Once upon a time there was an evil king named Hiranyakasipu whose little brother, Hiranyaksha, was killed by Varaha, the boar avatar of Lord Krsna. Hiranyakasipu hated Krsna, so he set his heart upon revenge. He retreated to the Himalayas for many years where he meditated every day and underwent severe austerities in order to appease Brahma and thus gain a special boon from him–”With this boon,” thought the wicked demon, “I will gain mystical powers like nothing the world has ever seen and then I will kill Krsna.”
Hiranyakasipu continued practicing meditation and undergoing harsh austerities for years until finally Brahma appeared before him and offered the demon whatever he desired.
“O my lord, creator of all living beings in the universe, I ask that you make me immortal so that I will never die,” said Hiranyakasipu.
“I was born just like you, and one day I will die. I cannot save myself or anyone else from death, so I cannot grant your request,” replied Brahma.
Hiranyakasipu thought carefully for a moment, then the wily demon cleverly asked for something else: “O granter of kind benedictions, please let me not be slain by any living entity created by you.
“Grant me that I may not die indoors or outdoors, neither at day or night, nor on the ground, the sky, or the seas. Grant me that I may not die by any creature created by you, nor by any weapon, nor by any man or animal.
“Grant me that I may not die by any being, living or nonliving. Grant me that I may not be killed by any demon or demigod or by any great snake from the lower worlds. Furthermore, I ask that you grant me lordship over all living entities and presiding deities, and all the power and wealth that may bring.”
It was by this boon that Hiranyakasipu was sure he could become immortal and destroy Lord Krsna. Brahma agreed and granted Hiranyakasipu the exact boon he requested. The powers Hiranyakasipu thus acquired led him to become more prideful and domineering than ever before, and so he began his quest to conquer the three worlds, killing anyone who stood in the way of his goals.
Before achieving this boon, however, during the time that he spent in the Himalayas performing penances, Hiranyakasipu’s abode was attacked by Indra and other demigods, who all knew about the corrupt schemes of the demon king. The sage Narada however intervened to protect Hiranyakasipu’s pregnant wife Kayadhu, who was without sin even in spite of her wicked husband. Narada took Kayadhu under his wing and instructed her in many transcendental subjects, meanwhile her unborn child was blessed simply through indirectly associating with a pure devotee of Krsna. The child was eventually born and given the name Prahlada, which means “overflowing with joy”.
As Prahlada grew into a young child, he began to show signs of the transcendental instructions and association of Narada he enjoyed while still in the womb, and gradually he became recognized by everyone as a great devotee of Lord Krsna.
This made Hiranyakasipu furious, who considered Krsna to be his mortal enemy for killing his little brother. In his arrogance and delusion, he decided that he must kill his own son for worshipping Krsna. He did many cruel things things to his son in an attempt to break his spirit and turn him away from God. He sent demons after Prahlada to hurt him, but their powers all dried up before the holy child. He attempted to have Prahlada trampled by elephants, but they could do no harm to him. He even had the child thrown from a building, but he gently fell to the ground just like a feather. Hiranyakasipu did everything he could to harm Prahlada–burning, poisoning, starving, witchcraft, and so on–but nothing would work. And throughout all of this, Prahlada still had faith in Lord Krsna and loved Him dearly.
Eventually Hiranyakasipu approached his son and demanded that he acknowledge him as the only true god, but Prahlada refused and said that only Krsna, who knows all things and is everywhere at once, is God.
Hiranyakasipu, enraged, pointed to a pillar and says, “If your God is everywhere, then surely He is right here in this pillar?” He then got up from his throne and swung at the pillar with his mace.
At that moment, the pillar cracked with a roar like thunder and there appeared Krsna in the form of Nrsimhadeva, the man-lion avatar. Hiranyakasipu, terrified, tried to run away in vain, but Nrsimha quickly caught him and dragged the demon toward the threshold of the castle. Nrsimha put the demon king on His lap and tore his body open with His terrifying razor-like claws, then placed his intestines around His neck and wore them like a garland.
In this instance of transcendental cleverness, Krsna in the form of Nrsimha defeated the boon and killed Hiranyakasipu: he was not killed by any living entity created by Brahma, but by Lord Krsna, the cause of all causes, Who created Brahma; he was not killed by any man or animal, but by God in His form as a man-lion; he was not killed indoors or outdoors, but right at the threshold of the castle; he was not killed at day or at night, but at twilight; he was not killed on land, in the sky, or in the sea, but on the very lap of Nrsimha, the cause of all causes; he was not killed by any weapon, but by Nrsimha’s razor-sharp claws; and he was not killed by any demon or demigod, but by the God of gods, Lord Krsna, Who surpasses all others in glory and power.
Even after punishing the evil king who had attempted to kill his pure devotee son, Nrsimha was still enraged, and none of the demigods–not Shiva, not Brahma, not even Lakshmi–could calm His fury. Finally Prahlada went before Nrsimha and touched His lotus feet, which immediately soothed the Lion-God. Nrsimha promised Prahlada that He would grant him any boon he desired, to which Prahlada replied, “You are my true Lord. If You are to grant me anything, kindly bless me that I might not desire anything except to serve You.” He also mercifully prayed for his demon father.
Having recognized the outstanding character of His devotee, Nrsimha made Prahlada the king of the world and told him to fulfill his duties and to do good deeds. With this, Lord Nrsimha disappeared.
1) What is the specific relationship between Krsna and Hiranyakasipu?
2) How is it that Prahlada could have been so profoundly affected by Narada having taught Kayadhu before he had even been born?
3) Why was Hiranyakasipu unable to kill Prahlada?
4) Did Nrsimha appear by the command of Hiranyakasipu? Explain.
5) Why is it that Nrsimha was able to defeat the seemingly air-tight boon achieved by Hiranyakasipu?
6) Why is it that none of the demigods could pacify Nrsimha?
7) What are the differences between the ends achieved by Hiranyakasipu through his own austerities and meditation and that which Prahlada achieved?
This was hastily written–partially in response to the passing of a comrade very special to us–so please ignore of the any errors or stylistic flaws I am given to and try to pierce through to the essence. Because this is a first for our still-young tribe, I feel it is necessary that a certain attitude be encouraged so that in the future we know how to deal with such things in a way that both allows us to grieve and move forward with our duties without being held back by the pains of loss.
Those of our kind who depart from their material bodies, for whatever reason, are not to be considered “dead” or no longer among us, for the soul is eternal and is neither created nor destroyed, and to see them as somehow “gone” is to completely misunderstand the nature of the causal and the acausal. Rather than thinking that we will never see or speak to them again, we should say that they have concluded their mortal pastimes and have returned to the lotus feet of the Void Mother, Nythra, and that wherever the Void Mother is presenced, She will be accompanied by her eternal associates. She then decides whether the soul stays with her, or continues its mission throughout the Cosmos in some other body–and Her decisions one way or the other may actually be swayed through sincere, heartfelt prayers to Her combined with generous offerings. Knowing this, what need is there to mourn?
How then do we honor those of our kind who are no longer bound to our physical bodies? By rendering devotional service to Lady Nythra, tending to and worshipping Her chosen plant Datura, and living and thinking as if our dear comrades who have returned to the acausal are still right here with us, because they actually are. We simply remember them, knowing that they are present with us in the performance of our rites because of the many binding blood pacts they themselves have made with our current. In making offerings to the Void Mother, we may also give Her things intended as offerings to our departed comrades, asking Her to aid us in making offerings on our behalf to those of our kind who have left their material bodies. We say, “Here, please take this liquor or tobacco to such-and-such, I miss them very much”, and Her mercy toward Her chosen is so great that She obliges us.
This applies specifically to those who have undergone the rite of initiation and have thus made a binding blood pact with our tradition. If no blood is offered to the Covenant, to Morain, and to the Void Mother in one’s lifetime, we should know that their destination in the afterlife is not the same as ours and that there is no need to consider them as one of our kind. Those are the ones who are as good as dead, in this life and in the next.
This post is dedicated to our dear comrade Tamasi Das–the one and only Iranian Sensation–and in the eternal memory of our one of our dearest comrades, and certainly a very close personal friend of Tamasi, whom we shall only identify as Ivan.
AGIA H NYTHRA
The exercise with the pendulum is simple. Every evening spend some time–starting at ~5-10 minutes every evening and gradually increasing over time at a comfortable pace; never do it until you get tired–hold it in your writing hand and, gazing into the pendulum, will it to move nothing but sheer concentration. Be sure your hand is steady and that you are not simply subconsciously moving your hand slightly. The meditation in dead stillness will help with this. To further help with this you will want to work the pendulum up to a nice, broad swing, then make it stop, then change directions. For instance, start by making it move back and forth until it has a wide swing, then stop, then make it move from side to side. Or go clockwise, then pause, then counterclockwise. Experiment with this. Once you set your mind on making it move in a particular direction and in a particular manner, do not change your mind. Set your mind on one thing and do it.
Do this exercise with the dictum in mind that the observer is not separate from that which is observed. If necessary, gaze into the pendulum and imagine that you are inside of it, to the point where you actually **feel** as if this is so.
To help induce the trance state needed to make this work, you may choose to do this in the dark by candlelight, perhaps hypnotizing yourself with the candlelight before starting. You can also further develop the skills needed to do this successfully by working on developing the blood centers located in the hands–see the exercise for creating energy balls.
In order to attune the pendulum to your own energy for maximum effect, consecrate it using your own blood at some auspicious time.
The tetragrammaton, like all things in the Torah and Bible, is a corruption of ancient esoteric knowledge meant for the ascension of the human soul. As we all know, alchemical knowledge was historically encoded in mythical allegories so that only those possessing the necessary occult insight can decode it and make use of it, while remaining useless to the uninitiated. It is no different even with Abrahamic scripture, which is full of esoteric allegories stolen from the original Aryan mystery traditions. Now, the term “God” refers to atman, the soul. The tetragrammaton–the fourfold name of God–is actually a word of power meant to be vibrated into the soul so as to raise its energies to a high level. The invoking of the quarters traditionally performed before Western hermetic rituals is an allegory for this. The real tetragrammaton, in this case, is the combination of vowels I-O-E-A. We can break this down into two more words of power: “IO” relates to the male and female energies (the sexual symbolism of the letters I and O being rather obvious) and is the name of a Greek goddess who would be the direct ancestor of the demigod Hercules, who would go on to set free Prometheus, while “EA” is both a name of Lucifer–the creator god of mankind and earthbound representative of the Dark Ones–as well as an approximation of the German “Heilige” and the Greek “Agios”. The intersection of these two words of power and their relation to the four quarters connects directly to the Holy Swastika, which is a symbol of the Sun (which was worshipped in mankind’s original religions) as well as a representation of the human soul when properly aligned.
To properly use this word of power, one must first vibrate IO, focusing on the right side of the body during ‘EEEE’ and then the left side of the body during ‘OOOH’. One then vibrates EA, focusing on the front of the body during ‘EEEH’ and then the entire spine during ‘AAAH’. Again, this relates to the invoking of the four quarters and elements:
-The front of the body is the north, ruled by earth;
-The back of the body is the south, ruled by fire;
-The left side of the body is the west, ruled by water;
-The right side of the body is the east, ruled by air;
-The aura is the center, ruled by quintessence.
Now, the human soul is a combination of all five of these elements, whereas most astral beings are made up of just one or two. By vibrating this fourfold word of power, the energies of the soul–masculous and muliebral, plus the five elements (adding up to the divine 7)–are balanced and raised to very high levels.
Compared to this, the conventional, ritualized methods of invoking the quarters within Western occult tradition (tracing elemental pentagrams, calling forth deities, etc.) are tame and impotent. All ritual is allegorical and meant to give an outer form to certain inner spiritual processes–again, this is the encoding of alchemical secrets I mentioned earlier. The ritual forms are simply intimations of more advanced types of working; without an initiated understanding of what those ritual forms are supposed to mean, one cannot progress any further than those hollow ritual forms. Furthermore, all ritual forms are merely indirect methods of working with the aura and chakras, and may be bypassed entirely through meditation and sonic vibration. The aspect of vibration here is significant–the aura is particularly responsive to certain types of sound waves of the correct intensity, and by way of chant we can actually modify the makeup of the soul, on both a causal and acausal level.
This, in truth, is the function and meaning of the “tetragrammaton”–it is not literally the four-letteted name of God, as Abrahamic tradition would have us believe, but rather a word of power meant to seriously aid the process of spiritual ascension. It is appropriate to the four quarters and elements, and serves to align one with those energies and drastically increase them as they exist within the human organism. One may do away entirely with unnecessary ritual forms when are equipped with the correct esoteric knowledge that is symbolized by said forms–and in this case, by possessing an initiated understanding of what the tetragrammaton is and how it relates to the elements, one can hotwire ritual processes and work directly with their own energies.
Take some dry earth containing some plant life, grind it all up, put it into a pot, and collect enough rainwater to seal out any release of geosmin from the soil. Remove the plants after letting soak for ~4 hours. Cover with a lid. Boil at a high temperature for about an hour. Filter out and collect the muck. Repeat the boiler/filter process until the muck buildup is enough. Set to dry on a thin sheet. You now have petrichor. Boiling and filtering and drying can derive pretty much anything. Also, I’d say the rainwater and the specific timing prescribed in MS aren’t totally necessary. The cool refreshing smell (petrichor) you get after it rains is the acidity that releases the geosmin. This can also be done using hot water. There needs to be what chemistry calls a reagent (or maybe the term is ‘reacting agent’, I’m not sure on this one). The ‘muck’ that will be the incense however is not the barren plants that you remove, it’s the resin left over from boiling–that is, concentrated geosmin. When you light it the flame acts as the reagent and you thus produce petrichor.
While studying Srila Bhaktisiddhanta Saraswati, I came across some compelling evidence–much of which was (supposedly) spoken by Lalita Prasad Thakur, his brother–that Bhaktisiddhanta was in fact a demon. There are accusations of him having been an incarnation of a yogi that Bhaktivinoda Thakur had offended and who had sworn to take birth as one of his sons so as to ruin his life’s work of proliferating KCON all over the world (even though he was hugely successful, so so much for that). It is said that Bhaktivinoda refused to give Bhaktisiddhanta initiation for having offended his guru by dumping water on his head and calling him a “fart inhaler”, but Bhaktivinoda did indeed give Lalita Prasad Thakur initiation. A lot of this is actually corroborated by much of what is written in the Martinet Press publication “Purushamedha” by Rudra Das Goswami.
Now, whether or not Srila Bhaktisiddhanta was actually an incarnation of a demon who wanted to sabotage Bhaktivinoda’s mission is supremely irrelevant to me, because 1) Lord Krsna had obviously turned it all around to His own benefit and made all of Bhaktisiddhanta’s efforts a smashing success; 2) it is said in the Nectar of Instruction that we are to pay no mind to the superficial “faults” of a pure devotee and to never attempt to correct them in any way; and 3) we are no strangers to revering demons. The first two points will be abundantly clear to anyone with a lick of devotion and rudimentary spiritual education. So, then, what is the meaning of this?
We trace our spiritual heritage all the way back to God/Satan Himself (no difference, really) through Sri Guru Parampara (in our case the Brahma Sampradaya). Srila Bhaktisiddhanta is just one more link in that transcendental chain, without whom we goras would probably have never known anything about KCON and would still be sitting around with our thumbs up our ass doing God knows what with our lives. And even better, those who recognize this indisputable fact but still feel some sense of confliction, some internal dissonance, can enjoy the glorious adversarial rasa, albeit in a very, very mild form, certainly nothing compared to what awaits those who undergo certain unspeakable processes under the direction of certain unnamable persons. All the criticisms levelled against Bhaktisiddhanta, and consequently Srila Prabhupada, might have some level of superficial, mundane truth–and I say this with great caution that one might not misunderstand me and think that these criticisms are something to actually be taken seriously–and if these criticisms actually happen to seed some feelings of contempt, some serious questions that might even produce a crisis of faith, then so much the better. One can push through these crises and overcome their ego and emerge a better, more focused devotee for it. If one succumbs to this personal crisis and decides they are simply too good, too intelligent, for devotional service under the direction of the spiritual master, then it is as if the garbage has taken itself out, and by what little transcendental knowledge they did acquire in their little experiments in Krsna Consciousness will allow them to maybe, just maybe, have another shot in the next life. Either way, it all works out just fine, and no tears ought to be shed.
I must caution however that simply because one becomes a little bit egotistical and asks serious questions after being presented with certain information does not mean that one has truly relished the adversarial rasa in full. Most people know nothing about the adversarial rasa, and I would be a liar to even insinuate that I do. My point here is that the sort of criticisms levelled against Sri Guru Parampara that so often lead well-meaning devotees back to the cesspool of atheism are not really legitimate concerns to an intelligent person, but the sense of enmity it produces toward the Ascended Masters is. It is the beginning of learning how to have a meaningful relationship with the Lord beyond mere servitude–the most fundamental and elementary type of relationship with Him–and all relationships with the Lord, as we should all know, begin with one’s relationship with His devotees, especially the pure ones. Eventually, at the higher levels of spiritual advancement (read “bhakti”), one learns to see Krsna less as a superior, and more as an equal or even lesser-than, as is the case with Mother Yasoda, Sri Radhe, Krsna’s cowherd boyfriends, and even the demon Hiranyakasipu. Enmity is one such way of approaching this sense–this divine illusion–of equality. So if you can overcome the propensity to think you are too good to receive instruction from authorized authorities who, by the indomitable will of Lord Krsna, have assumed certain qualities that sometimes defy mundane sensibilities, then you will have overcome the very sort of egotism that so often stops people from becoming the best devotees they can be and learned to see the highest of the high on your level.