Shaktis residing in the Shri Chakra

Shaktis residing in the Shri Chakra

 [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.

Excerpt: 14th October 1978, Easthampstead

Sister Rosetta Tharpe: Composer of 'Up Above My Head' - Chris Marlow

 Sister Rosetta Tharpe

Composer of ‘Up above my head’.

Chris Marlow

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.

**Quotes are from Google AI search engine.

America is the Vishuddhi Chakra: Countries and the Chakras They Represent.

 

Kundalini Mangala Ashtakam - The Sahaja Yoga Chakra Invocation

▶ Kundalini Mangala Ashtakam — Sahaja Yoga Chant

 

Kundalini Mangala Ashtakam

The Sahaja Yoga Chakra Invocation

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.

Verse 1 — Mooladhara Chakra (Root)

Language: Sanskrit

Vishwasyadyam bijam gauri nandan balakam atipriyam |

Kundalini rakshakam bhumitattva virajitam ganavaram ||

Muladharasthitam pavitram pradayakam ganapatim |

Kuryat sada mangalam, shubha mangala savadhan ||

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

Language: Marathi

Lakshmi sange virajila manipuri swatatvasha rakhavaya |

Deuni sukha sampade samanujam santoshvi manasa ||

Taraya bhavasagarat apana dattatreya vanduya |

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.

Final Shloka — Closing Invocation

Language: Sanskrit

Tadeva lagnam sudinam tadeva tarabalam chandrabalam tadeva |

Vidya balam daivabalam tadeva adishakti tavapadayugam smarami ||

Savadhan ||

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!

Structure of the Kundalini Mangala Ashtakam

Verse

Chakra

Deity Invoked

Language

1

Mooladhara (Root)

Lord Ganesha

Sanskrit

2

Swadhishthana (Sacral)

Goddess Saraswati / Brahma

Sanskrit

3 & 4

Nabhi / Manipura (Navel) & The Void

Lord Vishnu / Dattatreya

Marathi

5

Anahata (Heart)

Shiva & Parvati

Marathi

6

Vishuddhi (Throat)

Lord Krishna

Marathi

7

Agnya (Third Eye)

Jesus Christ / Mary

Marathi

8

Sahasrara (Crown)

Adi Shakti

Sanskrit

Final

Closing Shloka

Adi Shakti

Sanskrit

Kundalini Awakening in Java - John Noyce

 Kundalini Awakening in Java by John Noyce

Meditating Shiva - Java, Indonesia

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.

https://linktr.ee/johnnoyce

Alain de Lille , the Celebrated French 'Doctor Universalis' on The Divine Feminine - by John Noyce

Little is known for certain about the life of Alain de Lille, also known as Alanus de Insulis. Born in c.1116 in the town of Lille in Flanders (now part of Belgium), Alain arrived in Paris to further his education in 1136, probably spending time in the schools of Paris and Chartres, before taking up teaching in the centres of Paris and Montpelier. He lived into his eighties, being regarded as one of the most eminent scholar-theologians in Paris. At some time in his later years Alain joined the Cistercian order of monks in the region of Montpelier. His passing occurred in 1202 and he is buried in the Cistercian motherhouse of Citeaux. 

Alain was known to his contemporaries for a number of  works, including the Anticlaudianus de Antirufino (see below), De fide catholica contra haereticos, a four volume study of those the Catholic Church regarded as heretics including the Cathars, the Waldensians, and the Muslims and Jews, and the De arte praedictatoria ( ‘On the Art of Preaching’).  

De planctu naturae.

Though barely mentioned by his contemporaries, De planctu naturae (On the Plaint of Nature’) is the work for which he is now best known. This is a work of satire and a rhetorical showpiece in which Alain could use his stylistic flourishes, wordplay and show his erudition. It has influences of Plato’s Timaeus and the Cosmographia of Bernard Silvestris, as well as earlier authors in the Latin tradition such as Martianus Capella and Boethius. James J.Sheridan in the Foreword to his English translation observes:

With the possible exception of Martianus Capella, the Latin of the De planctu Naturae is the most difficult I have ever encountered. Throughout most of the work there are two layers of meaning and in a number of places there are three. In addition, puns are an ever recurring feature; most of these cannot be expressed in English. The result is that parts of it defy an accurate and idiomatic translation. 

The subject of the Planctu is the betrayal of Nature by man, and her subsequent complaint before the sorrying poet who has summoned her:

… a woman glided down from an inner palace of the impassible world and could be seen hastening her steps in my direction. Her hair shone with no borrowed sheen but with one special to itself and, presenting an image of light-rays, not by mere resemblance but by a native lustre surpassing the natural, it made the maiden’s head image a star-cluster. (Bk 2 Prose 1)

The description of this divine maiden goes on for many pages leading to a dialogue between her and the poet during which she reveals herself to be Nature.  

In her speech to the poet, Nature describes Wisdom:

Wisdom, that gives orders, rests in the citadel of his head and the other powers, like demi-goddesses, obey her as if she were a goddess. For native ability, power of reasoning, as well as the faculty of recalling the past dwell in the various compartments of the head and obey Wisdom with enthusiasm. In the heart, as in the middle of the earthly city, Magnanimity has taken up her abode; she has sworn military allegiance to Wisdom, as commander-in-chief, and carries out operations according to the decisions of Wisdom’s command. (Bk 6 Prose 3) 

Later in the Planctu there is another description of Wisdom:

Nevertheless wisdom alone, a noble possession, surpasses all other goods. Though scattered she remains concentrated, when expended she returns, when shared with one and all, she experiences an increase. Through her the noble treasure of knowledge is born in the secret depths of the mind, the fruits of interior delight are secured. (Bk 10 Prose 6) 

Anticlaudianus de Antirufino 

Though it has been called a sequel, the Anticlaudianus is essentially a restatement of the theme of the De planctu. Wetherbee’s  summary (1972:211) is masterly:

…This time Nature decides to create a single man in whom all the flaws of fallen man will be eliminated. She summons the Virtues to a council, and it is resolved that Prudentia will be sent to ask God to create a soul for the new being. A chariot is made by the seven Arts, and Prudentia sets out, drawn by the five senses and guided by Reason. She comes at length to the seat of Theologia, with whom, after abandoning all of her equipage except the sense of hearing, she ascends still further, beholding the Virgin and Christ, and finally entering the palace of the “arbiter celestis aulae.” God agrees to make the necessary soul, and Prudentia returns to earth. Nature prepares a body, Concord unites it to the soul, and all the Virtues bestow their gifts on the new man. Meanwhile Allecto and the Furies, having heard of the new creation, muster an army of vices to overthrow him. These are encountered ty the Virtues in a psychomachia, the happy outcome of which leads to a restoration of the Golden Age.    

There are many descriptions of the goddesses in the Anticlaudianus. One of the most striking is in Book 5 where Phronesis approaches the maiden known as the Queen of the Heights and gives a speech which begins:

0 Queen of the heights [lit. pole], goddess of heaven, daughter of the Artist supreme - for your divine face teaches that you are no mortal, nor do you lament our race’s taint – your countenance proves you a goddess, your sceptre proclaims you queen, and your glory shows you are born of God: To you the abode of the gods lies open, and the way of heaven, the bounds of Olympus, the world beyond our world, the realm of the Thunderer - and the throne of God and the fate beyond. (V:178-85, trans. Newman) .

Image credit: Alain de Lille on woodcut - Wikimedia commons

Power of Sahasrara and 11 Things You Can Get With Your Daily Kundalini Meditation.

"Meditation is for you to go deep down into yourself, to achieve all that your Sahasrara wants to give you, to achieve that height of detachment, of understanding. It’s only through meditation.

So, what happens in meditation is that your awareness crosses over Agnya, goes above and it’s now stationed in the Sahasrara, in thoughtless awareness. Then the reality of Sahasrara, the beauty of Sahasrara starts pouring in your own character, in your own temperament.

Unless and until your Sahasrara is opened, all the blessings of the Divine Power cannot come to you, it cannot. Maybe you might get some money, you might get some jobs, you might get this and that, but your own development is only possible when you meditate and your Sahasrara is completely open and open to Truth.  Now, the Truth is that this Divine Power is compassion, is love. This is the Truth. 

This is it, we have to learn, is to say that, “It’s this Divine Power which will solve our problems.” As  human beings, it is a very difficult state and this state only can be achieved through meditation. But I am not saying that you go on meditating for hours altogether, not necessary. But with full faith in yourself and in the Divine Power, if you work it out, I am sure, it’s not difficult to rise to that state of consciousness.

That is what we have to achieve.

Only your Sahasrara can reflect the light of the Divine. So, your Sahasrara is extremely important. You must meditate to enrich your Sahasrara, to cure it, to make it completely nourished by the Kundalini. 

But you will know that you are meditating when you can get into thoughtless awareness, then you will know. Your reaction will be zero. Look at something, you will just look at it. You won’t react, because you are thoughtless. You won’t react. When that reaction is not there, then everything, you will be surprised, is Divine, because reaction is your Agnya’s problem.

Once you are absolutely thoughtlessly aware, you are one with the Divine. So much so that Divine takes over every activity, every moment of your life and looks after you and you feel completely secured, one with the Divine and enjoy the blessings of the Divine.

May God bless you! "

Excerpt: May 10th 1998, Sahasrara Puja , Cabella (Italy)