Results with Devipuram Maha Merus?

[Guest guest]

Hi Kartik:

 

Thanks for your response.

 

*** I am not a physicist so I dont know much about the various

analytical techniques used in the measure of energy. ... There is free

energy, which is easily measured by calorimetry and then there is

radiation which obviously has its own specifics ... [but] this seems

like a lot of hippie pseudo-science than the more mundane science I am

used to. ***

 

But this analysis is stuck solely on the sthula plane -- you're

confusing material energy with subtle energy. That's like dissecting a

human body and saying " Ah-ha, there are no physical chakras in here,

so I've proven *that's* bullshit. "

 

Likewise, subtle energy -- prana if you like -- was not discovered by

the rishis of yore by using calorimetry. And although you are free to

toss aside their findings in favor of Sir Isaac Newton and his heirs,

that does not necessarily mean that their revelations and teachings

are " hippie pseudo-science. "

 

*** DB, I think once again you are ignoring what it is I am trying to

express and concentrating on just isolated statements. ***

 

Compared to some of the off-board love letters I've been receiving,

your words are very kind. ;-) I am sorry if I've been ignoring and

misunderstanding important ideas. I will strive to do better!

 

*** There is no meaning to a object unless we associate a meaning to

it ***

 

You think so? Perhaps you are right! It is a great theory. I also read

somewhere that there is no God unless we believe in Her/Him/It.

According to some quantum physicists there are no objects at all

unless we perceive them.

 

More things in heaven and earth, Horatio!

 

DB

 

>

> Radhakrishnan J <jayaarshree

>

> Monday, 19 March, 2007 6:16:29 AM

> Re: Re: Results with Devipuram Maha Merus?

>

>

> Hi DB & Kartik

>

> You all are too techno-savvy in SV that for a person like me your

arguments appear endless logomachies.

>

> I can vouchsafe for onething. I have a close friend in Kumbhakonam

who is a hereditory Sthapati and a master in Rigveda, Shilpashastra

etc., One german who came to meet this sthapati had an instrument for

measuring bio-energy. Simple diagrams (in pencil on paper) of easy

chakras gave out energies and srichakra roughly sketched in pencil

gave a fantastic amount of energy. The Sthapati comes of an

accomplished Srividya-upasaka family.

>

> Merus and chakras do have their effect.

>

> Do pl continue your arguments and rejoinders -- mine was just a

commercial break.

>

> JR

>

[Guest guest]

I apologize for the broken links. Here are the tiny urls:

 

http://tinyurl.com/2s7cmh

 

http://tinyurl.com/37cj96

 

, " ganpra " <ganpra wrote:

>

> May be this is the " bio-energy " as it was refered to.

>

> http://www.transcendencedesign.com/cgi-

> bin/shop.pl/SID=1162144552.9436/page=yantra_meru_chakra.html

>

> Here is another scientific article (peer reviewed). I do not know

> much about the standard of the journal though.

>

> http://www.selfreferral.com/sriyantra/References/Kulaichev%

> 20control.pdf

[Guest guest]

Hi Willendorfer:

 

Just for clarification.

 

*** This sequence of posts is, in my judgement, a beautiful example of

what can happen when a person speaks his/her own truth and maintains

an open mind to hearing the truths of others. ***

 

It is a beautiful example of a lotus growing out of the mud.

Unfortunately there was little or no truth being spoken in that

particular thread, though that last entry you referenced was very

pretty and nice indeed.

 

*** Wanna_Be_Bhakta_of_the_Devi was feeling doubt and disappointment

about her decision to purchase this meru. ***

 

Wanna-be is a man, not a woman. He did not purchase a Meru, nor was he

at the Mahakumbaabhishekam at Devipuram, nor did he receive diksa from

Sri Amritananda. All of that was a pretense, apparently set up as an

excuse to attack the perceived commercialism of the Meru sales.

 

*** She spoke honestly about her feelings and judgements in this

group. ***

 

He is a frequent troll in this and many other Hinduism-related groups

and has joined and quit (or been kicked out of) this and other groups

many times, and under many different ID's. The most recent, " wanna_be "

ID has already left this group.

 

*** I applaud her willingness to say something potentially unpopular.

Even more, I applaud her willingness to reevaluate her judgements

after getting input from others. This is how spiritual growth happens,

isn't it? ***

 

All of these are lovely lessons indeed, but in this particular case

they were completely fabricated by this fellow. No matter, we can

learn moral lessons from fiction as well as non-fiction.

 

*** Some members, it seems to me, interpreted her initial comments as

an attack on the reputation of Guru Amritananda Natha, and got

defensive. ***

 

If you would include me among those members, you are quite right. And

I stand by my perceptions.

 

*** When I get " triggered " by someone else, I try to look at what my

reaction tells me about myself and my own insecurities. ***

 

Another excellent piece of advice, but I am too afraid to look! *lol*

Luckily, I received a sweet letter from Mahahradanatha just this

morning detailing my self and insecurities (as perceived by him) just

this morning. Would be happy to share it with you if it doesn't melt

my hard drive first.

 

*** As Guru Amritananda himself writes (in a somewhat different

context), " If you say killing a person is bad, then I say killing a

person's mind is also bad. "

 

You are correct about context -- it actually concerned the

performance of a meditative technique known as vasana kshayam.

 

This case was something entirely different, though you may find it

difficult to believe if you've never moderated a large group. FOr

example, you did not see the off-board letters we received from this

character for nearly 24 hours straight, half (the Western hemisphere

:-p) fielded by me, the other half (Eastern) by Nora, until she

finally did what I should have done a day earlier and gave him the

bum's rush.

 

On well, live and learn -- or in my case, live and never learn *lol*

 

Here's to the next round!

 

DB

[Guest guest]

Namaste DB,

 

I think I had mentioned the term " bio-energy " as being mumbo jumbo. GP those

were commercial sites no? Rishis had different objectives, they were inwardly

oriented to understanding the intangible, more permanent nature of their

persons. Scientists try to understand natural observation and to a degree

abstract logic. Lets cut this topic right there, I dont want to debase any more

stuff.

 

As far I am concerned with God... well it doesnt matter to some whether God

exists or not, since this world has a mixture of the religious type and also

their opposites. But why not put it this way, God is a meaningless term unless

we give it some meaning. The being that it is supposed to signify is not limited

to just that term, and that term itself is a device conceived by man as it is

part of a language.

Merus are man made and geared for humans, it is only by some intense begging and

grovelling does Devi grace it with her prasAda.

 

Bhagawati is Nitya Swarupa and responds to a variety of forms of worship, one

can worship her in the root of a bilva and She will respond. Others might want a

more sophisticated route and so they'd worship her in a Meru- You seem to think

that I am undermining the worship of the Meru. In fact I consider it to be a

very complicated article of worship and in order for one to actually proceed

with its worship there needs to be some notion of it being a symbol of Devi. How

can one transfer their bhakti to Devi via a Meru if the person doesnt know that

the Meru is somehow connected to Devi. If that knowledge isnt there then the

Meru is meaningless to such a person with respect to Devi Upasana...that is the

message. The Meru becomes meaningless to the person unless some form of meaning

is associated with it, I am not questioning the inner workings and powers of the

Meru; however even for argument's sake it did have some without worship, then

how would someone be capable of

appreciating it without that aforementioned knowledge, or coming to that type

of conclusion???

 

If Devi is Nitya Swarupa then why do people differ in their ideologies and

practices, there are so many acharas, so many bhavas and calibres of worship, as

there are names, forms and dhyanas. To rationalize this I came to a conclusion

that there is only One Maha Shakti and it without changing its own

quintessential nature, can manifest a variety of different responses to those

who choose to associate with her.

 

The Meru is simply a vehicle of associating with Devi, to concede to this you

must infact be aware of it having some connection with Devi. Now, what does that

not make sense? The term Devi or Lalita also are meaningless unless we associate

meaning to them- surely you are aware of mantra shastra that without the

Knowledge of the nature of the bijas, the yoginis that attend to Lalita will not

allow the practitioner to approach her.

 

When I was given total upadesha in TB I was told about the exact specifics of

her dhayana- She is always visualized with a jaTaH which is laced with beautiful

pearls. If you've seen high quality pearls, you'd know they can behave like

natural mirrors. The reasoning behind visualizing Devi in this manner is to

understand the concept that a variety of different people have their own

impressions about what she is and what her nature is, they just mirror their

impressions back to themselves as Bhagawati to a large extent fulfils all

desire. This is way differences in opinion does not suggest why one part HAS to

be wrong, in science it is a different story.

 

I dont doubt that having a Meru in one's home without doing proper worship to

it, might, it just might do some good. But without knowing that it is prasAda of

Devi how would someone be able to appreciate that and localize it to actually

being an effect generated by the Meru.

 

This is what I mean, by association and only by association do we give meaning

to objects, terms and other articles of worship. The nature of Narmadeshwara,

and Meru is that they respond to whoever is their care taker, when the

practitioner does prana pratistha it is their own pranas that they are extending

and connecting with these objects; at least for the short term. The intrinsic

nature of these objects might not change but how can a person be capable of

appreciating the full qualities of Meru as a manifestation of Bhagawati without

the knowledge it actually being such???????

 

I've repeated that one question over and over hope it sinks in

[Guest guest]

Namaste

 

I am sure I will be corrected if I am wrong however by the definition of what

Meru is, what you are saying is not applicable to a Meru? And if a Meru is not

just a mere object pe se then the AFFECTS of its power are perceivable in/on

even a person who doesn't know what it is. Its perceivable power is perhaps

avident to a person further along the path.

 

My 2 cents worth continues below...

 

 

, kartik gaurav <omkaaraya

wrote:

>

>

> I am not a physicist so I dont know much about the various analytical

techniques used in the measure of energy. However, this it the first time I've

head of " bio-energy " . There is free energy, which is easily measured by

calorimetry and then there is radiation which obviously has its own specifics

depending on the type of radiation one is interested in. So unless you explain

this, it seems like a lot of hippie pseudo-science than the more mundane science

I am used to. The term bioenergy itself is supposed to refer to renewable forms

of energy that can be used for sustainable devlopment [i.e. cow manure,

metabolic by products of living organisms, even photosynthesis is an example of

it] there is a generic term and can be used very loosely and has no real merit

in fundamental scientific theory- just in its application. I used

wikipedia to get an understanding of what this bioenergy; a very loose and vague

term at best.

[Guest guest]

, kartik gaurav <omkaaraya

wrote:

>

 

>

> I think I had mentioned the term " bio-energy " as being mumbo jumbo.

GP those were commercial sites no?

 

_______________________________

 

 

First one is commercial, but the 2nd one (scholarly, peer reviewed

article) is not.

 

I also read a looooooong word document, where the person had drawn

several figures of " spiritual significance " on vast areas of land.

The person had also drawn a ~ 1/4 mile wide and observed

(interviewing the local resident population on changes they felt and

also the atmospheric and other behavior) its effects on the

environment. It was not scientifically backed up, but an interesting

read.

 

Here is the part about 1/4 mile wide Sri Yantra in Oregon desert. It

is rather loooooooooooong.

______________________________

„¦ 1995-2003 Bill Witherspoon All rights reserved. [One can look up

the name of the author and find this article in full]

 

II 1990: Oregon Desert Sri Yantra (Fig. 3-6)

 

In the summer of 1990, a group of friends, one of my sons and I went

to a remote alkali lake bed in the high desert of southeast Oregon to

inscribe a large Sri Yantra in the earth. It was to contain a

central point large enough to live in. The site was chosen because

of its beauty and remoteness. Almost no one, except a few ranchers,

ever went there. Inscribing lines in the alkali surface would not

disturb any vegetation and it would be a transitory event, eventually

disappearing back into the surface through the natural action of wind

and the occasional water that floods the lake bed every few years.

 

The design was made without machines or modern tools except

binoculars and a simple hand plow. We used only ancient principles

of geometry and long wires and sharpened poles as tools. When

completed it was 1/4 mile across, covered over forty acres and

contained over thirteen miles of lines. The lines, plowed with an

old fashioned garden cultivator pulled by three crew members and

steered by the fourth, were about four inches deep with the hard

alkali crusted dirt cast to both sides of the furrow.

 

During construction, we were careful to minimize the disturbances to

the land. We chose to walk several miles daily from camp to the site

rather than use vehicles, and refrained from using other motorized

devices such as a tiller. We did not want to leave tracks or other

marks, not to preserve anonymity but out of respect for the purity of

the process.

 

 

Construction of the Sri Yantra took ten days to complete. As soon as

the last line of the design was plowed, heavy clouds began to collect

in the south. Within an hour, our valley was filled with high winds,

intense lightning strikes and about 1/2 inch of rain. The result of

this storm was that all traces and tracks from our working were

dissolved. Like a finished painting, it was as if the surface had

been varnished. Remarkably, the lightning and the rain were limited

only to the small valley where we were working, a fact that was the

source of much speculation by a nearby rancher who wanted the rain on

his land.

 

In the three weeks that followed, I lived in the nine-foot central

circle of the Sri Yantra. During that period and on several

occasions during the following years, other people and I observed

remarkable changes in the workings of Nature within the design and in

the valley where it was situated.

 

One of the more interesting subjective changes was a modification of

the ¡§feeling¡¨ within the valley. While a difficult parameter to

describe or measure, this change in feeling was noted by ranchers and

other people who have known the area for a long time. People

reported experiencing qualities of energetic peacefulness, harmony

with nature and enhanced intuition when they were in the design and

valley. Another influence was a radical change in the quality of

meditation that would repeatedly occur if individuals moved a few

feet out of the central circle into the innermost triangle of the

design or vice versa.

 

Changes in the environment were also observed. Within the design,

which had been inscribed in highly alkaline silt, incapable of

supporting any kind of vegetation, there were remarkable changes in

the direction of increased fertility.

 

Two years after construction, even though the lines were

disappearing, the structure of the soil had changed from a highly

compacted mixture of silt and salts to a loose, crumbly soil that

smelled and tasted more like normal soil. The surface of the soil

was also significantly changed. Instead of the flat, layered and

often cracked surface that had characterized the lake bed before

inscribing the Sri Yantra, the surface became ¡§rumpled;¡¨ formed into

a three dimensional configuration of regular ridges and valleys that

arranged themselves in the pattern of hexagonal close packing, much

like an egg carton. The pattern was caused by modification of the

surface soil into a physically expanded, more adhesive and resilient

material.

 

Both of the soil changes were due to an extraordinary proliferation

of soil microorganisms and the resulting increase in soil organic

matter. The soil changes were limited to the forty or so acres of

the design and were most pronounced in its center.

 

In other respects, the entire fifty square mile valley was

different. The ranchers noticed a continued increase in the valley¡¦s

rainfall. This was accompanied by increased vegetative growth, as

well as increased populations of several plants and three animals

species that were not previously common in the valley.

 

Because of these observations, I began to speculate about possible

mechanisms by which the geometric structures might bring about

change. The most interesting observation was that there appeared to

be an inverse correlation between the gradual disappearance of the

design as it melted back into the lakebed and the increase in the

presence or influence of the enlivened laws of Nature. Other

analogous situations seem to exist as in Homeopathy, where increasing

levels of dilution are said to represent or impart increasing levels

of strength. An even more striking parallel may exist with the

principal of Sangyama. Sangyama, as described by the Indian Rishi,

Patanjali, is a process in which the mind generates an impulse at the

deepest level of consciousness and then allows that impulse to settle

back into the field of pure undifferentiated consciousness from which

it had been drawn. The result of this process is the appearance of a

new impulse that has enormous power and direct support of fundamental

forces of Nature.

 

The construction of the Sri Yantra was also accompanied by other

events that gave rise to new understandings about how Nature might

operate. Going into the valley for the first time, I was driving the

converted bus and towing a pickup truck. We stopped and I got out to

open a barbed wire gate. Sitting on the gatepost was an adult golden

eagle. The eagle looked at me squarely, swished its tail back and

forth several times, dropped a tail feather and flew off. In the

next several weeks, I had occasion to go through the same gate many

times and there was no eagle. Then, on my homeward trip, as I passed

through the gate for the last time, a golden eagle was sitting on the

same gatepost. It waited for me to get out of the bus, looked at me

squarely, swished its tail, dropped another feather and flew off.

 

Back home, several weeks later, the National Guard discovered the Sri

Yantra and the media, not knowing its origins or implications,

created a greatly exaggerated hoopla. I was in a position of

deciding to speak publicly about the project or remain anonymous. In

order to clarify the rapidly growing misunderstandings, I decided to

speak publicly. Immediately upon making that decision, I walked

outside my rural Iowa home and looked up into the sky. Directly

above the house were fourteen circling bald eagles.

 

A year later, I had occasion to tell this story to a Vedic scholar.

He told me of a traditional yagya, or ceremony, infrequently

performed in India to honor the Divine Mother, which is considered to

have been successful only if it results in the appearance of an

eagle. Finally, these events, related to several Native American

elders and medicine people, elicited in-depth explanations of the

ways Nature communicates.

[Guest guest]

So I read bits of the journal articles, obviously those were more of a

mathematical appreciation of the complexity of Sri Chakra. I didnt understand

the majority of it, ah well; allow me to rant on:

 

 

I am, not against Shri Chakra- it would be very difficult to worship without it.

But what this argument was about was that one needs to understand that the Shri

Chakra is somehow associated with Devi before they can discern for themselves

and validate any possible effect that may be generated just by its mere presence

within one's home.

 

I never suggested the Shri Chakra is powerless, just that it is meaningless [its

power goes undefined, and unaccredited] without proper knowledge of it being a

symbol of Devi.

 

If for instance you hold a ore of pure gold in your hands [assuming its really

big] and you mistake it for pyrite and throw it back- well, you were just a

millionaire and well then you were devoid of it. Without knowledge and some

potential association with a Meru it is not possible to appreciate its effect as

one will not have the capacity to discern it from other variables in one's

environment.

 

I never questioned the intrinsic value of the Meru.

 

Back when I saw the brochure for the Meru sale at the Devi Puram site, I was a

little shocked at what I had read. It particular statement pricked me and well I

responded by completely disagreeing with that statement. I dont know who put it

in the brochure and it doesnt matter, I am not suggesting what was written is

wrong; but, I reserved the right to disagree.

For me personally the statement was completely false, but that is due to what I

believe is my training and background in Devi sadhana- surely we all need not

conform to one view in Sri Vidya and so I left it at that. I have no affiliation

with DB's parampara and it would be stupid of me to comment on a parampara that

I obviously dont belong to-what may work for them may just curse me to hell at

the end of day. It is Guru Kripa that propels a person in Sadhana as the vidya

they trasnsfer is the first true manifestation of Devi- so for anyone who

follows that particular recension of Sri Vidya its possibly acceptable to just

keep a Meru and not do ritualistic worship to it. I dont know. I just found that

one statement to be strange and that is just a personal opinion, I am not out

there to prove or debase any notion, person, idea or practice.

 

One of the earlier posts of mine got edited by DB (possibly) because I think

someone thought I was ridiculing that particular statement. I just found it

strange and was expressing my perception of it using a very lame example-

apologies for any offence but that was my impression!

 

 

 

ganpra <ganpra

 

Tuesday, 20 March, 2007 9:54:44 PM

Re: Results with Devipuram Maha Merus?

 

 

 

 

 

 

 

 

 

 

 

 

 

, kartik gaurav <omkaaraya@.

...>

 

wrote:

 

>

 

 

 

>

 

> I think I had mentioned the term " bio-energy " as being mumbo jumbo.

 

GP those were commercial sites no?

 

 

 

____________ _________ _________ _

 

 

 

First one is commercial, but the 2nd one (scholarly, peer reviewed

 

article) is not.

 

 

 

I also read a looooooong word document, where the person had drawn

 

several figures of " spiritual significance " on vast areas of land.

 

The person had also drawn a ~ 1/4 mile wide and observed

 

(interviewing the local resident population on changes they felt and

 

also the atmospheric and other behavior) its effects on the

 

environment. It was not scientifically backed up, but an interesting

 

read.

 

 

 

Here is the part about 1/4 mile wide Sri Yantra in Oregon desert. It

 

is rather loooooooooooong.

 

____________ _________ _________

 

„¦ 1995-2003 Bill Witherspoon All rights reserved. [One can look up

 

the name of the author and find this article in full]

 

 

 

II 1990: Oregon Desert Sri Yantra (Fig. 3-6)

 

 

 

In the summer of 1990, a group of friends, one of my sons and I went

 

to a remote alkali lake bed in the high desert of southeast Oregon to

 

inscribe a large Sri Yantra in the earth. It was to contain a

 

central point large enough to live in. The site was chosen because

 

of its beauty and remoteness. Almost no one, except a few ranchers,

 

ever went there. Inscribing lines in the alkali surface would not

 

disturb any vegetation and it would be a transitory event, eventually

 

disappearing back into the surface through the natural action of wind

 

and the occasional water that floods the lake bed every few years.

 

 

 

The design was made without machines or modern tools except

 

binoculars and a simple hand plow. We used only ancient principles

 

of geometry and long wires and sharpened poles as tools. When

 

completed it was 1/4 mile across, covered over forty acres and

 

contained over thirteen miles of lines. The lines, plowed with an

 

old fashioned garden cultivator pulled by three crew members and

 

steered by the fourth, were about four inches deep with the hard

 

alkali crusted dirt cast to both sides of the furrow.

 

 

 

During construction, we were careful to minimize the disturbances to

 

the land. We chose to walk several miles daily from camp to the site

 

rather than use vehicles, and refrained from using other motorized

 

devices such as a tiller. We did not want to leave tracks or other

 

marks, not to preserve anonymity but out of respect for the purity of

 

the process.

 

 

 

Construction of the Sri Yantra took ten days to complete. As soon as

 

the last line of the design was plowed, heavy clouds began to collect

 

in the south. Within an hour, our valley was filled with high winds,

 

intense lightning strikes and about 1/2 inch of rain. The result of

 

this storm was that all traces and tracks from our working were

 

dissolved. Like a finished painting, it was as if the surface had

 

been varnished. Remarkably, the lightning and the rain were limited

 

only to the small valley where we were working, a fact that was the

 

source of much speculation by a nearby rancher who wanted the rain on

 

his land.

 

 

 

In the three weeks that followed, I lived in the nine-foot central

 

circle of the Sri Yantra. During that period and on several

 

occasions during the following years, other people and I observed

 

remarkable changes in the workings of Nature within the design and in

 

the valley where it was situated.

 

 

 

One of the more interesting subjective changes was a modification of

 

the ¡§feeling¡¨ within the valley. While a difficult parameter to

 

describe or measure, this change in feeling was noted by ranchers and

 

other people who have known the area for a long time. People

 

reported experiencing qualities of energetic peacefulness, harmony

 

with nature and enhanced intuition when they were in the design and

 

valley. Another influence was a radical change in the quality of

 

meditation that would repeatedly occur if individuals moved a few

 

feet out of the central circle into the innermost triangle of the

 

design or vice versa.

 

 

 

Changes in the environment were also observed. Within the design,

 

which had been inscribed in highly alkaline silt, incapable of

 

supporting any kind of vegetation, there were remarkable changes in

 

the direction of increased fertility.

 

 

 

Two years after construction, even though the lines were

 

disappearing, the structure of the soil had changed from a highly

 

compacted mixture of silt and salts to a loose, crumbly soil that

 

smelled and tasted more like normal soil. The surface of the soil

 

was also significantly changed. Instead of the flat, layered and

 

often cracked surface that had characterized the lake bed before

 

inscribing the Sri Yantra, the surface became ¡§rumpled;¡¨ formed into

 

a three dimensional configuration of regular ridges and valleys that

 

arranged themselves in the pattern of hexagonal close packing, much

 

like an egg carton. The pattern was caused by modification of the

 

surface soil into a physically expanded, more adhesive and resilient

 

material.

 

 

 

Both of the soil changes were due to an extraordinary proliferation

 

of soil microorganisms and the resulting increase in soil organic

 

matter. The soil changes were limited to the forty or so acres of

 

the design and were most pronounced in its center.

 

 

 

In other respects, the entire fifty square mile valley was

 

different. The ranchers noticed a continued increase in the valley¡¦s

 

rainfall. This was accompanied by increased vegetative growth, as

 

well as increased populations of several plants and three animals

 

species that were not previously common in the valley.

 

 

 

Because of these observations, I began to speculate about possible

 

mechanisms by which the geometric structures might bring about

 

change. The most interesting observation was that there appeared to

 

be an inverse correlation between the gradual disappearance of the

 

design as it melted back into the lakebed and the increase in the

 

presence or influence of the enlivened laws of Nature. Other

 

analogous situations seem to exist as in Homeopathy, where increasing

 

levels of dilution are said to represent or impart increasing levels

 

of strength. An even more striking parallel may exist with the

 

principal of Sangyama. Sangyama, as described by the Indian Rishi,

 

Patanjali, is a process in which the mind generates an impulse at the

 

deepest level of consciousness and then allows that impulse to settle

 

back into the field of pure undifferentiated consciousness from which

 

it had been drawn. The result of this process is the appearance of a

 

new impulse that has enormous power and direct support of fundamental

 

forces of Nature.

 

 

 

The construction of the Sri Yantra was also accompanied by other

 

events that gave rise to new understandings about how Nature might

 

operate. Going into the valley for the first time, I was driving the

 

converted bus and towing a pickup truck. We stopped and I got out to

 

open a barbed wire gate. Sitting on the gatepost was an adult golden

 

eagle. The eagle looked at me squarely, swished its tail back and

 

forth several times, dropped a tail feather and flew off. In the

 

next several weeks, I had occasion to go through the same gate many

 

times and there was no eagle. Then, on my homeward trip, as I passed

 

through the gate for the last time, a golden eagle was sitting on the

 

same gatepost. It waited for me to get out of the bus, looked at me

 

squarely, swished its tail, dropped another feather and flew off.

 

 

 

Back home, several weeks later, the National Guard discovered the Sri

 

Yantra and the media, not knowing its origins or implications,

 

created a greatly exaggerated hoopla. I was in a position of

 

deciding to speak publicly about the project or remain anonymous. In

 

order to clarify the rapidly growing misunderstandings, I decided to

 

speak publicly. Immediately upon making that decision, I walked

 

outside my rural Iowa home and looked up into the sky. Directly

 

above the house were fourteen circling bald eagles.

 

 

 

A year later, I had occasion to tell this story to a Vedic scholar.

 

He told me of a traditional yagya, or ceremony, infrequently

 

performed in India to honor the Divine Mother, which is considered to

 

have been successful only if it results in the appearance of an

 

eagle. Finally, these events, related to several Native American

 

elders and medicine people, elicited in-depth explanations of the

 

ways Nature communicates.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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[Guest guest]

This is not about Maha Meru. I am very happy to find in Sri Kartik Gaurav either

a fellow Geologist or some one who has some association with Geological

Sciences. I just want to add that Fool's Gold is a synonym for Iron Pyrite.

There were many who used to mistake it for gold until the techniques of gold

assaying and other identification techniques developed and it became easier to

distinguish gold from pyrite.

 

kartik gaurav <omkaaraya wrote: So I read bits of the

journal articles, obviously those were more of a mathematical appreciation of

the complexity of Sri Chakra. I didnt understand the majority of it, ah well;

allow me to rant on:

 

I am, not against Shri Chakra- it would be very difficult to worship without it.

But what this argument was about was that one needs to understand that the Shri

Chakra is somehow associated with Devi before they can discern for themselves

and validate any possible effect that may be generated just by its mere presence

within one's home.

 

I never suggested the Shri Chakra is powerless, just that it is meaningless [its

power goes undefined, and unaccredited] without proper knowledge of it being a

symbol of Devi.

 

If for instance you hold a ore of pure gold in your hands [assuming its really

big] and you mistake it for pyrite and throw it back- well, you were just a

millionaire and well then you were devoid of it. Without knowledge and some

potential association with a Meru it is not possible to appreciate its effect as

one will not have the capacity to discern it from other variables in one's

environment.

 

I never questioned the intrinsic value of the Meru.

 

Back when I saw the brochure for the Meru sale at the Devi Puram site, I was a

little shocked at what I had read. It particular statement pricked me and well I

responded by completely disagreeing with that statement. I dont know who put it

in the brochure and it doesnt matter, I am not suggesting what was written is

wrong; but, I reserved the right to disagree.

For me personally the statement was completely false, but that is due to what I

believe is my training and background in Devi sadhana- surely we all need not

conform to one view in Sri Vidya and so I left it at that. I have no affiliation

with DB's parampara and it would be stupid of me to comment on a parampara that

I obviously dont belong to-what may work for them may just curse me to hell at

the end of day. It is Guru Kripa that propels a person in Sadhana as the vidya

they trasnsfer is the first true manifestation of Devi- so for anyone who

follows that particular recension of Sri Vidya its possibly acceptable to just

keep a Meru and not do ritualistic worship to it. I dont know. I just found that

one statement to be strange and that is just a personal opinion, I am not out

there to prove or debase any notion, person, idea or practice.

 

One of the earlier posts of mine got edited by DB (possibly) because I think

someone thought I was ridiculing that particular statement. I just found it

strange and was expressing my perception of it using a very lame example-

apologies for any offence but that was my impression!

 

 

ganpra <ganpra

 

Tuesday, 20 March, 2007 9:54:44 PM

Re: Results with Devipuram Maha Merus?

 

, kartik gaurav <omkaaraya@. ..>

 

wrote:

 

>

 

>

 

> I think I had mentioned the term " bio-energy " as being mumbo jumbo.

 

GP those were commercial sites no?

 

____________ _________ _________ _

 

First one is commercial, but the 2nd one (scholarly, peer reviewed

 

article) is not.

 

I also read a looooooong word document, where the person had drawn

 

several figures of " spiritual significance " on vast areas of land.

 

The person had also drawn a ~ 1/4 mile wide and observed

 

(interviewing the local resident population on changes they felt and

 

also the atmospheric and other behavior) its effects on the

 

environment. It was not scientifically backed up, but an interesting

 

read.

 

Here is the part about 1/4 mile wide Sri Yantra in Oregon desert. It

 

is rather loooooooooooong.

 

____________ _________ _________

 

„¦ 1995-2003 Bill Witherspoon All rights reserved. [One can look up

 

the name of the author and find this article in full]

 

II 1990: Oregon Desert Sri Yantra (Fig. 3-6)

 

In the summer of 1990, a group of friends, one of my sons and I went

 

to a remote alkali lake bed in the high desert of southeast Oregon to

 

inscribe a large Sri Yantra in the earth. It was to contain a

 

central point large enough to live in. The site was chosen because

 

of its beauty and remoteness. Almost no one, except a few ranchers,

 

ever went there. Inscribing lines in the alkali surface would not

 

disturb any vegetation and it would be a transitory event, eventually

 

disappearing back into the surface through the natural action of wind

 

and the occasional water that floods the lake bed every few years.

 

The design was made without machines or modern tools except

 

binoculars and a simple hand plow. We used only ancient principles

 

of geometry and long wires and sharpened poles as tools. When

 

completed it was 1/4 mile across, covered over forty acres and

 

contained over thirteen miles of lines. The lines, plowed with an

 

old fashioned garden cultivator pulled by three crew members and

 

steered by the fourth, were about four inches deep with the hard

 

alkali crusted dirt cast to both sides of the furrow.

 

During construction, we were careful to minimize the disturbances to

 

the land. We chose to walk several miles daily from camp to the site

 

rather than use vehicles, and refrained from using other motorized

 

devices such as a tiller. We did not want to leave tracks or other

 

marks, not to preserve anonymity but out of respect for the purity of

 

the process.

 

Construction of the Sri Yantra took ten days to complete. As soon as

 

the last line of the design was plowed, heavy clouds began to collect

 

in the south. Within an hour, our valley was filled with high winds,

 

intense lightning strikes and about 1/2 inch of rain. The result of

 

this storm was that all traces and tracks from our working were

 

dissolved. Like a finished painting, it was as if the surface had

 

been varnished. Remarkably, the lightning and the rain were limited

 

only to the small valley where we were working, a fact that was the

 

source of much speculation by a nearby rancher who wanted the rain on

 

his land.

 

In the three weeks that followed, I lived in the nine-foot central

 

circle of the Sri Yantra. During that period and on several

 

occasions during the following years, other people and I observed

 

remarkable changes in the workings of Nature within the design and in

 

the valley where it was situated.

 

One of the more interesting subjective changes was a modification of

 

the ¡§feeling¡¨ within the valley. While a difficult parameter to

 

describe or measure, this change in feeling was noted by ranchers and

 

other people who have known the area for a long time. People

 

reported experiencing qualities of energetic peacefulness, harmony

 

with nature and enhanced intuition when they were in the design and

 

valley. Another influence was a radical change in the quality of

 

meditation that would repeatedly occur if individuals moved a few

 

feet out of the central circle into the innermost triangle of the

 

design or vice versa.

 

Changes in the environment were also observed. Within the design,

 

which had been inscribed in highly alkaline silt, incapable of

 

supporting any kind of vegetation, there were remarkable changes in

 

the direction of increased fertility.

 

Two years after construction, even though the lines were

 

disappearing, the structure of the soil had changed from a highly

 

compacted mixture of silt and salts to a loose, crumbly soil that

 

smelled and tasted more like normal soil. The surface of the soil

 

was also significantly changed. Instead of the flat, layered and

 

often cracked surface that had characterized the lake bed before

 

inscribing the Sri Yantra, the surface became ¡§rumpled;¡¨ formed into

 

a three dimensional configuration of regular ridges and valleys that

 

arranged themselves in the pattern of hexagonal close packing, much

 

like an egg carton. The pattern was caused by modification of the

 

surface soil into a physically expanded, more adhesive and resilient

 

material.

 

Both of the soil changes were due to an extraordinary proliferation

 

of soil microorganisms and the resulting increase in soil organic

 

matter. The soil changes were limited to the forty or so acres of

 

the design and were most pronounced in its center.

 

In other respects, the entire fifty square mile valley was

 

different. The ranchers noticed a continued increase in the valley¡¦s

 

rainfall. This was accompanied by increased vegetative growth, as

 

well as increased populations of several plants and three animals

 

species that were not previously common in the valley.

 

Because of these observations, I began to speculate about possible

 

mechanisms by which the geometric structures might bring about

 

change. The most interesting observation was that there appeared to

 

be an inverse correlation between the gradual disappearance of the

 

design as it melted back into the lakebed and the increase in the

 

presence or influence of the enlivened laws of Nature. Other

 

analogous situations seem to exist as in Homeopathy, where increasing

 

levels of dilution are said to represent or impart increasing levels

 

of strength. An even more striking parallel may exist with the

 

principal of Sangyama. Sangyama, as described by the Indian Rishi,

 

Patanjali, is a process in which the mind generates an impulse at the

 

deepest level of consciousness and then allows that impulse to settle

 

back into the field of pure undifferentiated consciousness from which

 

it had been drawn. The result of this process is the appearance of a

 

new impulse that has enormous power and direct support of fundamental

 

forces of Nature.

 

The construction of the Sri Yantra was also accompanied by other

 

events that gave rise to new understandings about how Nature might

 

operate. Going into the valley for the first time, I was driving the

 

converted bus and towing a pickup truck. We stopped and I got out to

 

open a barbed wire gate. Sitting on the gatepost was an adult golden

 

eagle. The eagle looked at me squarely, swished its tail back and

 

forth several times, dropped a tail feather and flew off. In the

 

next several weeks, I had occasion to go through the same gate many

 

times and there was no eagle. Then, on my homeward trip, as I passed

 

through the gate for the last time, a golden eagle was sitting on the

 

same gatepost. It waited for me to get out of the bus, looked at me

 

squarely, swished its tail, dropped another feather and flew off.

 

Back home, several weeks later, the National Guard discovered the Sri

 

Yantra and the media, not knowing its origins or implications,

 

created a greatly exaggerated hoopla. I was in a position of

 

deciding to speak publicly about the project or remain anonymous. In

 

order to clarify the rapidly growing misunderstandings, I decided to

 

speak publicly. Immediately upon making that decision, I walked

 

outside my rural Iowa home and looked up into the sky. Directly

 

above the house were fourteen circling bald eagles.

 

A year later, I had occasion to tell this story to a Vedic scholar.

 

He told me of a traditional yagya, or ceremony, infrequently

 

performed in India to honor the Divine Mother, which is considered to

 

have been successful only if it results in the appearance of an

 

eagle. Finally, these events, related to several Native American

 

elders and medicine people, elicited in-depth explanations of the

 

ways Nature communicates.

 

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[Guest guest]

Devi_B: Wanna-be is a man, not a woman. He did not purchase a Meru, nor was

he

at the Mahakumbaabhishekam at Devipuram, nor did he receive diksa from

Sri Amritananda. All of that was a pretense, apparently set up as an

excuse to attack the perceived commercialism of the Meru sales.

 

Lhuny: I was taken in because I wanted to be there, chatting with Guruji and

getting abhishekam. What a great experience that would have been for

someone. I do plan to go to Devipuram for next Mahashivaratri however. I

am still waiting on my small Meru. That's what I thought the original

poster was noting, that they haven't either been mailed or they are taking a

long time. But it's okay as I donated not for the meru but to be a small

part of the Mahakumbhabhishekam.

 

At any rate, there's a place for trolls - in the earth. (JK )

[Guest guest]

Well since all things are possible under the sun, some will find dirty gold

and appreciate it, and others will hold a meru chakra and think of Devi

quite spontaneously. Also, these symbols are gifts of rememberance, and

their mere locale is a reminder even if one is not in the state of mind to

be reminded. A yantra is the energy form of the devata. Thus one benefits if

merely from sight alone, as there is no separation between oneself and the

Mother ever. Maybe the intellectual aspects won't come, but sometimes one

sees a symbol and then later it makes a connection. So all things are

possible.

 

 

 

 

I never suggested the Shri Chakra is powerless, just that it is meaningless

[its power goes undefined, and unaccredited] without proper knowledge of it

being a symbol of Devi.

 

If for instance you hold a ore of pure gold in your hands [assuming its

really big] and you mistake it for pyrite and throw it back- well, you were

just a millionaire and well then you were devoid of it. Without knowledge

and some potential association with a Meru it is not possible to appreciate

its effect as one will not have the capacity to discern it from other

variables in one's environment.

 

I never questioned the intrinsic value of the Meru.

 

----Actually you are questioning the 'intrinsic' value just not the

'ultimate' value.

[Guest guest]

, " Devi Bhakta " <devi_bhakta

wrote:

" ...Luckily, I received a sweet letter from Mahahradanatha just this

morning detailing my self and insecurities (as perceived by him) just

this morning. Would be happy to share it with you if it doesn't melt

my hard drive first. " >

 

DB, flaws? I'm shocked. ;-} How can something sweet melt your hard

drive? I'm popping in to wish you a Happy Equinox. The Goddess arises,

the land will flower.

 

Blessings,

 

pr

[Guest guest]

Dear all:

I have a naggng suspecion that someone is using the account of an Indian

Gentleman who has been banned by his Guru from using ANY mantra to create

confusion and unnecessary debate in this group.

As someone said it may very well be a " she " . A dear old frend.

B the way I am very happy to announce that the person has ecided that DB is my

deciple!! woweeeeeeeeeeeeee I am a Gooroooooooo now!! (I would have been reall

honoed if B were my eile). Bu nfortunatly Amritananda Natha initted him.

Do you guys think I should protest to Amrita??*smile*

 

 

 

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