Aum-Space

29/11/2025

According to Abhinavagupta Śiva is the nature & existence of all beings. Śiva resides in Shunya, while, the external objective world is what he describes as the expansion of His Energy, which is filled with the glory of God Consciousness, not in any way separated from Lord Śiva. Here Lord Śiva is the Energy holder, while, the universal state of the objective world is His Energy/ His Śakti. However, Śiva & Śakti are unaware that they are separate & yet interconnected just as fire is one with heat. But, why is it so?

It is simply because in reality they are not separate at all, but exist as one like the heat that can't be separate from fire. Lord Śiva, the God Bhairava creates, protects, destroys, conceals & reveals His own nature through the cycle of objective world, a creation of His own nature, just as one finds his reflection/ image in a mirror & an image can exist only when the object is before the mirror. He protects & gives energy to it, in the same way as a Holder passes on its power to what He holds, which is in no way different as the source in both cases is the same. The universe, the reflection of Lord Śiva is what we call His pratibimba. It may be compared to a woman creating a child, but once born, the child has an independent existence, the difference that doesn't exist in God & His created objective world, the collective state of the universe, His Śakti.

Now, the embodiment of the collective state of the universe loves possessing the state of God consciousness, which He manifests just to recognize His own nature. While in a state of ignorance, both remain complete & full in each other. To get rid of this ignorance Śakti meditates on the activity of the objective world. When Lord was solely a Śiva, He was in His full splendour of God consciousness. He didn't recognize His own nature, because the characteristics were inherent in Him, for He wanted His own nature to be recognized, but it being something already with Him, thus, there was nothing to be recognized about.

Evidently, to recognize His nature, He must first become ignorant of His nature & only then can He recognize it. In other words, When His fullness overflows, He wants to remain incomplete just to achieve completion. He departs from his own Nature to enjoy it again. This process is also known as Unmesa and Nimesha, the former is the flourishing of that God consciousness & latter is the withdrawal of that God consciousness. Śiva is the possessor of both these states simultaneously.

When His nature overflowed, Śakti was in His nature & therefore, he had to separate Śakti from His nature, but in the state of separated Śakti, Śiva existed & in that state Śiva was ignorant & as before He did it to have the fullness of His knowledge, which had been already existing there. He is all pervasive & fond of playing & falling together with Energy of His own nature & brings about the varieties of creation & destruction simultaneously.

He can create whatever is possible as well as whatever is impossible & He creates it simultaneously to discover that God consciousness exists in all His creations. This action can be accomplished by Him alone. He can totally ignore & mask His own nature because he has the freedom to do it. His freedom or His intelligence doesn't mean that in His creation you will have a role of a lady or a man only, it can also be a part of a rock, a tree or of all other things. However, such kind of intelligence exists only in the state of Śiva.

From Sanatak Dharma
Sai Venkatesha.

Aum

27/11/2025

Hindu Chart of the Presence

There are three essential parts of the I AM Presence Chart (a depiction of your spiritual self, your divine identity), which we call the upper figure, the middle figure, and the lower figure. The three figures are connected by a shaft of white light descending from the top figure to the lower figure through the middle figure by a crystal cord (also called the silver cord). It is the “umbilical cord,” the lifeline that ties you to the Spirit or God-head above.
The Hindus call the profile of the three figures the I AM Brahman (i.e., the omnipresence of the Hindu Trinity of Brahma, Vishnu, and Shiva) or Ahm Brahmasmi, OM TAT SAT OM, or simply OM. This is the part of you that is immortal.
Upper Figure of the Hindu Chart:
The upper figure is surrounded by seven concentric spheres of light, which make up your causal body (i.e., body of the first cause). The spheres of pulsating light are spiritual energy fields that contain the record of your good karma from this and previous lives. Shown inside the seven concentric spheres is the Presence of Lord Brahma, the first personage of the Hindu Trinity, as the creator.
Middle Figure of the Hindu Chart:
The middle figure is known as the Atman, the Higher Self, the Higher Mental Body, or Vishnu /Krishna Consciousness. It serves as a mediator or a step-down transformer to regulate the flow of energy between the top figure and the lower figure. In this illustration, the middle figure is depicted in the personage of Lord Vishnu--- the second person of the Hindu Trinity--the preserver of light. This is also a part of you that is immortal.
Lower Figure of the Hindu Chart:
The lower figure represents you (Jiva or Jiva-atman) on the spiritual path, surrounded by the protective white light and the purifying violet flame, the spiritual energy of transmutation represented by Lord Shiva, the third person of the Hindu Trinity, who transforms the negative energy into positive energy. This part of you is your soul, which remains in a mortal state until it gets reunited permanently with the Atman. At that point, the soul becomes immortal.

https://www.myiampresence.org/hindus.html

27/11/2025

What Happens When We Don’t Follow Inner Guidance All the Way

Elizabeth Clare Prophet once shared a striking experience about listening to her Holy Christ Self — and what happens when we don’t follow guidance exactly as given.

“I never know when my Higher Self is going to step in and make a difference in my life.

For example, one fine spring day when I was at Boston University, I was hurrying out the door of my dorm when I heard an inner voice say, “Put on your heavy winter coat.”

I knew which coat. It was thick and lined with fake alpaca fur.

I thought to myself, “OK, this is the craziest thing I’ve ever heard of, but I’ll put it on.”

But my Higher Self wasn’t satisfied. “Put on your heavy gloves,” said the voice.

“This is not for real,” I said to myself. “I’ll put on the coat, but I am not going to put on these heavy gloves. It’s just too hot!”

So I put on the coat and ran down the street, nearly late for my class.

I crossed a street between some cars that were stopped at a light—and bam!

A bicycle came speeding alongside one of the cars and ran right into me.

It knocked me to the ground and I caught myself on my unprotected hands.

I landed in a jumble, with my body insulated by the coat but my hands scraped up.

My Higher Self had saved me from serious injury, but it couldn’t save me from my own stubbornness.

The lesson I learned that day is that being in touch with my Higher Self is more valuable than anything else in my life.”

Source: Elizabeth Clare Prophet, Access the Power of Your Higher Self, Summit University Press.

Copyright © 2025 Summit Lighthouse, Inc. All rights reserved.

26/11/2025

We are offering Śoḍaśopacāra Pūjā to Lord Ganpati — the sacred ritual of worshipping the deity through 16 divine offerings. Each step, from invoking His presence to offering water, dhoop, deepam, flowers, naivedyam and dibaad (light), represents a way of honouring the Supreme with our body, mind and heart. These sixteen offerings symbolize welcoming the Divine as an honoured guest — cleansing, refreshing, adorning, nourishing, and finally bowing in complete surrender. Through Śoḍaśopacāra, we remind ourselves that devotion is not just a ritual but a journey of love, attention, and presence. May Ganpati Bappa remove all obstacles and fill every home with wisdom, purity, and auspicious beginnings. Ganpati Bappa Morya!

Aum-Space

26/11/2025

In the sacred city of Kashi, where time itself seems to bow before the divine, Lord Shiva radiates as the eternal light of liberation. *Om Namah Shivaya* echoes through the ghats, reminding every seeker that in Mahadev’s presence lies peace, strength, and the quiet courage to walk the spiritual path. The revered Kashi Vishwanath Temple, one of the twelve Jyotirlingas, stands on the banks of Mother Ganga as a beacon of hope and awakening. Rebuilt by Maharani Ahilyabai Holkar in 1780 and now connected beautifully through the grand Kashi Vishwanath Corridor, this temple is believed to be the place where Shiva whispers the sacred *Taraka Mantra* to those departing the world, granting them moksha. A single darshan here is said to carry the merit of visiting all jyotirlingas, for in Kashi, Shiva is not just worshipped — He is lived, felt, and eternally present.

Aum-Space

26/11/2025

Don't forget this dispensation (grant of light).

A Blessing from Lord Maitreya.

Make a package with all your burdens and wrap the package with Maitreya’s name. Every morning make and give the package to Maitreya and in return he will give you Victory’s Torch for the day.

https://thegoldenpathway.org/wp-content/uploads/2017/08/Cosmic-Abundance-Handout.pdf

Hail Maitreya, Hail Victory, Hail Flame of God! (3x)

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20/11/2025

20/11/2025

AUM SPACE

Transformation isn’t gentle.
It asks you to face the darkness you created — and walk out as someone new.

15/11/2025

64 YOGINI :

The 64 Yoginis, known as Chausath Yogini in Hindi (from chausath meaning "sixty-four"), are a group of divine female entities revered in Hindu Ta***ic traditions. The term "Yogini" derives from the Sanskrit word yoginī, the feminine form of yogi, meaning a female practitioner or master of yoga and Ta**ra. However, in this context, Yoginis transcend mere human practitioners—they are supernatural beings, embodiments of Shakti (the divine feminine energy), and manifestations of the goddess Devi or Adi Parashakti. They are often described as attendants, aspects, or emanations of the supreme goddess, particularly Durga, Kali, or Parvati, and are linked to the Ashta Matrikas (eight mother goddesses).

According to Ta***ic texts like the Kaula Ta**ra and Puranas (e.g., Agni Purana, Kalika Purana, Skanda Purana), the 64 Yoginis originated from the eight Matrikas—Brahmani, Vaishnavi, Maheshwari, Indrani, Kaumari, Varahi, Chamunda, and Narasimhi. Each Matrika is said to have manifested eight attendant Yoginis, resulting in the total of 64. These entities are believed to represent various powers, qualities, and aspects of the divine feminine, ranging from benevolence to ferocity. Their origins are traced back to the 6th–7th centuries CE, with their cult flourishing between the 9th and 12th centuries, rooted in both Vedic and non-Vedic (tribal and rural) traditions.

The Yoginis are also associated with other divine feminine groups, such as the Ten Mahavidyas (great wisdom goddesses) and Dakinis (sky-dancing attendants), reflecting their multifaceted nature. They are not a fixed set—different texts and temples list varying names and characteristics, indicating their adaptability to local traditions and cults.

Where Do They Belong?

The 64 Yoginis belong to the esoteric realm of Hindu Ta**ra, with their worship rooted in India, particularly in central and eastern regions. Their physical presence is most notably preserved in a handful of Chausath Yogini Temples, built between the 9th and 12th centuries, which are circular, roofless (hypaethral) structures designed for Ta***ic rituals. Key locations include:

Hirapur, Odisha: A 9th-century temple with 64 Yogini niches, featuring a central shrine to Mahamaya.

Ranipur-Jharial, Odisha: Known for dancing Yogini statues, linked to Shaiva traditions.

Morena, Madhya Pradesh: An 8th-century temple with stark, imposing Yogini figures.

Bhedaghat, Madhya Pradesh: Features seated Yoginis, blending Brahmanical and Ta***ic styles.

Kamakhya, Assam: While not a dedicated Yogini temple, this Shakti Peeth invokes the 64 Yoginis in daily worship.

Beyond India, Yogini-like figures appear in Buddhist Ta**ra (e.g., as Dakinis) in Tibet and Southeast Asia, suggesting a broader cultural spread. Historically, their cult likely originated from rural grama devatas (village goddesses) and tribal deities, later integrated into Ta***ic Shaivism and Shaktism.

Who Are the Prominent Yoginis?

The names and prominence of the 64 Yoginis vary across texts and temples, with no universal list. Some recurring or notable Yoginis include:

Bahurupa: Known for her many forms, symbolizing versatility.

Tara: Associated with wisdom and liberation, akin to the Mahavidya Tara.

Chhinnamastika: A fierce form linked to the Mahavidya of the same name, representing self-sacrifice and transcendence.

Kalaratri: A dark, destructive form of the goddess, tied to time and death.

Varahi: A boar-headed Matrika-derived Yogini, embodying strength and protection.

Surapriya: "Lover of wine," reflecting the Yoginis’ Ta***ic rituals involving intoxicants.

Narmada and Yamuna: River goddesses, symbolizing purification and flow.

In some traditions, the Yoginis are grouped under the eight Matrikas, with each Matrika leading a subset of eight. However, temple inscriptions and Ta***ic texts like the Sri Matottara Ta**ra or Kularnava Ta**ra provide differing namavalis (name lists), often tailored to local practices.

Connection to Bhairava: They are often paired with the 64 Bhairavas (fierce forms of Shiva), symbolizing the union of male and female energies in Ta**ra.

Can Grahastis (Householders) Worship Them?

While Yogini worship is traditionally the domain of initiated Tantriks, grahastis (householders) can also venerate them, though with caveats. In orthodox Hinduism, Yogini Sadhana is considered esoteric and potentially dangerous due to its association with Vamachara practices, which contrast with Dakshinachara (right-hand path) suitable for householders. However:

Simplified Worship: Grahastis may honor the Yoginis through puja (devotional offerings) or recitation of their names (namavali) without delving into Ta***ic rituals.

Temple Devotion: Visiting Chausath Yogini temples and offering flowers, incense, or prayers is accessible to all devotees.

Aum-Space

15/11/2025

Yogini temple at Kashi.

Aum-Space

Śhiva sent 64 Yoginīs to Kāshi, when they did not return, they were worshiped as Chausath (चौसट्टी) Devī Shiva’s Exile From Kashi....There was a time when th...

15/11/2025

Shree Shree 64 Yogini Temple,Kashi

This temple is situated at Bangali tola,near chaushatti ghat of Varanashi.This temple is one of the highly revered pilgrimage sites in Varanasi,dedicated to Goddess Kali and yogini. On the pious day of the new moon in Chaitra month (March - April), the crowd of the devotees doubles up. On this day, pilgrims can be seen taking a dip into the holy water of River Ganges. In the name, the term ‘Chausath’ refers to 64, and hence, the temple houses idols of sixty-four yoginis.
The stone-steps of Chausatthi Ghat lead to Chaunsath Yogini Temple. The idols of Goddess Kali and Goddess Durga are established in the sanctum sanctorum of the temple. The present Chausatthi Yogini Temple was built after the earlier Chaunsath Yogini Temple in Rana Mahal got severely damaged.The main idol of the Chausatthi Devi was placed in Rana Mahal till the 18th century. Rana Mahal was a place near this ghat. But, later on, the statue was shifted to the present site. At the top of Chausatthi Ghat is located Chausatthi Devi Temple, adorned with ancient statues of Kali, Shiva, Kartikeya and Ganesha. As per Hindu mythology, there are altogether 64 Yoginis. The Yoginis are considered as the companions of the Goddess. Out of 64 idols, only 16 Yogini statues are remaining there in Varanasi. The Yoginis are the most ancient group of goddesses. Furthermore, out of these 16 idols, two are placed in the vicinity of the Chausatthi Devi Temple. These two idols are of elephant-headed Gajanan and peacock-headed Mayuri. These can be seen on the steps of the ghat.

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