Aghora and Tantra: March 2014

Aghora and Tantra : March 2014
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Aghora and Tantra

Saturday, March 22, 2014
Using Hawan to Appease Indra and Yama
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Bhuteshvari Das
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2014 (14)
March (5)
Using Hawan
to Appease
Indra and
Yama
A Simple
Method of
Making and
Preparing a
Kavach
Article 3 on
Hawanam:
Using the
Hawan to
purify th...
Article 2 on
Hawanam:
Using the
Hawan to
purify th...
Article 1 on
Hawanam:
How to use
the Hawan
in Sadh...
February (9)
Before moving on in preparation for Aghora sadhana it is important that contact be established
with the Celestial and Infernal worlds.
This is so that the sadhaka will be able to access and tread the paths of both worlds so that they
can become Samarasa ("One Taste") for the Aghori and they can go beyond fear of Hells and
desire for Heavens. The Aghori finds Heavens and Hells to be essentially the same thing, traps
for attention, obstacles on the path to the supreme illumination and the ultimate liberation.
All the worlds of Manifest Existence are infinite, you could explore any given world (read
universe) for unending lifetimes and never escape from it, to illustrate this point imagine you are
dreaming and walk into a store, someone comes up to you and starts to assist you. This person
has lived their whole life in this dream world and has no idea of the dreamer who is Sat Chit
Ananda. All the scientists of this dream world have spent their whole lives pursuing the infinite
details of this dream world and some of them have decided that this world and what they can test
empirically is all that is real.
But it is not absolute and concrete in the way they imagine, it is only one of an infinity of possible
dream worlds which are perceptible to Consciousness and serve to distract Consciousness from
its true nature so that it doesn't realize its Self and so that the game of infinite Expression and
variation in Manifestation can continue to dance and play with Consciousness in a vast love play.
The Devas are subject to samsara and very few of the Mahadevas can grant Moksha, not
because they don't want to but because they haven't achieved it yet themselves.
This means most of the Devatas are worked with simply to achieve various siddhis (occult
powers), or various results which remove obstacles for the practitioner and make the way easier
for them to move beyond identification with things into identification with the One Existent.
If you have worked through the exercises in this blog to this point then you will have established a
strong foundation in esoteric practice, you will have the tools necessary to appease and please
any entity you may encounter, you will also have obtained a respectable repertoire of mantras
you can use to achieve various effects, and most importantly you will have established contact
with some very strong allies who can help you if you are ever in need of their assistance.
Only a few more articles on Hawanam considered helpful for preparation in Aghora sadhana will
be posted and we will move on to more interesting practices soon.
Mantras for Indra Deva King of the Celestial realms "Om Heem Ihndrahyah Swahah", "Om
Dayvahrahjahyah Veedmuhay Vahjrahahstahyah Chah Deemahee Tahnoh Ihndrah
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Prahchohdahyaht Swahah."
Mantras for Yama Deva King of the Infernal realms "Om Muhm Yahmuhyah Swahah", "om
Kahlah Roopahyuh Veedmuhay Tahndah Tahrahyuh Deemahee Tahnoh Yahmuh
To conduct Hawanam to appease Indra and Yama you would perform a Hawan like one of those
outlined in this post except that in Step 6 the first mantra given for Indra or Yama would be used
and the Deva would be seen with the mind's eye where appropriate and in Step 7 the second
mantra for Indra or Yama would be used.
It is very important that the aspirant practice these Hawanam so that they will not encounter
obstructions in later practice when trying to access various regions of existence or trying to
contact certain types of spirits.
It is recommended that you conduct at least five Hawan ceremonies for both Indra and Yama
before moving on.
The importance these two Devas can have in the life of a sadhaka is hard to overstate, they can
be of great assistance in matters of protection and rescue should strange or terrible results
overtake the practitioner in the course of events. In addition very often their approval and
permission will be needed to accomplish various activities which will prove to be necessary in the
pursuit of Moksha.
Until next time dear all, Om Batuk Bhairavaya Svaha.
Posted by Bhuteshvari Das at 5:00 PM
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Friday, March 14, 2014
A Simple Method of Making and Preparing a Kavach
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Once you have progressed through the posts to this point you will be ready to take the next step in
preparing for Aghora sadhana, the creation and use of a Tara Kavach.
A Kavach is a type of magical armor used in Tantra and usually consists of a silver container which
contains a yantra and several other magical ingredients.
The Kavach is prepared by painting the yantra on a piece of birch bark , pran pratishta is performed on the
yantra installing the divinity into it and then an appropriate hawan is performed in which the appropriate
divinity is evoked and the yantra and ingredients charged .
The yantra is rolled up or otherwise placed in the container as are the other ingredients and the container is
sealed.
The Kavach is then further charged by being held in the right hand while a course of mantra jap is
completed with an appropriate mantra.
Once created and charged the Kavach is worn on a daily basis after reciting the mantra it was charged
with.
The use of a Kavach can protect its wearer from many injuries and illnesses.
When dealing with spirits and other magicians it is always recommended that you have a properly prepared
Kavach so that you won't be taken off guard in any kind of attacks which may be made against your person.
In addition to warding off attacks the protection of a Kavach can be instrumental in attaining success in the
pursuit of Moksha as it negates the negative effects of circumstance, conditioning, and karma as well.
In this post a simple method of preparing and charging a Shmashana Tara Kavach will be outlined.
Shmashana Tara means "the Star of the Cremation Grounds" in Sanskrit, this can be interpreted as "the
hope and light for those who must die".
Tara is one of the Mahavidya Devis, Mahavidya means "great wisdom" in Sanskrit.
The Mahavidyas have been very important in many Tantric systems and Shmashan Tara is important in
Aghora as well.
In appearance Tara is very similar to Kali Mata but whereas Kali is represented as black Shmashana Tara is
represented as deep blue, though there are different Taras in Hindu Tantric traditions which have different
colors (such as red etc) and different attributes as they are different Devis. Shmashana Tara also carries
scissors while Kali is never represented with this attribute.
In the days when Buddhist Tantrikas still mingled with the mighty Kapalikas in the Shmashana they
learned many different techniques and a great deal of knowledge was shared between both traditions. One
of the things the Buddhists received from the Kapalikas was Tara Mata and she is now a very
important feature in Tantric Buddhism appearing in many forms.
Tara is a great and mighty protectress and tutelary divinity in her own right, she can open many of the
twilight and ghora aspects of existence to the practitioner but for the purpose of this post we will be dealing
with her aspect of Initiatrix and Protectress of the Cremation Grounds and Vama Marga traditions.
The symbolism of this image of Tara is deep, the meanings of things like the Rite of the Five "M"s relates
to various levels, one being the literal enactment, another way to look at it is that the parched grains are
Tapasya, eating fish is Pranayama, eating meat is Kechari Mudra, sex is the union of Kundalini Devi with
Shiva in Sahashrara Chakra, and wine is the Amrita which flows into the mouth during Samadhi and is
saved due to Kechari.
All of these interpretations are contained in this image of our Star in the Darkness.
To make this simple Kavach you will need a tabeez locket, black chirmi seeds, red chirmi seeds, white
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chirmi seeds, a black turmeric rhizome, Kamakyah sindoor, one sheet of birch bark, red paint, a very small
tipped paint brush, epoxy glue, and the supplies mentioned for conducting a Hawan from this post.
Once you have all the supplies necessary you should begin practicing drawing the Tara yantra on
several pieces of paper using a pencil, create a series of 1" x 1" squares and practice drawing the yantra
inside these squares; once you have reached the point where you can draw the Tara yantra in these squares
on a piece of paper draw about 4 or 5 on different pieces of paper and practice painting over the pencil lines
using the red paint and the small tipped paint brush.
Keep practicing until you are able to make a very good quality Tara Yantra on paper, then use a pencil to
draw the yantra on a 1"x 1" square of the birch bark.
Using the red paint and small tipped brush paint the yantra on the birch bark and let it dry.
Once you have the yantra prepared you will want to make sure that the black turmeric rhizome is dried and
you will slice off several thin slivers which will be placed in the tabeez with the yantra and other
ingredients after the Hawan is completed.
Depending on the size of the tabeez you have you will place between one and three chirmi seeds of each
color, black, red, and white, into the tabeez at the end of the Hawan and so will want to determine how
many you will be using and have them ready with the other ingredients before commencing the Hawan.
The Tara Hawan will be performed exactly like the Hawan in this post except for the following details
The initial sticks will be placed in the Hawan Kund in the form of a Hexagram and then a triangle like they
were in the Hawan outlined in this post.
A red cloth should be placed at the foot of the Hawan Kund the Tara yantra will be placed flat on the red
cloth and there should be enough room between the yantra and the haw an so that the basil leaf and rice can
be placed between the yantra and the Kund without touching the yantra. The chirmi seeds, turmeric,
and Kamakyah sin door, on the red cloth between yourself and the yantra.
In Step 6 of the Hawan before proceeding with the step Pran Pratishta is performed on the Tara yantra.
Pran Pratishta is the method of installing a divinity in an object for the purposes of worship and
communication.
To perform the Pran Pratishta for any Deva or Devi the following steps can be used...
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1. Holding a flower for offering close your eyes and allow your body to relax feeling all tension just melt
away leaving you calm and clear. Silently chant the mantra "Om Streem Treem Shmahshahnah Tahrahyay
Nahmahah" several times (if you are performing the Pran Pratishta for another Devata than a mantra for
that Deva should be used at this point).
2. Focus your awareness on your breath and begin to control the breathing (this is called pranayama)
inhaling for a slow count of seven, hold the breath in the lungs comfortably and without straining for a slow
count of seven, exhale for a slow count of seven, hold the breath with the lungs empty comfortably and
without straining for a slow count of seven, begin again with the next inhalation. Spend a little time
breathing in this slow controlled manner.
3. Allow your attention to focus on the Heart Center, this is a different thing than the Anahat Chakra, the
Heart Center is in the center of your chest directly in front of Anahat, this center is considered the seat of
the Atman and is the root of your being.
The Heart Center should be visualized as a sphere the size of a plum composed of a clear radiance.
As attention is focussed on the Heart Center allow the image of Shmashana Tara to arise within the clear
light of the Heart Center (if you are performing Pran Pratishta for another Devata then the image of that
Devata would be used here).
Relax and focus on the image and allow it to become as clear and as solid as possible.
After the inhalation and while the breath is being retained focus completely on the image of Tara and then
as you exhale onto the flower allow the image to follow the breath out of your Heart Center and out of your
body coming to rest on top of the flower.
Place the flower on top of the center of the yantra and chant the mantra "Om Streem Treem Shmahshahnah
Tahrahyay Nahmahah" several times (if you are performing the Pran Pratishta for another Devata than a
mantra for that Deva should be used at this point).
Shmashana Tara is now actually physically present in the yantra and should be treated with respect and
devotion.
Say "Om Pooshpuhm Suhmarpuhyamee" (this means Om I give you flowers).
Take the vessel of water and dipping the fingers of your right hand in the water sprinkle the water
off your hand around the yantra saying the mantra Om Pahneeyahm Suhmarpuhyamee (this
means Om I give you water).
4. At the end of the Hawan before it is closed with the final mantra of Step 10 return your attention
to the flower in the center of the yantra and allow yourself to see Shmashana Tara standing upon
it using your mind's eye.
With great respect pick up the flower. Close your eyes and regulate your breathing as before.
Once your are calm and relaxed and the breath is regulated allow the image of Tara to follow your
breath on the inhalation back to the Heart Center.
Spend some time contemplating her in the Heart Center and then when you are ready allow the
image to dissolve back into the clear light.
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The Pran Pratishta is effective because there is only one Atman, this means that the Self of every Deva or
Devi is the same as the divinity inherent in your being.
After Pran Pratishta has been performed at the start of Step 6 the mantra "Om Streem Treem Tahrahyay
Swahah" should be used for the 108 ghee offerings. No second set of bij mantras is used in this Hawan.
The mantra for Step 7 is "Om Tahrahyay Chah Veedmuhay Mahnoh Gruhahyay Deemahee Tahnoh Dayvee
Prahchohdahyaht Swahah".
Once you have completed Step 9 and have communed with Tara and silently repeated her mantra 108 times
complete Step 4 of the Pran Pratishta and then roll up the yantra and slide it into the tabeez, place the Kali
Haldi (black turmeric), some of the Kamakyah sindoor, and the chirmi seeds into the tabeez. Place a very
small amount of epoxy glue around the cap to the tabeez and seal it shut making sure to wipe off any epoxy
that may surround the lip with a clean cloth used only for that purpose.
Now hold the tabeez in your right hand and using your japa mala say the mantra "Om Streem Treem
Shmahshahnah Tahrahyay Nahmahah" 108 times while concentrating on this mantra infusing and charging
this Kavach with its power and energy.
Complete Steps 10 and 11.
Having created and charged a Kavach is a very important step in your development and you should perform
this Hawan three times total to strengthen the charge and effectiveness of the Kavach, to do this, after the
initial charging just place the Kavach on the red cloth where the yantra was and treat it exactly as the yantra
was treated during the initial Hawan, in other words perform Pran Pratishta on the Kavach etc
You are now ready to wear your Kavach, it is traditionally worn around the neck strung on a black cord,
something like the paracord used in the Kilana Circle described in this post would work perfectly.
When you put on your Kavach recite the mantra "Om Streem Treem Shmahshahnah Tahrahyay Nahmahah"
while holding it in your hand before putting it on.
Posted by Bhuteshvari Das at 11:19 AM
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Thursday, March 13, 2014
Article 3 on Hawanam: Using the Hawan to purify the

Elements
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Having previously touched on how the human bodies are composed of the five Elements or
Tatwas in this post, we will now proceed to discuss the next step you should take in preparing for
Aghora sadhana which is the purification of the five Elements.
As stated before Aghora is an extreme Advaita (Paradvaita) philosophy which accepts that there
is only One Existent, this ultimate state expresses itself in two modes Unmanifest Existence, and
Manifest Existence.
As is common with most Tantric philosophies the Unmanifest aspect of the One Existent is
considered as Shiva or pure consciousness, Unmanifest Existence is considered as the aspect of
the One Existent transcendent to all manifestation; the Manifest aspect of the One Existent is
considered as Shakti or pure expression, Manifest Existence is considered as the aspect of the
One Existent immanent in all manifestation.
The fundamental One Existent can be considered as Ardhanarishvara which is an image of Shiva
and Shakti as one being, the One Existent is the sum which is greater than the total of its parts,
this means that it can be considered as being composed of Unmanifest and Manifest Existence
but is infinitely more than just the composition of those two forms of Existence.
The love play of Shiva and Shakti thus considered is the Lila or Maya of phenomenal existence.
Within the vastness which is the inconceivable One Existent there arises periodically an Impulse
Toward Manifestation which is the purest expression of the lila of manifestation and reabsorption.
This occurs spontaneously because it is in the nature of the One Existent to do this.
All manifest Things are a part of the body of Manifest Existence, they all share in the same
fundamental qualities of manifestation and existence.
But innate in these manifest Things is a spark of the Unmanifest which is called the Jiva or
Atman depending on whether or not that Thing is identifying with the Manifest or Unmanifest
aspects of the One Existent.
When a Thing is identifying itself with the Manifest aspect of Existence or "phenomenal" reality
then that spark is referred to as a Jiva.
When a Thing is identifying itself with the Unmanifest aspect of Existence or "noumenal" reality
then that spark is referred to as the Atman.
The goal of Aghora practice is to realize the Atman while still alive or expressed in Manifest
Existence this realization is called Jivanmukti and one who has achieved it is called a Jivanmukta.
To begin this great feat of realization an Aghori must first recognize that all Things are simply
expressions of Manifest Existence and therefore part and parcel of Saguna Brahman.
Since this is so then there can be nothing which is impure.
Aghoris undergo many activities which convince them of this fact but to be able to accomplish
these activities without destruction of the life wherein one hopes to realize the Atman a process of
transformation must be actualized.
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To prepare oneself is to begin to learn the art of transformation in which the Aghori is constantly
involved.
When we speak of Elements like Air, Water, Fire, etc we mean something a bit more than the
gasses which surround the Planet or the liquids which cover it, though those physical substances
are meant as well.
We mean something more by these terms because Manifestation is considered as a self-arising
phenomena in Consciousness, much in the same way as a world of dream experience arises
within the awareness of a dreamer.
The Elements which comprise everything have been called "qualities" so that Tejas or Elemental
Fire is called the quality of being "hot and dry" or a state of expansion, Apas or Elemental Water
is called the quality of being "cold and moist" or a state of contraction, Pavan or Elemental Air is
called the quality of being "hot and moist" or a state of harmony or balance, Bhumi or Elemental
Earth is called the quality of being "cold and dry"or a state of completion, and Akasha or
Elemental Spirit is the quality of consciousness or life.
Anything which exists whether physically or otherwise is considered to be an amalgamation of
one or more of these Elements.
Manifestation is considered to have taken place on several levels, most of those levels are not
physical but are real and perceptible none the less.
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We can see how humans experience several forms of non-physical reality by analyzing some of
the non-physical faculties we engage in every day.
So, in the realm of human experience an Abstract Spiritual Quality like Cosmic Consciousness is
considered to be an actual state of Existence on a non-physical level. Most humans do not
experience this in their conscious awareness only partaking of it in dreamless sleep.
Likewise more Concrete Spiritual Qualities like Inspiration or Intuition are considered to be actual
expressions of human behavior on a non-physical level of Existence. Most of us have
experienced these faculties if only on a somewhat infrequent basis.
In the same manner Abstract Mental Qualities like Memory or Will are faculties which humans
exercise in a non-physical manner. They are called abstract because we know how to use them
but to state what is actually occurring is a little hard to define.
Moreover Concrete Mental Qualities like Imagination, Emotion, and Thought are also qualities
which humans exercise in a non-physical manner. These are familiar to nearly all of us and we
know what they are and what their content is most of the time.
Now Abstract Physical Qualities like Instict or Autonomic Process are so close to the physical
world that they almost seem to be reactions to it, but they are abstract because they seem to be a
little generalized and perhaps not the most suitable way for responding in every situation.
The five Elements are the basis of all manifestation in all levels and this includes the non-physical
levels of Existence.
The Elements have as their basic function the involvement of Consciousness with Form. This
creates and sustains the lila or maya of manifestation.
To purify the elements in the way we are talking about in this post is to transform them so that
instead of restricting Consciousness as a Jiva it can be liberated from involvement with Form and
realize its inherent nature as Atman.
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In the last post on Hawanam we discussed how the sadhaka can begin to prepare for Aghora
sadhana by using Hawan specifically designed to transmute and empower the chakras so that
instead of binding one to apparent reality they can begin to reveal innate reality to the practitioner.
In this post we will discuss using a simple Hawan ceremony to purify the Elements within the
practitioner so that instead of binding awareness to the physical realm of everyday things they
can begin to involve the practitioner with realms of ever increasing subtlety and eventually lead to
Jivanmukti.
Like the chakras each Tatwa, or Element, is associated with a shape, a color, and with a Devata
who can purify and energize the Element within the practitioner.
Bhumi Tatwa, or Elemental Earth, is associated with a yellow square. The Devi who rules Bhumi
Tatwa is Prithivi.
Pavan Tatwa, or Elemental Air, is associated with a blue circle. The Deva who rules Pavan Tatwa
is Vayu.
Apas Tatwa, or Elemental Water, is associated with a green crescent. The Deva who rules Apas
Tatwa is Varuna.
Tejas Tatwa, or Elemental Fire, is associated with a red triangle. The Deva who rules Tejas Tatwa
is Agni.
Akasha Tatwa, or Elemental Spirit, is associated with a purple egg. The Deva who rules Akasha
Tatwa is Sada Shiva.
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The Hawan to purify and energize each Tatwa or Element in the practitioner is performed to the
Devata which rules that Tatwa.
The mantras which are appropriate to use for each Deva are list below, the first mantra for each
Deva should replace the mantra used in step 6 of the step by step Hawan given below when
constructing a Hawan ceremony for a specific Tatwa, the second mantra should replace the
mantra used in step 7 of the step by step Hawan presented in this post when constructing a
Hawan ceremony for a specific Tatwa.
Prithivi Mantras for Bhumi Tatwa "Om Luhm Priht-hihveeyay Swahah", "Om Priht-hihvee
Dayveeyay Veedmuhay Suhahsruh Moortuhyay Chah Deemahee Tahnoh Priht-hihvee
Vayu Mantras for Pavan Tatwa "Om Yuhm Vahyooyah Swahah", "Om Puhvuhn Poorooshuhyah
Veedmuhay Sahahstruh Moortuhyah Chah Deemahee Tahnoh Vahyoo Prahchohdahyaht
Swahah."
Varuna Mantras for Apas Tatwa "Om Vuhm Vahroonuhyah Swahaha", "Om Jahluh Beembahyuh
Veedmuhay Neeluh Poorooshayah Deemahee Tahnoh Vahroonuh Prahchohdahyaht Swahah."
Agni Mantras for Tejas Tatwa "Om Ruhm Ahgneeyah Swahah", "Om Mahah Jihwahlahyah
Veedmuhay Ahgneedayvuhyah Deemahee Tahnoh Ahgnee Prahchohdahyaht Swahah."
Sada Shiva Mantras for Akasha Tatwa "Om Huhm SahdahShihvuhyah Swahah", "Om
Pahnchuhvahktruhyah Veedmuhay Mahuhdayvuhyah Deemahee Tahnoh Shihvuh
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During the performance of the Tatwa Hawan sadhana you will be using a special mantra for each
of the Tatwas, this mantra varies from Tatwa to Tatwa and is composed of the sounds associated
with the Tatwa. These sounds are called Bij Mantras and will activate and purify the Tatwa and
purify and energize it within the various bodies of the practitioner. This mantra is also used when
pouring the initial offering into the flames.
The bij mantra used will vary from Tatwa to Tatwa and they are list below...
Bhumi Tatwa Bij Mantras "Oom, Ohm, Guhm, Juhm, Dihuhm, Duhm, Buhm, Luhm".
Pavan Tatwa Bij Mantras "Uhm, Aym, Ahm, Kuhm, Chuhm, Tuhm, Puhm, Yuhm".
Apas Tatwa Bij Mantras "Rihm, Rrihm (emphasis on the initial "r" sound), Owm ("Ow" sound is
like "cow"), Gihuhm, Dihum (emphasis on the initial "d" sound), Dihuhm, Bihuhm, Vuhm, Suhm".
Tejas Tatwa Bij Mantras "Ihm, Aim, Ahm, Kihuhm, Chuhm, Thuhm, Puhm, Yuhm, Ruhm, Suhm".
Akasha Tatwa Bij Mantras "Eem, Eeeem, Uhm (emphasis on final "m" sound), Nyuhm, Nuhm,
Muhm, Suhm, Huhm.
These seed mantras for the Tatwas like those for the chakras should also be used in mantra
japa apart from the Hawanam, it is recommended that 20,000 repetitions for each seed mantra
(for example "Uhm, Aym, Ahm, Kuhm, Chuhm, Tuhm, Puhm, Yuhm" for Pawan Tatwa) this is so
you can gain Mantra Siddhi for each seed, Mantra Siddhi is perfection with the mantra so that its
supernormal effects can be actualized by the practitioner.
To perform this japa a quiet place under a tree should be found, you will need to make a marker
sheet with 20 circles on it, using a japa mala of 108 beads (Rudraksh are the best), chant the
mantra silently and move one bead through your fingers for each time, 108 repetitions counts as
100, once you have chanted 10 malas place an x in one of the 20 circles. Once all 20 circles are
crossed off you have completed 20,000 repetitions. The 20,000 repetitions should be completed
in one months time. A good practice would be to conduct the 20,000 repetitions during the
timeframe in which you conduct the 5 Hawan ceremonies for the chakra.
By completing the mantra japa repetitions and the Hawans significant changes will take place in
your energy body transforming it into a fitting vehicle to realize the Atman.
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The Hawan ceremony to purify and energize these Tatwas is given below. It will take a series of
Hawanam for each Tatwa to ensure that they are cleansed and purified and have been properly
energized. It is recommended that you perform no less than five Hawanam for each Tatwa
starting at Bhumi and moving to the next Tatwa only when five Hawans for Bhumi have been
completed.
It is recommended that you proceed in this manner from Bhumi to Akasha in order.
Before beginning the practices in this post the Durga Hawan outlined in this post and the chakra
Hawanam outlined in this post should be practiced many times and complete proficiency at the
performance of Hawan obtained.
To perform these Hawanams you will need a Hawan Kund, Hawan ingredients specifically quite a
lot of sticks of the kind outlined in this post. You will also need Hawan Samagri, Ghee, Ganges
Water, an offering spoon, uncooked rice, camphor cubes, an Aarti Lamp, cotton wicks, a stick of
incense, a cotton square like those used in bandages, matches, flowers, two basil leaves, a small
jar, and some googal.
The Bhumi Tatwa Purification Hawan, which will be outlined below, is a good general introduction
to this type of Hawan and should be perfected and then adapted to create Hawanams for each of
the Tatwas.
First Lord Ganesh is recognized and saluted using the Ganesh mantra.
The practitioner then ritually purifies themselves and the offerings and the area with lustration and
the Ganga mantra.
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Agni is invoked and offered the Hawan Kund as his throne using the Agni mantra and the first
offerings are placed at the base of the Kund with the appropriate mantra.
The first of the Hawan offerings are made dropping the googol, and Hawan samara into the Fire
using the Bij Mantra for the appropriate Tatwa (in this case Bhumi).
Six offerings of ghee are poured into the Fire as offerings to Ganesh, Shakti,
Shiva, Vishnu, Surya, and Agni using Mantrams appropriate to each Deva.
Then 108 offerings of ghee are poured into the fire accompanied with the Deva Mantra
appropriate to the chakra (in this case Prtithivi) using a mala in the left hand to count the
repetitions.
Then an additional 108 offerings of ghee are poured into the fire accompanied with the Bij Mantra
appropriate to the Tatwa (in this case Bhumi) using a mala in the left hand to count the
repetitions.
One final ghee offering is made accompanied with the final Deva mantra (in this case the long
Prithivi Mantra).
Ganga water is offered by sprinkling it around the Hawan Kund with the appropriate mantra.
Next fragrance is offered by lighting the incense and waiving it before the Kund with the
appropriate mantra.
The Shakti of the sacred Hawan Fire is taken into the body of the practitioner by holding the
hands up toward the fire to where they can absorb some of its heat in a comfortable way and then
the hands are rubbed lightly over the front and sides of the body.
Light is offered by lighting the Aarti lamp and waiving it before the Kund with the appropriate
mantra.
Then the practitioner practices some pranayam and additional japa and then makes an internal
request to the Deva that the Tatwa they are working on may be purified and energized in their
being.
The Hawan ceremony is then closed with a final mantra.
The following then is a step-by-step process to performing this exemplary Bhumi Hawan
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1. Having all the necessary items placed on a tray to your right sit comfortably on the ground to
the south of the Hawan Kund.
Next place six of the sticks in the shape of a square inside the Kund.
Place the cotton pad in the middle of the square and place the camphor cube on top of the cotton
pad.
You will then add several sticks around the central diagram to build up enough wood in the Kund
to support a healthy fire. As the ceremony progresses you may need to add wood and so keep a
good supply of sticks on hand.
Now close your eyes and take several deep breaths allowing your mind to calm and clear.
2. Repeat the mantra Om Glowm Ganeshayah Namahah several times to invoke Ganesh and to
bring his blessings to the ceremony that is about to be performed. While chanting the mantra
concentrate on the image of Ganesh, seeing him standing to the north of the Kund in your minds
eye using the skills developed in this post.
3.Pick up the vessel of water and repeat the mantra Om Guhm Guhnguhyay Namaha to invoke
Ganga the Devi who manifests as the Ganges river purifier of the world. While chanting the
mantra concentrate on the image of Ganga Devi seeing her to the north of the Kund exactly as
you perceived Ganesh in the previous mantra.
Dip the fingers of your right hand in the water and repeat the mantra again several times as you
sprinkle the water off your fingertips over yourself, the area around the Hawan Kund, and the
ritual items.
4. Place the rice grains on top of the basil leaf and hold them in your right hand while thinking of
the great Deva Agni, reflect on how Fire consumes the apparent revealing the innate, how Fire
shines to light the world and reveal the unknown.
Repeat the mantra Om Ruhm Ahgneeyah Namahah three times asking Agni Deva to come and
take his throne in this Kund purifying the Fire and accepting the offerings. While repeating this
mantra concentrate on the image of Agni seeing him standing inside the Hawan Kund using the
minds eye as before.
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Place the basil leaf with the rice on top of it before you at the base of the Kund.
Say the mantra Om Ruhm Ahgneeyah Namahah while lighting the camphor with a match
making sure that the fire starts in the Kund.
Take the flowers and place them on top of the basil leaf and rice before you at the base of the
Kund saying the mantra Om Pooshpuhm Suhmarpuhyamee (this means Om I give you
flowers).
off your hand around the kund and then take the second basil leaf and dip it in the water
sprinkling the water from the leaf in your hand onto the leaf at the base of the kund saying the
mantra Om Pahneeyahm Suhmarpuhyamee (this means Om I give you water).
Take the Hawan Samagri and googal and pour it into the fire holding it in the palm of the right
hand and pouring it into the fire allowing it to slide over the fingers and drop into the fire while
making this offering say the mantra "Oom, Ohm, Guhm, Juhm, Dihuhm, Duhm, Buhm,
Luhm" which is the Bija Mantra for the Bhumi Tatwa (if performing this Hawan for another Tatwa
you would substitute the bij mantra for the Tatwa you are working with here). Then press the
palms of your hands together and touch the index fingers of both hands to your forehead at the
place between the eyebrows and bow from the waist toward the Kund three times.
5.Using the offering spoon scoop up a spoonful of ghee, concentrate on the image of Ganesh to
the north of the Kund using the minds eye and say the mantra Om Glowm (the "ow" sound is
like "cow") Ganeshayah Swahah pouring the ghee into the fire as you say Swahah and being
careful not to burn yourself.
Scoop up another spoonful of ghee and concentrate upon the image of Durga Devi to the north of
the Kund using the minds eye as before and say the mantra Om Hreem Shreem Doom
Doorgahyay Swahah pouring the ghee into the fire as you say Swahah.
Scoop up another spoonful of ghee and concentrate on the image of Shiva to the north using the
minds eye as before and say the mantra Om Howm Shihvahyah Swahah pouring the ghee into
the fire as you say Swahah.
Scoop up another spoonful of ghee and concentrate on the image of Vishnu to the north , again
using the minds eye to do so. Say the mantra Om Duhm Vihshnooyah Swahah pouring the
ghee into the fire as you say Swahah.
Scoop up another spoonful of ghee and concentrate on the image of Surya to the north in the
minds eye and say the mantra Om Uhm Sooryahyah Swahah pouring the ghee into the fire as
you say Swahah.
Scoop up another spoonful of ghee and concentrate on the image of Agni to the north in the
minds eye and say the mantra Om Ruhm Ahgneeyah Swahah pouring the ghee into the fire as
you say Swahah.
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6. Since we are using a Bhumi Hawan as an example offerings of ghee will be poured into the fire
while chanting the mantra "Om Luhm Priht-hihveeyay Swahah" 108 times while using the minds
eye to concentrate on the image of Prithivi to the north of the Kund for this step. A japa mala of
108 beads would be held in the left hand and a bead passed through the index finger and thumb
for each repetition so you can keep track. But if you wanted to perform a Hawan ceremony for
another Tatwa purification you would substitute the mantra given for the Deva ruling that Tatwa at
this point. Once this has been completed you will continue to offer another 108 offerings of ghee
to the Fire using the bij mantra for the Tatwa "Oom, Ohm, Guhm, Juhm, Dihuhm, Duhm, Buhm,
Luhm" (or the bij mantra for whichever Tatwa you are working with).
7.Scoop up a final spoonful of ghee and still concentrating on the image of Prithivi to the north of
the Kund with the minds eye say the mantra "Om Priht-hihvee Dayveeyay Veedmuhay
Suhahsruh Moortuhyay Chah Deemahee Tahnoh Priht-hihvee Prahchohdahyaht Swahah"
pouring the ghee into the fire as you say "Swahah" (This mantra would also be changed if the
Hawan is being performed for another Tatwa).
8. Now taking the vessel of water dip your fingers of your right hand into the water and sprinkle
the water from your hand around the Hawan Kund as before saying the mantra Om
Ahchuhmanyuhm Suhmarpuhyamee (this means Om I give you ritual purifying water).
Next light the Aarti lamp and waive the light before the Hawan Kund saying the mantra Om
Deepham Suhmarpuhyamee (this means Om I give you light).
Now light the stick of incense and waive it before the Hawan Kund saying the mantra Om
Doophuhm Suhmarpuhyamee (this means Om I give you fragrance).
Place the palms of your hands together and touch the index fingers of both hands to your
forehead at the place between the eyebrows and bow from the waist toward the Kund.
Next hold your hands up to the sacred Fire of the Hawan Kund so that they can be warmed by
the flames without being burned, then bring the hands back and rub them over the front and sides
of the body. This takes the energy of the Hawan ceremony and instills it within your energy body
through direct contact.
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9. Now sit before the Hawan and close your eyes, focus on the breathing following the inhalation
and exhalation with your awareness and allow your mind to calm and clear and focus on the
darkness behind your closed eyes. Recognize that inside all Things share in this darkness for it is
the womb from which they have come and the base of their existence.
Remember a time when you were fully aware of the solidity and stability of the Earth. Focus on
the way this incident made you feel, the emotion of solidity, completion, stability, allow this
emotion to fill your awareness forgetting the event which caused these emotions, and allowing
every thought and perception except for this emotion to fade away from your awareness.
Allow yourself to forget your personality, and all of your thoughts, allow only the experience of the
emotion to remain. Remain in this state of union as long as you can.
When you are ready allow the image of Prithivi (or the Deva ruling the Tatwa if performing this
Hawan for another Tatwa) to arise spontaneously within this darkness and focus entirely upon the
form of Prithivi.
Begin to take deep and regulated breaths, breath in counting slowly to 7 and then comfortably
retain the breath counting slowly to 7, then exhale slowly counting to 7, and finally retain the
breath out ("holding your breath") while counting to 7 before beginning again.
Become aware of a brilliant yellow square hanging in the darkness before you above Prithivi (if
you are performing a Hawan for another Tatwa you would become aware of that Tatwa in its color
and shape hanging before you in the darkness at this point).
While sharing your attention between the form of Prithivi before you and this Yellow Square begin
to take deep breaths, as you breath in imagine that yellow Earth energy streams from Prithivi in
with your breath and fills your entire body making it glow a very bright true yellow, say the mantra
"Luhm"(for the other Tatwas you would substitute "Vuhm" for Apas, "Ruhm" for Tejas, "Yuhm" for
Pawan, "Huhm" for Akasha). As you exhale imagine that the energy which flowed from Prithivi
into your being shines even more brightly.
Keep breathing in and out this way drawing yellow energy from Prithivi into your body and then
seeing it blaze with power as you exhale.
Continue to breath this way for as long as you can do so comfortably. This process allows The
Tatwa to be cleansed and energized throughout your whole being.
When you are ready allow your attention to remain completely on Prithivi and begin to silently
repeat the mantra "Om Luhm Priht-hihveeyay Swahah" 108 times using the japa male in your left
hand to count the repetitions (if doing this Hawan for another Tatwa you would instead repeat the
first mantra for the Deva ruling the Tatwa).
When you are done with this mantra silently repeat the mantra "Oom, Ohm, Guhm, Juhm,
Dihuhm, Duhm, Buhm, Luhm" 108 times (if performing this Hawan for another Tawa use the bij
mantra associated with that Tatwa at this point).
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You may need to pause from your meditation to add sticks to the Hawaan during these mantra
repetitions and breathing exercises, that is no problem simply open your eyes in a relaxed
manner still concentrating on Prithivi, add the sticks, close your eyes and refocus on the image of
Prithivi.
When you are ready explain your objective or desire which you hope to achieve through the
performance of this Hawan ceremony.
When you are ready allow your awareness to again focus on your breathing feeling the expansion
and contraction of your chest as you inhale and exhale.
Allow your thoughts to resurface and your awareness of your personality to resume and when
you are ready open your eyes.
10. End the Hawan by chanting the mantra Om Shahntee Shahntee Shahntee Om.
11. Allow the Fire to burn all the way down to ashes before you leave, once the ashes are cool
you may save them in a bag and use them to purify and consecrate various things or places, or
you may pour them into a river or lake, or you may sprinkle them around the base of a tree.
When the Fire is out and the ashes are cool stand up and go back to your everyday affairs.
The Tatwa cleansing Hawan ceremony is very important if one wants to go on to perform Aghora
Sadhanas and so it should be conducted at least five times for each Tatwa from Bhumi to Akasha
in order.
Clean your Hawan Kund out at the end of each ceremony removing ash and debree. You may
want to wipe down your Kund with a solution of lemon juice, salt, and water, if you are using a
copper Kund.
The Yantras pictured in this post for the Tatwas and those in the post on using Hawanam for
clearing the chakras can be used in skrying to have experiences related to either the chakras, the
Tatwas, or the Devas which rule them and there is much fruit that can be harvested from working
with them in this way.
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Thursday, March 6, 2014
Article 2 on Hawanam: Using the Hawan to purify the

Chakras
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The world of Hindu esoteric science includes the use of the human energetic body, like the
physical body it is composed of the elements (Akasha (Spirit/Ether), Tejas (Fire), Apas (Water),
Pavan (Air), and Bhumi (Earth)), also like the physical body it has organs and nerves (chakras
and nadis).
This is a very simplified explanation but it will suffice for the purpose of this post.
The practice of Tantra and Aghora generates tremendous force within the various bodies of the
practitioner, because of this if the practitioner is unprepared serious unbalances or leakages
could occur and cause various diseases physical, emotional, or mental.
In the course of practice this force is used to accomplish various feats which result in various
states of Samadhi and culminate in the attainment of Moksha.
To begin to prepare oneself for sadhana the chakras and the elements of the subtle body should
first be purified (all Things are Saguna Brahmans body and therefore pure, what is meant by this
term is a type of alchemical preparation just like extremely toxic mercury is transformed through
Rasayana Alchemy into a medicine through Siddha Alchemy the chakras are transformed) and
prepared. The point of this post is to offer practices to help you do this with the chakras using a
simple Hawan sadhana.
The amount and location of the various chakras differs from system to system as there are many
energetic centers in the human body and different writers have focussed on different centers in
their works. For the intent of this practice the traditional seven chakras Muladhar, Svadistan,
Manipur, Anahat, Vishuddha, Ajna, and Sahasrara will be used. They are also often assigned
different colors by different teachers, the colors given in this post have to do with the colors in the
visible spectrum of light as they are considered variations in the vibration of the One Light of
Consciousness expressing itself at different levels of Manifestation.
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These chakras are located along the spine and are perceived in the mind's eye as having a
specific color, they are also associated with a primary Deva who can regulate and activate the
chakra they preside over.
Muladhar is the first chakra and is located at the very base of the spine, it should be visualized as
a red sphere the size of a plum. The Deva who rules Muladhar is Brahma.
Swadistan is the second chakra and is located on the spine right where it meets the top of the hip
bone, it should be visualized as an orange sphere the size of a plum. The Deva ruling Swadistan
is Vishnu.
Manipur is the third chakra and is located on the spine directly behind the "belly button", it should
be visualized as a yellow sphere the size of a plum. The Deva ruling Manipur is Rudra considered
as a red Deva.
Anahat is the fourth chakra and is located on the spine directly behind the middle of the sternum,
it should be visualized as a green sphere about the size of a plum. The Deva ruling Anahat is
Shiva considered as a white Deva.
Vishuddha is the fifth chakra and is located on the spine about halfway down the neck, it should
be visualized as a blue sphere about plum sized. The Deva ruling Vishuddha is Sada Shiva.
Ajna is the sixth chakra and is located on the fore head at the point just above the eyebrows
between the two eyes. It should be visualized as a purple sphere the size of a large cherry. The
Deva ruling Ajna is Ardhanarishvara.
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Sahasrara is the seventh chakra and is located at the center of the top of the head, its should be
visualized as a violet sphere the size of an orange radiating a halo of white light about the size of
a soccer ball. The Deva ruling Saharara is the ultimate Brahman.
The Hawan to purify and activate each chakra is performed to the ruling Devata.
The mantras which are appropriate to use for each Deva are list below, the first mantra for each
Deva should replace the mantra used in step 6 of the step by step Hawan given below when
constructing a Hawan ceremony for a specific chakra, the second mantra should replace the
mantra used in step 7 of the step by step Hawan presented in this post when constructing a
Hawan ceremony for a specific chakra.
Brahma Mantras for Muladhar "Om Ahm Brahmuhyah Swahah", "Om Chuhtoor ("ch" like "chow")
Mookhayuh Veedmuhay Hahmsuhroodhayuh Deemahee Tahnoh Brahmuh Prahchohdahyaht
Swahah."
Vishnu Mantras for Svadistan "Om Duhm Vihshnooyah Swahah", "Om Nahrahyahnahyah
Veedmuhay Vahsoodayvahyah Deemahee Tahnoh Nahrahyahnah Prahchohdahyaht Swahah."
Rudra Mantras for Manipur "Om Huhm Roodrahyah Swahah", "Om Tahtpoorooshahyah
Veedmuhay Roodrahdayvahyah Deemahee Tahnoh Roodrah Prahchohdahyaht Swahah."
Shiva Mantras for Anahat "Om Howm Shihvahyah Swahah.", "Om Tahn Mahehshahyah
Veedmuhay VahkVihsoothahyah Deemahee Tahnoh Shihvah Prahchohdahyaht Swahah."
Sada Shiva Mantras for Vishuddha "Om Howm Sahdah Shihvahyah Swahah.", "Om
Pahnchuhvahktruhyah Veedmuhay Mahuhdayvuhyah Deemahee Tahnoh Shihvah
Ardhanarishvara Mantras for Ajna "Om Sauwhuh Ahrduhnahreeshwahruhyay Swahah", "Om
Puhrooshuhpruhkrihteeyay Veedmuhay Ihshwahruhihshwahreeyay Deemahee Tahnoh
Ahrdhahnahrishwahruh Prahchohdahyaht Swahah."
Brahman Mantras for Sahasrara "Om Tat Sat Brahmanyah Swahah", "Om
Dahksheenuhmoortuhyah Veedmuhay Dyuhnuhstahyah Deemahee Tahnoh Diheeshuh
Prahchohdahyaht."
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During the performance of the chakra Hawan sadhana you will be using a special mantra for each
of the chakras, this mantra varies from chakra to chakra and is composed of the sounds
associated with the chakra. These sounds are called Bij Mantras and will activate and purify the
chakra and clear it of any blockages or damage. This mantra is used when pouring the initial
offering into the flames.
The bij mantra used will vary from chakra to chakra and they are list below...
Muladhar Bij Mantras "Luhm, Vuhm, Shuhm, Sshuhm (the "s" sound in "Sh" is drawn out),
Suhm."
Svadistan Bij Mantras "Vuhm, Buhm, Bihuhm (the "Bih sound" is short, an aspirated sound),
Muhm, Yuhm, Ruhm, Luhm."
Manipur Bij Mantras "Ruhm, Fuhm, Duhm, Dihuhm, Nuhm, Tuhm, Thuhm, Duhm (extra
pronunciation on initial D sound), Dihuhm (the "Dih" sound is short, an aspirated sound), Nahm,
Tuhm, Puhm."
Anahat Bij Mantras "Yuhm, Kuhm, Kihuhm, Guhm, Gihuhm, Inguhm, Chuhm, Chihuhm (the
"Chih" sound is short, an aspirated sound), Juhm, Jihuhm, Nyuhm, Tuhm, Thuhm."
Vishuddha Bij Mantras "Huhm, Uhm, Ahm, Ihm, Eem, Oom, Rihm, Reem, Ihrihm ("Ih" like "in"),
Ihreem, Ehm, Aim, Om, Awm, Uhm, Ah."
Ajna Bijj Mantras "Om, Huhm, Kshuhm."
Sahasrara Mantra "Om Tat Sat Om."
These seed mantras for the chakras should also be used in mantra japa apart from the
Hawanam, it is recommended that 20,000 repetitions for each seed mantra (for example "Yuhm,
Kuhm, Kihuhm, Guhm, Gihuhm, Inguhm, Chuhm, Chihuhm, Juhm, Jihuhm, Nyuhm, Tuhm,
Thuhm." for Anahat) this is so you can gain Mantra Siddhi for each seed, Mantra Siddhi is
perfection with the mantra so that its supernormal effects can be actualized by the practitioner.
To perform this japa a quiet place under a tree should be found, you will need to make a marker
sheet with 20 circles on it, using a japa mala of 108 beads (Rudraksh are the best), chant the
mantra silently and move one bead through your fingers for each time, 108 repetitions counts as
100, once you have chanted 10 malas place an x in one of the 20 circles. Once all 20 circles are
crossed off you have completed 20,000 repetitions. The 20,000 repetitions should be completed
in one months time. A good practice would be to conduct the 20,000 repetitions during the
timeframe in which you conduct the 3 Hawan ceremonies for the chakra.
If 20,000 repetitions seems like a lot you should know that to gain matra siddhi most practitioners
conduct between 100,000 and 500,000 repetitions.
By completing the mantra japa repetitions and the Hawans significant changes will take place in
your energy body beginning to transform it into a fitting tool for Aghora sadhana.
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The Hawan ceremony to purify and energize these chakras is given below. It will take a series of
Hawanam for each chakra to ensure that they are cleansed and purified and have been properly
energized. It is recommended that you perform no less than three Hawanam for each chakra
starting at Muladhara and moving to the next chakra only when three Hawans for Muladhar have
been completed.
It is recommended that you proceed in this manner from Muladhar to Sahasrara in order.
Before beginning the practices in this post the Durga Hawan outlined in this post should be
practiced many times and complete proficiency at its performance obtained.
The example of a Muladhar Hawan should serve the reader as an example in the way a Hawan
can be adapted for a specific purpose from the example of the Durga Hawan given in the
previous post.
To perform these Hawanams you will need a Hawan Kund, Hawan ingredients specifically quite a
lot of sticks of the kind outlined in this post. You will also need Hawan Samagri, Ghee, Ganges
Water, an offering spoon, uncooked rice, camphor cubes, an Aarti Lamp, cotton wicks, a stick of
incense, a cotton square like those used in bandages, matches, flowers, two basil leaves, a small
jar, and some googal.
The Muladhara Chakra Purification Hawan, which will be outlined below, is a good general
introduction to this type of Hawan and should be perfected and then adapted to create
Hawanams for each of the Chakras.
First Lord Ganesh is recognized and saluted using the Ganesh mantra.
The practitioner then ritually purifies themselves and the offerings and the area with lustration and
the Ganga mantra.
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Agni is invoked and offered the Hawan Kund as his throne using the Agni mantra and the first
offerings are placed at the base of the Kund with the appropriate mantra.
The first of the Hawan offerings are made dropping the googol, and Hawan samara into the Fire
using the Bij Mantra for the appropriate chakra (in this case Muladhar).
Six offerings of ghee are poured into the Fire as offerings to Ganesh, Shakti,
Shiva, Vishnu, Surya, and Agni using Mantrams appropriate to each Deva.
Then 108 offerings of ghee are poured into the fire accompanied with the Deva Mantra
appropriate to the chakra (in this case Brahma) using a mala in the left hand to count the
repetitions.
Then an additional 108 offerings of ghee are poured into the fire accompanied with the Bij Mantra
appropriate to the chakra (in this case Muladhar) using a mala in the left hand to count the
repetitions.
One final ghee offering is made accompanied with the final Deva mantra (in this case the long
Brahma Mantra).
Ganga water is offered by sprinkling it around the Hawan Kund with the appropriate mantra.
Next fragrance is offered by lighting the incense and waiving it before the Kund with the
appropriate mantra.
The Shakti of the sacred Hawan Fire is taken into the body of the practitioner by holding the
hands up toward the fire to where they can absorb some of its heat in a comfortable way and then
the hands are rubbed lightly over the front and sides of the body.
Light is offered by lighting the Aarti lamp and waiving it before the Kund with the appropriate
mantra.
Then the practitioner practices some pranayam and additional japa makes an internal request to
the Deva that the chakra they are working on may be purified and energized.
The Hawan ceremony is then closed with a final mantra.
The following then is a step-by-step process to performing this exemplary Muladhara Hawan
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1. Having all the necessary items placed on a tray to your right sit comfortably on the ground to
the south of the Hawan Kund.
Next place six of the sticks in the shape of a hexagram inside the Kund.
Place the cotton pad in the middle of the hexagram and place the camphor cube on top of the
cotton pad.
You will then add several sticks around the central diagram to build up enough wood in the Kund
to support a healthy fire. As the ceremony progresses you may need to add wood and so keep a
good supply of sticks on hand.
Now close your eyes and take several deep breaths allowing your mind to calm and clear.
2. Repeat the mantra Om Glowm Ganeshayah Namahah several times to invoke Ganesh and to
bring his blessings to the ceremony that is about to be performed. While chanting the mantra
concentrate on the image of Ganesh, seeing him standing to the north of the Kund in your minds
eye using the skills developed in this post.
3.Pick up the vessel of water and repeat the mantra Om Guhm Guhnguhyay Namaha to invoke
Ganga the Devi who manifests as the Ganges river purifier of the world. While chanting the
mantra concentrate on the image of Ganga Devi seeing her to the north of the Kund exactly as
you perceived Ganesh in the previous mantra.
Dip the fingers of your right hand in the water and repeat the mantra again several times as you
sprinkle the water off your fingertips over yourself, the area around the Hawan Kund, and the
ritual items.
4. Place the rice grains on top of the basil leaf and hold them in your right hand while thinking of
the great Deva Agni, reflect on how Fire consumes the apparent revealing the innate, how Fire
shines to light the world and reveal the unknown.
Repeat the mantra Om Ruhm Ahgneeyah Namahah three times asking Agni Deva to come and
take his throne in this Kund purifying the Fire and accepting the offerings. While repeating this
mantra concentrate on the image of Agni seeing him standing inside the Hawan Kund using the
minds eye as before.
Place the basil leaf with the rice on top of it before you at the base of the Kund.
Say the mantra Om Ruhm Ahgneeyah Namahah while lighting the camphor with a match
making sure that the fire starts in the Kund.
Take the flowers and place them on top of the basil leaf and rice before you at the base of the
Kund saying the mantra Om Pooshpuhm Suhmarpuhyamee (this means Om I give you
flowers).
off your hand around the kund and then take the second basil leaf and dip it in the water
sprinkling the water from the leaf in your hand onto the leaf at the base of the kund saying the
mantra Om Pahneeyahm Suhmarpuhyamee (this means Om I give you water).
Take the Hawan Samagri and googal and pour it into the fire holding it in the palm of the right
hand and pouring it into the fire allowing it to slide over the fingers and drop into the fire while
making this offering say the mantra "Luhm, Vuhm, Shuhm, Sshuhm, Suhm" which is the Bija
Mantra for the Muladhar Chakra (if performing this Hawan for another chakra you would
substitute the bij mantra for the chakra you are working with here). Then press the palms of your
hands together and touch the index fingers of both hands to your forehead at the place between
the eyebrows and bow from the waist toward the Kund three times.
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5.Using the offering spoon scoop up a spoonful of ghee, concentrate on the image of Ganesh to
the north of the Kund using the minds eye and say the mantra Om Glowm (the "ow" sound is
like "cow") Ganeshayah Swahah pouring the ghee into the fire as you say Swahah and being
careful not to burn yourself.
Scoop up another spoonful of ghee and concentrate upon the image of Durga Devi to the north of
the Kund using the minds eye as before and say the mantra Om Hreem Shreem Doom
Doorgahyay Swahah pouring the ghee into the fire as you say Swahah.
Scoop up another spoonful of ghee and concentrate on the image of Shiva to the north using the
minds eye as before and say the mantra Om Howm Shihvahyah Swahah pouring the ghee into
the fire as you say Swahah.
Scoop up another spoonful of ghee and concentrate on the image of Vishnu to the north , again
using the minds eye to do so. Say the mantra Om Duhm Vihshnooyah Swahah pouring the
ghee into the fire as you say Swahah.
Scoop up another spoonful of ghee and concentrate on the image of Surya to the north in the
minds eye and say the mantra Om Uhm Sooryahyah Swahah pouring the ghee into the fire as
you say Swahah.
Scoop up another spoonful of ghee and concentrate on the image of Agni to the north in the
minds eye and say the mantra Om Ruhm Ahgneeyah Swahah pouring the ghee into the fire as
you say Swahah.
6. Since we are using a Muladhar Hawan as an example offerings of ghee will be poured into the
fire while chanting the mantra "Om Ahm Brahmuhyah Swahah" 108 times while using the minds
eye to concentrate on the image of Brahma to the north of the Kund for this step. A japa mala of
108 beads would be held in the left hand and a bead passed through the index finger and thumb
for each repetition so you can keep track. But if you wanted to perform a Hawan ceremony for
another chakra purification you would substitute the mantra given for the Deva ruling that chakra
at this point. After completing the first 108 ghee offerings an additional 108 offerings of ghee are
made using the bij mantra for the chakra "Luhm, Vuhm, Shuhm, Sshuhm, Suhm" this mantra
would also be changed appropriately if the Hawan is being performed for another chakra.
7.Scoop up a final spoonful of ghee and still concentrating on the image of Brahma to the north of
the Kund with the minds eye say the mantra "Om Chuhtoor Mookhayuh Veedmuhay
Hahmsuhroodhayuh Deemahee Tahnoh Brahmuh Prahchohdahyaht Swahah" pouring the ghee
into the fire as you say "Swahah" (This mantra would also be changed if the Hawan is being
performed for another chakra).
8. Now taking the vessel of water dip your fingers of your right hand into the water and sprinkle
the water from your hand around the Hawan Kund as before saying the mantra Om
Ahchuhmanyuhm Suhmarpuhyamee (this means Om I give you ritual purifying water).
Next light the Aarti lamp and waive the light before the Hawan Kund saying the mantra Om
Deepham Suhmarpuhyamee (this means Om I give you light).
Now light the stick of incense and waive it before the Hawan Kund saying the mantra Om
Doophuhm Suhmarpuhyamee (this means Om I give you fragrance).
Place the palms of your hands together and touch the index fingers of both hands to your
forehead at the place between the eyebrows and bow from the waist toward the Kund.
Next hold your hands up to the sacred Fire of the Hawan Kund so that they can be warmed by
the flames without being burned, then bring the hands back and rub them over the front and sides
of the body. This takes the energy of the Hawan ceremony and instills it within your energy body
through direct contact.
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9. Now sit before the Hawan and close your eyes, focus on the breathing following the inhalation
and exhalation with your awareness and allow your mind to calm and clear and focus on the
darkness behind your closed eyes. Recognize that inside all Things share in this darkness for it is
the womb from which they have come and the base of their existence.
Remember a time when you were especially creative and actually made something new. Focus
on the way this incident made you feel, the emotion of the desire to create, allow this emotion to
fill your awareness forgetting the event which caused these emotions, and allowing every thought
and perception except for this emotion to fade away from your awareness.
Allow yourself to forget your personality, and all of your thoughts, allow only the experience of the
emotion to remain. Remain in this state of union as long as you can.
When you are ready allow the image of Brahma (or the Deva ruling the chakra if performing this
Hawan for another chakra) to arise spontaneously within this darkness and focus entirely upon
the form of Brahma.
Begin to take deep and regulated breaths, breath in counting slowly to 7 and then comfortably
retain the breath counting slowly to 7, then exhale slowly counting to 7, and finally retain the
breath out ("holding your breath") while counting to 7 before beginning again.
Become aware of the very base of your spine, at the very bottom of your tail bone imagine a
sphere of red light about the size of a plum (if you are performing a Hawan for another chakra you
would become aware of that chakra in its color and location at this point).
While sharing your attention between the form of Brahma before you and this red sphere or
chakra at the base of your spine begin to take deep breaths, as you breath in imagine that energy
streams from Brahma in with your breath and all the way down to the Muladhar Chakra at the
base of your spine making it glow a very bright true red, say the mantra "Luhm"(for the other
chakras you would substitute "Vuhm" for Swadistan, "Ruhm" for Manipur, "Yuhm" for Anahat,
"Huhm" for Vishuddha, "Om" for Ajna, and "Om Tat Sat" for Sahasrara). As you exhale imagine
that the energy which flowed from Brahma into this chakra shines even more brightly at the base
of our spine shining a brilliant red.
Keep breathing in and out this way drawing energy from Brahma into the Muladhar and then
seeing it blaze with power as you exhale.
Continue to breath this way for as long as you can do so comfortably. This process allows your
chakra to be cleansed and energized.
When you are ready allow your attention to remain completely on Brahma and begin to silently
repeat the mantra "Om Ahm Brahmuhyah Swahah" 108 times using the jape male in your left
hand to count the repetitions (if doing this Hawan for another chakra you would instead repeat the
first mantra for the Deva ruling the chakra).
When you are done with this mantra silently repeat the mantra "Luhm, Vuhm, Shuhm, Sshuhm,
Suhm"108 times (if performing this Hawan for another chakra use the bij mantra associated with
that chakra at this point).
You may need to pause from your meditation to add sticks to the Hawaan during these mantra
repetitions and breathing exercises, that is no problem simply open your eyes in a relaxed
manner still concentrating on Brahma, add the sticks, close your eyes and refocus on the image
of Brahma
When you are ready explain your objective or desire which you hope to achieve through the
performance of this Hawan ceremony.
When you are ready allow your awareness to again focus on your breathing feeling the expansion
and contraction of your chest as you inhale and exhale.
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Allow your thoughts to resurface and your awareness of your personality to resume and when
you are ready open your eyes.
10. End the Hawan by chanting the mantra Om Shahntee Shahntee Shahntee Om.
11. Allow the Fire to burn all the way down to ashes before you leave, once the ashes are cool
you may save them in a bag and use them to purify and consecrate various things or places, or
you may pour them into a river or lake, or you may sprinkle them around the base of a tree.
When the Fire is out and the ashes are cool stand up and go back to your everyday affairs.
The chakra cleansing Hawan ceremony is very important if one wants to go on to perform Aghora
Sadhanas and so it should be conducted at least three times for each chakra from Muladhar to
Sahasrara in order.
Clean your Hawan Kund out at the end of each ceremony removing ash and debree. You may
want to wipe down your Kund with a solution of lemon juice, salt, and water, if you are using a
copper Kund.
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Aghora and Tantra: March 2014

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Aghora and Tantra : March 2014