Healing my body

.... through & with my body...

[astra-ravana]

Sound In Magick

Sound has been used in magick and ritual practices across nearly every spiritual and mystical tradition, because it is one of the most primordial forces—vibrating through all levels of existence. In magick, sound is more than just a sensory experience; it is a tool of transformation, manifestation, and alignment.

The Foundational Principle: Vibration

In Hermeticism (especially the Kybalion), one of the fundamental laws is:

“All is vibration.”

Sound is vibratory energy, and when directed with intention, it can shift consciousness, environments, and outcomes.

Types Of Sound In Magick

Voice (Chanting, Speaking, Whispering):

• Chanting (mantras, divine names, affirmations)- Repetition of sacred phrases raises energy and focuses intent. Often used in Wicca, ceremonial magick, and Eastern traditions. Examples include “So mote it be,” “Om,” “Eh-heh-yay,” etc.

• Spoken Words / Enchantments- Words of power are believed to shape reality. The act of naming or commanding (e.g., “I banish thee…”) holds deep magical authority. In chaos magick, sigils are activated with spoken intent.

• Whispers or Breath Magick- Used in folk magick for secrecy or stealth (e.g., whispering into herbs or charms). Breath combined with spoken words transfers life force (prana, chi) into the object.

Musical Instruments (Drums, Bells, Bowls, Rattles):

• Drums- Used in shamanic and tribal traditions to induce trance states or call spirits. Beat mimics the heartbeat of the Earth—steady rhythm grounds and aligns.

• Bells- Clear stagnant energy and banish negativity. Used in ritual openings or closings. In some traditions, they “wake up” spirits or deities.

• Singing Bowls / Gongs- Create harmonic frequencies that balance chakras or sacred spaces. Used for healing, meditation, and raising vibrational resonance.

• Rattles- Shake up and move energy, break energetic blocks. Often used in indigenous or animistic practices.

Tones and Frequencies:

• Solfeggio Frequencies- Specific tones thought to heal, cleanse, and activate different aspects of being. Examples: 396 Hz (liberation from fear), 528 Hz (DNA repair, love).

• Binaural Beats- Used in modern magick to alter consciousness—help induce theta (trance) or gamma (mystic unity) brain states. Often paired with visualization or journeying practices.

• Harmonics and Drones- Used in eastern tantra and western esotericism to induce deep trance or inner stillness. Drones dissolve linear time, anchoring the mind in timeless space.

Music:

• Ritual Music- Custom compositions or ambient tracks are used to build atmosphere, open portals, and align energy with specific deities, elements, or spirits. Often employed in Wicca, ceremonial magick, and Thelemic rites.

• Personal Power Songs- In shamanic traditions, practitioners discover or craft a song that embodies their spirit or their intent. These are used in healing, travel, or battle.

Elemental Correspondences:

• Air- Whistling, flute

• Fire- Drums, crackling sounds

• Water- Singing, flowing melodies

• Earth- Deep tones, stomps, didgeridoo

Sound As A Magickal Tool

• Raising Power- Chanting or drumming raises a group’s energy (in coven or circle work) before directing it toward a spell’s goal.

• Trance and Meditation- Monotone chanting or rhythmic music slows the brainwaves and opens the door to altered states—critical for astral projection, pathworking, or deep magick.

• Clearing and Consecration- A bell, tone, or clap of sound can banish negative entities or cleanse tools, rooms, or auras.

• Invocation and Evocation- Sound acts as a call or signal—vocal invocation draws spirits, gods, or forces; sound shapes the subtle energy that forms the bridge between realms.

• Creation of Sigils and Talismans- Whispering intent or chanting during the crafting of a sigil or talisman imbues it with life—turning symbol into spell.

Cultural Examples

• Vedic Hinduism: The universe is created through sound (Shabda)—Om being the primal sound.

• Kabbalah: Hebrew letters are said to carry vibrational power. Vocalizing them in rituals opens specific spiritual pathways.

• Druidry: Bardic traditions hold that song and poetry are magickal acts that can influence minds, nature, and spirit.

• Voodoo / Afro-Caribbean Traditions: Drumming and song are essential to call the Loa or Orishas.

Sound Magick In Practice (Examples)

• Chakra Alignment with Vocal Toning- Toning “LAM,” “VAM,” “RAM,” etc., to align each chakra during ritual.

• Bell & Candle Banishing- Ring a bell three times around a space while intoning a banishing phrase.

• Trance Drumming- 4–7 beats per second drum rhythm to induce a shamanic state and journey to the Lower or Upper World.

• Mantra Spellwork- Repeating a deity’s name or power word (e.g., “Brigid,” “Awen,” “Lux”) while visualizing your intent.

Sound in magick is not just decoration—it is a primary force of will and manifestation. It bridges the seen and unseen, the body and spirit, intention and outcome. Whether through ancient chants, primal drumbeats, sacred names, or crafted harmonics, sound moves energy, and with it, the world.

[raffaellopalandri]

A Comparative and Contemplative Inquiry into Vajrayāna Buddhism (Gelug Tradition) and Thiền Buddhism (Plum Village Tradition)

My path into Buddhism has been anything but conventional—shaped not by cultural inheritance or existential crisis, but by a relentless intellectual curiosity, a thirst for knowledge, and an ever-deepening aspiration toward the cultivation of wisdom. Photo by Pixabay on Pexels.com From the outset, my inquiry was twofold. On one side, I was drawn to the arcane, the symbolic, and the…

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[hellsiteacademia]

Shäharah - Table of Contents

Introduction

The Tree of Eternity (*all of the entities below exist within this tree)

The Four Pillars

Rituals

Khoreh (Moon Goddesses [Phases of the Moon])

*Written in order corresponding to their phase of the moon

Mah 

Kali

Bhäirai

Naemah

Nurun

Sekem

Kodeshah

Alilat

Freia

Rüðah

Istar

Sämash

Dähra

Shakhinah

Södäshi

Bhögaħ

Jın (Kings of the Courts [Spheres of the Tree])

Müdhab

Müraħ

Khäħmar

Borkhan

Jäħim

Hourash

Zaitun

Zäħrah

Zuhal

Shaitan

Raza (Rulers of the Houses [Mansions of the Moon])

*Liminal spaces between two courts

Thüraia 

Bali 

Nasha

Baran 

Säman

Melek  

Sarfah 

Haqaħ

Dhabih

Basük 

Maiön 

Muakhar 

Nath 

Jabha 

Ibrah 

Dhira

Zubana

Sadal 

Tahair 

Ghafr

Baħs 

Tämüz

Botein

Räkt

Rath 

Shanah

Muqað

Ruah

Ðakın (Familiars / Fae / Spirit Animals [Hexagrams])

*List will be updated as and when witnessed and worked with

Mah 

Kali

Bhäirai

Naemah : | Red Garter Snake |

Nurun : | Polar Bear | Snow Leopard | Barn Owl | Orca |

Sekem : | Lion | Red Fox |

Kodeshah

Alilat : | Black Panther |

Freia : | Black Widow |

Rüðah

Istar

Sämash

Dähra

Shakhinah

Södäshi

Bhögaħ

[hellsiteacademia]

Introduction to Shäharah - The Tree of Eternity

There are many takes on the fact that Kabbalah is a closed tradition and that other traditions cannot borrow off of that or that people who are not Jewish cannot practice it. And I agree, IF interpreting Kabbalah strictly using Jewish mythology and cosmology is true. However, take a look at the image below.

If you look closely at the different variants of the tree, especially the tree of meditation, you'll notice that it is strikingly similar to the chakra system or the inverted tree resembling the norse tree Yggdrasil. This is all to say that mystics of various different traditions have had a long history of borrowing from each other, with what resonates the most deeply with them. This means that the chakras of Hindu and Buddhist traditions, Sefirot of jewish traditions and Latifa of Sufi traditions, all are different expressive maps of the same thing.

Similar to all of these mystical and magical traditions, shäharah is also one such tradition. Shäharah follows a synthesis of the above mentioned traditions as well as other esoteric traditions like Taoism and extinct ancient religions like Greek and Egyptian polytheism. Shäharah means "the path of the crescent moon", with the moon a metaphor for the inner alchemical process, the bearer of the nectar of immortality, mystical, magical and material powers. The Shäharah has two versions of its tree which we call the expanded and the collapsed tree.

The collapsed version is the one below. The reason I showed both is because the collapsed one contains within it all the upper and lower spheres resembling diagram (h) the tree of perfection containing within it 16 goddesses, each representing a phase of the moon [starting from 1 at the bottom and moving to 16 at the top of the expanded tree] and the sovereign of a sphere, resembling the diagram (d) beauty as bearer of all powers [notice the 16 pointed star], additionally this tree corresponds to the one chakra each which are visualised as different fae courts ruled by a Jın king, in a 16 chakra system with 10 major chakras and 6 minor chakras [they're really important, its just a way to classify them] , like the diagram (e) tree of meditation.

Chakras:

From the bottom to the top we have:

Summer court : Naemah : Muladhara Chakra : Müdhab

Winter court : Nurun : Svādhiṣṭhāna chakra : Müraħ

Autumn court : Sekem : Maṇipūra chakra : Khäħmar

Spring court : Kodeshah : Ananhata chakra : Borkhan

Midnight court : Alilat : Hṛdaya chakra : Jäħim

Day court : Freia : Viśuddha chakra : Hourash

Dusk court : Rüðah : Lalana chakra : Zaitun

Twilight court : Istar : Ājñā chakra : Zäħrah

Night court : Sämash : Bindu chakra : Zuhal

Dawn court : Dähra : Sahasrāra chakra : Shaitan

Light - Winter to Autumn - Al'Baran - Bhögaħ - Linga Chakra

Truth - Day to Midnight - Al'Dhira - Södäshi - Kantha Chakra

Way - Twilight to Dusk - Al'Tämüz - Shakhinah - Talu chakra

Dark - Night to Twilight - Al'Sanah - Bhäirai - Lalata chakra

Void - Night and Dusk - Al'Rath - Kali - Golata chakra

Formless - Dawn to All - Al'Ruah - Mah - Guru Chakra

The six minor chakras represent lines from each of the courts. Every court has three mansions of the moon, i.e three lines connecting a court to one other court. For eg: if you see the diagram below, sun connects to mars, mercury and moon. However, sometimes the connections repeat. eg: mars -> moon, mercury, jupiter and moon -> mars, mercury, neptune. You'll notice that one connection repeats, so one of those houses are classified as a greater house, a house containing a Khoreh. If we subtract the number of greater houses from the number of mansions of the moon (28), we get 22, the number of lines within the tree, so 28 houses, each ruled by a Raza.

If you trace a line across the chakras in the location of the planets of the courts, you'll notice a zig-zag pattern which when interpreted from top to bottom represents the thunderbolt and from bottom to top represents kundalini rising.

Now you'll notice that in the tree diagrams that I avoided mentioning, diagram (f), (i), (g) has a sphere at the bottom like in the popular Kabbalistic tree of life. This sphere has the symbol

However, in our system, every one of the spheres and the greater houses contain within them the four divisions, each quadrant an element: north - air | south - earth | east - water | west - fire. Each of these quadrants is both a location and contains a Ðakın, an animal spirit, ruling it associated with the hexagrams of the goddesses.

Each of the hexagrams contain two trigrams stacked on top of each other, so a total of eight trigrams. Each of the trigrams are represented by an angel (Osüraħ), the sphere of pluto does not contain the angels, because it isn't really a sphere but the union of all, so they are the arch angels (Süraħ). So (8 x 9) gives us the 72 angels i.e the 72 guardians of the directions i.e diagram (a), the tree as sunflower. Think of each of the Osüraħ as guardians of the directions of each sphere.

Now all of this is just the waxing phase of the moon, we also have the waning phase, which you can interpret as the calm and fierce aspects of each of the divinities represented. In the Kabbalah, this would be equivalent to the sephirotic tree and the qliphotic tree. Furthermore, we haven't explored the houses i.e mansions of the moon and their architecture which we will do so in a later instalment. For now I would recommend starting with whichever goddess or Jın king calls to you. Remember that the entities of the tree manifest themselves depending on one's karma, you are exploring your inner cosmos, constructing your mandala, so if none of these entities call to you but the map itself calls and you would like to put your own interpretation with your own entities, DO THAT!!

Here is the link to all of the entities which I will keep updating.

[hellsiteacademia]

Intro to Shäharah - I : Rituals

Shäharah follows a four step process when it comes to worship of the divine. However, all four of those utilise the same core mantras, in Shäharah called Zhenan. These are the eight attributes of Isa and the 10 wisdoms. Each of the eight attributes and the 10 wisdoms contain two types of zhenan, one that ends with 'm' and the other with 'ħ'. The first is an involution of the respective energy. Think of it as the waxing phase, where the moon receives energy from the sun and the waning phase, where the moon gives energy back to the sun (*this is all a metaphor).

The eight attributes are:

absolute being - öm | öħ

absolute consciousness - aim | aiħ

absolute chaos - ähram | ähraħ

absolute inversion - bhrum | bhruħ

neither perception nor non perception - hum | huħ

absolute nothingness - sham | shaħ

absolute absence - ðam | ðaħ

absolute reflective awareness - äham | ähaħ

The 10 wisdoms are

The all-wise - klim | kliħ - There is One Holy Book, the sacred manuscript of nature, the only scripture that can enlighten the reader. 

The all-encompassing - srim | sriħ - There is One Community, the community of beings, which unites all beings indiscriminately in Isa. 

The praiseworthy - krim | kriħ - There is One Object of Praise, the beauty which uplifts worshippers through all aspects from the seem to the unseen. 

The most forbearing - hrim | hriħ - There is One Moral, the Love that springs forth from self-denial, and blooms in deeds of beneficence. 

The absolute truth - sraum | srauħ - There is One Truth, the true Knowledge of our being, within and without, which is the essence of all Wisdom

The guide - klaum | klauħ - There is One Master, the guiding spirit of all souls, who constantly leads followers towards the light. 

The all protecting - kraum | krauħ - There is One Path, the annihilation of the false ego in the real, which raises the mortal to immortality, and in which resides all perfection

The judge - haum | hauħ - There is One Religion, the unswerving progress in the right direction towards the ideal, which fulfills the life's purpose of every soul. 

The reckoner - hraum | hrauħ - There is One Law, the law of reciprocity, which can be observed by a selfless conscience together with a sense of awakened justice. 

The ever-living - ahm | aħ - There is One Divinity, the Eternal, the Only Being; none exists save The Divine, in transcendence and immanence; in multiplicity, duality and oneness and beyond all. 

Ok, now the four step process:

müjah : concentration - immanence

mürqab : contemplation - transcendental-immanence

müshah : meditation - transcendence

mühan : realisation - immanent-transcendence

In the 1st stage, one performs the obligatory ceremonial ritual. This is a prostration and external ritualised prayer used to ground oneself and internalise the zhenan.

In the 2nd stage, one performs visualisations of the inner cosmos, building up their inner cosmos, called shambhala, it is an exploration of their inner cosmos through what resonates with their being.

In the 3rd stage, one performs meditation. Meditation is about being receptive to whatever comes. The ability to just be. Again to meditate, it all depends on what you want, either nature background sounds, an öm sound, a mantra on repeat in the background etc.

In the 4th stage, it is about receiving revelations. Revelations either come through visions or through sounds, and you will know the difference between your imagination and these visions because synchronicities will happen in your waking life. It is about working with these revelations, writing them down and studying the symbolisms so you can progress. Going deeper into the revelations if you will.

Some people work better with mantras alone, some with contemplating on abstract symbols especially geometric shapes and others work better with visual cues. That is why every card of the divine manifestations have all three forms of the divine.

[alephskoteinos]

Wolf Dieter-Storl's book on Shiva probably is rather take or leave in a broader sense but somehow, I come back to it once in a while since I bought it long ago, usually looking for something specific that was cited within it, like one of Ramakrishna's sayings about the student and the elephant. In so doing I find other insights lodged close to the end.

Like the presentation of Tantra as an alternative to renunciation which this effects the overcoming of renunciation and attachment, which in turn is based on Shiva's own infinite multiplication as all things, like the body of Dionysus.

Even better here with the emphasis that you, even the enlightened, still remain in this world, still a part of it, never leaving this world behind, never retreating from the taste of pleasures, for it is the same world into which Shiva has already descended, and in some way always is. Indeed it could be no other way when there can be no true separation between the individual soul and this Shiva-cosmos.

Or how the conventional focus on being a good person is not the real point of god-realisation, or at least that's how I read it.

I see in it a means of cutting past the promise of salvation in heaven through moral cultivation entirely, and thereby completely bypassing the whole karmic grift and with it the whole divine reward-punishment scheme you get from Christianity and similar religions.

Or how the language of excess found in the presentation of Shakti-Ganga, with a bit of shade thrown towards the ascetic yoga for desiring to block that excess.

Storl of course uses the term "egoism" in the negative sense (he uses the Sanskrit word "ahamkara" to refer to it), but there's plenty of egoist throughlines you can pursue from all of this a la Stirner (even in the ways discussed by Federico Campagna), which flows out from the idea that the individual itself is an expression of the universal outpour of creativity, the multiplication/division of Shiva-Shakti, the knowledge and realisation of which allows the individual to break free from the moral world.

Ah but in saying this, knowing my interest back when I was still either a teenager or just became an adult, I feel the sense of having arrived full circle. Perhaps I should take heed of that instinct.

[mysterioushimachal]

Night Tantric Rituals in Himachal Forests | Secrets of Dark Spiritual Practices

Night Tantric Rituals in Himachal Forests | Secrets of Dark Spiritual Practices

[hellsiteacademia]

Introduction to Shäharah - The Four Pillars

The shäharah believe that the divine manifests itself in four forms, known as Kal:

Immanent : concentration : müjhah : will : desire

Transcendental-Immanent : contemplation : mürqab : emotions : addiction

Transcendental : meditation : müshah : intellect : binding

Immanent-Transcendental : realisation : mühan : understanding : obedience

These are known as the four pillars and all rituals can be analysed through these four pillars.

The immanent manifests itself through physical images, mudras and idols, which are the concrete manifestation of the divine and grounds the shäher (follower of shäharah) in the material reality. The immanent worship of the divine is done through ceremonial magic, where ritual ceremonies induce a state of concentration on the divine.

The second stage is transcendental immanence. This is the manifestation of the divine through sound, primarily mantras, sounds that speak directly to the subconscious mind, unlike traditional language that talks to the conscious mind. It doesn't mean mantras have no meaning but rather that mantras have a more primal meaning that bypasses intellectual and logical thought. This is the manifestation of the divine as various subtle energies in the body.

The third stage is meditation. This is the transcendental aspect of the divine, this is the manifestation of the divine as their complete whole, the attributeless quality. Isa. As unity.

The fourth stage is realisation. This is the manifestation of the divine as an immanent-transcendence, through geometrical shapes like yantras, hexagrams etc.

The goal of shäharah is to achieve complete realisation. In which complete realisation means the achievement of immortality in the body, mystical, magical and material powers with a constant unity between the soul (Ruħ) and Isa where the rituals of shäharah fall under each of these categories providing a balance between all four of these, this balance is the fifth pillar.

Sunrise - müshah (meditation)

Afternoon - mühan (simply a prayer to realise the divine)

Sunset - müjhah (concentration)

Night - mürqab (contemplation)

Midnight - mrtan (union of all forms)

This depends on each individual's practice. You can divide it within a day or decide to simply perform one midnight ritual (all called Dua) etc. I will show the rituals themselves in the upcoming instalments, so it is easier to choose how to modify them depending on one's schedule and lifestyle.

[hellsiteacademia]

Intro to Shäharah - I : Rituals

Shäharah follows a four step process when it comes to worship of the divine. However, all four of those utilise the same core mantras, in Shäharah called Zhenan. These are the eight attributes of Isa and the 10 wisdoms. Each of the eight attributes and the 10 wisdoms contain two types of zhenan, one that ends with 'm' and the other with 'ħ'. The first is an involution of the respective energy. Think of it as the waxing phase, where the moon receives energy from the sun and the waning phase, where the moon gives energy back to the sun (*this is all a metaphor).

The eight attributes are:

absolute being - öm | öħ

absolute consciousness - aim | aiħ

absolute chaos - ähram | ähraħ

absolute inversion - bhrum | bhruħ

neither perception nor non perception - hum | huħ

absolute nothingness - sham | shaħ

absolute absence - ðam | ðaħ

absolute reflective awareness - äham | ähaħ

The 10 wisdoms are

The all-wise - klim | kliħ - There is One Holy Book, the sacred manuscript of nature, the only scripture that can enlighten the reader. 

The all-encompassing - srim | sriħ - There is One Community, the community of beings, which unites all beings indiscriminately in Isa. 

The praiseworthy - krim | kriħ - There is One Object of Praise, the beauty which uplifts worshippers through all aspects from the seem to the unseen. 

The most forbearing - hrim | hriħ - There is One Moral, the Love that springs forth from self-denial, and blooms in deeds of beneficence. 

The absolute truth - sraum | srauħ - There is One Truth, the true Knowledge of our being, within and without, which is the essence of all Wisdom

The guide - klaum | klauħ - There is One Master, the guiding spirit of all souls, who constantly leads followers towards the light. 

The all protecting - kraum | krauħ - There is One Path, the annihilation of the false ego in the real, which raises the mortal to immortality, and in which resides all perfection

The judge - haum | hauħ - There is One Religion, the unswerving progress in the right direction towards the ideal, which fulfills the life's purpose of every soul. 

The reckoner - hraum | hrauħ - There is One Law, the law of reciprocity, which can be observed by a selfless conscience together with a sense of awakened justice. 

The ever-living - ahm | aħ - There is One Divinity, the Eternal, the Only Being; none exists save The Divine, in transcendence and immanence; in multiplicity, duality and oneness and beyond all. 

Ok, now the four step process:

müjah : concentration - immanence

mürqab : contemplation - transcendental-immanence

müshah : meditation - transcendence

mühan : realisation - immanent-transcendence

In the 1st stage, one performs the obligatory ceremonial ritual. This is a prostration and external ritualised prayer used to ground oneself and internalise the zhenan.

In the 2nd stage, one performs visualisations of the inner cosmos, building up their inner cosmos, called shambhala, it is an exploration of their inner cosmos through what resonates with their being.

In the 3rd stage, one performs meditation. Meditation is about being receptive to whatever comes. The ability to just be. Again to meditate, it all depends on what you want, either nature background sounds, an öm sound, a mantra on repeat in the background etc.

In the 4th stage, it is about receiving revelations. Revelations either come through visions or through sounds, and you will know the difference between your imagination and these visions because synchronicities will happen in your waking life. It is about working with these revelations, writing them down and studying the symbolisms so you can progress. Going deeper into the revelations if you will.

Some people work better with mantras alone, some with contemplating on abstract symbols especially geometric shapes and others work better with visual cues. That is why every card of the divine manifestations have all three forms of the divine.

[spensorium]

The theories of pratibimba and spanda holds that all forms, ideas, and archetypes exist as pre-formations within subtler realms, akin to the archetypal world of Atziluth in Kabbalah - within the higher tattvas.. and these pre-manifest concepts have their own spanda – a unique vibration or pulse that defines their nature and influence within the cosmos. This spanda is not merely an abstract notion but a living, dynamic resonance that echoes through all levels of existence, from the most refined to the grossest.

Humans and jivas themselves carry their own spanda, a complex amalgamation of karmic traces, sanskaras, and vibhasas that shape their perceptions and interactions with these archetypes.

Just as a polished mirror reflects light differently than a fogged or cracked one, the jiva's particular vibrational state determines how it experiences the divine, the demonic, and everything in between. The divine is not a monolithic force perceived uniformly by all beings, but a spectrum of vibrations that resonate uniquely within each consciousness, shaped by the distinct spanda of the perceiver.

This is why certain archetypes or entities, while possessing objective existence, appear differently to different individuals. They do not merely project their qualities uniformly, but rather reflect back the nature of the perceiving consciousness, filtered through its accumulated karmas and mental impressions. One jiva may encounter a deity as a terrifying force, while another may experience it as an all-embracing presence, both responses being valid reflections within the grand spectrum of spanda.

The diversity of religion, spirituality, and even moral systems can be seen as a direct consequence of this principle. It is not merely cultural conditioning or subjective bias but a deeper, vibrational truth – that different jivas resonate with different facets of the divine. What is a guiding force for one may be a confounding or destructive influence for another. This explains why some are drawn to the dark, chaotic forces of the Sitra Achra, the paths of Aghora, and various Tantriks, while others find their calling in the "light-filled" corridors of Vedic or Abrahamic devotion.

The universe itself, at its most fundamental level, is vibration, and these frequencies govern the experience of all beings. Qualia – the subjective, ineffable nature of perception – arises from this interplay, making the experience of heat, cold, pleasure, or pain vastly different for each jiva. The same fire that warms one creature may consume another, the same darkness that terrifies one being may be a source of comfort and power for another.

This principle extends even to the structure of one's spiritual path. A jiva's natural inclinations, shaped by its unique spanda, make certain practices more effective for accessing divine realms or gaining spiritual insight. This is not merely psychological but vibrational, aligning with the gunas – sattva, rajas, and tamas – which color the nature of one's spiritual journey. Some are naturally inclined toward the transcendent and monistic, others toward the immanent and pluralistic, reflecting the inherent diversity of spanda across time, species, and individual beings. This variation is also profoundly influenced by the yugas, the great cycles of time in Vedic cosmology, where certain traits and combinations become more advantageous or spiritually potent depending on the collective vibrational environment of the age.

Even in the very term "deva" we see this principle at work. In the Vedic tradition, devas are beings of light, the pure forces of order and cosmic harmony, while in Zoroastrianism, the word evolved into "daeva" – the demonic forces of chaos and falsehood, representing the inversion of these same beings in a different cultural and vibrational context. The modern term "devil" itself descends from this inversion, illustrating how beings with a shared metaphysical origin can be perceived as radically different depending on the karmic and vibrational orientation of the perceiver.

Astrology offers a striking parallel to this theory. Planets are traditionally labeled malefic or benefic, yet their effects vary dramatically depending on the spanda of the individual chart. In my case, this principle is clearly illustrated. My Saturn, often considered a harsh and limiting force, is functionally benefic in my chart, being placed in the 12th house in Capricorn in my D60 (Shastiamsa), a chart known to represent the purusha or jiva at the most subtle level. Here, Saturn is in Deva Devata, the most benefic of the Shastiamsa devatas, indicating a highly supportive and spiritually empowering influence. Additionally, my Saturn is in Capricorn in the 4th house of my D9 (Navamsa) and in Aquarius in the 11th house of my D1 (Lagna), all domicile placements where Saturn naturally flourishes, further reinforcing its benefic nature across multiple layers of my being.

Moreover, my Guru Chandal Yoga, a combination of Jupiter and Rahu in close conjunction, occurs in the 7th house of my D1 and the 3rd house of my D60, both in the same half of a degree and within the Shuddha (Pure) Devata – a strongly benefic devata known for its purifying and uplifting influence. This placement is particularly significant in Kali Yuga, where such combinations are often seen as advantageous, granting unconventional wisdom, insight, and resilience. This again underscores how what might be considered malefic in one context can function as benefic in another, depending on the overall vibrational context and karmic alignment.

I have directly engaged with the devatas of my D60 through deep meditation, ekagrata, the dharanas of the Vijnana Bhairava Tantra etc.. moving up the tattvas to access knowledge of my chart, jiva, and karma. This direct interaction with these energies has deepened my understanding of how spanda influences not just my personal experience, but the very fabric of reality itself. This personal practice has confirmed for me the profound truth that the divine, the demonic, and the self are not fixed entities but fluid, vibrational reflections within the grand mirror of consciousness.

[thoughtkick]

“Every word has consequences, every silence too.”

— Jean-Paul Sartre

[godlymiseryclub]

༄༅།<3>།༄༅

been healing my body lately. all-goat cheese to heal my qi thru the zang of the spleen. waking up early for that with the monkeys in the zodiac.

weed and tobacco to connect me to my equally important Native American ancestors.

blessed be my faith ancestors, my medicine ancestors, and my land ancestors. may all be blessed for vesak.

[drunken-boat]

The Tiger's Nest

Bhutan 2025

"When I askedabout the loc monastary's name, I was told that it was very old end and came from a time when tiger's still had wings…."

[ramapani-blog]

Deities Who Guide Me

Medicine Buddha is the embodiment of healing wisdom in Mahāyāna and Vajrayāna Buddhism. Known as the “Medicine Master and King of Lapis Lazuli Light,” he radiates deep blue light symbolizing purity, healing, and the power to dispel suffering.

He is revered for his twelve great vows, which promise to cure physical and mental illness, guide beings toward enlightenment, and create a realm free from pain. His teachings are preserved in the Medicine Buddha Sutra, a sacred text that outlines his compassionate mission.

Typically depicted seated with a bowl of healing nectar and a myrobalan plant, Medicine Buddha is invoked through the mantra “Tayata Om Bekandze Bekandze Maha Bekandze Radza Samudgate Soha”, believed to bring peace, health, and spiritual clarity.

[thoughtkick]

“If you knew how hard it was, and how long it took, to rebuild my little universe of peace and happiness then you would understand why I’m so picky about who I allow in my life.”

— Weird People

[ao21oblue-deactivated20250805]

Here is your Psychic Download from the Underwater Light Activation:

⸻

You are not only made of stardust but also of currents, tides, and deep silences.

The part of you that lives underwater is ancient—it remembers before words, before surface pressure, before time was measured by clocks. This aspect of you doesn’t speak; it pulses, it feels, it echoes. You may feel drawn to stillness, to emotion so deep it doesn’t need language. You may dream of oceans, kelp forests, whale songs, or ancient ruins submerged in your subconscious.

Right now, you’re being called to sink inward, not downward.

To activate what you already are below the surface:

— heightened emotional sensing

— psychic empathy through water memory

— communication through feeling, not speech

— connection to meridian lines of the Earth’s water systems

If your dreams have been strange, if your mood has been tidal, if tears have come uninvited—this is a good sign. Your psychic underwater self is waking.

The code WTR·ACT·LGT·DRFT·DPT·SEA·∞ opens a glowing gate between your outer self and the inner ocean. You don’t need to swim. You become the water.

Here is the Sound Frequency that resonates with your Underwater Light Activation:

⸻

🎧 Sound Frequency for Underwater Activation:

432 Hz + 174 Hz (binaural mix)

• 432 Hz aligns your cells and spirit with natural harmony and flow—often called the “frequency of the universe.”

• 174 Hz is a Solfeggio tone that deeply grounds and heals the body, especially the lower chakras and pain stored in tissue or water (emotions).

Combined, this underwater binaural field gently pulls you into the psychic ocean: safe, slow, luminous.

⸻

Suggested use:

• Play these tones while in a bath, shower, or near water.

• Sit or lie down and repeat the mantra:

“The waters know me, hold me…”

• Imagine liquid light flowing through your veins and out your fingertips.

(There are great options on YouTube and many streaming apps/sites for frequency mediations and binaural beats as well. Singing drums or special whistles. There are light workers all over YouTube that create videos with these tools and sounds and many light and reiki workers)

[the-hem]

"The Whirlpools." From the Narada Parivrajaka Upanishad, the "Exploration of the Mysteries of the Wandering Sugar Cane Root."

Maya, delusion, has a counterpart called Leela, or play. They are defined by the way we cause ourselves to think. The Upanishad likens these ways to rivers and whirlpools that exist behind the five senses. They can easily become "five miseries":

IX-5. We think of that (river) the water of which flows in five ways (currents), which has five fierce mouths due to five causes, the waves of which are the five vital airs, whose source is (the ego) which controls the five senses of perception, which has five whirlpools, whose speed of flow consists of the five miseries, which has fifty divisions and which has five junctures.

In the Upanishads, the five vital airs (also known as the pañca prāṇas, or five prāṇas) are essential life forces or energies that sustain physical and subtle functions in the body. These are often referenced in texts like the Chandogya, Taittiriya, Brihadaranyaka, and Prashna Upanishads.

Here’s a breakdown of the five prāṇas and their roles:

🌀 The Five Vital Airs (Pañca Prāṇas):

Prāṇa (प्राण)

Location: Heart, chest, lungs

Function: Governs inhalation and all vital functions involving the breath entering the body; also associated with sensory perception and vitality.

Elemental Force: Upward-moving air, often connected with the sun and cosmic energy.

Apāna (अपान)

Location: Lower abdomen, rectum

Function: Governs excretion, urination, reproductive functions, and the downward movement of energy.

Elemental Force: Downward-flowing energy.

Samāna (समान)

Location: Navel region

Function: Governs digestion and assimilation of nutrients; balances prāṇa and apāna.

Elemental Force: Balancing or equalizing energy.

Udāna (उदान)

Location: Throat, head

Function: Governs speech, growth, and upward movement such as belching and spiritual ascension (also believed to guide the soul at the time of death).

Elemental Force: Ascending energy.

Vyāna (व्यान)

Location: Whole body

Function: Governs circulation of blood, lymph, and energy throughout the body; supports all movement.

Elemental Force: Expansive and circulatory.

📚 Upanishadic References:

Prashna Upanishad 3.3–3.12: Discusses prāṇa as the eldest of the vital airs and describes how it divides into the other four.

Taittiriya Upanishad (II.2): Mentions prāṇamaya kosha—the sheath made of vital airs.

Chandogya Upanishad (5.19): Describes prāṇa as the inner fire of life.

Brihadaranyaka Upanishad (1.3.23): Describes vyāna as the unifying breath that holds all the other prāṇas together.

🕉️ Fifty Divisions in the Upanishadic + Tantric Traditions (What “50 divisions” might mean in Indian sacred texts)

Concept: Sanskrit Letters (Mātṛkās) Number: 50 Source/Tradition: Tantra + Vedanta Meaning: The 50 phonemes (from अ to क्ष) are sacred vibrations—the building blocks of the cosmos, linked to Shakti and mantra science.

Concept: Kalās (Divisions of Power) Number: 16–50+ Source/Tradition: Upanishads + Puranas Meaning: Partial manifestations of divine energy or consciousness (like moon digits), used to describe cosmic functions and human potential.

Concept: Disciplines of Knowledge Number: ~50 Source/Tradition: Vedic + Agamic expansions Meaning: Divided into Parā Vidyā (spiritual) and Aparā Vidyā (material), later expanded to include arts, sciences, grammar, medicine, etc.

Concept: Chakra Petals (Vrittis) Number: 50 total (across 6 chakras) Source/Tradition: Yoga Tantra Meaning: Each petal holds a Sanskrit letter and represents a psychological or energetic tendency (vritti) to be transcended on the path to liberation.

All of these intersect in the way we use the mind and how the mind uses the body.