Mahisasuramardini Lyrics

Mahishasura Mardini Stotram Lyrics

Ayi giri nandini, nandhitha medhini,
Viswa vinodhini nandanuthe,
Girivara vindhya sirodhi nivasini,
Vishnu Vilasini Jishnu nuthe,
Bhagawathi hey sithi kanda kudumbini,
Bhoori kudumbini bhoori kruthe,
Jaya Jaya hey Mahishasura mardini,
Ramya kapardini, shaila Suthe. 1

Victory and victory to you,
Oh darling daughter of the mountain,
Who makes the whole earth happy,
Who rejoices with this universe,
Who is the daughter of Nanda,
Who resides on the peak of Vindhyas,
Who plays with Lord Vishnu,
Who has a glittering mien,
Who is praised by other goddesses,
Who is the consort of the lord with the blue neck,
Who has several families,
Who does good to her family.
Who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Suravara varshini, durdara darshini,
Durmukhamarshani, harsha rathe,
Tribhuvana poshini, Sankara thoshini,
Kilbisisha moshini, ghosha rathe,
Danuja niroshini, Dithisutha roshini,
Durmatha soshini, Sindhu suthe,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 2

Victory and victory to you,
Oh darling daughter of the mountain,
Oh goddess who showers boons on devas,
Who punishes those who are undisciplined.
Who tolerates ugly faced ogres,
Who enjoys in being happy,
Who looks after the three worlds,
Who pleases lord Shiva,
Who removes effect of sins,
Who rejoices with the holy sound,
Who is angry on the progenies of Dhanu,
Who is angry with the children of Dithi,
Who discourages those with pride,
Who is the daughter of the Ocean,
Who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Ayi Jagadambha Madambha , Kadambha,
Vana priya vasini, Hasarathe,
Shikhari siromani, thunga Himalaya,
Srunga nijalaya, madhyagathe,
Madhu Madure, Mdhukaitabha banjini,
Kaitabha banjini, rasa rathe,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 3

Victory and victory to you,
Oh darling daughter of the mountain,
Oh , mother of the entire world,
Who loves to live in the forest of Kadambha trees,
Who enjoys to smile,
Who lives in the top peak of the great Himalayas
Who is sweeter than honey,
Who keeps the treasures of Madhu and Kaidabha,
Who is the slayer of Kaidabha,
Who enjoys her dancing,
Who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Ayi satha kanda, vikanditha runda,
Vithunditha shunda, Gajathipathe,
Ripu Gaja ganda , Vidhaarana chanda,
Paraakrama shunda, mrugathipathe,
Nija bhuja danda nipaathitha khanda,
Vipaathitha munda, bhatathipathe,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 4

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess who breaks the heads of ogres,
In to hundreds of pieces,
Who cuts the trunks of elephants in battle,
Who rides on the valorous lion,
Which tears the heads of elephants to pieces,
Who severs the heads of the generals of the enemy,
With her own arms,
Who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Ayi rana durmathaShathru vadhothitha,
Durdhara nirjjara, shakthi bruthe,
Chathura vicharadureena maha shiva,
Duthatkrutha pramadhipathe,
Duritha Dureeha, dhurasaya durmathi,
Dhanava dhutha kruithaanthamathe,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 5

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess who has the strength which never diminishes,
To gain victory over enemies in the battle field,
Who made Pramatha, the attendant of Lord Shiva,
Known for his tricky strategy, as her assistant,
Who took the decision to destroy the asuras,
Who are bad people, with evil thoughts and mind,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Ayi saranagatha vairi vadhuvara,
Veera varaa bhaya dhayakare,
Tribhuvana masthaka soola virodhi,
Sirodhi krithamala shoolakare,
Dimidmi thaamara dundubinadha mahaa
Mukharikruthatigmakare,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 6

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess who forgives and gives refuge,
To the heroic soldiers of the enemy rank,
Whose wives come seeking refuge for them,
Oh Goddess who is armed with trident ,
Ready to throw on the heads of those,
Who cause great pain to the three worlds,
Oh Goddess who shines likes the hot sun,
And who is aroused by sound of “Dhumi, Dhumi,”
Produced by the beating of drums by the devas,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Ayi nija huum kruthimathra niraakrutha,
Dhoomra vilochana Dhoomra sathe,
Samara vishoshitha sonitha bheeja,
Samudhbhava sonitha bheejalathe,
Shiva shiva shumbha nishumbhamaha hava,
Tarpitha bhootha pisacha rathe,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 7

Victory and victory to you,
Oh darling daughter of the mountain,
Oh, Goddess who blew away hundreds of ogres,
Who had smoking eyes,
With her mere sound of “Hum”
Oh Goddess who is the blood red creeper,
Emanating from the seeds of blood,
Which fell in the battle field,
Oh Goddess who delights in the company of Lord Shiva,
And the ogres Shumbha and Nishumbha,
Who were sacrificed in the battle field,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Dhanu ranushanga rana kshana sanga,
Parisphuradanga natath katake,
Kanaka pishanga brushathka nishanga,
Rasadbhata shrunga hatavatuke,
Kritha chaturanga bala kshithirangakadath ,
Bahuranga ratadhpatuke,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 8

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess who decks herself with ornaments,
On her throbbing limbs in the field of battle,
When she gets her bow ready to fight,
Oh Goddess , who killed her enemies,
In the field of battle with a shining sword,
And the shaking of her golden brown spots,
Oh Goddess , who made the battle ground of the four fold army,
In to a stage of drama with screaming little soldiers,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Jaya Jaya hey japya jayejaya shabda ,
Parastuti tatpara vishvanute ,
Bhana Bhanabhinjimi bhingrutha noopura,
Sinjitha mohitha bhootha pathe,
Nadintha nataartha nadi nada nayaka,
Naditha natya sugaanarathe,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 9

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess , whose victory is sung,
By the whole universe,
Which is interested in singing her victory,
Oh Goddess who attracts the attention of Lord Shiva,
By the twinkling sound made by her anklets,
While she is engaged in dancing,
Oh Goddess who gets delighted ,
By the dance and drama by versatile actors,
Even while she is half of Lord Shiva’s body,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Ayi sumana sumana,
Sumana sumanohara kanthiyuthe,
Sritha rajani rajani rajani,
Rajaneekaravakthra vruthe,
Sunayana vibhramarabhrama,
Bhramarabrahmaradhipadhe,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 10

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess of the people with good mind,
Who is greatly gracious to such people,
Oh Goddess who appears very pretty to the good minded,
Oh Goddess with moon like face,
Who is as cool as the moon ,to those in the dark,
Oh Goddess whose face shines in the moon light,
Oh Goddess whose very pretty flower like eyes attracts the bees ,
Oh Goddess who attracts devotees ,like a flower which attracts bees,
Oh Goddess who attracts her lord like a bee,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Sahitha maha hava mallama hallika,
Mallitharallaka mallarathe,
Virachithavallika pallika mallika billika ,
Bhillika varga Vruthe,
Sithakruthapulli samulla sitharuna,
Thallaja pallava sallalithe,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 11

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess who becomes happy,
In the sport of battle, assisted by warriors,
Oh Goddess who is surrounded by hunters,
Whose hut is surrounded by creepers,
And the tribes of Mallikas, Jillakas and Bhillakas,
Oh Goddess who is as pretty as
The famous fully opened flower,
Oh Goddess , who is as pretty as the creeper,
Full of red tender leaves,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Avirala ganda kalatha mada medura,
Matha matanga rajapathe,
Tribhuvana bhooshana bhootha kalanidhi,
Roopa payonidhi raja suthe,
Ayi suda thijjana lalasa manasa ,
Mohana manmatha raja suthe,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 12

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess , who walks like a royal elephant in rut,
In Whose face there is a copious flow of ichors,
Oh Goddess , who is the daughter of the ocean of milk,
From where the pretty moon also took his birth,
Oh Goddess who is the ornament of the three worlds,
Oh Goddess who is worshipped by the God of love,
Who fills the minds of pretty ladies with desire,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Kamala dalaamala komala kanthi,
Kala kalithaamala bala lathe,
Sakala vilasa Kala nilayakrama,
Keli chalathkala hamsa kule,
Alikula sankula kuvalaya mandala ,
Mauli miladh bhakulalikule,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 13

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess , whose spotless forehead,
Which is of delicate prettiness,
Is like pure and tender lotus leaf,
Oh Goddess who moves like the spotlessly pretty swans,
Which Move with delicate steps,
And which is the epitome of arts,,
Oh Goddess ,Whose tress is surrounded
By bees from bakula trees,
Which normally crowd the tops of lotus flowers,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Kara murali rava veejitha koojitha,
Lajjitha kokila manjumathe,
Militha pulinda manohara kunchitha,
Ranchitha shaila nikunjakathe,
Nija guna bhootha maha sabari gana,
Sathguna sambrutha kelithale,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 14

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess with sweet tender thoughts,
Whose sweet enchanting music,
Made through the flute in her hands,
Put the sweet voiced nightingale to shame,
Oh Goddess who stays in pleasant mountain groves,
Which resound with the voice of tribal folks,
Oh Goddess, whose playful stadium,
Is filled with flocks of tribal women,
Who have many qualities similar to her,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Kati thata peetha dukoola vichithra,
Mayuka thiraskrutha Chandra ruche,
Pranatha suraasura mouli mani sphura ,
Damsula sannka Chandra ruche,
Jitha kanakachala maulipadorjitha,
Nirbhara kunjara kumbhakuche,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 15

Victory and victory to you,
Oh darling daughter of the mountain,
Oh goddess, who wears yellow silks on her waist,
Which has peculiar brilliance ,
That puts the moon to shame,
Oh goddess, whose toe nails shine like the moon,
Because of the reflection of the light,
From the crowns of Gods and asuras who bow at her feet,
Oh Goddess whose breasts which challenge,
The forehead of elephants and the peaks of golden mountains,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Vijitha sahasra karaika sahasrakaraika,
Sarakaraika nuthe,
Krutha sutha tharaka sangaratharaka,
Sangaratharaka soonu suthe,
Suratha Samadhi samana Samadhi,
Samadhi Samadhi sujatharathe,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 16

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess , whose splendour ,
Defeats the Sun with his thousand rays
Oh Goddess , who is saluted by the Sun,
Who has thousands of rays,
Oh Goddess who was praised,
By Tharakasura after his defeat,
In the war between him and your son,
Oh Goddess who was pleased with King Suratha,
And the rich merchant called Samadhi,
Who entered in to Samadhi,
And who prayed for endless Samadhi,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Padakamalam karuna nilaye varivasyathi,
yo anudhinam sa shive,
Ayi kamale kamala nilaye kamala nilaya
Sa katham na bhaveth,
Thava padameva param ithi
Anusheelayatho mama kim na shive,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 17

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess, in whom mercy lives,
And who is auspiciousness itself,
He who worships thine lotus feet,
Daily without fail,
Would for sure be endowed with wealth,
By that Goddess who lives on lotus,
And if I consider thine feet as only refuge,
Is there anything that I will not get,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Kanakala sathkala sindhu jalairanu
Sinjinuthe guna ranga bhuvam,
Bhajathi sa kim na Shachi kucha kumbha
Thati pari rambha sukhanubhavam,
Thava charanam saranam kara vani
Nataamaravaaninivasi shivam,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 18

Victory and victory to you,
Oh darling daughter of the mountain,
He who sprinkles the water of the ocean,
Taken in a golden pot , on your play ground,
Oh Goddess will get the same pleasure ,
Like the Indra in heaven, when he fondles,
The pot like breasts of his wife Suchi,
So I take refuge in thine feet Oh Goddess,
Which is also place where Shiva resides,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Thava Vimalendu kulam vadnedumalam
Sakalayananu kulayathe,
Kimu puruhootha pureendu mukhi
Sumukhibhee rasou vimukhi kriyathe,
Mama thu matham shivanama dhane
Bhavathi krupaya kimu na kriyathe,
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 19

Victory and victory to you,
Oh darling daughter of the mountain,
He who keeps thine face adorned by moon,
In his thought would never face rejection,
By the bevy of pretty beauties with moon like face,
In the celestial Indra’s court,
And so oh Goddess who is held in esteem by Shiva,
I am sure you would not reject my wishes,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Ayi mai deena dayalu thaya krupayaiva
Thvaya bhavthavyam ume,
Ayi jagatho janani kripayaa asi
thatha anumithasi rathe
Na yaduchitham atra bhavathvya rari kurutha,
durutha pamapakarute
Jaya Jaya hey Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 20

Victory and victory to you,
Oh darling daughter of the mountain,
Please shower some mercy on me,
As you are most merciful on the oppressed.
Oh mother of the universe ,be pleased,
To give me the independence ,
To consider you as my mother
And do not reject my prayer even if it is improper,
But be pleased to drive away all my sorrows,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

************************************

P.S.

TV Tropes will ruin your life.

http://tvtropes.org/pmwiki/pmwiki.php/Main/HomePage

Influences 666 187 44 (ONA and SATANIC REDS)

 

Since 1999, or thereabouts, I’ve been a correspondent with the SR.  Some of the articles on the Satanic Reds site are pretty essential, especially the Tree of Destruction stuff.

http://www.satanicreds.org/satanicreds/

Another Satanic Reds affiliate site is the Esoteric Order of Dagon.

http://www.esotericorderofdagon.com/

Little of the material would be possible without the tireless research of T. Jantsang and P. Marsh.

Since roughly early December 2009, I’ve been researching the ONA.  It seems likely that the ONA’s founder Anton Long and David Myatt are the same person.  I’ve here provided info regarding both.

Myatt’s Jihad

http://www.davidmyatt.info/

The Numinous Way

http://www.cosmicbeing.info/

The best site for contemporary ONA theory seems to come from “chloe” who apparently writes out of California USA.  Below is the White Star Acception’s blog right here on wordpress.

http://onanxs.wordpress.com/

I also am a fairly frequent reader, since September of 2008, of the Venus Satanas site, and I often enjoy her videos.

The “Spiritual Satanist” site.

http://www.spiritualsatanist.com/about.html

The YOUTUBE channel.

http://www.youtube.com/user/venussatanas?blend=7&ob=4

Not at all “Satanic” but a great site by Jamie Lewis, and Odinist, is the CHAOS AND PAIN blog, so get off yer fatarse!

http://chaosandpain.blogspot.com/

I’ve often promoted websites, for the sake of sinister dialectics, that I don’t necessarily agree with completely.  Some are merely a site for good graphics or quotes, others provide all the stuff necessary for the creation of an INSIGHT ROLE.

Listed below in no particular order.

http://www.anus.com/

http://www.vhemt.org/

http://forbiddentruth.8k.com/

http://www.freespeechproject.com/

http://hermetic.com/bey/

Satanic Reds Affiliate Sites

Guardians of Darkness

http://www.guardiansofdarkness.com/GoD/

Red Comrades, Soviet documentation projekt, debunking Stalinist myths.

http://redcomrades.byethost5.com/redcomrades/

Herr Vad’s page.

http://apodion.com/vad/

Goddamn Northern Kentucky is full of nigger loving cracka peckerwoods.  Anyway I’m leaving soon.

From Guardians of Darkness

Asat, Sat and Tan

Guardians of Darkness
Tani Jantsang and M. Slayton, D.D. 

Asat is a Sanskrit word (“sat”) with a negative prefix (“A”) that roughly means “non-being.” Yet in order to fully grasp the immense meaning contained in this one word it is necessary to examine a few key concepts of the Esoteric Tradition. The first of these is expressed by the Sanskrit word parabrahm, and the second is mulaprakriti. We will first touch briefly upon the meaning of the former, and then that of the latter, so that the end result will be a somewhat basic understanding of not merely the words and their etymology, but their inner meanings as they pertain to the Dark, or Esoteric, Tradition.

The simple approach taken by Eastern Adepts, and Western to some extent, often escapes serious scholars who, while certainly masters of the philosophies they explore, tend to over intellectualize matters. Within scholarly circles this practice may be perfectly acceptable and quite in keeping with the free flow of ideas, but for the majority of us it is not so important that we use eloquent speech or fanciful expositions. This is most blatantly seen in the word used by Eastern Adepts when speaking of parabrahm, it is simply tat, a sanskrit word which means “that.” The world of manifestation, conversely, is referred to as idam, another sanskrit word which means “this.” There is an almost childlike (not to be confused with childish) sense by which an Eastern Initiate approaches the Esoteric Tradition, so much so that the difference between Eastern and Western philosophy has often been explained by pointing out that Eastern philosophies are concerned with the wonder of life, while Western philosophies deal primarily with fear and concerns about solving the “problem” of existence. It needs to be clarified here that there are a great many Western systems of Magick and Occultism which have the same grasp of the wonderment and beauty of life as those of the East, yet invariably these have drawn extensively on Eastern concepts. The word “Hermetic” itself is attributed to those Eastern philosophies which have taken root in the West and evolved into their own unique systems. The need for secrecy, per se, is due to the Western environment in which these very Eastern concepts have grown. One does not, for example, cast pearls before swine, as they can not fathom their value and will treat them like so much common slop.

Turning back to the concept of parabrahm, the word itself comes from para (beyond) and Brahman (universal life or consciousness). Parabrahm is that which is beyond Brahman, that which is before all things that exist anywhere at any time, the one boundless life/substance from which proceeds the cyclical force often called the Logos. Parabrahm is essentially the cause, insofar as words can express it, of the primordial vibration within the Darkness, that first initiating urge to become. Parabrahm is not an entity nor a centralized force, it can not be construed in any other way as simply to indicate that which is beyond the capacity of any cognizing mind to understand, that about which nothing can ultimately be said except that it is “beyond” whatever our minds can conceive, and on some level is it’s cause. Parabrahm is intimately connected to our second concept, mulaprakriti, which is it’s veil.

Mulaprakriti is another compound sanskrit word which literally means root nature, from mula (root) and prakriti (nature). What we see when we look around us, what our hands feel and our senses perceive, all of matter, is ultimately made of one substance which becomes differentiated, or diversified into it’s various states and compositions. Mulaprakriti is precosmic in that it exists (inasmuch as these can be said to exist), with parabrahm, before the manifestation of the cosmos, or what is also called the Mahamanvantara (supreme manifestation). One might consider parabrahm as pure consciousness, and mulaprakriti as the pure vehicle, or body if you will, of parabrahm. In another more specific sense, mulaprakriti is the appearance of parabrahm as seen by the Logos and transmitted to the individualized mind.

In the Esoteric Tradition, the multivarious forms that matter takes, all of the shapes and distinctly unique patterns which compose the vastness of the cosmos, are called prakriti, which spring from the five tanmatras or subtle elements. The five tanmatras begin as five logoic emanations of Asat (or parabrahm-mulaprakriti) which in turn unfold the five mahabhutas, or loosely “the primordial elements which become all things.” The tanmatras are often said to proceed from sat (pure existence, or BE-ness), and this is more technically correct, as they partake of, and are in fact one with, the essence of being itself which stretches forth (tan) in the great cosmic threads woven into the fabric of reality by the cyclical and Logoic activity caused by Asat. Asat in a sense can be said to give birth to sat, and sat can also be said to beget Asat, and this creates a kind of perpetual motion from which all of the cosmos ultimately springs. The true meaning of pi to the Pythagoreans, then, is seen to be not so much concerned with the measurements of circles as we see them, but more with expressing that perpetual motion which is always “slightly imbalanced” in a certain sense, so as to be simultaneously appearing and disappearing.

Asat also has a secondary meaning in the Esoteric Tradition. Because of the literal meaning of the word it is often applied to all illusory phenomenon in the cosmos and is, in this sense, identical with the mayavi element which is said to enter into all manifested things. In other words, sat, or enduring BE-ness, is said to be eternal and in every sense “real,” while that which comes into existence as the various forms (prakritis) of objective matter are said to be fundamentally non-existent, or Asat, because temporary.  That is also referred to as Samsara. 

So there is Being and Non-Being, but these are absolutes. We don’t ever see something that totally “is” and something that totally”is not.”  Instead, we see an interaction of the two.  They interact dialectically and achieve a synthesis as “Becoming.”  This is all we ever see.  Look for a shadow.  It is dark but, in the real world, it is never perpetually dark, but is in the process of going from dark to light, i.e., it, like all tings, is Becoming.  This is why the Marxists liked Heracleitos, who said that nothing is, and nothing is not, but all is in a state of becoming.  He said “pantos rhei,”  i.e., “all is flowing.”  The only way to see something that is “totally red,” let’s say, if if time stopped.  A modern physicist would say that red is not a thing, it is not static, but is a process. It’s hard to think of “pure being” without thinking of “void” or “pure non being.”  But in the real world, there is only Becoming, which is some sort of synthesis of the two (Being and Non-Being, Sat and Asat) which transcends them both:  i.e., Becoming is different from Being and Non-being. 

In the Esoteric tradition, Tan is the stretching forth of the five tanmatri that infuse into the prakiti, as if one blended, and this process is what causes the Becoming. 

Sankara wrote clearly on this

The oldest name of Brahma is Sanat-Kumara  This would be part of what is called the Sanatana Dharma.  Brahma was made into a Deity for the “ones incapable of inner truth, the ones who cannot Know it.”

The Cosmos shows design, mathematically precise design.  Ergo, it was theorized that there must be an agent or ruler, or force, which creates and maintains all things, as if forming things into a mathematical mold, preserving it for awhile (coagule), and then dissolving it (solve).  This is Brahma.  But this is more specifically Brahma: 

Brahma has two conditions in relationship to the cosmos and all that exists in the cosmos: 

1. it is completely transcendental or outside of it. 

2. it is completely present and infused everywhere in this cosmos.

Both, at the same time. 

Both 1 and 2 have two aspects that can be Known:  passive and active.

Transcendental, the passive is called ASAT.  This is universal dissolution back into The One.  This “Big Crunch” is called Pralaya.

Transcendental, the active is called SAT.  This is Being and the Sat (through the five Tan or Tanmatri principals it manifests in this cosmos) maintains Being.  “The One” 

The completely present and infused aspect, the passive is shown by the idea that matter (and energy) seem to make the things in the cosmos seem real, and yet when you try to look at matter, you see something that is being acted upon. Question: acted upon by What?  Answer: the Sat but this is now the Sat in the form of ATMA which means “Infused Dark-Breath” i.e., Black Flame.

The completely present and infused aspect, the active is ATMA.  The Atma has no qualities (like matter and energy do), but it brings about alteration in everything that exists, to different degrees.  Yet the Atma itself is unchanging because it is, in truth, THE SAT,  And it is the SAME ATMA in ALL living things.  “The All”

We reverse the active and passive in our doctrines (by that I mean the Pythagorean and non-Hindu Tantrik) to mean more at YANG and YIN – light (visible, seeable) and dark (hidden, invisible) – but the meanings are the same in both traditions.  (In the Pythagorean system, Atma is Pan meaning to pan,  the all.   Sat is Apeiron or to en, the one.)

The things or people (living) that are able to feel this in them are called “Brahman” and this means that “My ‘soul’ IS Brahma”.  Ergo: Abrahm means “NO SOUL” (Adamite)!!  This came to mean the name of a group of people much later on and it took on the aspect of a “racial type.”  Not so in the original doctrine at all.

Sanat-Kumara, in more detail, has five aspects – i.e., ways in which it can be seen to affect matter/energy.  These words are Vedic and Naga which is far older than Sanskrit.

Originally, whoever was a Brahman, was a Brahman.  Later on, this all became hereditary priesthoods and racial laws and etc.  Much later under the Suryavansa came.  And even much later than that, people who misunderstood the word Aryan came, and misunderstood all of this.

That Dark Force that is molding all of matter/energy is our Cosmocrator.  Also later, a concept of “hell” was put forth – apparently by people who felt as if life were hell.  Then the faith and salvation dogma crept in. Some whole groups of people just DO this because they FEEL this and it is the only thing they are capable of understanding.  Everything got changed into religion.  But the people who Know the doctrine simply by turning within – they keep it pure.

They also knew that matter was Atomic and said it, described it clearly, but that Kundalini or Atma is NON-atomic.  The Greeks did not stress this as much as the Vedics did.  The Greeks instead knew that Atomic (Demiurgos) is the thing that does sustain matter and keeps “That” which results in increased entropy from totally ripping everything to shreds, and they knew what would happen if you broke this force open:  the tetraktys would collapse.  Tetraktys is “image you are in.”

SAT AND TAN   by Tani Jantsang

From the Vedanta and earlier Naga writings. 

There is a Dark Force that Is. It is ONE and it is immutable reality. It is infused into ALL living things – the atma, the “breath.” It animates these living things manifesting as Will. It is One-Thing – therefore, no matter where it is, or what it is in, it is always One-Thing.

But the living things are multiform. No two are alike, and that is a LAW of our Cosmos which this Dark Force RULES as it PUSHES the Cosmos onto constant change, and at the same time consumes it, dissolves it. This is the Mystery of the Serpent that eats its own Tail. No matter what, the Darkness is always ONE. Some call it “none” because they have truly SEEN, but I’m sure the reader can understand One-Thing better than he would understand “none.”  

In pre-Sanskrit, Deva-Nagari language of Nagas, this is called SAT:

This Dark-One-Thing IS what animates living things. Scientifically, as regards things (matter/energy) – there is same exact amount of matter/energy in the universe now as there was 100 trillion years ago and as there will be 100 trillion years from now; the amount never increases or decreased but it constantly shifts and changes as if propelled on to constant change. Things get more complex but there is never more or less of the things (matter/energy).  Let’s focus on living things.  The living things come in many forms. Probably any form you can imagine, exists – somewhere, or at sometime. As such, these things are ALL inter-related — as if they too, are One. Death is only the dissolution of this animating One from a given life form. Then the flesh-form of the living thing goes through rapid change. It’s atomic or molecular structure falls apart. (Molecular – a living creature; atomic, a star like the sun).

To be able to look at a cat, for instance, and See that animating Will, that Darkness infused, the Atma — this is the most beautiful and awesome thing I can imagine. And to Know, “I am that too”. To look at a seed, and watch it become a tree. That growth, that Will to Become what it IS — that is the same Dark-One-Thing in the tree.

There is a chain, like a sequence to this all. One could call it a food chain if one could truly see  matter as it is moving through time – forming a weave, or a pattern like in cloth. Big fish eats little fish. Bird eats fish. Some animal eats the bird – and so on. Sometimes there is symbiosis and two distinct things merge to become another wholly other thing – like mitochondria evolved.  It might seem “violent” to some – but that is due to their Ignorance of the Laws of Nature. Each animal (and plant) in all of their multi-forms, IS what it IS, and that Dark-One-Thing infused into it, URGES IT to Will-to-Be WHAT IT IS and do what is innate for it to DO. They flow on a Cosmic Wheel that spins and never stops spinning. The Dark-One-Thing spins it, whirling. We experience this as Time. And we usually experience time as change.

Each of the all-different living creatures (and plants) have a Law of their OWN Nature. This Law is the result of how this Dark-One-Thing is “stretched” so that it is infused into their particular being-flesh-atoms. How it is infused, is called  TAN (as in Tantra).

1. The creature lets-go to its own nature and the FLOW of its own Being.

2. The creature KNOWS its own boundaries, it knows who and what it IS.

3. It is connected to its parents, who are connected to their parents, who are connected — all the way to the slime, and ultimately, all the way back to the ROOT before the Cosmos came into being.

4. The creature follows its own Nature without even thinking about it – it is automatic.

5. The creature is in-tune, at-peace with its own chakra-flow and each part of its own Being.

There is a 6th principle too, though it is not part of the Tan. It is connected to the Abyss, it is a defender, though it really seems more like a Child: Innocence. This Innocence is like a “sparkle in the Eye of the Great Dark” like a shining diamond child, metaphorically speaking.  ALL Black or LHP magicians KNOW this!  NONE would harm it! 

The disrespect for what another creature IS, is a violation of ALL principles of life. To hunt for food is normal. All animals do this as per a chain of life. But that is part of innate survival instinct. Disrespect means to NOT HONOR what another creature is. Or a human not respecting WHAT another human of another type IS. This disrespect is EVIL, it is like a war against the Great Darkness and it is thus, a war against the Self. The Dark Breath in that other person is the SAME Dark Breath that is in the offender. And, the Dark Breath CAN withdraw leaving a shell.

The turning of an animal, or a person, against himself, is a war against Innocence. And it is a One Way ticket into the Abyss, as the destroyer destroys HIMSELF. Christians and others who imagine there is a “battle” between the “light and the dark” have waged this war over and over and yet they SEARCH for Deity. They look for “a Light”. They do not realize that the Great Darkness IS THE LIGHT WHEN it is ANIMATING a living creature.  They seek the “light alone” and try to fend off the darkness. The Light can not exist alone: it is IN Darkness, within the Darkness from whence it came and into which it returns.  The Vajra or Logos comes INTO YOU from Darkness.  It whooshes up as kundalini through the chakras (nerve centers) and nourishes your entire Being.  It whooshes up and OUT – back into the Darkness from whence it came.  As this process continuously happens, without being blocked, the person flows on his path on the Wheel of Life. That kind of person is in tune.

It is this process and the Darkness, that dualists have turned their own backs on and waged a war on. When you turn your back on the Dark Breath, it withdraws. What’s left is a Klippoth or Preta – a thing with no Self. 

See articles at “Dark Doctrines,” under the section on Klippoths for more information about what Klippothic people DO. Klippoth is a Hebrew term. The Eastern term for that is Preta.

Note: You can find the terms Sat and Asat in the Columbia Encyclopedia, 1971, volume 21, page 6433 under “Vedanta.” You can also find “Sat” in the 1975 Encyclopedia Britannica, and from there find further references to this and similar large schools of thought in the Micropedia.

There are 3 major schools of Vedanta interpretation, this one is the NON DUALISTIC school of Sankara (a person) and it’s called the Advaita School. The Esoteric one is for those who Know. The exoteric dualistic ones are for the dummies who can’t know and who need “personal gods.” Tan, however, is a simple root word, as in Tantra, Tanmatri, etc. It is notably this Advaita School that physicists have said sounds more like quantum physics.