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User — Sep 7, 2026, 15:36 GMT+1
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Hello! How can I help you today?
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Give me a list of some useful things you can do.
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Here are some useful things I can do:
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What useful monitoring tasks can you set up
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I can set up scheduled checks and notify you when something changes. Useful examples include:
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10. Regulatory monitoring: Watch legislation, government notices, court publications, standards, or policy changes.
You can specify the subject, frequency, conditions for alerting, and preferred summary format. For example: “Every weekday at 8 AM, check for new remote product-design jobs in Europe and send only listings posted in the last 24 hours.”
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In places such as New York, where psychotherapy is relatively mainstream and people may see a therapist for anything from a specific problem to personal growth, there is a very broad range of therapeutic approaches. The main differences are in how they understand psychological problems and what happens during sessions.
Main psychotherapy methods
Method
Basic idea
What sessions tend to involve
Particularly associated with
CBT – Cognitive Behavioural Therapy
Thoughts, feelings and behaviours reinforce each other
Identifying unhelpful thinking patterns and changing behaviours; often includes exercises/homework
Anxiety, depression, phobias, OCD, insomnia
Psychodynamic therapy
Current difficulties can be influenced by unconscious patterns and earlier relationships
Talking openly about relationships, emotions, recurring patterns and the therapeutic relationship
Emotional regulation and acceptance can be developed as practical skills
Skills training in mindfulness, distress tolerance, emotional regulation and relationships
Severe emotional dysregulation, self-harm, borderline personality disorder
EMDR
Distressing memories can be processed differently so they become less emotionally disruptive
Therapist guides attention while the client recalls traumatic material, often using bilateral stimulation
PTSD and trauma
Trauma-focused therapy
Psychological symptoms may be consequences of traumatic experiences
Processing traumatic memories and developing safety/emotional-regulation skills
PTSD, abuse, accidents and other trauma
Schema therapy
Deeply established emotional/behavioural patterns ("schemas") can originate in childhood
Identifying and changing persistent patterns in relationships and self-image
Personality difficulties and long-standing problems
Internal Family Systems (IFS)
The mind can be understood as containing different "parts" with different roles
Exploring different internal parts and developing a more compassionate relationship with them
Trauma, anxiety, self-criticism and personal development
Interpersonal Therapy (IPT)
Psychological symptoms are closely connected to relationships and life changes
Working on grief, conflict, role transitions and interpersonal relationships
Particularly depression
Couples / relationship therapy
Relationship dynamics can be changed rather than treating one individual in isolation
Structured communication, conflict resolution and exploration of relationship patterns
Couples and long-term relationships
Family therapy
Problems can be maintained by patterns within a family system
Family members work together to change communication and interaction patterns
Family conflict, children/adolescents
Mindfulness-based therapies
Developing non-reactive awareness can change one's relationship with thoughts and emotions
Meditation, attention exercises and cognitive/behavioural techniques
Stress, anxiety, depression and relapse prevention
Existential therapy
Psychological distress can arise from questions of meaning, freedom, responsibility, mortality and identity
Philosophical and personal exploration rather than a highly structured treatment programme
Life transitions, meaning, identity and existential concerns
A useful way of understanding the New York model
The important point is that "seeing a therapist" doesn't necessarily mean receiving one particular type of treatment.
A New Yorker might see a:
CBT therapist for anxiety or panic attacks.
Psychodynamic therapist once a week for several years to understand recurring relationship patterns.
Psychoanalyst several times a week for intensive long-term work.
Trauma therapist following a traumatic experience.
Couples therapist to deal with relationship difficulties.
Executive/life therapist to deal with career, relationships, stress and major life decisions.
Psychiatrist if medication or formal psychiatric assessment is required.
Therapist who combines several approaches, which is extremely common.
There is also a significant distinction between psychotherapy and psychiatry. A psychotherapist generally provides talking/behavioural therapy, whereas a psychiatrist is a medical doctor who can diagnose psychiatric conditions and prescribe medication. Some psychiatrists also provide psychotherapy.
The "New York therapy culture"
New York is an interesting example because therapy has become relatively normalised as part of ordinary life, rather than being seen exclusively as treatment for serious mental illness.
Consequently, people may seek therapy for:
Clinical problems
Depression
Anxiety
Panic
OCD
PTSD
Eating disorders
Addiction
Personality disorders
Life problems
Divorce
Bereavement
Career problems
Family conflict
Dating and relationships
Parenting
Relocation
Burnout
Personal development
Self-confidence
Understanding one's behaviour
Improving relationships
Finding meaning
Managing ambition and stress
Understanding childhood experiences
Becoming more emotionally self-aware
That produces an important spectrum:
Medical/clinical treatment ←→ psychological problem-solving ←→ self-understanding ←→ personal growth
And different therapeutic schools occupy different positions along that spectrum.
One particularly important distinction
The approaches can broadly be divided into three styles of intervention:
1. "Let's change the problem." CBT, DBT, ACT and some behavioural therapies tend to be relatively practical and skills-oriented.
2. "Let's understand the problem." Psychodynamic therapy, psychoanalysis and schema therapy spend considerably more time investigating why someone thinks, feels and behaves as they do.
3. "Let's develop a different relationship with the problem." Humanistic, existential, mindfulness-based, ACT and some IFS approaches may focus less on eliminating an unwanted thought or emotion and more on developing awareness, acceptance and psychological flexibility.
In practice, modern therapists frequently integrate several of these approaches rather than adhering rigidly to one school.
From a business/market perspective, the New York model is also interesting because it has effectively created a large consumer market around psychotherapy—ranging from conventional clinical treatment through to relationship therapy, executive coaching and personal development.
[Shri Mataji explains the sub-chakras and their deities of Shri Shri Chakra, by reading and translating]
Apart from that, there are nine [sub] chakras on the sides, like Shri Lalita. And they have different Yoginis [subordinate deities], means the powers, the Shaktis, guiding those nine Shakti Pithas, or you can call them as Avarana chakras (nama chakra-Aura).
The first one is Shri Lalita, the Goddess Shri Lalita, which is the goddess of beauty. She is the joy giving, Sarv-anandamaya. Gives the joy from everything. In every created world, in every particle, in every form, there is a power which gives us joy. This power is the power of Shri Lalita. She is called as Maha-tripura-sundari, Para [highest], Para-ati-rahasya Yogini, means ‘Para Para Atirahasya [secrets]’, ‘the One who knows the secrets.’ The ‘Para’. ‘Para’ means ‘the one that is beyond of the beyond’, the secrets of that area. The one who knows is Shri Lalita, who is the Yogini. At this state She is Bindu Sarv-anandamaya. She is the dot [Bindu] which is joy giving.
Second power, or ‘Avarana’, means the enclosure, is like a triangle. She is Sarva-sidhhi-pradha. She is the One who gives all the siddhis. She has got three sides. She [the presiding Deity] is called as Tripur-amba: Kameshwari, Vajreshvari, Bhaga-malini are the three Yoginis.
Third one is called as Astha Sarva-roga-hara’. This is another enclosure. The name of the Goddess is Tripura-siddha-ati-rahasya, meaning these Goddesses know the deep secrets of all the siddhis. The chakra is called as Sarva-roga-hara and the enclosure is called as Ashta. The eight powers are called as Vaga-devata, means the power of the speech. First is Vashini, means which attracts. Kameshwari which excites. Modini which makes you happy. Vimala which makes you clean. Aruna which gives you colour of the face. Jayini which gives you a feeling of victory. Sarveshi which connects you to everyone. Kaulini is the one which gives you boons.
The fourth enclosure is called as ‘Antar-dasha’. The chakra of this enclosure is called as Sarva-rakshakari, the One that protects. The Goddess is called as Tripuramalini. The powers [Shaktis] are: Sarva-gnya, the One which is all knowing. Sarva-shakti is all powerful. Sarv-eshvariprada, the giver of all the bounties. Sarva-gnyanamayi, the knower of all the knowledge. Sarva-vyadivinashini, the destroyer of all the diseases. Sarva-dharaswarupa, the support of all the forms. Sarva-papahara, the destroyer of all the sins. Sarv-anandamayi, the One who makes everyone joyous. Sarva-rakshaswarupini, the One who protects all of them. Sarv-epsitaphalaprada, the giver of all the ‘phalas’, means fruits, rewards.
The fifth enclosure is called as ‘Bahir dasha Sarvartha Sadhaka’. Bahirdashar is the name of the enclosure. And Sarvartha Sadhaka is the chakra’s name. Tripurashri is the name of the Goddess. She has powers: Sarva-siddhiprada, she gives all the siddhis. Sarva-sampathapradha, she’s the One who’s giver of all wealth. Sarva-priyamkari, she’s the one who is beloved of all. Sarva-mangalakarini, she’s the one who gives all that is auspicious. Sarva-kamapradha, the One who gives all of our desires. Sarva-dukhavimochini, the One who is the destroyer of all our pains. Sarva-mrityuprashamani, the One who pacifies the dead. Sarva-vighnatanivarini, she is the one who is the remover of all the hurdles. Sarva-ngasundari, the One who makes every side of life happy. Sarva-saubhagnyadayini, the One who is the giver of good fortune.
The sixth enclosure is known as ‘Chaturdasha Sarvasaubhagnya’. Tripuravasini is the name of the Goddess, Chaturdasha is the name of the enclosure, and the chakra’s name is Sarvasaubhagnyadayaka. The Goddesses’ name is Tripuravasini.
The powers are: Sarva-samkshobhini, the One who burns off everything. Sarva-vidravini, the One who can disperse. Sarva-karshini, the One which attracts everything. Sarva-haladini, the One who is the giver of joy. Sarva-sammohini, the One who can entice all over. Sarva-stambhini, the One who makes everyone alerted. Sarva-jrumbhini [the power to extend]. Sarva-vashamkari, the One who is the controller of all. Sarva-ranjini, the One who entertains all. Sarv-onmadini, She’s the one who gives all the special joys. Sarva-rthasadhini, the One who gives the meaning of all things. Sarva-sampattipurini, the One who gives all the well-being. [from purin, making full] Sarva-mantramayi, the one who is residing in all the mantras. Sarva-dvandvakshayankari, the one who destroys all the dualities of life.
The seventh Avarana or enclosure, is called as ‘Ashta dala [padma]’. And the chakra of this Avarana is called as Sarvasamkshobhanikara. Here, She is called as Tripurasundari. She’s the one who gives the beauty to women, to be attractive wives. [The powers are:] Ananga [incorporeal] Kushuma Devi, She smells of many flowers. Ananga-mekhala Devi, who is solid like a rock in the family. Ananga-madana Devi, the One who is attractive. Ananga-madanatura Devi, the one who gives desire to meet. Ananga-rekhadhini, the One which crosses the different boundaries. Ananga-veghini Devi, the One which gives you speed. Ananga-nkushadhini, the One who gives power of ‘Ankusha’, means the controlling of man. Ananga-malini Devi, the One which is very gracious.
Eighth enclosure is called as ‘Shodhasha dala [padma]’. The name of the chakra is Sarvashaparipuraka. The Goddesses’ name is Tripureshvari.
She’s the one who has got sixteen powers. The first is Kama, means the attraction [Karshini] of body. Buddhya is the attraction by brain. Ahamkara, attraction by ego. Fourth, Shabda, attraction by words. Fifth is Sparsha, attraction by touch. Sixth, [Rupa] attraction by beauty. Seventh, attraction by aesthetics, Rasa. Eighth, Gandha, attraction by fragrance. Ninth, attraction by attention, chitta. Tenth, Dhairya, attraction by courage. Eleventh, Smritya, attraction by memory. Twelfth, Nama, attraction by name. Thirteenth is Bija, attraction through the seed. Fourteenth, Atma, attraction by Spirit. Fifteenth [Amrita] is attraction by eternity. Sixteenth [Sharira] attraction by warmth of the body. These are all the attractions which are subtle and are in the Goddess, which act in a way that the sadhaka is attracted towards Her.
The ninth one is called as the ‘Bhupura’, this is the ninth enclosure, whilst chakra’s name is Trailokya Mohana. The name of the Goddess is Tripura. There are ten powers in this chakra. Its first is Sarvasankshobhini. Sarva Vidravini, SavraKarshini. These three, I’ve already explained. Sarva Vashamkari, this one I’ve also explained. Sarvonmadini, the One who [inaudible], Sarvamahankusha, the One who controls. 33:10 Here the ‘Ankusha’ means the weapon that is used by the elephant driver. So, how he controls the elephant in the same way She controls all. Sarva Khechari, the One who attracts all. Sarva Bija, the One who is the seed in all. Sarva Yoni, the One who exists in all the yonis. And Sarvatrikhanda, the One which exists in all the three dimensions. ‘Yoni’ means ‘the ellipse’ which is the power of the Mother.
Apart from that, there are other Goddesses, which exist as the yellow line known as Mukta-shaktayama. The Mother Goddesses are called as Mahendri, Chamunda and Mahalakshmi. The siddhis that people can achieve are: Anima, Laghima, Mahima, Ishitva, Vashistva, Prakamya, Bhukti, Iccha, Prapti, Mukti. Anima is to become like a small particle. Laghima is to become small. Mahima is to have a big form. Ishitva is to create gods out of human beings. Vashistva is the attraction. Prakamya is the manifestation. Bhukti is the enjoyment. [Iccha is] the fulfilment of desire. Prapti is the attainment. Mukti is the salvation.
These are all the siddhis that Sahaja Yogis can have.
Rock’n’roll music has its roots in gospel music. Elvis Presley* grew up ‘deeply immersed’** in gospel music at his local Pentecostal church in Tupelo, and later at the Baptist church in Memphis. One of the main originators of the rock’n’roll style was Sister Rosetta Tharpe (20-3-1915 – 9-10-73) who recorded her unique style of rhythmic gospel (check out her version of ‘Down by the riverside’) which became popular in the 1930’s and 40’s.
Chuck Berry, considered the ‘most important’** pioneer of rock’n’roll, famously said that his whole career had been ‘one long Sister Rosetta Tharpe impersonation’.
One of her most famous songs is ‘Up above my head (music in the air)’ with the line ‘I really do believe, there's a Heaven somewhere’. She preached against drinking, smoking* and other vices (see ‘This Train’).
Rosetta started her musical career at the age of six, touring with her mother; as she was
already a guitar prodigy. Although she never veered away from gospel music, she lost support among church-goers due to her willingness to perform in ‘less holy’ places such as nightclubs and theatres, with ‘less holy’ people including jazz and big-band musicians.
The internet says: ‘If you are ever having a down day put on some Rosetta, she will definitely lift you up'
Shri Mataji liked most styles of music and, on at least one occasion, encouraged us to sing gospel music (as well as Indian classical).
*In spite of his reputation as a ‘wild kid’, Elvis did not drink or smoke, although towards the end of his life he became addicted to prescription drugs (‘uppers’ and ‘downers’) which led to his early death at the age of 42. Elvis loved singing and gave 1,777 shows in his short career.
The
Kundalini Mangala Ashtakam is a unique variation of the traditional
Hindu wedding and blessing chant, adapted within the Sahaja Yoga
tradition. Rather than invoking the traditional pantheon of deities
in a general sense, this composition systematically invokes the
presiding deities of the seven chakras (energy centres) within the
subtle body, ascending from the Mooladhara (root) to the Sahasrara
(crown). The chant blends Sanskrit and Marathi verses, reflecting the
Maharashtrian roots of the tradition. Each verse closes with the
auspicious refrain:
“Kuryat
Sada Mangalam, Shubha Mangala Savadhan” May
they always bestow auspiciousness; be attentive, the auspicious
moment is here.
Meaning:
He
who is the primordial seed of the universe, the beloved child and son
of Gauri (Parvati); the protector of the Kundalini energy, who is
adorned with the earth element, the most excellent of the Ganas; who
resides in the Mooladhara chakra, the bestower of purity — Lord
Ganapati — may he always bestow auspiciousness; be attentive, the
auspicious moment is here.
Verse
2 — Swadhishthana Chakra (Sacral)
Language:
Sanskrit
Ya
kundendu tusharahara dhavala ya shubhra vastravrita |
Ya
veena varadanda manditakara nirmala vidyapradha ||
Bhuva
swami priya suvarada atmaikanishtha prada |
Swadhishthana
sthita viranchi sahitam kuryat sada mangalam ||
Shubha
mangala savadhan ||
Meaning:
She
who is as white as the jasmine flower, the moon, and the snow; who is
clad in white garments; whose hands are adorned with the Veena and
the staff of blessing, the bestower of pure knowledge; the beloved of
the Lord of the earth (Brahma), the bestower of excellent boons and
steadfast devotion to the Spirit; who resides in the Swadhishthana
chakra along with Brahma — may she always bestow auspiciousness; be
attentive, the auspicious moment is here.
Verses
3 & 4 — Nabhi / Manipura Chakra (Navel) and The Void
Prarthuya
charani ramapatisaya kuryat sada mangalam ||
Shubha
mangala savadhan ||
Meaning:
He
who is seated with Goddess Lakshmi in the Manipura (Nabhi) chakra to
protect the principle of self-mastery; who by granting happiness and
wealth brings contentment to the human mind; to cross the ocean of
illusion (Bhavasagara / The Void), let us bow to Lord Dattatreya (the
Primordial Master); let us pray at the feet of the Lord of Ramaa
(Vishnu) — may he always bestow auspiciousness; be attentive, the
auspicious moment is here.
Verse
5 — Anahata Chakra (Heart)
Language:
Marathi
Anahata
smaru jagat janani lila sambhali ji sadhaka |
Shabdartha
iva ekarupa paridai rahi save mahesha ||
Vanduya
shiva parvati saridai jagavinya ananda |
Prarthuya
charani jagat jananija kuryat sada mangalam ||
Shubha
mangala savadhan ||
Meaning:
In
the Anahata (Heart) chakra, let us remember the Mother of the
Universe who playfully protects the seeker; who remains united with
Mahesh (Shiva) just as a word and its meaning are one; let us bow to
Shiva and Parvati within the heart to awaken true joy; let us pray at
the feet of the Mother of the Universe — may she always bestow
auspiciousness; be attentive, the auspicious moment is here.
Verse
6 — Vishuddhi Chakra (Throat)
Language:
Marathi
Akasha
samrahu nicharachari nada jave vaikhari |
Rahuni
kamalata shodashadala siddhi save vanila ||
Madhuri
samajivanasa karuni dei jana samashtila |
Vanduya
charani radharamanala kuryat sada mangalam ||
Shubha
mangala savadhan ||
Meaning:
Pervading
the animate and inanimate creation like the ether (Akasha element),
where sound becomes the spoken word (Vaikhari); residing in the
sixteen-petalled lotus (Vishuddhi chakra), bringing perfection and
sweetness to speech; granting a balanced life to the collective
humanity; let us bow at the feet of the Beloved of Radha (Lord
Krishna) — may he always bestow auspiciousness; be attentive, the
auspicious moment is here.
Verse
7 — Agnya Chakra (Third Eye)
Language:
Marathi
Ajna
chakri virajala isave yeshu mahalakshmicha |
Premabhava
vikasinya jagiya dei kshamashilata ||
Moksha
marga prakashuni swateje dei jana tapaswita |
Sashtange
namuya jagat jananila kuryat sada mangalam ||
Shubha
mangala savadhan ||
Meaning:
In
the Agnya (Third Eye) chakra resides Lord Jesus along with Mother
Mary (Mahalakshmi); who, to blossom the feeling of love in the world,
bestows the power of forgiveness; illuminating the path to liberation
with his own radiance, he grants ascetic power to the people; let us
bow with all eight limbs (sashtanga) to the Mother of the Universe —
may she always bestow auspiciousness; be attentive, the auspicious
moment is here.
Verse
8 — Sahasrara Chakra (Crown)
Language:
Sanskrit
Ya
brahmachyuta rudra krishna yeshu stuvanti divyai stavai |
Vedai
sanga padakrama upanishadai gayanti yo samaga ||
Dhyanavasthita
tadgatena manasa pashyanti yo yogino |
Sa
devi parameshi adishakti kuryat sada mangalam ||
Meaning:
She
whom Brahma, Vishnu (Achyuta), Shiva (Rudra), Krishna, and Jesus
praise with divine hymns; whom the Sama-Veda singers glorify through
the Vedas, their branches, the Upanishads and their sequences; whom
the Yogis behold in their minds absorbed in deep meditation; may that
Supreme Goddess, the Primordial Power (Adi Shakti) — always bestow
auspiciousness.
Meaning:
That
alone is the auspicious time (lagna), that alone is the good day;
that alone is the strength of the stars, and that alone is the
strength of the moon. That alone is the strength of knowledge, and
that alone is the strength of the Divine — O Primordial Power (Adi
Shakti), when I remember Your two lotus feet. Be attentive!
Originating on the island of Java in what is now Indonesia, the Dharmasunya (1418) uses the terminology of the South Indian Saivite tradition to explain, in Old Javanese and Sanskrit, the ascent of the Kundalini through the chakras and nadis to the Sahastrara. Originally written on palm leaves in Java, with copies made also in Bali.
Canto III, verses 3,5 There is a river, ancient and remote [the Sushumna nadi], which, penetrating through the mountain’s centre, emerges at its summit; On that summit there is a pool, glittering like crystal, its pureness constantly radiating forth; Within it is the nectar of immortality – he who finds it is able to achieve the highest bliss of firm union, The recognition of concepts ceases and one experiences supreme pleasure, beyond the power of words to describe. … Lovely is this lake whose waters flow over a great waterfall, constantly tumbling downwards [the divine nectar]; A small part of the river is borne along by the breath, sprinkling on its way the agni mandala [located between Agnya and Sahastrara]; That is the reason for drops [of nectar] developing and multiplying in our hearts, becoming manifold in our minds; Hold firmly to the means of union, let your powerful sense organs be subdued or eliminated.
Canto XVII, verse 1: How blissful is the holy man who achieves holy union, all at once he’s calm, motionless, self-motivating, firm, without thoughts, a Perfect One, the sole Truth, excellent, without abode, his presence in all things cannot be discerned, for he who has already achieved his goal is regarded as the Ultimate with the Inconceivable and Immaterial One.
Source: Extracts from the translation by Geoffrey Forrester, The Dharmasunya (the philosophy of the void): an Old-Javanese treatise on yoga and liberation (Honours sub-thesis, Australian National University, Canberra, 1968) Note: This text should not be confused with later Indonesian texts with the same or similar name.
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