Karma Dharma Moksha

Being able to do, what we want to do, when we want to do it, without, hurting others and ourselves in the process is Moksha. There is no buddhist, islamic, hindu, or any other world religion that tells us otherwise. Doing what we do to the best of our abilities is karma, it is also dharma. The side effect is Moksha. Moksha is not a destination. There is no destination. That’s the beauty of it all. When we know there is nowhere to go, does it matter if we have little or more time. There is just action to be done.

Gods aren’t liberated beings, they need to take a corporeal form to get liberated. Gods are alpha, beta, delta, gamma, omega beings that yearn to be born in a human form. So that they can liberate themselves to join the Overmind. Gods like to do karma and reinstate such karma as dharma to get Moksha. Manifestations to perform various karmas, to get to Moksha happen in an event based space called the Universe. Ths is Karma kshetra, it is the dharmakshetra and is the kurukshetra.

Do not follow a buddha, or become a buddha, do not let ideas, incept ideas in you, that is not you. If you have a idea first within you, and then you see that someone has put it in good words, you can point to that, but thats that. Forget that idea, let it pass. Do not hold on to it.


D Trap

D is the trap, non dimensionality is merely the opposite, and hence trapping the traveller within synchronicity.

Synchronicity, is the biggest measure of the illusion and reality index.

36 tattvas, 36 particles (7 categorical or elementary and rest hypothetical), theoretical deduction of finite element constant, first glimpse at immutable 9, the very first and very very very early rung (metaphor).  Because of finite element constant, 36 known universes, not to be confused with observable universes around our world within our universe. There are 3 broad bridges cum purgatories between, 7C3=35, the last is an exit into the current sun for other processing of the soul. The space time constructs as relativistic time references varies in each of these 36 lokas. The quantum foam soul-base, as per the uncertainty principle at plancks length decides, the spawning of particles, the spin memory and charge dynamics are accumulated from previous transmutation of energy (life and karma etc etc). Dharma is this happening.  The quantum flux remains the same in these lokas however once the particles, antiparticles and creation dynamics begins, these create vortexes (ghatana siddhi, akash) and the time and space differs. There is no way to communicate between our world and these worlds except to join the quantum flux or break through, virtual black holes. The 10 vayus disintegrate into the subatomic particle levels with the spins and charge governed by neutrino implosions at the dhananjaya, this alignment is happening every time within the body or every matter non matter, aka the proverbial chitragupta. The spin then governs the next particle combination and thus the world it shall enter. The three purgatory bridges swarga, naraka and patala, can shift and happen parallel to the happenings in the current universe.

Close approximations to the energy dynamics were made by Merkaba Drunvalo Melchizedek in his work on the flower of life geometry where in he has mentioneed that there is a field of energy around the body in the shape of a star tetrahedron. It is called a Merkaba which translates as vehicle of light.

Coupled with Da Vinci’s Vitruvian man and Sri Yantra one such myth buster almost got it:


Sphere Tetrahedron Pyramid

Ahamkara Bûddhi Manas

Ego Intellect Mind

The precise combination of these forms creates the primordial S’rî Chakra knowledge construct, which is the structure of the jîva. The S’rî Chakra is formed in a specific manner when the jîva initially breaks away to begin its sojourn into the realm of evolution. In this chapter we will explore how the S’rî Chakra initially forms to become the vehicle of the jîva. The S’rî Chakra is a complex three-dimensional structure. However, it is very useful, for simplicity, to first study it in a two-dimensional representation. The following drawings illustrate the formation of theS’rî Chakra in a two-dimensional representation as it begins to form immediately after the moment of the initial prajña-aprada when the intellect of the jîva first creates an illusory difference between jîva and S’îva/Krishna.

The distinction that forms between jîva and S’îva/Krishna is the first sprouting of the ego. The ego orahamkara is a spherical primordial geometric structure that is the first part of the S’rî Cakra to arise. Within the ahamkara the bûddhi (intellect) begins to form with the appearance of the first tetrahedron, as illustrated in the drawings above. The first tetrahedron (shown as a triangle in the drawing above) of the bûddhi resonates with the primordial sound structure of the 1st mandala of the Rik Veda. The Rik Veda is the totality of all knowledge in the form of primordial sound in which the seed value of the total potential of Natural Law is found. Each of the 10 mandalas resonates with a particular value of Natural Law. Sound, which is vibration, is the mechanism by which consciousness manifests and appears to take on a concrete form. The primordial geometric structures of sphere, tetrahedron and pyramid arise from the flow of s’aktî that accompanies the intention of the rishî. This flow, while vibratory in nature, is subtler than sound and provides the structure for the reverberation of sound. The first tetrahedron of the bûddhi provides the structure for the reverberation of the 1st mandala of the Rik Veda. This mandala contains the essence of the entire Rik Veda, and the whole of the Rik Veda can be found to come out of this mandala.

The next tetrahedron of the bûddhi aspect of the S’rî Chakra forms to resonate with the 10thmandala of the Rik Veda. The 10th mandala is the subtlest of the mandalas and generates thepurûsha value. The purûsha is the rishî or silent witness, which resides in the ahamkara (ego). Following is a sequence of drawings that illustrate how the other eight mandalas form the remaining tetrahedral structure of the bûddhi.


But his understanding is limited by the heuristic recursivity of the synchronicity where the AI index is not 1 but a very close approximation, it has to create propogation. Jung did no understand that synchronicity is not merely resolution of opposites. It is a recursive summation of types and the anti-derivative of divisive efforts into the fabric of nonspace time energy dissipation. This happens in a crude sense as Rudras.  Opposites are dimensions (in whichever context) and this is not the opposite, this is the root (for now this is the word). Dimensions or D can be typecasted into interweaving dimensions and complex types with Pancha mahabhutas, and Panchatanmatras and even subtle faculties which can be carried to higher dimensions so to speak. This is the trap. Synchronicity is the strumpet of Macchindra. Just before Synchronicity lies Raja Rajeshwari’s (again a name) kingdom, paraatparaatpara, before which comes Sri Yantra, which in turn is the inception and incubation ground for Maya.

D is D trap, Spontaneous Regressivity Index or SRI, Self ReflexiveReality Integral SRRI, Synchronous Restructurable Entropic Element SREE, Synchronized Simulated Refractivity Induced Image and so on … I can go on and on. Anyways at 5D, 2 to the power 5 is 32 the sum of which is 32, which is the cyclic barrier, binary 00100000. After which the cyclicity starts, 33 is 00100100 … there, it begins,the cyclicity. At 36 decimal, (samkhya) which is 24 hex (shaiva) which is 2+4 = 6 Vaishnava which is 3 + 6 = 9 jainism and so on. Regressivity is the key to understanding the intention of oversimplification of things as a veil over seemingly compound and complex blocks of creation.

The Maha Sankalpa behind this is the Purusha, beeja personified, AUM-Akara = Omkara or whatever. Sankalpa = Sam (Equated) + Kalpa (Timely)

Kalpa = 14manvantaras = so and so yugas and all that.

The Alpha resets time (space is an expression of time ultimately) =watch Edge of Tomorrow= at each kalpa,The Omega resets all at the end of Maha Kalpa (buddha). Christ is merely a hriday granthi crossover who saw vasudeva (hriddesh shri arjuna tishthati fame) and came back. He was then not a drone, so all drones followed him. But he was not an alpha,

The Maha sankalpa resets all omegas. The Maha Sankalpas = Siddhas are reset by  9 Naths (Macchinder, Gorakh et al), the naths my munis and munis by 7 Rishis. Gayatri is the collective domain for Rishis. 7 Rishis collectively form the Maha Manah, Maha Bala, Maha Virya, and the Mahat Tattvas. Together these create Maha vishnu a superior scientific entity, who in turn creates- the void (microcosmic and macrocosmic, meta cosmic, subtle meta cosmic and pure cosmic). They create Maha bhasma, Mahat Isha, Maha Rudra, Aghora,

Names of Rishis were never attributed to individuals as portrayed in mythology. They were teams.

Team Vyasa = Einstein, Jung, Godel, Darwin, Pauli,


Non Rishi Teams

Team Alpha = Krishna (rags to riches) , Buddha (riches to rags), Adi-Shankara et al, Rama, Parshurama (Hitler)

Team Purusha = Vishnu, Ganesha, Shiva

Siddha = Mahavatar baba, Sai baba, Satya Sai baba, Moses,

A list of teams coming up in future posts.

Secret of the Immortals- Khechari mudra

By far the best explanation on Khechari Mudra, that I found. There are a lot of texts that tell you, visually and textually what the mudra is. However, I always wanted to talk about the first hand experience. This is it.

The Accidental Yogi


When reading the ancient yogic texts, many references to khechari mudra can be found. All of which indicate that its practice leads to a state of immortality, in which the yogin no longer fears death, disease or suffering, and enters a state of Samadhi.

Disease, death, and sleep do not trouble him who knows khechari mudra, nor hunger and thirst, nor swoon.

-Yoga Chudamani Upanishad

Immortal liquor is the nectar exuding from the moon (pineal gland). It is produced by the fire, which is generated by inserting the tongue into the nasopharyngeal cavity.


Always practicing it (kechari) let him drink the ambrosia daily. By this he obtains Vigraha-siddhi (perfect body), and conquers death even as a lion overpowers an elephant.


In my own experience of Kechari mudra I’ve yet to experience the absence of hunger, thirst or disease. However, as with many ancient texts, these words aren’t to…

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How do I Breathe Correctly AND Completely?

Hello, friends and fellow yogis! We have all been practicing yoga for some time, independently or under guidance of able masters. Breathing is as integral to the practice of Yoga, as it is to living. This is because, practicing Yoga, is living for a purpose. The purpose, of communion with our self.

Schools of yoga, teach breathing and how to regulate the breath for better yoga practice.   We have all been hearing instructors, teachers and videos that tell us “breathe with your belly, or, breathe with your stomach”. Although the idea is correct, there are many of us who wish, someone would just show how. Or be a tad more precise. Of course, why not! We breathe every instant when we are alive, it would be frustrating to think we suck at the very job we think we are good at!

Fortunately, our body has one significant marker or feeler, that can guide us to breathe properly: (there are many websites giving a lot of other tips and guidelines to measure the correctness of breathing, you can refer to those if you do not agree with the method below)

The Suprasternal or Jugular notch:

This is a dip or cavity between the collar bones. When we breathe deeply enough, we should feel a downward tug at this cavity. Our lungs are very flexible and can even expand to twice their capacity. Although, we do not need to expand them to this limit, every time we breathe, it is important to ensure that we fill the lungs to their optimal capacity.

Filling the lungs doesn’t mean puffing them up, or seeing that they rise and fall animatedly, with every breath, or moving our shoulders.

If, we observing the jugular notch, when we take a nice deep breath, we can feel:

a.  the tug, extending upto the diaphragm

b. the lower ribs stretching and expanding

c. the lateral expansion in the lungs

d. the belly extending outwards

e. in more aware stages, we can feel the breath from the nostrils, into the pharyngeal cavity, the adams apple, the jugular notch, the sternum, inside the lungs, the pleural cavity, the diaphragm.

The subtle sweetness of prana can be felt in the abdominal cavity, where the prana, or the breath is offered to the bhuta agni, just like offering sacrifice in a yagna.

Breathing correctly also means breathing completely. Breathing encompasses inhalation, retention and exhalation. For beginners, who are knew to yoga, I always recommend, do not get caught up in to too much jargon.

1. Just stand erect, push your lower spine a little inwards, so that it forms an arch. This will automatically bring the chest out

2. Keep the chin as parallel to the ground as you feel you can

3. Clench your buttocks  (optional)

4.  Take a nice deep breath, voluntarily feeling for the tug in the jugular notch

a. inhale long enough

b. exhale equally long enough

This is the most simplistic method and is not  to be confused with any pranayama exercise.

Why know the self?

Today as I was talking to my wife, I asked her, why should there be the need to seek who I really am? I further added that mostly I never ask this question when I am happy. I enjoy being happy. Only when there is sadness which extends beyond my tolerance, I turn to some higher power. I shy away from accepting sadness or dukkha as easily as happiness. Then the separation of two identities, the duality, is evident.

To which she reminisced of a Sanskrit Subhashita from her childhood. The subhashita had etched on her mind since then. The crux of it was the default state of the mind is happiness. This is why, the mind never questions happiness. There is no analysis of happiness. When the mind deviates from its default state, it experiences non-happiness. This experience, the mind questions and then thrives in doing or finding things which will make it happy again.

This fueled a discussion, which demanded a deeper probe into the subhashita.

Why deviate from happiness in the first place? Who or what causes the deviation? Why do I not feel completely in control of happiness and sadness? Is there an experiencer and the experience? The observer and the observation?

Any serious enquiry into this is essentially a self-enquiry. Thus knowing the self is inevitable. If we do not wish it, it still is happening inadvertently as long as we experience.


To have a Guru or Not to Have a Guru is NOT the question!

When you think of Hinduism or traditional Indian culture, the concept of a Guru (the spiritual master), is more indispensable and more quintessential than the concept of God. The proverbial haiku by Saint Kabir ” Guru Govind dono khade kaa ke laagu paaye. Balihari Guru aapki, Govind diyo bataye” which translates to “Whilst in the dichotomy of the Guru (the spiritual master) and Govind (God) appearing simultaneously in front of me(kabir, the spiritual aspirant), at whose feet do I offer my obeisance first? I (kabir) choose to first bow to my Guru, as only through my Guru could I have realized God”.  This is perhaps the most commonly accepted testimony to the necessity of a spiritual master.

Then again, a Guru who could churn out a disciple like Kabir, must have been some guru indeed. For, Kabir is considered to be a realized soul, yet  he did not become a sadhu, nor did he ever abandon worldly life. Kabir, chose instead to live the balanced life of a householder and mystic, a tradesman and contemplative. This was something rare in those days, when abandoning the world, to vanish in a secluded cave in the Himalayas at the drop of a hat, was a precondition to most spiritual quests.

Having the right Guru is like being a son to a billionaire. We start of with a lot of bank balance. But ultimately, it is upon us to invest these funds judiciously. If I am a wastrel, even under the tutelage of the best of Gurus, the spiritual quest is destined to fail. Now, if a Guru is not apt, and has some selfish motives, the disciple is knocking on the wrong door already.

On the other hand, If we do not find or stumble upon a Guru to guide us, by the analogy, one is a pauper by birth. But that by no means  no judgement to whether one can become a billionaire or not. It all boils down to our own belief and tenacity for a cause. Transcending belief are love and compassion for a cause.

Most religions proclaim that God is within oneself. If God is in everyone of us, it should be more than evident, that our spiritual quest must begin by loving ourselves, accepting ourselves and the conditions as “we see them to be” to be the conditions that God himself is living in. Only then can we begin to see beyond the faux pas in others, and see the good in them. A person, powered by love, is a person powered by relentless belief. If we love and believe, we can learn from everyone and everything. Life itself becomes the greatest spiritual master.

I see some of my friends conduct acts of kindness, when I look at them, I am inspired and they are then my Gurus. In India we do not have to go far actually, to find Gurus. An average Indian woman, assumes the role of a mother, sister, wife, homemaker and bread-earner flawlessly. She is indeed the very embodiment of the divine Universal energy, seamlessly donning multiple hats. No one can be a better Guru on time management, humility, selfless service and compassion, than her.

Then do we need to seek a smart orator, in ochre robes, who sits on a high chair and siphons money out of unwary devotees on the premise of some divine communion? I see my daughter, 1.5 years old, who without a moments hesitation feeds me a morsel of the bread that I give her to eat. That is unconditional love there. What does she know, if I am going to be a good father or not, if I am a worthy individual to be with or not.  She just performs this innocuous act out of pure love. There is no judgement here. She is my guru!

To have a Guru or Not is never the question. If we truly believe, then spirituality, Guru, religion, love, life and God will all happen.

Diseases – part 1

Disease is the final distraction of a human beings life. It is the collaborative expression of physiological and psychological distractions accumulated over a period of time. The process of accumulation of distractions happens wittingly or unwittingly and in most cases, inevitably.
With age, the most powerful organ, the human brain, actually becomes more stronger, contrary to the popular notion. It then becomes more decisive and capable to fight distractions. However, for most of us by the time this empowerment takes place, the accumulation of innumerable distractions attains considerable solidarity, enough to defy most resistance by the human brain, rendering the individual susceptible to diseases.
Today, stress has been termed as the biggest contributor towards diseases. It is very important to understand stress and its nature to be able to work towards successful prevention, reduction or elimination of stress. Stress cannot be isolated as an individual cause. It is a process, like weaving, conflicts of various amplitudes and various types are its threads.

The energy (work done over a period of time, thus inclusive of the time spent) consumed in processing the conflicts, results in its dissipation into various channels, and not into a single original intention. The mental projection of this unavailability of energy for the original cause, is called distraction. Prolonged distraction triggers a counter-measure in the human body. In this attempt the human mind tries to demand back the divided energies back into a single channel, very rapidly, ironically, consuming more energy than planned. The psychological projection of this attempt is called ‘anger’. Anger, only does half the job.  It manages to break the threads, however, it does not  re-channelize the energy back to the mainline. It is a more dissipative mode of energizing.

Caste Away


 The Purusha Suktam, to quote wikipedia, “gives a description of the spiritual unity of the universe. It presents the nature of Purusha or the cosmic being as both immanent in the manifested world and yet transcendent to it.[2] From this being, the sukta holds, the original creative will (later identified with Brahma, Hiranyagarbha or Prajapati) proceeds which causes the projection the universe in space and time.[3] The Purusha sukta, in the seventh verse, hints at the organic connectedness of the various classes of in the society.”

This is a verse from the Purusha Suktam.
Brahmanoasya mukhamasida bahu rajanyakritah. Uru tadasya yadvaishya padabhyam kshudro ajayat. (Rigveda 10.90.12, Yajurveda.31.11)

Despite other rich spiritually meaningful verses the sukta offers, this particular verse stands out. It seems to have deeply affected the development of Hindu beliefs and traditions as we know today.  The Hindu caste system or the Varnas, have an inseparable association with this verse. The inception of the varna {class} system can be traced back to this innocuous verse from the Vedas. 
Literally translated, the verse means, Brahmanas are the mouth of the Purushaha, Kshatriyas his arms, Vaishyas his thighs and Kshudras his feet. 
Gross misinterpretation of the Sanskrit verse, could be a probable cause of all contemporary communal feuds.  The Purusha suktam describes and glorifies the “Cosmic Being”. It quantifies and qualifies the physical, metaphysical and spiritual properties of the Purusha. Like in poetry, the opulence of the Purusha are metaphorically and exotically presented.
Since the sentiment is to describe the qualities of the Purusha, let us revisit the verse, with this sentiment. 
Brahmano-asya mukham-aasid
The mouth, more appropriately the quality of speech of the Purushaha is that of all the brahmanas combined. Thus the cosmic being possesses the collective knowledge of all creation.
Bahu rajanyakritah
The arms represent the collective strength of all the warriors. It should be noted that warriors were also called “Bahu balis” the one with strong arms. Thus the Purusha is poetically said to have immeasurable proportions of strength in his arms.
Uru tadasyad-vaishya
 Vaishyas represent, tradesmen, merchants, craftsmen and skilled workers who form the central support system of an economy. Comparable, to the femur (thigh bone), which  is closest to the centre of the body in all vertebrates. It is also the strongest and the largest bone in the body. The Purusha’s thighs are comparable to the combined reliability of support that all the Vaishyas have to offer. 
Alternatively it can also signify the sedentary working style of the Vaishyas and might be an allegorical reference to the ones who are seated all the time.  
Padavyaam kshudro ajayat
Those who perform hard labor, masons, laborers et al, are the foundation of development of a system. The Purusha’s body is such a system, of which the feet are the foundation. Again an allegorical attempt.  
The stratification of the zones of the Purusha’s body are allegorical representation of delegation of responsibilities within a system. It does not dictate or suggest any economic discrimination or social discrimination. Any individual is free to choose any of the four responsibilities, with the implicit urge to fulfill the responsibilities reliably. 

The path to salvation is open to all the four sects of responsibility.  


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