Τετάρτη 29 Σεπτεμβρίου 2010
Κυριακή 26 Σεπτεμβρίου 2010
Παρασκευή 24 Σεπτεμβρίου 2010
Τρίτη 21 Σεπτεμβρίου 2010
INSTRUCTIONS ON DUALITY.
The external guru acts as a catalyst and explodes the experience of the inner guru. Duality should go. lf the duality does not go then the inner guru does not manifest. What is duality? You must also know that. When the perception and the perceiver are seen differ ently, it's called duality. In duality there is subject and object all the time. In dreams you have duality because you are the seer of the dream. In external life, day to day life, there is always duality because you are the experiencer and the world is the experience. When your relationship with the guru becomes very intense, then you forget the duality for some time.
When duality begins to disappear for some time, for a short time there is a sort of imbalance. When you drink a little more alcohol you know some sort of im balance is there, or when you take a drug like mari juana. The imbalance which is caused by the intense relationship between you and your guru is different, but it can be felt by every true disciple.
This imbalance which a true disciple experiences is a philosophic imbalance or sometimes it is an im balance concerning your relationship with other people, or with the objects in your daily life. Sometimes you have a little problem with your family, sometimes you have a little problem with your previous beliefs, some times you have a problem with your attachments, but this is very temporary. If you can patiently wait, then this imbalance will be settled.
Many times this causes great concern in the life of the disciple, because you have one mind. When you give your whole mind to your guru then you have difficulty relating to others. If you give a little of your mind to your guru, a little to your job, a little to your friends
ROLE OF GURU.
ROLE OF THE GURU
Part 4
Samarpan in the guru-disciple relationship
There are two important moments of surrender in human life. One is when one surrenders to the lower instincts, to one's temptations and mental whims. That is the common type of surrender that most people make. Some people are afraid to surrender their ego because they fear they will lose their individuality. They are obviously not aware that they surrender their ego in so many other ways in life. The other moment of surrender is to the guru, the inner essence. If one is a true disciple, one surrenders everything to guru: emotions, brain, intellectuality, good and bad deeds, ego, vanity, past, present and future, security, fears and passions. Nothing belongs to the disciple; he gives everything of himself to his guru.
The outcome of the first surrender is pain, agony and frustration. The result of the second type of surrender is ananda, bliss. The devotee begins to feel that he is no longer alone. There is someone who has the most awe-inspiring love for him, not on a temporary basis, but for eternity, and one begins to feel that the two are somehow one. This realization of unity is the consequence of the disciple's surrender to guru. This losing of oneself is not like death; it is passing over the threshold into higher experience.
Where do guru and disciple unite? Not on a physical, emotional or mental plane, but in total darkness, when everything is finished, in the innermost chamber where everything is dead. There one does not hear a sound or see any form or vision. One is aware of nothing but the guru, shining like a lofty light. That is how guru and disciple must commune with each other, and for that the disciple's ego must be annihilated.
When salt or sugar are mixed with water, the duality ceases; there is no longer any separate identity. That has to be the relationship between God and devotee, and between the guru and his disciple. This is only possible when there is perfect communion between them on the spiritual plane. Body, mind and emotions are temporary; the spirit is eternal and the relationship with the guru should be based on the spirit. If there is anything between the disciple and guru it is between their spirits, not between their bodies or minds. It is not a physical, mental or emotional relationship. Initially the relationship is established on emotional grounds because people belong to the emotional plane. However, the disciple has to step out of the emotional relationship, otherwise the sobriety, tranquility, stability and homogeneity of the mind are lost.
A disciple's individual consciousness and the guru's individual consciousness have to merge into each other. This means that, except for the guru who is always with him, he is able to forget the whole world, whatever he is doing, thinking or feeling. That is communion on the spiritual plane. When one closes one's eyes, one sees the guru. When one cleans the bathroom, one feels him beside one. When one is planning some work, he is there in one's thoughts. One must have this advaita bhava, feeling of unity, with the guru.
The purpose of the guru-disciple relationship is to link with each other on a universal field, to be able to commune with each other. For this to happen the disciple must correlate his mental frequency with that of the guru. The individual mind is only a concept; it is nothing. There is no individual mind, only the universal mind. The universal mind is able to unite with every mind at any time and in any place. It is not a matter of transmission, but of communion and inter-union. Gurus have developed the universal mind, so they can operate anywhere. Every individual is a part of the universal mind, and when he is able to remove the ego, the barrier between him and guru, him and God, the individual and his inner essence, then the guru can communicate with him from any point because the two have the same mind. This has to be understood properly. It requires infinite patience on the part of the guru and infinite patience on the part of the disciple. Unless one has great faith and under standing and a sort of enlightenment within oneself, the communion cannot be established.
The relationship between guru and disciple is linked by faith. If there is no faith, there is no relationship. The guru is the reflection of the disciple's faith. If the faith of the disciple diminishes, he will see less of it reflecting from the guru. Therefore, to an ordinary disciple the guru plays the role of a kind mother, but shows his real nature only to disciples who have faith, for they are composed of a different material and can withstand the sharp chisel that cuts a beautiful form from a crude piece of wood.
It is to reaffirm the faith that exists in one's nature that emphasis has been placed on the guru-disciple relationship. This relationship is needed to fulfil the sublime aspect of life, and yet it is so difficult to maintain. Most disciples stay with the guru for a few years until they find some fault in him, and then they decide he is not their guru. This crisis occurs in a disciple's life when there is no faith. If the faith of the disciple is strong, the reflection from the guru will be very strong. The personality of the guru is the image of the faith of the disciple. Therefore, Mirabai has also said:
Now I have fallen in love with the guru's feet.
I want nothing but the shelter of his sacred feet.
The illusory world has now become a dream.
For me the ocean of the world has dried up.
Now there is no anxiety to cross it.
The lord of Mira is the clever Krishna,
And she is hopeful of the guru's refuge alone.
If the disciple's faith is unshakeable and his belief is deep and strong, the guru's personality will dazzle him. Faith can be protected and developed by maintaining a consistent, intimate, indivisible relationship with the guru. For a very long time they live close to each other, until the disciple transcends the barriers of body and mind, until he transcends the nature of matter, and is able to communicate with the guru on an inner level. He develops intense awareness, total awareness, non-dual awareness of the guru on the spiritual plane. In the experience of samarpan in the guru-disciple relationship, the lower sphere of the mind is paralyzed so that the higher sphere becomes sensitive. When that happens, guru feels one with the disciple and sees no difference.
In spiritual life, transcendental knowledge is only given to a disciple whose mind has lost every point of worldly and lower sensitivity, which is unreceptive to lower reflexes, but open to higher ones. The disciple begins to hear his guru's instructions in the unconscious when in deep meditation. Thus, the guru takes him beyond the dead end of the void which the disciple is stuck and shows him the eternal light. The guru permeates the disciple's consciousness through and through, even if he does not want to. For the guru loves the disciple too. When a guru loves his disciple, he is always aware of him, always thinking about him; he suffers from a disciple neurosis. When the disciple loves the guru so much that he can think of nothing else, he has a guru neurosis. This is the first and last requirement for the attainment of samarpan. It is the strongest form of shakti. This awareness is love and it is a very powerful link.
GURU STOTRA
Dhyaanamoolam Gurur Moorthihi
Poojamoolam Guroh Padam
Mantramoolam Guror Vaakyam
Moksha Moolam Guru Krupa.
Meaning: The Guru's form is the best to meditate upon; the Guru's feet are the best for worship; the Guru's word is the mantra; the Guru's Grace is the root of liberation.
Δευτέρα 20 Σεπτεμβρίου 2010
...about time.
Κυριακή 19 Σεπτεμβρίου 2010
SAMSKARAS
Classification of samskaras
Originally the samskaras were several. Later they were divided and further classified into manushya samskaras (for human beings who are ruled by the mind) and daivi samskaras (for enlightened beings who have transcended the mind). Out of the original number of forty-eight samskaras, sixteen were chosen for mankind and the wonder of it is that all these sixteen are practised in every home even today.
No tradition could survive that long if it did not have the eternal values suited to all mankind. Bharatavarsha is a land of unity in diversity. Many races, many tribes and powerful civilizations came to this land and found it very congenial to stay here. They mingled and merged to become the present day Indian. A medley of diverse cultures, differing dialects and food habits, varied dress conducts, skin tones ranging from very, very dark to extremely light, hair and eyes of all colours, their roots and ancestries evident. But they are all united in the tradition of initiating a new life into sixteen samskaras. This is unanimously accepted even though they come from diverse cultures. These vedic rites coexist with their own cultural traditions. There is a peaceful and coherent amalgamation of the two.
Garbhadhana – entering the womb
The first samskara is given when life enters the womb and conception takes place. It is known as garbhadana, which strangely enough means 'to enter the womb'. It is the first ceremonial occasion and preliminary purification conducted for the new life or jiva. In a sense it is also to propitiate and at the same time rejoice for the life that is being created. This is a very interesting and unique concept. It is a sort of invitation for a soul of your choice to enter the womb and take birth in this world. This samskara is very crucial for it is here that the destiny of the new life is being made. In scientific parlance you may say his DNA is being codified, and in philosophical language his prarabdha is being determined and defined. What is decided now goes with him throughout his life. His physical, mental, emotional and spiritual attributes take shape here.
In the very first samskara itself you can see how the animalistic instinct of procreation is purified and refined into an act whereby a male and a female unite not for pleasure but to enact a very important tradition of Nature, creation. Their union is performed with discipline in a congenial and pure atmosphere, while both the husband and wife chant specific mantras to invite a soul of their choice to enter the womb.
Through this samskara the sex of the new life can be influenced and also his personality. Whether he should be an intellectual or a warrior, a criminal or a saint, intelligent or idiotic. Whether he will amass wealth and fame as well as bear good and beautiful children. Even life can be prolonged by it. In finest detail many different ways are described to achieve all of this and much more through this first samskara.
Pumsavana – a stir in the womb
The second samskara, pumsavana, is generally performed in the third month when the foetus first moves in the womb. Here again mantras are recited with the belief that the new life listens to them with attention and recollects past lives. Once again the jiva is given a direction and foundation on which his future rests. Here too the parents have an opportunity to choose the kind of progeny they wish to inherit.
Simantonnayana – birth of the mind
The third samskara is simantonnayana, which is performed in the fifth month at the crucial moment when the mental formations of the foetus begin to arrange themselves. This samskara is conducted to emphasize that at this juncture the female bearing the unborn child should be kept in the most pleasant and conducive environment in order to prevent any physical or mental shock to the foetus. It is a time for rejoicing, song, mirth and laughter. Ballads are recited of brave, famous, handsome and dashing heroes as well as of great spiritual luminaries. Epics are narrated and mantras are chanted in order to educate the foetus, because it is believed that learning begins here with the birth of the mind. It is said that if you want your child to remember something for the rest of his life you should sing it to him at this time. It is the time for making a sankalpa for the prosperity of the unborn child.
Jata karma – establishing an identity
After these three prenatal samskaras, the next samskara is given at the time of birth, seconds before the ties are severed from the mother who bore the garbha for nine long months. This is known as jata karma, the precise moment when birth takes place and breath or prana is infused into the new life. This is a very important moment for the child. Prana is vital for life. Until now the foetus had shared the prana of the mother, but at this juncture he receives his own and all his organs swing into action. Medical science too has acknowledged this moment to be critical for the quality of life the new born will enjoy. If there is the slightest delay between the moment when the umbilical chord is cut and the first inhalation, the brain and other vital organs can be irreparably damaged.
It is also a time of extreme emotion for the mother. The extremity of emotion directly influences the awakening of intellect in the newborn. Heightened emotion is conducive to the production and growth of higher intellect. Great importance should be given to this samskara, as the quality of intellect is very vital for the decisions he takes in his life, those decisions which make or break a man. In addition, his creative capacity is also heightened by the extreme emotion the mother experiences during childbirth.
After the cord is cut, the mother sees the child for the first time and repeats mantras into his ear. The position of the planets and constellations at the exact time of birth are also fixed and astrological predictions are made, in order to acquaint his kith and kin about him. He is then swaddled in a piece of unstitched cloth and placed near the mother's breast. Thus begins his grand entry into this world. It is strange but true that most infants cry and wail loudly at this moment. When all around him are rejoicing, the jiva cries in confusion. This ceremony is conducted in front of the sacrificial fire, or agni, who bears witness to the event as well as purifying the mother and child.
Namkarana – the naming ceremony
Namkarana, or the naming ceremony, follows jata karma. This is the first samskara of social significance. Until this moment the child was a private individual not known to any other apart from his parents and immediate relatives. Now his is introduced to society for the first time. Friends and relatives are invited to this ceremony and sumptuous meals are fed to guests and family members. The poor are given alms and the rich gifts. Havans are performed. Sacrificial fires are lit and oblations offered into it to make his journey auspicious and his relationships fruitful. The ceremony is performed on the tenth day after both mother and son have undergone purificatory rites prior to emerging in public. It is the moment of glory for mother and child after long months of labour.
Nishkarmana – introduction to the world
The next samskara, nishkarmana, follows soon after the twelfth day when the child is introduced first to the family deity and then to the different forms of nature. It is his first outing. The air, wind, sun, moon, light, darkness, plants, animals, birds are shown to the child. For the first time he perceives his new destination, the home where he is going to live for the next hundred years. Although barely a few days old and unable to speak, walk or crawl, through the faculty of touch, sight and sound he creates many impressions in his deeper mind, which he does not forget through his life. That first touch, that unique taste, the sounds and the smells that he registers at this time linger with him forever. At this juncture the child receives every kind of protection, as it is a vulnerable time of transition when he is stepping into the future without fully forgetting the past.
Annaprasana – the first morsel
The samskara known as annaprasana follows next. It is the first feed apart from mother's milk that the infant receives. Conducted when he is six months old amidst the chanting of mantras, its object is to propitiate speech. Anna means grain and this first morsel to enter his body is a mixture of well-cooked grains. On swallowing it his digestive fire is kindled and the juices and secretions which aid digestion begin to flow. Soon after he utters his first syllable, “Maa”, which he addresses to his creator and first guru, his mother, she who has borne him for nine long months, nourished him and ushered him safely into the world.
Food is the first gross matter to enter the body of the child. No doubt it strengthens his organs and facilitates his growth. But more than that the effect of the food he consumes is transferred to the subtle realms of the mind, emotions and spirit as well. It is a well known fact that the food you eat has a direct and immediate bearing on your thoughts, actions, emotions and responses.
As explained in yoga, the annamaya kosha is the first covering or sheath of the physical body. It is made up of the food we eat and intimately connected to the other four koshas known as pranamaya, manomaya, vijnanamaya and anandamaya. Any influence on annamaya kosha is immediately transferred to the other four koshas that constitute the vital energy or prana, the mental patterns or mind, the intellect, or vijnana, and pure bliss, or anandamaya.
During the course of life we accumulate a lot of dross in the annamaya kosha on account of faulty food intake. But the annamaya kosha of a newborn infant is pure and any wrong food input would send shock waves through all the five koshas.
Annaprasana is a way of gradually adapting his system to all kinds of food that he will be required to eat later on in life. It is wonderful to note that even the everyday act of eating was introduced to the child as an initiation. This impresses on him the importance of eating the right food that can stimulate his vital energy, as well as be assimilated by all the koshas.
Chudakarana – shaving of the head
The samskara of chudakarana is conducted at the end of the first year. It is a simple ceremony in which the head of the infant is shaved, leaving a small tuft at the top back portion of the head where a vital energy centre know as bindu is located. The main purpose of this samskara is to induce longevity in the infant. Hair and nails are toxic emissions of the body. They contain the impurities that the body has expelled. Thus removing them adds strength, vitality, vigour and longevity to his body. This can be repeated many times in the life of the child to induce the same results. This is a good practice to adopt for good health and long life. Although the prescribed age for chudakarana is one year, it can also be conducted any time between the first and seventh year. Many even combine it with the next samskara known as upanayana, which is performed in the seventh year.
GURU STOTRA
Guru Stotra
Guru Brahma Gurur Vishnu
Guru Devo Maheshwaraha
Guru Saakshat Para Brahma
Tasmai Sree Gurave NamahaMeaning:Guru is verily the representative of Brahma, Vishnu and Shiva. He creates, sustains knowledge and destroys the weeds of ignorance. I salute such a Guru.
Akhanda Mandalaakaaram
Vyaaptam Yenam charaacharam
Tatpadam Darshitam Yena
Tasmai Sri Gurave Namaha.Meaning: Guru can guide us to the supreme knowledge of THAT which pervades all the living and non-living beings in the entire Universe (namely Brahman). I salute such a Guru.
Agnyaana Timiraandhasya
Gnyaana Anjana Shalaakayaa
Chakshuhu Unmeelitam Yenam
Tasmai Sri Gurave Namaha.Meaning: A Guru can save us from the pangs of ignorance (darkness) by applying to us the balm of knowledge or awareness of the Supreme, I salute such a Guru.
Sthaavaram Jangamam Vyaaptam
Yatkinchit Sacharaa Charam
TatPadam Darshitam Yena
Tasmai Sri Gurave Namaha.Meaning: That Guru who can enlighten us about the all pervading consciousness present in all the three world or states (of Jaagrath, Swapna and Sushupti ... activity, dream and deep sleep state), I salute such a Guru.
Chinmayam Vyaapi Yatsarvam
Trailokya Sacharaa Charam
TatPadam Darshitam Yena
Tasmai Sri Gurave Namaha.Meaning: That revered Master who directs my attention to the ONE divinity existing in all that is inert (immobile) as well as that which is active (mobile), I salute such a Guru.
Sarva Sruti Shiroratna
Viraajita Padambujaha
Vedaantaambuja Sooryo Yah
Tasmai Sri Gurave Namaha.Meaning: That Guru who is the ocean of the Srutis (Vedas), the Sun of knowledge (who can destroy our ignorance with these rays), I salute such a Guru.
Chaitanyah Shaashwatah Shaantho
Vyomaateeto Niranjanaha
Bindu Naada Kalaateetaha
Tasmai Sri Gurave Namaha.Meaning: That Guru who is the representative of the unchangeable, ever present, peaceful spirit, who is one pointed and beyond the realm of space and time, whose vision is always enchanting, I salute such a Guru.
Gnyaana Shakti Samaaroodah
Tatwa Maalaa Vibhooshitaha
Bhukti Mukti Pradaaneyna
Tasmai sri Gurave Namaha.Meaning: The one who is an ocean of knowledge, who is always in Yoga (in unison With God) who is adorned by the knowledge of the God principle, the One Who can liberate us from this mundane existence, I salute such a Guru.
Aneka Janma Sampraapta
Karma Bandha Vidaahine
Atma Gnyaana Pradaaneyna
Tasmai Sri Gurave Namaha.Meaning: The one who can help us free from the chain of karma accumulated over several lives, by teaching us the knowledge of the self (Atma Gnyaana), I salute such a Guru.
Shoshanam Bhava Sindhoscha
Gnyaapanam Saarasampadaha
Guror Padodakam Samyak
Tasmai Sri Gurave Namaha.Meaning: The one who can help us cross this ocean of life, the one who can reveal to us the Divine, I adore his Paadukaas (hold on to his feet), I salute such a Guru.
Na Guror Adhikam Tatwam
Na Guror Adhikam Tapaha
Tatwa Gnyaanaat Param Naasti
Tasmai Sri Gurave Namaha.Meaning: There no greater principle than the Guru; there is no greater penance than the Guru; There is no greater knowledge than meditation on such a Guru. I salute such a Guru.
Mannaathah Sri Jaganaatho
Madguruhu Sri Jagad Guruhu
Madh Atma Sarva Bhootaatma
Tasmai Sri Gurave Namaha.Meaning: The Lord of the world is my Lord and the Guru of the World is my Guru, the SELF in me is the same which is present in all (the same divinity inherent in all beings). I salute such a Guru (who gives me this insight).
Guroraadi Anaadischa
Guruh Parama Daivatam
Guroh Parataram Naasti
Tasmai Sri Gurave Namaha.Meaning: The Guru has neither beginning nor end; the Guru is the ultimate God (in the visible form). There is nothing beyond this Guru principle, and I salute such a Guru.
Dhyaanamoolam Gurur Moorthihi
Poojamoolam Guroh Padam
Mantramoolam Guror Vaakyam
Moksha Moolam Guru Krupa.
Meaning: The Guru's form is the best to meditate upon; the Guru's feet are the best for worship; the Guru's word is the mantra; the Guru's Grace is the root of liberation.
Swami Niranjanananda Saraswati on Sanatan Dharma.
Sanatan dharma – a tradition of Bharatavarsha
Dharma is eternal. It never changes; therefore it is known as sanatan. It is one of nature's best traditions. It teaches us the principles that hold the world together. The dictionary defines it as right conduct. Instead it should be defined as the values that complement the laws of nature. The entire creation is made up of three gunas or qualities known as sattwa, rajas and tamas. The interplay of these three qualities gives birth to the manifest world. They are present in each and every speck of life in varying proportions. Sattwa is luminosity, rajas is turbulent activity and tamas is inertia.
Acts of dharma generate a sattwic vibration that creates soothing, stable and life-promoting energy circuits. Anything that obstructs the smooth flow of this sattwic energy is thus termed a sin. Acts that promote sattwic energy are acts of virtue. You may well say that when the tenets of sanatan dharma decay and vanish from our lives then pralaya, or the end of the world, is near. It is dharma that sustains the world. Without it the world would degenerate. Any thought word or deed that is sattwic in nature aids dharma in upholding the world. This universe and all that is born in it lives and breathes only on account of sattwa. Rajasic vibrations dissipate the homogeneity of the universe and tamas induces darkness. Meditation is a sattwic deed. So too is prayer. In fact any creativity is sattwic in nature.
Sattwa – the basis of sanatan dharma
This sattwic energy that comes into prominence through dharmic deeds helps the individual by making his life harmonious and thus more creative and prosperous. And it prepares him for after life as well. The state of embodied awareness after death can be compared to a football lying idle on the field until a player comes along and with a good kick gives it gati or momentum. The awareness too remains in a state of inertia and hovers in different planes according to the momentum it has gained due to past deeds. It is the sattwic deeds alone that generate the required momentum to propel the awareness to higher planes.
Although death eradicates the physical body, it cannot destroy this awareness. It is therefore correct to surmise that for us awareness is more important than the body and mind. It outlives both. When the body and mind cease to be, then it is this disembodied awareness alone that carries the jiva forward. If you have not cared to awaken this awareness while living, then the momentum that it needs to propel itself forward is not there and it will remain dull and inert in lower planes of existence. The force that propels the jiva forward, backward or keeps it lying idle is known as karma. Karma is action. Some karmas are conducive to the awakening of awareness and some are a hindrance. Yet others do not influence it in any way. The karmas we perform are in turn influenced by samskaras.
Through science we know that there are inferior and superior forms of life, such as plants, birds, minerals, vegetables, animals, and so on. But within the human race itself there are inferior and superior forms of birth. These categories are delineated not by external paraphernalia such as beauty, wealth, name and fame, but by the inner samskaras which guide the behaviour, thought patterns, responses and reactions to the varied situations and circumstances of life.
Samskara – a process of purification
The word samskara has no real equivalent in English. It has often been described as a religious rite, ritual or ceremony. That is a superficial explanation. Of course it is a rite, but to merely say that is not enough. It would be more accurate to say samskara is a rite which, through a process of purification, makes a certain thing or person fit for a certain purpose. This it accomplishes in two ways. First, by removing obstacles and blemishes and then by generating fresh qualities within the person. Suffice it to say that it educates, trains, refines, perfects, polishes, moulds and decorates the entire personality of man so that he may develop human qualities and not remain at the level of instinct, as animals do.
Until and unless this happens man is no better than an animal, although he may have inherited a human body. The four basic instincts of sleep, hunger, fear and procreation that govern animals govern man too. But if he wishes to be called a fully-fledged man in the true sense of the word then he has to rise above the instinctive level. Nature has been generous to man. It has given him the priceless power to do so. But how is he to do this?
It is for this purpose and solely for this aim that the vedic seers revealed the most precious tradition of initiating him into samskaras at specific moments of his life, from conception to death. This knowledge has been handed down through the guru parampara or tradition. It is important to realize that the tradition of samskaras was not a religious concept, nor was it social or cultural. It was a metaphysical concept that was so deftly woven into the social, cultural and religious fabric of man's life that he was compelled to implement it, just as he is compelled to receive secular knowledge today in order to earn a living.
Our ancient rishis and munis realized that life was primarily a mystical journey rather than a material one. Despite all his material achievements, at the end of the day man has to come to terms with himself. He has to face himself squarely. His material gains will not come to his rescue there. For that he has to build a different sort of bank balance. They knew too that in the mad race for material comforts man is bound to ignore the necessity of building this reserve. So they introduced these rites in such a way that they became essential for his coexistence in society. In that way he was bound to incorporate them into his life. Moreover, they linked these rites with the most basic stages of life such as conception, birth, adolescence, marriage and subsequently death – all those events that forever remain a mystery to man and over which he has no control.
Σάββατο 18 Σεπτεμβρίου 2010
Autumnal Equinox 2010.
The Moon will be full at 0 degrees Aries at 9:18 am on the morning of Sept. 23rd in Greenwich, England, while the Sun is at 0 degrees Libra. Time to harvest the seeds that we planted during the Aries New Moon 6 months ago. As Aries is about new beginnings, the archetype of the initiator, warrior, & adventurer, its all about realizing the new. Striking out in new directions. These are some of the themes of the energetic overtones of this full moon period.
By odd coincidence a few hours before the moment of the Full Moon, the Moon will pass Uranus and Jupiter, the ancient ruler of Pisces at 28 degrees Picses. The planet of expansion and the planet of consciousness creating an opportunity for brilliance to enter the world through each one of us..Both planets are moving retrograde, giving an inner focus to their expressions. The character of the energy potential of the Moon passing by these two outer planets may be the sensation of a need (Moon)to gain some sort of new unusual direction or perception or to recover some deep knowledge of our true welcome at the feast table of our eternal nature & being...as infinite immortal children of the light...forever welcome... Expect the unexpected leading up to the event as the Moon approaches Uranus & Jupiter with a little anxiousness about our feast plans that should all resolve splendidly in the end...
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