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Ganesh
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This is a Hindu themed design I created based on Ganesha, (or "lord of the hosts," a Ganesa and Ganesh, often also referred to as Ganapati). Ganesh is one of the most venerated representations of God (Brahman). Ganesh is the Hindu lord that is cons intellect and wisdom. Ganesha is a much beloved and frequently invoked divinity, s of Good Fortune" who provides prosperity and fortune and also the "Destroyer of Ob material or spiritual order.
There are many classical ways to depict Ganesh. The Ganesha graphic on thi sometimes referred to as "Siddhi Ganapati" or "the Accomplished," is the epitome o self-mastery. He is holding a lotus and prayer beads, an axe, and a bowl of modaks "That which gives (or brings) happiness") his favorite sweet. I suggest using this brow shown.
Above you see a title graphic with Ganesha, and a garland for you to insert a web p you don't have a graphic program capable of doing that, e-mail me and I will do it for you Below you will find a floral graphic divider and bullet designed for this page. The Hind are designed for this page and are linked for this site so that you can navigate throu
Ganesh Chaturthi is the birth anniversary of Lord Ganesha. The festival celebrating Lord Ganesha This typically comes sometime between 20th of August and 15th of September. The festival lasts for 10
There are about 91 different figures of Ganesha according to research done by several scholars. T from figure to figure, but the main form stays the same.
In every Hindu function, invocation to Lord Ganesha for His blessings takes precedence over all o mishap.
Sign up to vote on this title Every part of Ganesha's body, such as ear, nose, eyes, trunk, has some significance. Useful Not useful
Ganesha's yantra consists of a square, inside which is an eight petalled lotus, inside this is a hexag
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Ganesha's Magickal Weapons Introduction to Puja
A central part of Tantric Sadhana (magickal practice) is Puja, sometimes misleadingly word "worship" brings to mind images of grovelling and servitude, concepts which are mastery over themselves. Puja is the process of meditating on the nature of the deity, i imaginative link between oneself and the deity. Because the process is imaginary, this real. Most of our capacity to act in new ways begins with acts of imagination. A new jo someone, moving house, standing up to a bully - our ability to make all these transition what they might be like. By imagining something, one creates the possibility within on before the reality can be born.
To give birth to a god requires a considerable act of imagination. It's too big a job for m first attempt. Knowing this, the ancient sages have passed down to us the technique o build up the image of the deity bit by bit. Each bit is a symbol or set of symbols which particular way. Every symbol begins at a different point within the mind, and grows lar on it. Eventually the symbols start to link up with each other, describing the same aspe ways. When this begins to happen, the process unconsciously continues 24 hours a da image of the deity becomes coherent (although it may still be impossible to call that de in q Once such an image has been formed, it becomes inhabited by the god or goddess Sign up to vote on this title magick with the her or him. Puja is therefore a very useful mystical and magickal prac Useful Not useful a multitude of fascinating new experiences.
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specifically associated with her or him. This is a single syllable thought to contain the e Ganesha's seed mantra is Gam, and verses 7 - 9 of the Ganesha Upanishad comprise a basic meditation on a bija mantra can be performed by intoning it whilst meditationg o which denotes it. A surprisingly large amount may be learned just from noticing the ot letter and the sensations in the breath and body caused by the process of intonation (e grounding in hatha yoga or pranayama) . However, an intimate knowledge is difficult u knowledge of of the Sanskrit language. This much can be gauged from the fact that ev Sanskritist such as Lokanath (who translated the version of the Ganapati Upanishad gi render the verses on the mantra more obviously into English.
Mandalas and yantras are geometric symbols. What the difference between the two is branch of initiation (or Sampradaya) one belongs to. Again, a large amount may be gai in the symbol, and seeing what pops into your mind. All ideas are valid. Success can be of the different ideas with each other and whatever else is known about the deity. All li even those which lead to a dead end. Again, though, a certain amount of specialist kno particularly that which can be gained from a Guru (or qualified person). Whereas the i texts (particularly those translated into English) is often partial, over-complex and inte will have worked the material her or himself, and inwardly digested it. A good analogy maintenance manual translated by a mechanic rather than a linguist. The latter may h but the former will actually have performed the procedures.
The final symbol is the rupa, or form of the deity. Most people think primarily in terms "I see what you mean"), and the first thing most people will do when someone is descri imagine a visual picture of it. Thinking of a deity as a syllable or geometric pattern is d not acquanited with the idea of symbolic representation. A painting or statue, on the o immediately grasped even by the most uneducated mind. Scholars and adepts disagree with each other on the origins of tantra. The word "tantric" has only recently gained its term for initiates who practice the variety of magick laid out in the tantras (magickal t many different Sampradayas (lines of initiation, or cults) all of which have their own in different Sadhanas (magickal practices) on different interpretations of the tantras. Thi fact that some authorities claim that tantrism had its roots in the peasantry, whilst som show a very high degree of academic learning and knowledge which would have been classes of Indian society. If the mandala and mantra have their origins amongst these s image of the deity is the counterpart amongst the householders, nomads and peasants tantrism was not peculiar to Hindu culture or even the Indian sub-continent, and sprea Japan, Korea and Indonesia/Malaysia. I myself have a Vietnamese antique statue of Ga iconography to that current in India. The imagery used is deliberately intended to tran boundaries, and succeeds very well in doing so. Sign up to vote on this title
Meditating on the rupa is essentially no different to meditating on the mantra or mand Useful Not useful spontaneously enter the mind, without censoring, and follows each imaginative wande superficially stupid associations can unveil a previously hidden aspect to the deity if th soon. As with and mandala, there are also more complex yogic practices which
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performing the puja. Without this individual link, there is no union between the self an experience remains purely intellectual. The following description of Ganesh's magicka deliberately partial. It's purpose is to allow the practitioner to gain a foothold in the im explored, not to report back the results of my own exploration. The reason for the disp offered in the literature is the same difference between the different sects or schools o above. My own tradition is the Adinatha Sampradaya, and my interpretation of the sym Impartiality is not my objective, nor objectivity my partiality.
The Weapons
There are four magick weapons in the four hands of Ganesha. As with all numbers, the correspondances which can be made between all sets of 4 (eg. the 4 Vedas, the 4 mobi is represented by the immobile head), the 4 sacred meters, the four kinds of being etc by Ganesha can be broken down into two pairs.
The Noose and Goad
These two images are frequently found together in the rupas of many devas (gods) and Adinath tradition, it is said that all three Shaktis (will, knowledge and action) must be occur. The last of these is often omitted by philosophers and those tantric sects who do prefering to discuss it instead. The goad is an elephant goad, used to produce moveme Self, the elephant seems too large to control, but the goad makes this movement possi goad has specific associations with the symbolism of the elephant. The word Natha me initiate of the Adinath tradition aims to be an adept or master of her or himself. The fo Buddhist Dharmapada (or path of right action) illustrates the way the elephant is often power of the adept. Sign up to vote on this title
"They [warriors] take trained elephants to battle, kings ride on royal trained elephants. The Useful Not useful trained ...... In days gone by this mind of mine would stray wherever selfish desire or lust or it. Today this mind does not stray and is under the harmony of control, even as a wild elephan
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The noose is thought by right-hand path tantrics (those who interpret ref intercourse and intoxication in the tantras as symbolic and not actual) to be to catch d previous quotation from the Dharmapada). We Naths have no wish to reject these expe other aspect of physical existance. Rather than avoiding anything which disrupts the s adepts find a point of awareness within the self from which to observe the inner proce even when subjected the greatest degree of intoxication, lust or fear. It is this inner aw discriminate between the real and the unreal. Ganesha's noose, then is to trap illusion
The process of using the physical world as a matrix for learning enables nathas to evo of our fellow beings who take a more cautious approach. Our Sadhana (magickal pract the Tibetan sects as vajrayana (the lightning path) for this reason. Naths tend to be mo reincarnation than our collegues on the right, seeing each lifetime as another wasted o symbolise execution, the message in that case being quite obvious: get on with it, beca soon.
Vara and Abhaya Mudra
and
These are respectively the mudras (or hand-gestures) denoting the granting of boons a Hindu mythology there are three types of cosmic or supernatural being who have iden may interbreed without breaking the strict caste rules (all being regarded as Brahmin with one another. These are the gods, demons and sages. Historically they may have b pantheons of deities, and there is some historical evidence that Ganesh began as a dem Signpantheon up to vote onas thisVighneshvara title of Obstacles) before becoming incorporated into the Hindu On a magickal level, the difference between gods and demons in the usefuldegree of th Usefulis not Not attitude to humanity (sages are human or semi-human). The sign of dispelling fear (the showing no weapons ritualized as the salute by armies throughout the world) shows th
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Ganesha's boons, then, hint at the quality of rupas which is not shared by mandalas or formed a coherent visual image of the deity and gained a good understanding of his sy conversation with him, asking him questions relating to the practice of yoga or magick form of mental puja (where the deity is visualized and the vizualization takes on a spon invocation (where an adept takes on the form of the god and is asked questions by ano state. Whatever the approach, the boon (or ability) is usually granted by the deity only work and practice. Good luck.
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