalities in understanding how it may be possible that in one unity there may be yet varying aspects
adhyaatmavidyaa = spiritual knowledge
advaita = non-duality of the universal spirit
After all man in the mass is concerned with worldly needs, and there is nothing to be ashamed of in this. One of the greatest doctrines in the Shakta Tantra is its Bhukti Mukti teaching, and it is not less great because it may have been abused. All systems are at the mercy of their followers. Instead of the ascetic method of the Mayavadin suited for men of high spiritual development, whose Ascesis is not something labored but an expression of their own true nature, the Kaula teaches liberation through enjoyment, that is the world. The path of enjoyment is a natural one. There is nothing bad in enjoyment itself if it be according to Dharma. It is only Adharma which is blamed. Liberation is thus had through the world (Mokshayate Samsara). In the natural order of development, power is developed in worldly things, but the power is controlled by a religious Sadhana, which both prevents an excess of worldliness, and molds the mind and disposition (Bhava) into a form which, at length and naturally, develops into that knowledge which produces dispassion (Vairagya) for the world. The two paths lead to the same end. But this is itself too big a subject to be developed here. Sufficient be it to repeat what I have said elsewhere
After Sōshyans comes they prepare the raising of the dead, as it says, that Zaratūst asked of Ahuramazda thus: 'Whence does a body form again, which the wind has carried and the water conveyed (vazīd) ? and how does the resurrection occur?' 5. Ahuramazda answered thus: 'When through me the sky arose from the substance of the ruby, without columns, on the spiritual support of far-compassed light; when through me the earth arose, which bore the material life, and there is no
Afterwards, Ahuramazda seizes on the evil spirit, Vohūman on Akōman , Ashavahist on Andar , Shatvaīrō on Sāvar, Spendarmad on Tarōmat who is Nāūnghas , Horvadad and Amerōdad on Tāīrźv and Zāīrīk, true-speaking on what is evil-speaking, Srōsh on Aeshm 30. Then two fiends remain at large, Aharman and Āz; Ahuramazda comes to the world, himself the Zōta and Srōsh the Rāspī, and holds the Kūstī in his hand
Afterwards, the evil spirit, with the confederate demons, went towards the luminaries, and he saw the sky; and he led them up, fraught with malicious intentions. He stood upon one-third of the inside of the sky, and he sprang, like a snake, out of the sky down to the earth
Ahura Mazda answered: 'An Urupi dog does neither directly nor indirectly defile any of the creatures of the good spirit, but him who smites and kills it; to him the uncleanness clings for ever and ever
Ahura Mazda answered: 'No more than a frog does whose venom is dried up, and that has been dead more than a year. Whilst alive, indeed, O Spitama Zarathustra! that wicked, two-legged ruffian, that ungodly Ashemaogha, directly defiles the creatures of the good spirit, and indirectly defiles them
Ahura Mazda answered: 'The dog with the prickly back, with the long and thin muzzle, the dog Vanghāpara , which evil-speaking people call the Duzaka ; this is the good creature among the creatures of the good spirit that from midnight till the sun is up goes and kills thousands of the creatures of the evil spirit
Ahura Mazda answered: 'The worshippers of Mazda shall bind him; they shall bind his hands first; then they shall strip him of his clothes, they shall flay him alive, they shall cut off his head, and they shall give over his corpse unto the greediest of the birds of the beneficent spirit, unto the corpse-eating birds, unto the ravens, with these words : ::
Ahura Mazda answered: 'They manifest themselves from goodness of spirit and excellence of
Ahura Mazda answered: "The daźva Zairimyangura , which evil-speaking people call the Zairimyāka , this is the evil creature among the creatures of the evil spirit that from midnight till the sun is up goes and kills thousands of the creatures of the good spirit
Ahura Mazda, Thou most bounteous Spirit! Who brings pollutions to this (Thy flame) him
Ahuramazda also knew this, through omniscience, that within these nine thousand years, for three thousand years everything proceeds by the will of Ahuramazda, three thousand years there is an intermingling of the wills of Ahuramazda and Aharman, and the last three thousand years the evil spirit is disabled, and they keep the adversary away from the creatures
Ahuramazda performed the spiritual Yazisn ceremony with the archangels (ameshźspendān) in the Rapītvīn Gāh, and in the Yazisn he supplied every means necessary for overcoming the adversary . 10. He deliberated with the consciousness (bōd) and guardian spirits (fravāhar) of men , and the omniscient wisdom, brought forward among men, spoke thus: 'Which seems to you the more advantageous, when I shall present you to the world? that you shall contend in a bodily form with the fiend (drūg), and the fiend shall perish, and in the end I shall have you prepared again perfect and immortal, and in the end give you back to the world, and you will be wholly immortal, undecaying, and undisturbed; or that it be always necessary to provide you protection from the destroyer?'
Ahuramazda said to Zaratūst the Spītāmān: 'This is what I foretell: that wicked evil spirit, when it shall be necessary for him to perish, becomes more oppressive and more tyrannical
Ahuramazda said when the bird Vāresha was created by him, which is a bird of prey, thus: 'Thou art created by me, O bird Vāresha! so that my vexation may be greater than my satisfaction with thee, for thou doest the will of the evil spirit more than that of me; like the wicked man who did not become satiated with wealth, thou also dost not become satiated with the slaughter of birds; but if thou be not created by me, O bird Vāresha! thou wouldst be created by him, the evil spirit, as a kite with the body of a Varpa , by which no creature would be left alive
Ahuramazda, by whom the creatures of the evil spirit were seen, creatures terrible, corrupt, and bad, also considered them not commendable (būrzisnīk). 1 Afterwards, the evil spirit saw the creatures of Ahuramazda; they appeared many creatures of delight (vāyah), enquiring creatures, and they seemed to him commendable, and he commended the creatures and creation of Ahuramazda
Ahuramazda, through omniscience, knew that Aharman exists, and whatever he schemes he infuses with malice and greediness till the end; and because He accomplishes the end by man), means, He also produced spiritually the creatures which were necessary for those means, and they remained three thousand years in a spiritual state, so that they were unthinking and unmoving, with intangible bodies
All orthodox Hindus of all divisions of worshippers submit themselves to the direction of a Guru. The latter initiates. The Vaidik initiation into the twice-born classes is by the Upanayana. This is for the first three castes only, viz., Brahmana (priesthood and teaching), Kshattriya (warrior) Vaishya (merchant). All are (it is said) by birth Shudra (Janmana jayate Shudrah) and by sacrament (that is, the Upanayana ceremony) twice-born. By study of the Vedas one is a Vipra. And he who has knowledge of the Brahman is a Brahmana (Brahma jńanati brahmanah). From this well-known verse it will be seen how few there really are, who are entitled to the noble name of Brahmana. The Tantrik Mantra-initiation is a different ceremony and is for all castes. Initiation (Diksha) is the giving of Mantra by the Guru. The latter should first establish the life of the Guru in his own body; that is the vital power (Pranashakti) of the Supreme Guru in the thousand-petalled lotus (Sahasrara). He then transmits it to the disciple. As an image is the instrument (Yantra) in which Divinity (Devatva) inheres, so also is the body of the Guru. The candidate is prepared for initiation, fasts and lives chastely. Initiation (which follows) gives spiritual knowledge and destroys sin. As one lamp is lit at the flame of another, so the divine Shakti consisting of Mantra is communicated from the Guru's body to that of the Shishya. I need not be always repeating that this is the theory and ideal, which to-day is generally remote from the fact. The Supreme Guru speaks with the voice of the earthly Guru at the time of giving Mantra. As the Yogini Tantra (Ch. I) says
all the holy creatures of the beneficent Spirit
All those three fires are the whole body of the fire of Vāhrām, together with the fire of the world, and those breathing souls are lodged in them; a counterpart of the body of man when it forms in the womb of the mother, and a soul from the spirit-world settles within it, which controls the body while living; when that body dies, the body mingles with the earth, and the soul goes back to the spirit
allowable to perform the ceremony of Srosh, the living spirit (ahvo), along
also the previous struggle of the fiend when the celestial spirit (ahvo) pertaining
Amahraspandan], of the angels [Yazads] and all the guardian spirits of the
among the angels; our spiritual life (ahvoih) of praise then arrives in readiness
among the spiritual (yazads). He is Menoi (i.e. an invisible spirit)
An American Orientalist critic, in speaking of "the worthlessness of Tantric philosophy", said that it was "Religious Feminism run mad," adding "What is all this but the feminisation of orthodox Vedanta? It is a doctrine for suffragette Monists: the dogma unsupported by any evidence that the female principle antedates and includes the male principle, and that this female principle is supreme Divinity." The "worthlessness" of the Tantrik philosophy is a personal opinion on which nothing need be said, the more particularly that Orientalists who, with insufficient knowledge, have already committed themselves to this view are not likely to easily abandon it. The present criticism, however, in disclosing the grounds on which it is based, has shown that they are without worth. Were it not for such ignorant notions, it would be unnecessary to say that the Shakta Sadhaka does not believe that there is a Woman Suffragette or otherwise, in the sky, surrounded by the members of some celestial feminist association who rules the male members of the universe. As the Yamala says for the benefit of the ignorant "neyam yoshit na ca puman na shando na jadah smritah". That is, God is neither female, male, hermaphrodite nor unconscious thing. Nor is his doctrine concerned with the theories of the American Professor Lester Ward and others as to the alleged pre-eminence of the female principle. We are not here dealing with questions of science or sociology. It is a common fault of western criticism that it gives material interpretations of Indian Scriptures and so misunderstands it. The Shakta doctrine is concerned with those Spiritual Principles which exist before, and are the origin of, both men and women. Whether, in the appearance of the animal species, the female "antedates" the male is a question with which it is not concerned. Nor does it say that the "female principle" is the supreme Divinity. Shiva the "male" is co-equal with Shivé the "female," for both are one and the same. An Orientalist might have remembered that in the Samkhya, Prakriti is spoken of as "female," and Purusha as "male". And in Vedanta, Maya and Devi are of the feminine gender. Shakti is not a male nor a female "person," nor a male nor a female "principle," in the sense in which sociology, which is concerned with gross matter, uses those terms. Shakti is symbolically "female" because it is the productive principle. Shiva in so far as He represents the Cit or consciousness aspect, is actionless (Nishkriya), though the two are inseparably associated even in creation. The Supreme is the attributeless (Nirguna) Shiva, or the neuter Brahman which is neither "male" nor "female". With such mistaken general views of the doctrine, it was not likely that its more subtle aspects by way of relation to Shamkara's Mayavada, or the Samkya Darshana should be appreciated. The doctrine of Shakti has no more to do with "Feminism" than it has to do with "old age pensions" or any other sociological movement of the day. This is a good instance of those apparently "smart" and cocksure judgments which Orientalists and others pass on things Indian. The errors would be less ridiculous if they were on occasions more modest as regards their claims to know and understand. What is still more important, they would not probably in such cases give unnecessary ground for offense
And (having invoked them) hither, we worship the spirit and conscience, the intelligence and
And about the souls of the righteous and wicked, in the spiritual places
and acting, of body and soul, worldly or spiritual, o Ohrmazd
and acting, of body and soul, worldly or spiritual, O Ohrmazd
and after that the Spirit of Fire with the
And Ahuramazda spoke thus: 'You are made ill 4, O Gōsūrvan! you, have the illness which the evil spirit brought on if it were proper to produce that man in this earth at this time, the. evil spirit would not have been oppressive in it
And Ahuramazda spoke thus: 'You are not omniscient and almighty, O evil spirit! so that it is not possible for thee to destroy me, and it is not possible for thee to force my creatures so that they will not return to my possession
And all the actions of the good spirit and the holy man, whose soul follows the Right, do ye
And all the best things which by this Holy Spirit thou hast promised to the righteous, O
and all those that harm the creation of the Good Spirit are destroyed
And an active spirit attend you
and an analogous notion is entertained by various Hindu tribes. No doubt the noiseless movement and the activity of the serpent, combined with its peculiar gaze and marvellous power of fascination, led to its being viewed as a spirit-embodiment, and hence also as the possessor of wisdom.
and better than the spiritual creation, and also than that which is worldly
and controlling the mind by the intellect that is purified by spiritual practices
and defense from spirits and worldly existences is more desirable. 4. And
and discomfort of the evil spirit, the demons, and the fiends? How is the
and enjoyed peace and security. The whole world prospered. When this race passed away they became beneficent spirits who watched over mankind and distributed riches
and fear, so that which is a proper law, like the great glorification in spirit
And for bravo and banished Rama wings my spirit to the skies
And he sorrowed for his parents as his spirit heavenward flew
and humanity and see God alone in everything in a spiritual frame of mind. In
And if there be people of evil spirit who do not seek for better spirit, the Gainis make those diseases grow stronger by a third , on their thighs, on their hands, on their plaited hair
and injuring of the body, it utters a cry spiritually, thus: 'Why do the dogs
and invoking the good spirit who increases them in consequence of glorifying
and is dispersed, and that spiritual life (huko) which was with its heart
and keeping the mind fully absorbed in the Spirit by means of a well-trained
And large thy spirit - but the o'erfed soul
and of all the holy Yazads, spiritual and earthly, and of the holy Fravashis, the redoubted
and of the destruction of the depravity of the evil spirit, the subjugation
And of these seven regions every benefit was created most in Khvanīras, and the evil spirit also produced most for Khvanīras, on account of the superiority (sarīh) which he saw in it. 6. For the Kayānians and heroes were created in Khvanīras; and the good religion of the Mazdayasnians was created in Khvanīras, and afterwards conveyed to the other regions; Sōshyans is born in Khvanīras, who makes the evil spirit impotent, and causes the resurrection and future existence
And of two men, he who fills himself with meat is filled with the good spirit much more than he who does not do so ; the latter is all but dead; the former is above him by the worth of an Asperena, by the worth of a sheep, by the worth of an ox, by the worth of a man
And of two men, he who fills himself with meat is filled with the good spirit much more than he who does not so; the latter is all but dead; the former is above him by the worth of an Asperena, by the worth of a sheep, by the worth of an ox, by the worth of a man
And on the men in that perplexing time, O Zaratūst the Spītāmān! who wear the sacred thread-girdle on the waist, the evil-seeking of misgovernment and much of its false judgment have come as a wind in which their living is not possible, and they seek death as a boon; and youths and children will be apprehensive, and gossiping chitchat and gladness of heart do not arise among them. 45. And they practise the appointed feasts (gasnö) of their ancestors, the propitiation (aūsōfrīd) of angels, and the prayers and ceremonies of the season festivals and guardian spirits, in various places, yet that which they practise they do not believe in unhesitatingly; they do not give rewards lawfully, and
and owing to the angels there are joyous salutation, spiritual life, and glory
and pleasing spirit it steps forward unto the supreme heaven (garothman)
and recompense are more certain in the spiritual existence; and the comfort
and regulator of the spiritual creation]
and restored with trouble; and, if the guardian spirits [Farohars] are in
and spirits even have looked for a sight of him; which spirits are manifestly
AND SPIRITUAL ASPECTS OF LIFE
and that nobody may smite this creation of the Good Spirit
And the animating life, the preserving guardian spirit, the acquiring intellect
And the bird Kamrōs for ever sits in that vicinity; and his work is this, that he collects that seed which sheds from the tree of all seeds, which is opposed to harm, and conveys it there where Tīstar seizes the water, so that Tīstar may seize the water with that seed of all kinds, and may rain it on the world with the rain
and the connected words of the high-priests, is the arrival of the good spirit
And the evil spirit shouted thus : 'I will not depart, I will not provide assistance for thy creatures, I will not offer praise among thy creatures, and I am not of the same opinion with thee as to good things. I will destroy thy creatures for ever and everlasting; moreover, I will force all thy creatures into disaffection to thee and affection for myself.' 15. And the explanation thereof is this, that the evil spirit reflected in this manner, that
And the evil spirit thought that the creatures of Ahuramazda were all rendered useless except
and the many princes (kayan) and high-priests of grave spirit who were, and
And the more bountiful of the two Spirits (Ahura) declared to me (Zarathushtra) the entire
and the selfless service were created by and from the Spirit. (17.23)
and to accomplish the benediction of that spirit
and unpleasantness unto the souls, as such as is fit for the spirit is greater
And we worship the Good Mind (in the living) and the spirits of the saints. And we sacrifice
and welfare of the spiritual existence is more than that of the world, as
And what the spirit of good works is in similitude is expressly a likeness
And when these twain Spirits came together in the beginning, they created Life and Not-Life
and who sees one and the same Spirit in all beings, is not bound by Karma though
and whose confusion with regard to body and Spirit is completely destroyed by
And with speed rushes the evil spirit, with the vilest races of demons and Wrath with infuriate spear , and comes on to the support and assistance of those demon-worshippers and miscreations of wrath, O Zaratūst the Spītāmān! 25. And I, the creator Ahuramazda, send Nźryōsang the angel and Srōsh the righteous unto Kangdez, which the illustrious Sīyāvakhsh formed, and to Kītrō-mīyān son of Vistāsp, the glory of the Kayāns, the just restorer of the religion, to speak thus: "Walk forth, O illustrious Pźshyōtanū! to these countries of Iran which I, Ahuramazda, created; consecrate the fire and waters for the Hādōkht and Dvāzdah-hōmāst
And Zarathushtra himself, O Ahura, chooses each one of thy holiest Spirit, O Mazda. May
And, afterwards, the wind spirit, so that it may not be contaminated (gūmīkht), stirs up the wind and atmosphere as the life stirs in the body; and the water was all swept away by it, and was brought out to the borders of the earth, and the wide-formed ocean arose therefrom. 7. The noxious creatures remained dead within the earth, and their venom and stench were mingled with the earth, and in order to carry that poison away from the earth Tīstar went down into the ocean in the form of a white horse with long hoofs
And, again, the wicked Gźh shouted thus: 'Rise up, thou father of us! for in that conflict I will shed thus much vexation on the righteous man and the labouring ox that, through my deeds, life will not be wanted, and I will destroy their living souls (nismō) ; I will vex the water, I will vex the plants, I will vex the fire of Ahuramazda, I will make the whole creation of Ahuramazda vexed.' 7. And she so recounted those evil deeds a second time, that the evil spirit was delighted and started up from that confusion; and he kissed Gźh upon the head, and the pollution which they call menstruation became apparent in Gźh
And, moreover, all the angels, the souls, and the guardian spirits [Farohars]
Animals are enlisted under the standards of either the one spirit or the other. In the eyes of the Parsis, they
Apart from hers - his spirit, bad and sad
arises from being really certain of the best existence, then also the spiritual
Arjuna said: O Krishna, who is the Eternal Being or the Spirit? What is the
Arjuna said: What is the mode of devotion of those who perform spiritual practices
Aryans; a tribal significance is also given to the Rakshasas and the Gandharvas. But this tendency to identify the creatures of the spirit world with human beings may be carried too far. If "Dasyus" were really "dark folk"
as an indicator of fear, and the soul, in a manner the spirit of the body
As contrasted with the alogical, all-diffusive, Spiritual Ether, the symbol of the second aspect of Shiva-Shakti, as the Supreme Self and Cause of the Universe is the metaphysical Point (Bindu) or Power as a Point. What, then is the meaning of the latter term? In Being-Power about to evolve there is a stressing of Power which gathers itself together to expand again as Universe. When it has become concentrated and condensed (Ghanibhuta Shakti) it is ready to evolve. Bindu, or the Point, is, therefore, Power in that Concentrated state in which it is ready and about to evolve the Universe. Though infinitely small, as the Absolute Little, when compared with the Absolute Great or Spiritual Ether, it is yet a source of infinite energy as (to borrow an example from modern science) the relatively Little or Atom, or other unit of matter, existing in the relatively Great or the physical Ether, is said to be a source of tremendous energy. Just as, again, the relative point or atom is as a fact in the relative Ether, so the Absolute Point is conceived to be in the Absolute Ether. I say "conceived," because, as both Spiritual Point and Spiritual Ether are each absolute, it is only figuratively that the one can be said to be "within" the other. The "Isle of Gems" (Manidvipa) in the "Ocean of Nectar" (Amritarnava) is another symbol of this state
As everything that goes out of man is unclean, his breath defiles all that it touches; priests, therefore, while on duty, and even laymen, while praying or eating, must wear a mouth-veil, the Paitidāna (Parsi Penōm), consisting 'of two pieces of white cotton cloth, hanging loosely from the bridge of the nose to, at least, two inches below the mouth, and tied with two strings at the back of the head' (Haug, Essays, 2nd ed. p. 243, n. 1; cf. Comm. ad Farg. XVIII, 1, and Anquetil II, 530). This principle appears not to have been peculiar to the Zoroastrian Aryans, for the Slavonian priest in Arkona was enjoined to go out of the temple, whenever he wanted to draw breath, 'lest the presence of the god should be defiled by contact with mortal breath' (ne dei presentia mortalis spiritus contagio pollueretur, Saxo Grammaticus, ap. Klek, Einleitung in die Slavische Literatur, p. 105). Cf. Introd. V, 8
As in the case of the image, certain preliminaries precede the worship of Yantra. The worshipper first meditates upon the Devata and then arouses Him or Her in himself. He then communicates the Divine Presence thus aroused to the Yantra. When the Devata has by the appropriate Mantra been invoked into the Yantra, the vital airs (Prana) of the Devata are infused therein by the Pranapratishtha ceremony, Mantra and Mudra (see for ritual Mahanirvana, VI. 63 et seq.). The Devata is thereby installed in the Yantra which is no longer mere gross matter veiling the Spirit which has been always there, but instinct with its aroused presence which the Sadhaka first welcomes and then worships
as Spirit equally within all mortal beings truly sees. (13.27)
As the evil spirit rushed in, the earth shook , and the substance of mountains was created in the earth. First, Mount Albūrz arose; afterwards
As the text stands in the MSS. it means, 'and then the guardian spirit of Zaratūst demonstrated to her thus;' but whether it be intended to represent the fravāhar as producing the creature is doubtful. The angel Gōs, who is identified with Gōsūrvan, is usually considered a female, but this is hardly consistent with being the soul of a bull (see Chap. X, 1, 2), though applicable enough to a representative of the earth. In the Selections of Zād-sparam, II, 6, however, this mythological animal is said to have been a female (see Appendix to Bundahis)
as the vegetation was his own, pounded the plants small, and mixed them up with the water which Tīstar seized, and Tīstar made that water rain down upon the whole earth. 3. On the whole earth plants grew up like hair upon the heads of men. 4. Ten thousand of them grew forth of one special description, for keeping away the ten thousand species of disease which the evil spirit produced for the creatures; and from those ten thousand, the 100,000 species of plants have grown forth
As to the terminological side of the text, the Editor's abundant notes prove as valuable as useful. They may disturb the elevated unity of the whole at first, but after some assiduous familiarizing, lead to fuller and deeper comprehension. Even a single reading is sufficient to gain the impression that a stately and solemn mental drama is enacted before us with an inherent impressiveness which would attach, for instance to a Christian, to the performance of a ritual in which all the more primary biblical persons, human and superhuman, were introduced, in suitable ways, as actors. And the superlative cleverness of this structure! Starting from a single basic note, this is developed into a chord, which again expands into a melody, which is then elaborately harmonized. Indeed the meditation is in its essence both music and ritual. The initial motives are developed, repeated, elaborated, and new ones introduced. These again are treated in the same way. A symphony is evolved and brought to a powerful climax, and then again this full world of sound, form, meaning, color, power is withdrawn, limited, taken back into itself, folded up and dissolved, turned inwards again and finally returned into utter stillness and rest, into that tranquil void from which it was originally evoked and which is its eternal mother. I do not know of any literature which in its nature is so absolutely symphonic, so directly akin to music, as this sample of a Tibetan meditational exercise. And curiously enough, it makes us think of another manifestation of Indian religious art, for in words this document is akin to the Indian temple decoration, especially the South Indian gopura, which in its endless repetitions and elaborations seems indeed instinct with the same spirit which has given birth to this scheme of imagination taught in these Tantras. Only, in stone or plaster, the mythological host is sterile and immovable, whilst, as created in the living mind, the similar structure partakes of the life of the mind within and without. The sculptural embodiment is, therefore, serviceable to the less evolved mind. The Tantra is for the religious thinker who possesses power
asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker
At one time the Mahanirvana Tantra had some popularity in Bengal. It was printed and published under the editorship of Pandit Ananda-candra Vedanta-vagisha and issued from the Adi-Brahmo-Samaj Press. Raja Ram Mohan Roy himself was a follower of the Tantras, married after the Shaiva form and used to practice the Tantrik worship. His spiritual preceptor Svami Hariharananda, was well known to be a saint who had attained to perfection (Siddha-purusa). He endeavored to establish the Mahanirvana Tantra as the Scripture of the Brahmo-Samaj. The formula and the forms of the Brahmo Church are borrowed from the initiation in Brahman worship, (Brahma-diksha) in this Tantra. The later Brahmos somewhat losing their selves in their spirit of imitation of Christian rituals were led to abandon the path shown to them by Raja Ram Mohan; but yet even now many among them recite the Hymn to the Brahman which occurs in the Mahanirvana Tantra. In the first era of the excessive dissemination of English culture and training Bengal resounded with opprobrious criticisms of the Tantras. No one among the educated in Bengal could praise them. Even those who called themselves Hindus were unable outwardly to support the Tantrik doctrines. But even then there were very great Tantrik Sadhakas and men learned in the Tantras with whose help the principles of the Tantras might have been explained to the public. But the educated Bengali of the age was bewitched by the Christian culture, and no one cared to inquire what did or did not exist in their paternal heritage; the more especially that any who attempted to study the Tantras ran the risk of exposing themselves to contumely from the 'educated community'. Maharaja Sir Jatindra Mohan Tagore of sacred name alone published two or three works with the help of the venerable Pandit Jaganmohan Tarkalankara. The Hara-tattva-didhiti associated with the name of his father is even now acknowledged to be a marvelously glorious production of the genius of the Pandits of Bengal. The venerable (Vriddha) Pandit Jaganmohan also published a commentary on the Mahanirvana Tantra. Even at that epoch such study of the Tantras was confined to a certain section of the educated in Bengal. Maharaja Sir Jatindra Mohan alone endeavored to understand and appreciate men like Bama Khepa (mad Bama), the Naked Father (Nengta Baba) of Kadda and Svami Sadananda. The educated community of Bengal had only neglect and contempt for Sadhakas like Bishe Pagla (the mad Bishe) and Binu the Candala woman. Bengal is even now governed by the Tantra; even now the Hindus of Bengal receive Tantrik initiation. But the glory and the honor which the Tantra had and received in the time of Maharajas Krishna-candra and Shiva-candra no longer exist. This is the reason why the Tantrik Sadhakas of Bengal are not so well known at present. It seems as if the World-Mother has again willed it, has again desired to manifest Her power, so that Arthur Avalon is studying the Tantras and has published so beautiful a version of the Mahanirvana. The English educated Bengali will now, we may hope, turn his attention to the Tantra
At outset to the spirits which impede
At the fourth step we Daźvas, at once, wither him even to the tongue and the marrow, and he goes thenceforth with power to destroy the world of the holy spirit, and he destroys it like the Yātus and the Zandas
At the fourth step we Daźvas, at once, wither him even to the tongue and the marrow, and he goes thenceforth with power to destroy the world of the holy spirit, and he destroys it like the Yātus and the Zandas
At the present time the general public are ignorant of the principles of the Tantra Shastra. The cause of this ignorance is the fact that the Tantra Shastra is a Sadhana Shastra, the greater part of which becomes intelligible only by Sadhana. For this reason the Shastra and its Teachers prohibit their general promulgation. So long as the Shastra was learnt from Gurus only, this golden rule was of immense good. In course of time the old Sadhana has become almost extinct, and along with it, the knowledge of the deep and mighty principles of the Shastra is almost lost. Nevertheless some faint shadowings of these principles (which can be thoroughly known by Sadhana only) have been put before the public partly with the view to preserve Shastric knowledge from destruction, and partly for commercial reasons. When I commenced to write Tantra-tattva some 25 years ago, Bengali society was in a perilous state owing to the influx of other religions, want of faith and a spirit of disputation. Shortly before this a number of English books had appeared on the Tantra Shastra which, whilst ignorant of Dharma, Sadhana and Siddhi contained some hideous and outrageous pictures drawn by the Bengali historians and novelists ignorant of, and unfaithful to, Shastric principles. The English books by English writers contained merely a reflection of what English-educated Bengalis of those days had written. Both are even to-day equally ignorant of the Tantra Shastra. For this reason in writing Tantratattva I could not go deeply into the subject as my heart wished. I had to spend my time in removing thorns (objections and charges) from the path by reasoning and argument. I could not therefore deal in my book with most of the subjects which, when I brought out the first volume, I promised to discuss. The Tantra Shastra is broadly divided into three parts, namely Sadhana, Siddhi (that which is gained by Sadhana) and Philosophy (Darshana). Unlike other systems it is not narrow nor does it generate doubt by setting forth conflicting views. For its speaker is One and not many and He is omniscient. The philosophy is however scattered throughout the Tantrik treatises and is dealt with, as occasion arises, in connection with Sadhana and Siddhi. Could (as I had suggested to him) such parts be collected and arranged, according to the principles of the subject-matter, they would form a vast system of philosophy wonderful, divine, lasting, true, and carrying conviction to men. As a Philosophy it is at the head of all others. You have prayed to Parameshvara (God) for my long life, and my desire to carry out my project makes me also pray for it. But the state of my body makes me doubt whether the prayer will be granted. By the grace therefore of the Mother the sooner the work is done the better. You say 'that those who worship Parameshvara, He makes of one family. Let therefore all distinctions be put aside for all Sadhakas are, as such, one.' This noble principle is the final word of all Shastras, all communities, and all religions. All distinctions which arise from differences in the physical body are distinctions for the human world only. They have no place in the world of worship of Parameshvara. The more therefore that we shall approach Him the more will the differences between you and me vanish. It is because both of us pray for the removal of all such differences, that I am led to rely on your encouragement and help and am bold to take up on your encouragement and help and am bold to take up this difficult and daring work. If by your grace the gate of this Tantrik philosophy is opened in the third part of Tantra-tattva I dare to say that the learned in all countries will gaze, and be astonished for it is pure truth, and for this reason I shall be able to place it before them with perfect clearness."
At which goal thou wilt come with thy holy Spirit, O Mazda, with Dominion, at the same
Atharva Veda: X. Cosmogonic and Theosophic Hymns: XI, 4. Prāna, life or breath, personified as the supreme spirit
ation with water (Abhisheka). For innumerable good Spirits surround the initiates in all places and at all times so that no evil touches them. It was recommended also to carry on the body the written name of one's protector (Ishtadevata) or one of those signs which were called "Transcendent seals, conquerors of all Demons". This practice again is similar to that of the use by the Indian Tantriks of the Kavaca, and to the practice of Catholics who wear scapulars, "Agnus Dei", and consecrated medals. In order to encourage frequent invocations, as also to count them, the Buddhist Tantriks had Buddhistic chaplets like the Indian Mala and Catholic Rosary. The beads varied from 1,080 (Quaere 1008) to 27. In invoking the Protectors the worshipper held firmly one bead with four fingers (the thumb and first finger of both hands) and then centered his mind on the formula of invocation. Carried on the body, these Rosaries protected from every ill, and made all that one said, a prayer. To use the Indian phrase all that was then said, was Mantra
attributes of the seven gods had not been as yet defined, nor could they be then; after the separation of the two religions, these gods, named Āditya, 'the infinite ones,' in India, were by and by identified there with the sun, and their number was afterwards raised to twelve, to correspond to the twelve successive aspects of the sun. In Persia, the seven gods are known as Amesha Spentas, 'the undying and well-doing ones;' they by and by, according to the new spirit that breathed in the religion, received the names of the deified abstractions', Vohu-manō (good thought), Asha Vahista (excellent holiness), Khshathra vairya (perfect sovereignty), Spenta Ārmaiti (divine piety), Haurvatāt and Ameretāt (health and immortality). The first of them all was and remained Ahura Mazda; but whereas formerly he had been only the first of them, he was now their father. 'I invoke the glory of the Amesha Spentas, who all seven have one and the same thinking, one and the same speaking, one and the same doing, one and the same father and lord, Ahura Mazda
ATTRIBUTES OF THE SPIRIT (BRAHM)
Bad Spirit together with Bad Thought and Bad Word taught you, ye Daevas and the Liars, so
Because, I am the basis (or source) of the immortal Spirit, of everlasting
becomes content with the Spirit by beholding the Spirit of God with purified
BEFORE the Vedic Age had come to a close an unknown poet, who was one of the world's great thinkers, had risen above the popular materialistic ideas concerning the hammer god and the humanized spirits of Nature, towards the conception of the World Soul and the First Cause :: the "Unknown God". He sang of the mysterious beginning of all things
beings and righteous men is spiritual, in the spirit which is the pure guardian
beings. 3. And the spirit of creation, and the good spirit of the religion
belongs to the Good Spirit
belt-bearing Pleiades, like the star-studded girdle of the spirit-fashioned
beneficent actions by which, through the wisdom of Ohrmazd, the spiritual
beneficent Spirit, Maker of the material world, thou Holy One! How shall they manage here below; who want to cleanse the body of one defiled by the dead?'
Bhutasuddhi, an important Tantrik rite, means purification of the five "elements" of which the body is composed, and not "removal of evil demons," as Professor Monier-William's Dictionary has it. Though one of the meanings of Bhuta is Ghost or Spirit, it is never safe to give such literal translations without knowledge, or absurd mistakes are likely to be made. The Mantramahodadhi (Taranga I) speaks of it as a rite which is preliminary to the worship of a Deva
bhuutejyaaH = worshipers of ghosts and spirits
BIND THE SPIRIT SOUL TO THE BODY
blessings of both worlds, the bodily and that of the Spirit, which set the faithful in felicity
Both are limited and unlimited spirits, for the supreme is that which they call endless light, and the abyss that which is endlessly dark, so that between them is a void, and one is not connected with
bound therefrom, and leads him unto hell. 5. And with him are the spirits
bounteous Spirit. And grant me these two eternal gifts through Thy Good Mind in the
Bountiful Spirit. And may the creative stars of Ahura Mazda, the Creator, shine down on us
bow, righteous and well-discoursing (hu-fravakhsh), and many good spirits
braahmii = spiritual
brahmaNaa = by the spirit soul
brahmanirvaaNaM = the spiritual kingdom of God
Bristle thou up, O Maghavan, our weapons: excite the spirits, of my warring heroes
But the Pańcatattva have not always their literal meaning. The meaning differs according as they refer to the Tamasik (Pashvacara), Rajasik (Viracara) or Sattvik (Divyacara) Sadhanas respectively. "Wine" is only wine and Maithuna is only sexual union in the ritual of the Vira. To the Pashu, the Vira ritual (Viracara) is prohibited as unsuitable to his state, and the Divya, unless of the lower ritual kind, is beyond such things. The result is that the Pańcatattva have each three meanings. Thus "wine" may be wine (Vira ritual), or it may be coconut water (Pashu ritual) or it may mean the intoxicating knowledge of the Supreme attained by Yoga, according as it is used in connection with the Vira, the Pashu, or the Divya respectively. The Pańcatattva are thus threefold, namely, real (Pratyaksha-tattva) where "wine" means wine, substitutional (Anukalpatattva) where wine means coconut water or some other liquid, and symbolical or divine (Divyatattva) where it is a symbol to denote the joy of Yoga-knowledge. The Pashu worships with the substitutional Tattvas mentioned later and never takes wine, the Vira worships with wine, and the Divya's "wine" is spiritual knowledge. There are further modifications of these general rules in the case of the intermediate Bhavas. Thus the author next cited says that whilst the Svabhava Vira is a drinker of wine, the Vibhava Vira worships internally with the five mental Tattvas and externally with substitutes. The Mantra-siddhavira is free to do as he pleases in this matter, subject to the general Shastrik rules. In an essay by Pandit Jayacandra Siddhantabhushana, answering certain charges made against the Tantra Shastra, he, after stating that neither the Vibhava Vira nor Vibhava Pashu need worship with real wine, says that in modern Bengal this kind of worship is greatly prevalent. Such Tantriks do not take wine but otherwise worship according to the rule of Tantra Shastra. It is, as he says, an erroneous but common notion that a Tantrika necessarily means a drinker of wine. Some Sadhakas again in lieu of the material Maithuna, imagine the union of Shiva and Shakti in the upper brain center known as the Sahasrara
but the Spirit does not change. (15.16)
But whence originated the idea of the wisdom of the serpent which led to its connection with the legend of the "fall"? This may, perhaps, be explained by other facts which show also the nature of the wisdom here intended. Thus, in the annals of the Mexicans, the first woman, whose name was translated by the old Spanish writers "the woman of our flesh," is always represented as accompanied by a great male serpent. This serpent is the Sun-god Tonacatl-coatl, the principal deity of the Mexican pantheon; and the goddess-mother of primitive man is called Cihua-Cohuatl, which signifies woman of the serpent.
By "worshipper" is meant one who is proficient in Karma and Bhakti Yoga. The Jńanayogi's effort is directed towards the attainment of the formless Brahman. Worship implies duality, and so does Mantra-yoga of which worship is a part. From the Bija-mantra or seed mantra the Devata arises and this Devata is the Brahman. In the Kurma Purana it is said: "Those who think themselves to be different from the Supreme Lord will never see Him. All their labor is in vain." Therefore, the Shrikrama says: "Meditate upon yourself as the Supreme Mother :: the primordial Power :: by your mind, word, and body." All three take part in the ritual. The mind, which must from its nature have an object, is given a good object, that is, the image of its Lord. It holds to that. The worshipper utters the ritual words and with his body performs the ritual acts, such as the gestures (Mudra), the giving of offerings, and so forth. And the reason is, as the Gandharva Tantra says: "By meditating on anything as oneself, man becomes that." The mind assumes the form of its object :: that is, by good thoughts man is transformed into what is good. So the worshipper is enjoined constantly to think: "I am the Devi and none other". By meditating on Vishnu, man becomes Vishnu. By meditating on Devi, man becomes Devi,. He is freed from bodily ills and is liberated, for he attains spiritual knowledge. Such knowledge, in the Advaita sense (though there are also other schools) means "to be". To know Brahman is to be Brahman. Brahman in Itself is not an object, and is not known as such. Brahman is known by being Brahman, which man attains through ritual forms, and Yoga processes, of which worship is a necessary preliminary
by practice of any other spiritual discipline; such as a ritual, or deity worship
by the good reward through Thy Holy Spirit, O Mazda! Mighty power
by the Good Spirit
by the Highest Spirit, O Mazda, strength and continuance through Good Thought at the
by those who are material and those also who are spiritual, but his form (kerpo)
cakes, the ceremonial, and the benedictions, the spirits will remain for them
can destroy the imperishable Spirit. ( 17)
cause of spirit, through that perpetual capability
class of Sadhakas only), but also the whole of the Agamas of all classes of worshippers under the misleading designation "The Tantra"
Comparing § 29 with § 30 it is not very clear whether the author of the Bundahis considered Aharman and the evil spirit as the same or different demons; compare also Chap. XXVIII, 1-6 with 40, 41
Competency for Tantra (Tantrashastradhikara) is described in the second Chapter of the Gandharva Tantra as follows: The aspirant must be intelligent (Daksha), with senses controlled (Jitendriya), abstaining from injury to all beings (Sarva himsa-vinirmukta), ever doing good to all (Sarvapranihite rata), pure (Shuci), a believer in Veda (Astika), a non-dualist (Dvaitahina), whose faith and refuge is in Brahman (Brahmanishtha, Brahmavadi, Brahma, Brahma-parayana). "Such an one," it adds, "is competent for this Scripture otherwise he is no Sadhaka" (So'smin shastre'dhikari tad anyatra na sadhakah). It will be allowed by all that these are strange qualifications for a follower of "a bad scripture of the left hand path." Those who are on such a path are not supposed to be seekers of the Brahman, nor solicitous for the good of all being. Rather the reverse. The Kularnava Tantra (which I may observe deals with the ill-famed Pańcatattva ritual) gives in the thirteenth Chapter a long list of qualifications necessary in the case of a Tantrik disciple (Shishya). Amongst these, it rejects the slave of food and sexual pleasure (Jihvopasthapara); the lustful (Kamuka), shameless (Nirlajja), the greedy and voracious eater, the sinner in general who does not follow Dharma and Acara, who is ignorant, who has no desire for spiritual knowledge, who is a hypocrite, with Brahman on his lips but not in his heart, and who is without devotion (Bhakti). Such qualifications are inconsistent with its alleged intention to encourage sensuality unless we assume that all such talk in all the Shastras throughout all time is mere hypocrisy
confers with the spirit in whom there is wavering
CONSCIOUSNESS, AND SPIRIT
created; it is given into the body that it may produce activity, and the body is created only for activity;' hence the conclusion is this, that the soul (rūbān) is created before and the body after. 5. And both of them changed from the shape of a plant into the shape of man, and the breath (nismō) went spiritually into them, which is the soul (rūbān); and now, moreover, in that similitude a tree had grown up whose fruit was the ten varieties of man
creation of the good spirit does he directly defile (in dying)? What part does he indirectly defile
creatures, for the spirit of the body is troubled when it observes the alarmed
ctivities, than by fleeing from and casting these aside as being either unspiritual or illusory and impediments in the path. If not rightly conceived, they map be impediments and the cause of fall; otherwise they become instruments of attainment; and what others are there to hand? And so the Kularnava Tantra says, "By what men fall by that they rise." When acts are done in the right feeling and frame of mind (Bhava), those acts give enjoyment (Bhukti), and the repeated and prolonged Bhava produces at length that divine experience (Tattvajńana) which is liberation. When the Mother is seen in all things, She is at length realized as She who is beyond them all
Daksha, in the Bhagavata Purana, reproaching Shiva, says: "He roams about in dreadful cemeteries, attended by hosts of ghosts and spirits, like a madman, naked, with dishevelled hair, wearing a garland of dead men's skulls and ornaments of human bone, pretending to be Shiva (auspicious), but in reality Asiva (inauspicious), insane, beloved by the insane, the Lord of Bhutas (ghosts and spirits), beings whose nature is essentially darkness" (Muir, OṢṬ., iv. 738). The cremation ground is His abode, for there the passions are burnt away
days and nights when they remain in the world; he carries them on, terror-stricken, and sits at the gate of hell. 19. The demon Uda is he who, when a man sits in a private place, or when he eats at meals, strikes his knee spiritually on his back , so that he bawls out [and looks out, that chattering he may eat, chattering] he may evacuate (rīed), and chattering he may make water (mźzźd), so that he may not attain [unto the] best existence
Dead," spake the spirit, "dearest unto thee
decorated the creation. 13 And the angels, souls, and guardian spirits
deed) the most victorious in the two spirits' world
defeated by the Kūstī formula the resources of the evil spirit and Āz act most impotently, and by the passage through which he rushed into the sky he runs back to gloom and darkness. Gōkīhar burns the serpent (mār) in the melted metal, and the stench and pollution which were in hell are burned in that metal, and it (hell) becomes quite pure. 3 He (Ahuramazda) sets the vault into which the evil spirit fled, in that metal; he brings the land of hell back for the enlargement of the world; the renovation arises in the universe by his will, and the world is immortal for ever and everlasting
DEFINITION OF SUPREME SPIRIT, SPIRIT
Den) which is a spirit in the form of light are scattered (parvandag-aito)
DESCRIPTION OF THE SUPREME SPIRIT
destruction of the Evil Spirit, whichever of two men goes quicker to perform a sacrifice (to
DIFFERENT TYPES OF SPIRITUAL PRACTICES
divided his worldly possessions between his grown-up sons and daughters; then he abandoned his comfortable home and, assuming the deerskin clothing of hermits, went to live in a lonely forest, or among the Himalayan mountains, to prepare for the coming of death, far away from the shadows cast by sin and sorrow. In solitude he performed rigid penances and addressed himself with single-minded devotion to the contemplation of spiritual problems. Subduing the five senses, he attained to the state of Yoga (concentration). Placing his mind entirely upon the contemplation of the soul, he became united ultimately with the World Soul (God), thus obtaining the release which was Salvation. Some Brahmans were teachers who instructed pupils and composed the sacred writings. The forest hermitages were the universities of ancient India
Do your duty dedicating all works to God in a spiritual
du is the Tantra Shastra or Agama in its varying schools. In this fact lies its chief significance, and for Hindus its practical importance. This and the Advaitavada on which the Shakta ritual rests is in my opinion the main reason why Shakta Darshana or doctrine is worthy of study
dushhTabuddhii = adj. evil spirited
duties and good works, do the spirit of creation, the spirit of the sacred
energy; and the Supreme Spirit is the source of origin as well as dissolution
enjoined the commands of the good spirits and the exposition of the religion
Eternal Being or Spirit that does not perish when all created beings perish
every being with an equal eye because of perceiving the omnipresent Spirit abiding
every kind, dogs, lands, waters, and plants. 20. The spiritual good works
everything as a manifestation, or an act, of the Spirit
evil on earth, as the greatness of the spiritual existence is more than that
evil spirit, and the unjust contention of his through death and the conveyer
evolved unsuccessful yogi does not go to heaven, but is born in a spiritually
existence (stish); and Ohrmazd, as a spirit among the spirits, is to be heard
Faridoon kept away even those active in vexing, and other guardian spirits
Female water spirits are invariably regarded as givers of boons, inspiration and wisdom; holy wells have from remote times been regarded as sources of luck; by performing ceremonial acts those who visit them obtain what they wish for in silence; their waters have, withal, curative properties, or they may be used for purposes of divination. The name of the goddess Saraswati signifies "waters"; she was originally the spirit of the Saraswati river, and was probably identical with Bharati, the goddess
Finite experience is by its definition a limited thing. As the experience is of a sectional character, it is obvious that the knowing can only be of parts, and not of the whole, as the part cannot know the whole of which it is a part. But the finite is not always so. It may expand into the infinite by processes which bridge the one to the other. The essential of Partial Experience is knowing in Time and Space; the Supreme Experience, being changeless, is beyond both Time and Space as aspects of change. The latter is the alteration of parts relative to one another in the changeless Whole. Full experience is not sense-knowledge. The latter is worldly knowledge (Laukika Jńana), by a limited knowing center, of material objects, whether gross or subtle. Full Experience is the Supreme Knowing Self which is not an object at all. This is unworldly knowledge (Alaukika Jńana) or Veda. Sense-knowledge varies according to the capacity and attainments of the experiencer. But the normal experience may be enhanced in two ways: either physically by scientific instruments such as the telescope and microscope which enhance the natural capacity to see; or psychically by the attainment of what are called psychic powers. Everything is Shakti; but psychic power denotes that enhancement of normal capacity which gives knowledge of matter in its subtle form, while the normal man can perceive it only in the gross form as a compound of sensible matter (the Bhutas). Psychic power is thus an extension of natural faculty. There is nothing 'supernatural' about it. All is natural, all is real. It is simply a power above the normal. Thus the clairvoyant can see what the normal sense-experiencer cannot. He does so by the mind. The gross sense-organs are not, according to Vedanta, the senses (Indriya.) The sense is the mind, which normally works through the appropriate physical organs, but which, as the real factor in sensation, may do without them, as is seen both in hypnotic and yogic states. The area of knowledge is thus very widely increased. Knowledge may be gained of subtle chemistry, subtle physiology (as of the cakras or subtle bodily centers), of various powers, of the 'world of Spirits,' and so forth. But though we are here dealing with subtle things, they are still things and thus part of the sense-world of objects :: that is, of the world of Maya. Maya, as later explained, is, not 'illusion,' but Experience in time and space of Self and Not-Self. This is by no means necessarily illusion. The Whole therefore cannot be known by sense-knowledge. In short, sense or worldly knowledge cannot establish, that is, prove, what is super-sensual, such as the Whole, its nature and the 'other side' of its processes taken as a collectivity. Reasoning, whether working in metaphysic or science, is based on the data of sense and governed by those forms of understanding which constitute the nature of finite mind. It may establish a conclusion of probability, but not of certainty. Grounds of probability may be made out for Idealism, Realism, Pluralism and Monism, or any other philosophical system. In fact, from what we see, the balance of probability perhaps favors Realism and Pluralism. Reason may thus establish that an effect must have a cause, but not that the cause is one, For all that we can say, there may be as many causes as effects. Therefore it is said in Vedanta that "nothing (in these matters) is established by argument." All Western systems which do not possess actual spiritual experience as their basis are systems which can claim no certainty as regards any matter not verifiable by sense-knowledge and reasoning thereon
First, the meditator has to swing up his consciousness to a certain pitch of intensity, steadiness, quiet, determination and expectancy. Having tuned it to the required pitch, he fixes it on a simple center of attention which is to serve as a starting-point or gate through which his imagination shall well up as the water of a fountain comes forth through the opening of the water-pipe. From this central point the mental pictures come forth. They are placed round the central conception. From simple to complex in orderly progression the imaginative structure is elaborated. The chief Gods appear successively, followed by the minor deities. Spaces, regions, directions are carefully determined. Attributes, colors, symbols, sounds are all minutely prescribed and deftly worked in, and explications carefully given. A miniature world is evolved, seething with elemental forces working in the universe as cosmic forces and in man as forces of body and spirit. Most of the quantities on this elaborate notation are taken from the body of indigenous religious teaching and mythology. Some are so universal and transparent that the non-Tibetan reader can appreciate them even without a knowledge of the religious technical terms of Tibet. But anyhow, an attentive reading and re-reading reveals something, even to the outsider, of the force of this symbological structure, and makes him intuitively feel that here we are assisting in the unfolding of a grand spiritual drama, sweeping up the mind to heights of exaltation and nobility
For a tremor shook my person and my spirit sank in dread
For death shall set my mournful spirit free
For his holy Spirit and for Best Thought, deed, and word, in accordance with Right Mazda
For it is the dog, of all the creatures of the good spirit, that most quickly decays into age, while not eating near eating people, and watching goods none of which it receives. Bring ye unto him milk and fat with meat; this is the right food for the dog
for the angels, fit for the ritual of a spirit (mainok nirangik), is more
for the righteous guardian spirits, on the fourth day, one is supposed to
For which the Good Spirit and the Evil One did struggle with
Former translators read anhīkhar, 'undefiled,' but this does not suit the Pahlavi orthography so well as anhasār, 'iceless' (compare Pers. hasar, khāsar, or khasār, 'ice'); cold and ice, being produced by the evil spirit, will disappear with him
Forth from his breast, the evil spirit's mouth
Forth Gōsūrvan walked to the star station (pāyak) and cried in the same manner, and forth to the moon station and cried in the same manner, and forth to the sun station, and then the guardian spirit of Zaratūst was exhibited to her, and Ahuramazda said thus : 'I will produce for the world him who will preach carefulness.' 5. Contented became the spirit Gōsūrvan, and assented thus: 'I will nourish the creatures;' that is, she became again consenting to a worldly creation in the world
Forth hath Mazda borne to thee, the star-bespangled girdle, the spirit-made, the ancient one
Fortuneless, husbandless, and spiritless
friendly to Ohrmazd, the archangels [Amahraspandan], and the guardian spirits
From an outside point of view (for I do not here deal with the subject otherwise) we must consider the age in which a particular Shastra was produced and consequently the conditions of the time, the then state of society, its moral and spiritual development and so forth. To understand some rites in the past history of this and other countries one must seek, in lieu of surface explanations, their occult significance in the history of the human race; and the mind must cast itself back into the ages whence it has emerged, by the aid of those traces it still bears in the depths of its being of that which outwardly expressed itself in ancient custom
From the above it will be seen that the Acaras are not various sects in the European sense, but stages in a continuous process through which the Sadhaka must pass before he reaches the supreme state of the highest Kaula (for the Kaulas are of differing degrees). Passing from the gross outer body of Vedacara, he learns its innermost core of doctrine, not expressed but latent in it. These stages need not be and are not ordinarily passed through by each Jiva in the course of a single life. On the contrary they are as a rule traversed in the course of a multitude of births, in which case the weaving of the spiritual garment is recommenced where, in a previous birth, it was dropped on death. In one life the Sadhaka may commence at any stage. If he is a true Kaula now it is because in previous births he has by Sadhana in the preliminary stages won his entrance into it. Knowledge of Shakti is, as the Niruttara Tantra says, acquired after many births; and according to the Mahanirvana Tantra it is by merit acquired in previous births that the mind is inclined to Kaulacara
From the ordinary sacrificial Agni who conveys the offering (havya-vįhana) is distinguished his corpse-devouring (kravyįd) form that burns the body on the funeral pyre (x. 14). Another function of Agni is to burn and dispel evil spirits and hostile magic
from the world and the spiritual existence; and among those creatures were
From this Spirit have Liars fallen away, O Mazda, but not the Righteous. Whether one is lord
gatherings and gossips; steadfastness in acquiring the knowledge of Spirit
Gāyōmard; and Astō-vīdād with a thousand demons, causers of death, were let forth by him on Gāyōmard, 2 But his appointed time had not come, and he (Astō-vīdād) obtained no means of noosing (āvizī-danö) him; as it is said that, when the opposition of the evil spirit came, the period of the life and rule of Gāyōmard was appointed for thirty years. 23. After the coming of the adversary he lived thirty years, and Gāyōmard spoke thus: 'Although the destroyer has come, mankind will be all of my race; and this one thing is good, when they perform duty and good works
glorious practicers of the religion, those confident in spirit, organizers
glory given to the luminaries and the guardian spirits [Farohars] of the good
go through (vyemi) the two worlds, the one which the Good Spirit
Go, gentle spirit! therefore, slay Me these
good words, and the third night the spirit of its good deeds, come unto the
Grant that we, in a good spirit and high spirit, exalted
Greedy demons of disease, who devoured the flesh of patients, were greatly feared: Brahmans performed ceremonies of riddance and
guardian spirit (asho farohar) are for the same soul and the remaining righteous
guardian spirits of those who are and were and will be, from Gayomard the
guardian spirits who keep watch over the body of Keresasp the Saman are also
has made and the one which the Evil Spirit has made
Having thus prayed to be free from all debts, bowing again and again, and being thus freed of all debts, he should perform his own funeral rites (240). The father and paternal grandfather and great-grandfather are one soul. In offering, therefore, the individual soul to the Supreme Soul, he who is wise should perform his own funeral rites (241). O Devi! sitting with his face to the North, and invoking the spirits of his ancestors upon the seats which he has prepared for them, he should, after doing them homage, offer the funeral cakes (242). In so offering he should spread kusha grass with its end towards the East, South, West, and towards the North for himself (243). After completion, according to the directions of the Guru, of the funeral rites, the seeker after emancipation should, in order to purify his heart inwardly, recite the following Mantra a hundred times (244
He is fully identified with Brahma in the Mahįbhįrata. In some of the myths he is the source of Indra's strength and valour, and he appears to have absorbed the sublime character of Varuna, the god of sinners; he is similarly associated with the sea, but the Sea of Milk
He is Girisha, "the lord of the hills", and Chandra-Shekara, "the moon crested", Bhuteswara, "lord of goblins", and Sri Kanta, "beautiful throated". When he is depicted with five heads, he is regarded as the source of the five sacred rivers flowing from the mountains. As the god with snow-white face, he is the spirit of asceticism (Maha-Yogi) adored by Brahmans performing penances. In the Mahįbhįrata Arjuna, the warrior, invoked him by engaging in austerities until smoke issued from the earth. Then Shiva, "the illustrious Hara", appeared in huge and stalwart form and wrestled with him. Arjuna's limbs were bruised and he was deprived of his senses. When he recovered he hailed the god, saying: "Thou art
He shouted to Gźh thus: 'What is thy wish? so that I may give it thee.' And Gźh shouted to the evil spirit thus: 'A man is the wish, so give it to me
He who in a devout spirit lives there, be it even for but a little while, becomes purged of all sins, and goes to the heaven of Shangkara after death (12)
He who is a pure, spiritual creature is made unblemished; he, also, who
He whose ears this great jewel of Mantra reaches is indeed blest, for he has attained the desired end, being virtuous and pious, and is as one who has bathed in a the sacred places, been initiated in all Yajnas, versed in all Scriptures, and honoured in all the worlds (18-19). Happy is the father and happy the mother of such a one yea, and yet more than this, his family is hallowed and the gladdened spirits of the Pitris rejoice with th Devas, and in the excess of their joy sing (20
he whose patron spirit (ahvo) is in the world is able to see the attending
He wields his power according to the wish of Ahura Mazda, the Good Spirit, and for the
heavenly spirit, for the sacrifice, homage, propitiation, and praise of the Bountiful Immortals
Hell is in the middle of the earth; there where the evil spirit pierced the earth and rushed in upon it, as all the possessions of the world were
His brother; and the evil spirit hissed
his wish is this, that is: 'Do not ask about me, and do not understand me! for if ye ask about and understand me, ye will not come after me .' 41. This, too, it says, that the evil spirit remains at the distance of a cry, even at the cry of a three-year-old cock (kūlźng), even at the cry of an ass, even at the cry of a righteous man when one strikes him involuntarily and he utters a cry . 4 The demon Kūndak is he who is, the steed (bārak) of wizards
holiness; we worship the spirit, conscience, perception, soul
holy one, who watches in his spirit the transgression of all, if himself the benefactor of all
Holy Spirit of GAYATRI goddess of the morning prayer
holy spirit, O thou the Right, whereby I may please the will of Good Thought and the Ox-
How then does Sadhana work? It must be remembered that there is no such thing as mind or soul without some form of body, be it gross or subtle. The individual mind has always a body. It is only Spirit which is Mind-less, and therefore wholly bodiless. Mind and Body are each as real as the other. When there is subject or mind there is always object or matter. The proper discipline purifies and controls both. A pure body helps to the attainment of a pure mind, because they are each aspects of one Power-Substance. Whenever, then, there is mind, it has some object or content. It is never without content. That object may be good or bad. The first design of the Ritual, then is to secure that the mind shall always have a good object. The best of all objects is its Lord. What, then, is the result of meditation on the Lord
Human failings may be imputed to Brahmans, but it must be recognized that the ideals of their caste were of a high order. They were supposed to be born with "spiritual lustre", and their lives were consecrated to the instruction and uplifting of mankind and the attainment of salvation. A Brahman's life was divided into four periods. The first was the period of childhood, and the second was the period of probation, when he went to live in a forest hermitage, where he acted as the servant of a revered old sage, his spiritual father, and received instruction in Brahmanic knowledge for a number of years. During the third period the Brahman lived the worldly life; he married and reared a family and performed the duties pertaining to his caste. Hospitality was one of the chief worldly duties; if a stranger, even although he might be an enemy, came and asked for food he received it, although the Brahman family should have to fast to supply him. In the fourth period the Brahman, having proved himself a faithful husband and exemplary father
I (1-11). Angra Mainyu attempts to kill Zarathustra, and, when he fails, tempts him. Zarathustra withstands both assaults with weapons both material and spiritual
I am not concerned to discuss the merits or the reverse of these various forms of Sadhana. But the Agama teaches an important lesson the value of which all must admit, namely: mere talk about Religion and its truths will achieve nothing spiritual. There must be action (Kriya). Definite means must be adopted if the truth is to be realized. The Vedanta is not spoken of as a mere speculation as some Western Orientalists describe it to be. It claims to be based on experience. The Agamas say that if you follow their direction you will gain Siddhi. As a Tibetan Buddhist once explained to me, the Tantras were regarded by his people rather as a scientific discovery than as a revelation; that is, something discovered by the self rather than imparted from without. They claim to be the revealed means by which the Tattva or other matters may be discovered. But the point is, whether you follow these directions or not, you must follow some. For this reason every ancient faith has its ritual. It is only in modern times that persons with but little understanding of the subject have thought ritual to be unnecessary. Their condemnation of it is based on the undoubted abuses of mechanical and unintelligent devotion. But because a thing is abused it does not follow that it is itself bad
I announce, and (will) complete (my Yasna) to the lords of the spiritual creatures, and to the
I invoke the ancient and sovereign Merezu, the greatest seat of battle in the creation of the two spirits
I personally take care of both spiritual and material
I shall bring down the Good Spirit from the shining Garo-nmana
I think thus in a grateful spirit: the beast of burden does not throw off its burden: fate has
I torture not my body with penances." (Is not his body Hers? If man be God in human guise why torment him?) "I lame not my feet in pilgrimage to Holy Places." (The body is the Devalaya or Temple of Divinity. Therein are all the spiritual Tirthas or Holy Places. Why then trouble to go elsewhere?) "I spend not my time in reading the Vedas." (The Vedas, which he has already studied, are the record of the standard spiritual experience of others. He seeks now to have that experience himself directly. What is the use of merely reading about it? The Kularnava Tantra enjoins the mastering of the essence of all Scriptures which should then be put aside, just as he who has threshed out the grain throws away the husks and straw.) "But I strive to attain Thy two sacred Feet." |