Fire Sacrifices

by Jagannatha Tirtha das

Since the days of our forebears fire has been a medium to reach the "gods".

In various cultures all over the world the Fire Ritual has enabled man to focus

his attention by the performance of ritualistic ceremonials to approach and make

requests of God.

...

In many people who perform these rituals, even for the first time get a distinct

feeling thast they have indeed performed them before, that it is natural to the

soul and pleasing.

These rituals ancient as they are, are not designed to artifially take one back

into the past. Instead what is happening is a linking of the present to an

eternal realm through symbolic gesture and intent. In other words the ritual is

a mere vehicle to carry our message or desire to the Supreme Lord the rightful

proprioter of all sacrifice. In this way the intent is more important than the

ritual itself.

In India today the Diwali festival - Festival of Light is celebrated with great

pomp throughout the length and breadth of the country. On the Darkmoon night (

Amavasya ) in the wintery month of Kartik (October-november - northern

hemisphere) everyone comes together to celebrate a multitude of local tradition

( gauna ), national New Year's Festivities, and religious devotion of when Lord

Rama returned from Lankha to Ayodhya to end the khandhas of the classic

Ramayana. All the people were so pleased to see Rama return from exile, that on

this dark-moon night everyone welcomed Him with burning torches and lamps out of

devotion. So to this day the residents of Bharat at home or away honour this

rite.

(Diwali Festival 10th October. 1968, p.549., Letter from Srila Prabhupada to

Hamsadutta dasa written from Seattle., Vol 1.) "Diwali ceremony can be observed

in the temple by illuminating 100's of candles, indifferent parts of the temple,

and offering a special Prasad to the Deity. This ceremony was observed by the

inhabitants of Ayodhya, the Kingdom of Lord Ramachandra, while Lord Ramachandra

was out of His Kingdom due to His 14 years banishment by the order of His

father. His younger step-brother Bharat, took charge f the Kingdom and the day

on which Lord Ramachandra took back the charge again from Hisbrother, and seated

on the throne, this is observed as Diwali, and Deepabali. Deepabali means the

same thing - Deepa means candles, and bali means numerous. When numerous candles

are lighted it is called Deepabali. In India, this Deepavali function is

celebrated in a special auspicious occassion. This Deepabali function can be

observed on 21st October 1968, and Prasad can be distributed on 22nd October,

during daytime, which is known as Govardhan Puja and Annakuta Ceremony. In

India, in all Vaishnava temples, this ceremony is observed and 100's of people

are given prasadam according to the capacity of the temple. So I understand that

last year the Deepabali ceremony was held in the temple, and there was

collection of $130.00. So you can do the needful."

Today similar devotion is experienced in every home, and temple at that time of

year.

The Fire Sacrifice or Yajna ( Homan ) is yet another symbolic medium through

which men of devotion and purpose make their expresionism felt, and direct their

devotions to God.

Homa or offering of oblations into fire is characterisitc of the vedic rituals.

It is the vedic method of worshipping Vishnu. The Lord is worshipped by

offering ghee, grains, flowers, spices and fruits into fire, which acts as the

mouth or consuming agent which carries the offering to Vishnu. The offering is

accompanied by Vedic mantras which address the Lord in a specific form and carry

a specific request.

A Fire Yajna by HH Jayapataka Swami in Brisbane, Australia

The main difference between a sanga or gathering and a ritual is the fact that

rituals follow a set methodology to attain a set goal, and goes beyond a sharing

of ideas or activity. Rites create a sacred space where the place becomes a

catalyst to invoke personal transformations, by invoking the presence of the

Lord. Furthermore a sacred ritual follows a set series of steps that

distinguises it from other gathering. Usually the steps are coming down from

guru to disciple with sometimes an added flavour of local traditions. Following

the method of the previous sadhakas/adherants in an approved line of teaching

and practice enables one to activate the energy of the Yajnapati safely.

After examining many different schools of ritualists (Vedic - smarta,

Pancharatrik, Vaman, Tantrik, Pagan - Druid, Wiccan, Christian, Maori, etc.)

I've concluded that the methodology is very much the same or similar, even

though practices or aims may be slightly different. Another thing I noted was

that within the structures of the system, there was/is a great deal of

flexibility to allow for self expression and creative personal visualisation.

Such rituals are powerful because they involve the totality of your being. Prior

to the ritual so many things/items have to be procured to offer. During the

ritual you not only operate with your conscious mind by accepting the

organisation presentation of the ceremonial, the declaration/sankalpam, but it

also determines one's intent, and carries that deep into the core of one's being

past the discriminative mind into the realm some call the sub-conscious which is

linked with its Lord Paramatma - the Supersoul.

The way one thinks and acts in a ritual such as we are presenting imprints deep

into the Atma to create habitual paterns much like autoresponse mechanisms.

Through association and memory (which is likened to an extension of the

association) one repeatedly imprints on one until one becomes of fixed

conclusion that the practices work. After such conviction is fixed one can

easily discriminate between matter and spirit and take the benefit and

benediction of the spirit.

These repartitions then become habitual, the practices of which become known as

behaviour, that establish/re-establish our character. Therefore such rituals are

not only fruit giving, but thereputic in all regards, when practiced properly.

The sub-conscious being may or may not know what all of the symbology means,

even though I generally take time to make the yajuman as comfortable with it all

as possible. For symbology is empowered with subtle communicative images that

external bodily felt experiences and emotions often do not pick up on.

Srila Baladev Vidyabhushana confirms this in his Govinda Bhasya as follows:

"As for the various fruitive results, such as the attainment of rain, a son, or

residing in a celestial material planet, that are offered to the followers of

the karma-kanda rituals in the Vedas. These benefits are offered to attract the

minds of ordinary men. When ordinary men see that these material benefits are

actually attained by performing Vedic rituals, they become attracted to study

the Vedas. By studying the Vedas they become able to discriminate between what

is temporary and what is eternal. In this way they gradually become averse to

the temporary things of this world and they come to hanker after Brahman. In

this way it may be understood that all the parts of the Vedas describe the

Supreme Personality of Godhead.

Vedic rituals bring material benefits as a result only when the performer of

the ritual is filled with material desire. If the performer is materially

desireless, then he does not gain a material result, but rather the result he

obtains is purification of the heart and the manifestation of spiritual

knowledge. Therefore the meaning of the verse 'tam etam vedanuvacanena brahman

vividisanti', 'brahmanas study the Veda to understand the Supreme Personality of

Godhead'(Brhad Aranyaka Upanishad 4:4:22.) is that in the Vedic rituals when one

is required to worship a particular deva, one does so as a limb or

representative of the Supreme Personality of Godhead, and thus by worshipping

them one is actually worshiping the Supreme Lord, the result being that one

gradually becomes pure in heart and awake with spiritual knowledge."(Baladev

Vidyabhushana. Govinda Bhasya commentary on Vedanta Sutra 1:4:4. Adhkarana sutra

4.)

Personaly i'm more inclined toward the rhyme and intent of the presentation of

the meanings of the mantras than just repitition of endless Vedic mantras or

incantations. My purpose is to capture the emotion behind the ceremony, the

intent - that which we are philosophically transforning into a symbolic

practice.

No matter how powerful the mantra, if one doesn't either understand it, or

recites it without attention, one will not gain the full benefit of the

excersise. The mantra may still get through if it is understood through clear

explaination.

The exception to this rule is the great mantra for deliverance, the Hare Krsna

maha mantra. Therefore we follow the instructions of the great spiritual

teachers and practioners of yore and include this mantra in the beginning,

middle and end of the ceremonies. But even with this mantra it is highly

recommended that one chant it like a baby crying for its mother - with

desperation and great attention to receive it. Thus knowing that the process or

the mantra is the only solace for the achievement of your goal.

Let us look at some of the functionary symbology through implements used in our

rites of passage.

Mandapa - Shala - House:

This is the place where the fire pit should be situated and where the ceremonies

will take place. It should be free of impurities and cleansed with cow dung and

water, covered with a canopy; and decorated with leaves of auspicious trees (

such as mango ), with banana trunks, garlands, water pots in the eight

directions, flags, and designs on the floor. It represents to focal point, the

home, the temple, etc.

The Kunda - Sacrificial Hearth:

The fire is generally established in a square pit measuring one hasta and one

musti on each side. The pit may be surrounded by one or three stepped walls.

It should be situated in a place which is free from hair, bones or any impure

item. If a kunda cannot be constructed one can perform the homa on an area of

sand of the same dimensions (sthandila). The kund or pith (pit) is also

sometimes refered to as the Vedi - altar.

According to the kind of sacrifice that one is performing the shape of the

sthandila (area of the vedi) may differ:

SQUARE ALL PURPOSES.

5 - SIDED FOR CONTROLLING YAKSAS AND WANTEN WOMEN.

6 - SIDED IMMOBILIZING AN ENEMY - ISTAMBHAN.

7 - SIDED TO CREATE DELLUSION - UCHCHATAN.

8 - SIDED FOR KILLING - MARAN.

9 - SIDED CAUSING DIFFERENCES IN A PARTY - VIDWESHAN.

10 - SIDED WORSHIPPING THE FORE FATHERS.

11 - SIDED TO APPROACH BRAHMA OR THE DEVAS.

12 - SIDED TO ATTAIN THE DARSHAN OF SRI HARI.

LOTUS FOR NOURISHMENT ( CHID IN THE WOMB ETC.).

HEART TO OBTAIN A VIRGIN - MOHAN / VASHI KARAN.

TRIANGULAR TO LAY UP TREASURE AND KILLING.

SEMI CIRCLE RUINATION OF AN ENEMY - UCHCHATAN.

ROUND TO ATTAIN PEACE - SHANTI.

KARMANAS - Activities mentioned in the Vedic literatures.

1/. SHANTI - PERFORMED WITHOUT DESIRE FOR FRUITIVE GAINS.

THAT FREE ONE FROM FEAR, ILLUSION, WORLDLY TROUBLE, DISEASE.

2/. ISTAMBHAN - STOPS THE MOVEMENTS OF AN ENEMY, OR ANY OBJECTS,

PARALYZING, ETC.

3/. MOHAN - MESMERISM / HYPNOTISM, USED TO ATTRACT A WOMAN , ANIMAL,ETC.

4/. UCHCHATAN - CREATES UNCERTAINTY, DOUBT, FEAR, DELLUSION, IN A PARTY.

5/. VASHI KARAN - MANTRA USED TO CONTROL SOMEONE.

6/. AKARSHAN - MANTRAS TO ATTRACT SOMEONE LIVING AT DISTANT PLACES.

7/. JRAMBHAN - TO CHANGE SOMEONES BEHAVIOURAL PATTERNS.

8/. MARAN - TO BRING ABOUT THE DEATH OF ANOTHER.

9/. VIDWESHAN - CREATES ANGER, HATRED, FIGHTING, JEALOUSY, DISAGEEMENTS, AN

OR AGRESSION IN TWO PARTIES.

10/. PUSHTI - TO INCREASE ONES OWN, OR ANOTHERS WEALTH, NAME, FAME,

GOODWILL, SOCIAL STATUS, OR POWER, PAUSTIKA.

11/. RASAYAN -TO MAKE POTIONS, AND MEDICINES IN THE TANTRIC METHODOLOGY.

12/. KAVACHAS - THE MAKING OF MYSTIC SHEILDS AND ARMOUR. SOMETIMES MADE

OF COMBINATIONS OF METALS, SILKEN THREADS, AND OTHER ITEMS.

13/. INDERJAL- TO DEAL WITH CORRUPT PRACTICES BY WORSHIPPING LORD INDRA.

14/. PATT - YANTRAS THAT ARE WRITTEN ON CLOTH AND ARE THEN WORN AT A

PRESCRIBED TIME TO ACHEIVE A SAID PURPOSE.

15/. LAPEN - VARIOUS KINDS OF TILAKS THAT ARE WORN TO GAIN SOMETHING.

16/. ANJAN - SPECIAL CORRILIUM PLACED ON THE EYES, AFTER PURIFYING THEM.

17/. PICHCHHAK- THIS IS THE PROCESS OF EXORCISM FOR VARIOUS PURPOSES.

THIS INCLUDES DISEASES. SOME OF THE METHODS INCLUDE GIVING A PUFF,

BLOWING ON A VICTIM, SPRINKLING WATER, TO PUT ASH ON THE BODY.

18/. FIXING NAILS - TO PROTECT FROM BEING TEASED BY PREETS.

DIRECTIONS OF KUNDAS.

NORTH - GENERAL

NORTH EAST - FOR PERFECTION (SIDDHI).

EAST - FOR RESTRAINING ENEMIES.

SOUTH - PEACE.

SOUTH WEST - DESTRUCTION OF ENEMIES, AND FOR MAGIC.

WEST - REMOVAL OF OBSTACLES, AND PREVENTION OF UNTIMELY DEATH.

TANTRIC.

EAST SHANTI - NAME AND FAME.

SOUTH EAST SHANTI - PEACE AND PROSPERITY.

SOUTH MARAN - DEATH.

SOUTH WEST UCHCHATAN KARMA - CAUSING TO FIGHT.

WEST PUSHTI - WEALTH.

NORTH WEST ISTAMBAN - PARALYZING.

NORTH SHANTI - SPIRITUAL GROWTH.

NORTH EAST MOHAN - ATTRACTION.

Measurement:

The measurements of the kunda and other items of the sacrifice are determined by

the body of the performer of the sacrifice, or the person on whose behalf a

priest is performing the sacrifice (the yajamana). The following are some

common measurement terms:

hasta: the length from the elbow to the tip of the middle finger

aratni: distance from the elbow to the tip of the little finger

pradesa: distance from the tip of the thumb to tip of the outstreched forefinger

angula: breadth of the base of the thumb

musti: size of the fist.

In more matriarchial circles it is identified that the form of the kund, vedi,

or sthandila is actually like a female entity laying on her back, and she

receives the offering seated in her mid region (womb) through the entrance or

yoni. Thus generally there is the mark of, or symbol of yoni placed in front of

the offering hotri/priest through which he (the sadhaka) approaches the the

shaktiman (object of focus or worship - Vishnu) through the shakti (energy).

Wood:

One should use wood from trees such as mango, banyan, vilva, sami, palasa,

balkula, pippal, and champaka. One should not use wet wood, wood produced in a

dirty place or wood contaminated by impure items, wood eaten by worms, wood with

sour sap or with thorns. The wood should be cut to the size of the kunda and to

pradesa lengths (the span of a man's tip of thumb to tip of longest finger -

about eight inches).

DRAVYA and the EFFECT sought. There are numerous dravyas that are offered into

the fire. Some are mentioned here, some are more symbolic than tantric and are

not. For example bananas are often offered into the fire, which are said to

represent sacrifice of one's self. The skin representing our skin, the inside

representing us, the soul. Also as they are a valued food and usually available

in quantity they also represent wealth. Red flowers such as the Hibiscus are a

symbolic representation or substitute for flesh, which is never offered into the

fire. Other things are mentioned below:

AROMATICS HEALTH

CURDS STRENGTH

MILK PURITY OR A SON

DURVA LONGEVITY

LOTUS STALKS LONGEVITY

GHEE HEALTHY OFFSPRING

WHITE LOTUSES SPIRITUAL WEALTH

RED LOTUSES MATERIAL PROSPERITY

LOTUS+BILVA TWIGS KNOWLEDGE

COW DUNG INCREASE IN COWS

PUFFED RICE ALL DESIRES

LEMON FLOWERS GOLD

SESAME SEEDS PEACE AND POPULARITY

LOTUS SEEDS WEALTH

AMALAKA+GUGGULAM HEALTH

BARLEY FULFILLMENT OF SENSUAL DESIRES

Amount of dravyas:--

All fruits and flowers are offered unbroken.

Sesame seeds are offered between the two middle fingers and the thumb, mrga

mudra.

Payasam, milk, curds, the measure of an oyster shell.

Cooked rice - caru, half a mouth full.

Raw grains, one handfull.

Lala and sali, the amount on the tips of fingers.

Roots and tubers, cut into thirds.

Guggulam, pieces the size of a plum.

Durva, pradesh lenghts (4 - 8 inches ), and pinjalis, two pieces bound by a

third.

Source of Fire:

The fire used in the kunda may come from a brahmana's house, or may be generated

by striking stones or by using the arani. The fire may be placed on a bell

metal or an pure plate; small pieces of wood and camphor should be added and the

fire should then be placed in the kunda.

Limbs of the Fire:

While the fire itself is said to represent Vishnu, through His priestly

ambassador Agni. It is said the wood is/are the ears of the fire; the smoke

is/are the nostrils; the meager flames are the eyes; the coals are His head; the

full flames are His tongue. Therefore shastra highly recommends that one should

make offerings to the tongue of the fire. That means one should offer oblations

into a fully blazing fire.

Names of the Fire:

During the kusandika rites for different samskaras different forms of the Lord

are called into the fire:

vivaha: yojaka

caturthi homa: sikhi

pumsavana: candra

simantonnayana: mangala

sosyanti homa: mangala

nama karana: parthiva

pausti karma; balada

anna prasana: suci

cuda karana: satya

upanayanama: samudbhava

samavartana: tejah

dhrti homa: dhrti

udicya karma: vidhu

There are also sacrifies and specific fires for garbhadhana and jata karma but

homa for these rites are not described in Sat Kriya Sara Dipika.

Mantras - incantations:

In vaidika ceremonies, and in daily activities of the followers of the vedas,

every act is sanctified by a vedic mantra, which is found in vedic hymns or the

ceremonial manuals attached to them. Some of the mantras have a direct meaning

with a direct significance for the actions in the samskaras, while others are

selected simply on the basis of a word in the mantra which corresponds to the

object or action in question, in which case the meaning in the original oontext

may be altered to fit the situation.

Families traditionally perform the samskaras and pujas according to one of the

vedas: rg, yajur or sama, their Veda saka. The general procedures of the

samskasras are similar but the mantras differ with whatever veda is adopted.

The Sat Kriya Sara Dipika follows the mantras used in the Gobhila Grhya Sutra,

which belongs to the sama veda. The adhivasa mantras belong to the yajur veda

however. Genrally whatever mantras are to be used will be announced prior to

their use, i.e. Purusha sukta - Krishna yajurved.

When uttering any vedic mantra, as a rule one should first identify it by the

rshi who preserved it, by the chandah (metre), by the deity being invoked in

the mantra, and by the present function of the mantra. The purpose of this

system is to guarantee that one understands the meaning, function, heritage and

correct intonation of the mantra. As this would have doubled the length of

this compilation these words have been omitted in the present edition. The

meanings of the important mantras have been given however.

With some mantras they have been locked - sealed by the rishi and thus need to

have samput performed to unlock them first prior to use. Once one has unlocked

then it may require further recitation of the mantra to perfect its chanting

prior to use.

Yajumana:

In the case of the wedding, the groom; in the case of other samskaras concerning

the wife, the husband: and in the case of those concerning the child, the

father, should perform the rites. However if he is unable to do this, he may

invite a vaishnava brahmana priest or purohit (like our humble selves) to

perform or guide the rites on his behalf. The father or husband is then called

the yajumana (beneficiary or sponsor). In a larger or instiutional environment

he may be called the pratiprathastri - or one who requires the services

performed.

Kusandika and Udicya Karma:

Kusandika rites are the preparatory activities and Udicya Karma includes all of

the concluding activities of the homa. As they are the same for all samskara

homas (except for the name of the fire) they are writeen out once only.

Danam - the giving of sacrificial charity:

After the ceremony is finished according to Vedic ritual the brahamans must be

satisfied by gifts and prasadam.

"In all the different occasions of samskaras, especially during the time of

birth, marriage and death, wealth is distributed to the brahmanas because the

brahmanas give the highest quality of service in regard to the prime necessity

of human kind."(Srimad Bhagavatam 1:12:14.)

"According to the Vedic system, after the sacrificial ceremony the brahmanas are

invited to eat the remnants of the offered food. When the brahmanas eat the

food, it is to be considered directly eaten by the Supreme Lord. Thus no one can

be compared to qualified brahmanas."( Srimad Bhagavatam 5:5:23.)

These fire ceremonies are also performed in the Christian tradion amongst the

older sects and cults:

Holding torches and candles in their hands and with voices and feelings of

devotion, together we raise a symbol to the living Christian God-the Holy

Trinity, the Father (God) and the Son (guru - spritual preceptor) and the Holy

Spirit (Paramatman - the Supersoul or Cosmic Force), - as He appeared at the

moment of the Baptism of Jesus Christ, as He has been determined by the Church

in the Creed, as He is accepted by every believing Christian, as the living God,

the God Who harkens to the faithful's voices, the God Whom we beseech to accept

us in communion, Whom we hope to have as our Companion, Who is our Comforter,

Who is the Alpha and Omega of our Faith. To Him,love (and for some fear and

reverance), we dedicate each day.

"We hold torches as those brethren and martyrs of the early Christian centuries,

a great many, of whom

became torches themselves rather than deny Christ. We hold candles, and our

hearts burn as the hearts of

those two blessed persons who walked with the risen Christ to Emmaus. Yes, it is

the 'Feast of Lights',

the lights which illuminate our conscience and our Christian way of life."(Rev.

Orthodox Archdiocese of America )

Similarly the ancient Druids (a word originating from the term Dravids -

meaning/infering their coming from South India) in what later became known as

Pagan rituals used fire, fire altars, etc., as a medium to propitiate God.

If you have ever lit a candle for a prayer or wish, be it in a church or the

privacy of your home, you will be aware of the magic and wonder of candle

burning, lamp burning, and sacrifice through the medium of fire is so special.

Once the candle/ghee or camphor lamp is lit an immediate sense of peace, hope

and comfort is experienced. Its bright light awakens one's "inner light" and the

darkness of our problems and doubts is less menacing, if only for a few moments.

Even the candle lit only for decorative purposes, such as evening dinner, exerts

a comforting, romantic feeling.

swa prakaso maha tejah sarvatas timirapahah

sa bahyabhyantar jyotir dipo 'yam pratigrhyatam

Understanding that the flame does have such tejas - power, that shines forth in

all directions to purify us, we offer that best of flames to You.

Thus praying we offer lamps to the Lord of all sacrifice with the following

prayer.

esha dipa (lamps) om yajnesvaraya yajna sambhavaya yajna pataye govindaya namo

namah samarpayami

The origins of such candle burning are lost in the mists of antiquity. There are

records of the practice in every ancient civilisation. Before candles themselves

were "invented" primitive or aboriginal, indigenous men lit fires for

protection, comfort and warmth. Formerly flames were offered in Indian temples

that were made of kusha grass soaked in ghee (clarified butter). The controlled

flame is a pleasing, soothing sight, be it primitive man's bonfires or the small

flames of a modern gas appliance. Controlled fire strikes a deep cord within us

because the fire element itself has always symbolised warm emotional,

brightness, newness, joy. If a simple flame can wield such a potent

psychological/magical effect on us on an unconscious level, think what it could

do for us when we consciously control its effects as in these rites. Consciously

controlled it is not only soothing and inspiring, but something much greater.

This we shall presently see.

Such reverance is given to the flame in the sanskrit language of India, that the

following caution is added:

dattva dipo na hartavyas tena karmavijanata

nirvapanam ca dipasya himsanam ca

vigarhitam

yah kuryad dhimsanam tena karmana

puspiteksanah

dipaharta bhaved andhah kano nirvana krd

bhavet

"After having offered a lamp to the deity one should not take it away,

should not extinguish it, nor let it die from lack of ghee. One who lets the

ghee exhaust itself will be afflicted with eye disease, one who takes away a

lamp will become blind and one who extinghuishes the lamp will become blind in

one eye."( Visnu Dharmottara )

Such is the emphasis on its sacridity, and purificatory potency, that it not be

wasted or neglected.

Such rituals even in this age are for everyone:

From time immemorial priests, saints, occultists and soothsayers, have burnt

candles and lamps to make wishes come true. Burning candles for this purpose is

a cornerstone of practice in both religious establishments such as the Catholic,

Greek and Russian churches, and the "dis-established" religions of witchcraft

and paganism. Ironically, Roman Catholics and Pagan/Witchcraft/Tantrik religious

practices in general originate from the same sources. Ironically much of what

they criticise their opponent for they themselves do in similar ritualistic

symbology. This, in fact, is one of the major points of criticism by opponents

of both Catholicism and Witchcraft. Whilst most Roman Catholics throw their

hands up in horror at even the remotest suggestion that their church is founded

on "Paganism", "anti-Catholics"(i.e. Protestant extremists) can point, quite

rightly, to a long list of similar belies and practices of Roman Catholicism to

those of Paganism/Witchcraft. All of which is extremely odd and paradoxical

indeed when one considers the Catholic Church's notorious history of the

persecution and butchery of witches !

However, we are not here to become involved in a theological debate, and we

imply no criticism of Catholicism for perpetuating religious ideas that are

basically Pagan in concept. We wish merely to convey the thought that candle

burning itself is a universal spiritual practice. This is because we Vaidiks

celebrate the older fact that both have their origins and influences from our

much older Vaidik culture, in the Vaidik World Heritage.

Because this outline is written for everyone who is a Jiva soul (and that's all

of us), and being sympathetic to occult philosophies should not make the reader

alienated from its instruction and purpose. Those of traditional religious

persuasion (be you Hindu, Christian Buddhist or Moslem, etc.) are not being

asked to compromise their beliefs. Enrich their beliefs perhaps yes, but not to

compromise them.

Critics of Christian churches that endorse candle burning, and the use of fire

say that the pagan peoples of the ancient world also did the same thing:

paganism and sorcery go hand in hand, these critics say, and are therefore "of

the Devil". Anything that steps outside of these critics rigid interpretation is

under "the sway of Satan". Hence the rather strange and quite widespread belief

that innocuous practices such as fortune telling, reading the stars, are

considered "evil". Of course, the Catholic church doesn't endorse fortune

telling or astrology, but its many ritualistic practices and beliefs in a

hierarchy of saints and angels, resembles closely the paganistic religious

structure of the pre-Christian era.

In this day since the stamping out of the Wtchcraft act many activites that were

formerly used prior to Christianity, and by many of the Christian monks and

priests before they threw out the baby with the bath water in a quest to control

through the church, are now coming back. I have personally seen Nuns who

practice Astrology, as did Saint Augustine, and incorporate their science into

their lifestyle and beliefs, making them more wholistic than ever. Alchemists

too are again accepted, and many naturpaths and Reiki healers have adopted

functionary healing practices from them.

Modern day Hinduism like Paganism and Witchcraft, on the other hand, are

undesirably closely linked and are often one and the same thing. The deities and

rituals of modern day witchcraft are very close in kind to the religious cults

that preceded Christianity. Thus bringing the truth home, that Christianity is

but one way, in the the many mansions of our Father's house, but one path to

approach the Lord, although we all accept that, there is only one way, and one

light - God. Yet depending on where He appeared and at what time and place He

gave slightly different instructions for the residents thereof, knowing their

psychophysio make up

The fact is that the desire to burn "candles" to fulfil wishes is a universal

need that crosses all religious barriers, not counting extremist sects, of

course. Candle and lamp burning is magic in its simplest form. Light a candle

and make a wish and you will see for yourself.

In this web-page I trust that you will discover the private and personal joy of

expressing wishes in this way. Whatever your problem or desire, or if you have

no desire, you will find immediate consolation when you light a candle and offer

it to the Lord.

The Modus Operandi Of Candle Burning and Lamp Offering.

Whilst candle burning exerts an undeniable psychological effect, its magical

effect is often much greater. By the term "magical" we mean the occurrence of

phenomena and events that have no "rational" or "logical" explanation.

Candles/flames when burnt on a regular basis and with a definite objective in

mind, become not only instruments of psychological and emotional comfort, but

also powerful aids to near magical manifestation.

We are speaking here of magical manifestations on a practical, mundane level;

not the magical phenomena of spirit appearances, etc. Rather we are referring to

the solution of insoluble problems, the attainment of ambitious goals, the

fulfilment of wishes - all of which is "magical" if materialisation of these

things cannot be achieved in the normal course of personal endeavour and

application.

To achieve such magical answers to personal wishes and problems it is necessary

for one to adhere to certain essential requirements, sadhana. A haphazard

programme of "burning the occasional candle" with no real objective in mind will

not achieve much. Candle / lamp burning should be a serious and calculated

business.

The modus operandi of successful candle burning is based on three fundamental

precepts:

(i) The candle burner should know exactly and precisely what he wants to achieve

in the offering.

(ii) The candle, being pure in nature, purified by mantra, and thus impressed by

the devotee's desire, becomes a receptacle of the attainment of that desire.

(iii) The gradual conversion of the candle / flame into the element of fire is

symbolically an alchemical transference from matter to spirit.

The sadhaka's desire, in effect, is transmitted from his or her own

consciousness into or toward the Supreme consciousness (Supreme spirit,

Universal consciousness, God) via the medium of the candle. Much in the same way

that the mouse or keyboard on a computer allows us access to the database found

on the hidden hard drive.

The mood in which it is offered, the devotion with which everything is prepared

is felt and appreciated by the Supreme sentient being, and thus reciprical

effects are returned. The candle, flame, lame or fire is therefore your link

through ritualisitc performance (tantra) with the Universal Lord Who is the

source of all knowledge, all satisfaction, happiness and all "miracles" that we

seek.

We shall now proceed to see how to use this transcendentally scientific

"alchemical process" to its best effect.

But first you need to contact me so that we can see what it is that you would

like to do. After all we cannot begin something as powerful as this with no, or

only vague directive in mind.

Your mind should also be firmly fixed on the purpose for which you want to

perform sacrifice, if your mind is on something else the chances of obtaining

success from your endeavours are considerably reduced. Furthermore such

inattentiveness is paramount to offensiveness, and thus if one intends to

perform sacrifice as it is strongly suggested we do, then we need to do it

properly, with attention.

yajïärthät karmaëo ’nyatra

loko ’yaà karma-bandhanaù

tad-arthaà karma kaunteya

mukta-saìgaù samäcara

"Activity or work(s) done as a sacrifice for Viñëu has to be performed,

otherwise work causes bondage in this material world. Therefore, O son of Kunté,

perform your prescribed duties for His satisfaction, and in that way you will

always remain free from bondage."(Bhagavad Gita 3:9.)

saha-yajïäù prajäù såñövä

puroväca prajäpatiù

anena prasaviñyadhvam

eña vo ’stv iñöa-käma-dhuk

'In the beginning of creation, the Lord of all creatures sent forth generations

of men and demigods (departmental administrative heads of universal affairs -

devas), along with sacrifices for Viñëu, and blessed them by saying, “Be thou

happy by this yajïa [sacrifice] because its performance will bestow upon you

everything desirable for living happily and achieving liberation.” '(Bhagavad

Gita 3:10.)

Prayers to the Lord of yajna / sacrific is also advised:

yajna vidha maha vidya

guhya vidya ca sobhane

atma vidya ca devi tvam

vimukti phala dayani