To this day we use flowers to communicate feelings and messages. In reality, there are no rules to what flower represents a purpose for giving; it’s the sentiment and thought that represents each occasion. Sometimes a specific flower or color will trigger a memory, special event or personal meaning. Others love to send flowers specifically for their language or meaning. With Valentine’s day just around the corner, you might expect that red roses imply romance and love, pink roses as an expression of admiration, and yellow roses stand for friendship and devotion. But with the wide variety of flowers and colors available, different flowers represent different forms of affection and messages.
The following meanings from Blossom Town website:
Red Roses: A red rose is an unmistakable expression of love. Red roses convey deep emotions – be it love, longing or desire. Red Roses can also be used to convey respect, admiration or devotion. A deep red rose can be used to convey heartfelt regret and sorrow. The number of red roses has special romantic meanings associated with them. 12 red roses is the most popular of all which conveys “Be mine” and “I love you” White Roses: White is the color of purity, chastity and innocence. White flowers are generally associated with new beginnings and make an ideal accompaniment to a first-time bride walking down the aisle.
Yellow Roses: Yellow roses are an expression of exuberance. Yellow roses evoke sunny feelings of joy, warmth and welcome. They are symbols of friendship and caring. The yellow rose, like the other roses, does not carry an undertone of romance. It indicates purely platonic emotions.
Pink Roses: There are a lot of variations of the pink rose. Over all, pink roses are used to convey gentle emotions such as admiration, joy and gratitude. Light pink rose blooms are indicative of sweetness and innocence. Deep pink rose blooms convey deep gratitude and appreciation. Pink roses also connote elegance and grace.
A variety of meanings. Who knows!
“There are no coincidences in life. What person that wandered in and out of your life was there for some purpose, even if they caused you harm. Sometimes, it doesn’t make sense the short periods of time we get with people, or the outcomes from their choices. However, if you turn it over to God he promises that you will see the big picture in the hereafter. Nothing is too small to be a mistake.” ― Shannon L. Alder
This is a hindu (Sarvesham,) Mantra chanted here by Tina Turner. We are used to Tina belting out rock music but her amazing ability to bring life to a Mantra, is the other side of this amazing lady. This particular you tube is unique as we see Tina here chanting the mantra with children who are her backup artists. My thoughts of course, but would it be nice if all children were to learn mantras. How different a world we would create if we taught them the value of chanting. Of course, mantras were hidden for a long time in the East, but as times have gotten darker, I’ve noticed more chants, (Mantras) are released on you tube. Of course The Western version of many ancient mantras is more to our liking. We identify with them as being part of us. Here’s is a little about Mantras and their meaning..
Sanatana Dharma is the original name of what is now popularly called Hindu Dharma. The terms Hindu and Hinduism are said to be a more recent development, while the more accurate term is Sanatana Dharma. It is a code of ethics, a way of living through which one may achieve moksha (enlightenment, liberation). It is the world’s most ancient culture and the socio, spiritual, and religious tradition of almost one billion of the earth’s inhabitants. Sanatana Dharma represents much more than just a religion rather, it provides its followers with an entire worldview, way of life and with a coherent and rational view of reality.
Sarvesham, The translation for this this verse is given below. Though it is of Hinduism it is applicable to all beings including animals.
Om Sarvesham Swasti Bhavatu, Sarvesham Shantir Bhavatu Sarvesham Purnam Bhavatu, Sarvesham Mangalam Bhavatu Meaning – May auspiciousness be unto all; May peace be unto all; May fullness be unto all; May prosperity be unto all.
The entire cosmos, with all its gods, planes, and modes of being, is manifested in a certain number of mantras; the universe is sonorous, just as it is chromatic, formal, substantial, etc. A mantra is a ‘symbol’ in it simultaneously the symbolized reality and the symbolizing sign. There is an occult correspondence between the mantra’s mystical letters and syllables (the mairkas, “mothers” and the bijas, “seeds” ) and the subtle energies of the human body on the one hand and, on the other, between those energies and the divine forces “asleep” or manifested in the cosmos. By working on the “symbol,” one awakens all the forces that correspond to it, on all the levels of being.
Between the mantrayana, and tantric iconography; for example, there is perfect correspondence; for each plane and each degree of sanctity has its corresponding image, colour and letter. By meditating on the colour or the mystical sound that represents it, the disciple enters into a particular modality of being, absorbs or incorporates a yogic state, a god, etc.
excerpted from Mircea Eliade, Yoga, Immortality and Freedom.
seed mantras for the chakras
Root chakra: Red, Center of Physical Vitality, Stability — LAM.
Seat of the soul: Orange Personal Energy & Sex — VAM.
Rudolf Steiner lived from 1861-1925. The greatest initiate of the 20th Century, he is one of history’s most original thinkers. Rudolf Steiner’s work is largely unknown in the world today.
Rudolf Steiner once said, “people in the future are not going to get much fun out of development on the physical plane. They will find that further evolution is possible only through “spiritual forces.” This can be accomplished only by surveying a lengthy period of evolution and applying what is discovered through our experiences. This process will become more and more general in the future.” ~ The post today is from my young friend, Jake Murray.
LOVE & ITS MEANING IN THE WORLD by Rudolf Steiner
“One could say that the male body now has a female soul, the female
body a male soul. This inner one-sidedness of the human being is
compensated by fertilisation through the spirit, which abolishes the
one-sidedness. Both the male with the female body and the female soul
with its male body become double-sexed again through fructification by
the spirit. Thus, men and women are different outwardly; internally
their spiritual one-sidedness is rounded out to a harmonious whole.
Internally, spirit and soul are fused into a unit. The spirit’s effect
on the male soul in woman is female, rendering it both male and
female; the spirit’s effect on the female soul in man is male, making
it, too, male and female. The double-sexedness of human beings has
retired from the outer world, where it existed in the pre-Lemurian
One can see that the higher essence of a human being has nothing to do
with man or woman. The inner equality, however, does result from a
male soul in woman and from a female soul in man. The union with the
spirit finally brings about equality; but the fact that a difference
exists before the establishment of the equality involves a secret of
human nature. Understanding this secret is of great significance for
all mystery science and is the key to important enigmas of life. For
the present we are not permitted to lift the veil spread over this
There is immense complexity & subtlety here & this passage repays careful scrutiny… The wording is very specific… All I would say is: when talking about subtle bodies – which is what he is doing here when he gets onto spirit & soul – he is not talking about ‘male and female’ in the sense we usually mean…
To me, this passage, which connects with Gnostic, Kabbalist, Alchemical, Platonic, Taoist & Hindu Tantric ideas of the Soul & Body, opens the possibility of understanding ourselves fully as physical men and women, souls and spirits and ultimate something beyond all of that, which preserves the specialness of each domain. It chimes with Jung’s ideas of the Anima & Animus and the universal idea of the Divine Marriage, while preserving the essence of our physical gender in an image of ultimate Wholeness on all levels of our being.
It also, in its vision of the androgynous Self, embraces other combinations of gender- specifically lesbian, gay and transgender. Steiner is saying we are all things, with Wholeness being found in the Divine Union of all of them, but with each unique and special to itself.
And even here, he is tentative. Note he says ‘One could say’ in the first sentence and not ‘The male body has a female soul etc’. Right from the start he is talking not in literal but in metaphorical terms…
Photo sent to me by Trina SN who took the photo from her Prashanti Nilayam flat window on the evening of Guru Purnima, 2011
The Guru’s mission appears to be two-fold. The first and most important concern of the Guru is to awaken, elevate and transform the seeker. The second and final purpose of the Guru is paradoxically to help the disciple seeker to transcend this state of complete dependence on the Master, which dependence the Guru himself had taken such pains to foster. The final spurt of realizing his true identity with God is exclusively the Seeker’s job.
Guru Mantra: Its Significance
“Today (28 July 1999) is Guru Purnima. What its significance?
Guru Saakshaat Param Brahma
Tasmui Shri Guruve Namah.
The Trinity of Brahma, Vishnu and Maheshwara are within us. That is why I often say you are not one, but three. This is the meaning of the three words Bhur, Bhuvah, Svaha in the Gayatri Mantra. Bhur means Bhu-loka (earth). The earth is made up of matter. Therefore human body, which is also made up of matter, is called Bhu-loka. This can be referred to as materilization. Bhuvah means life force (Prana). It is this life force that makes the body move. This is vibration. Svaha means wisdom. This is radiation. The Vedas declare, ‘Prajnanam Brahma’. This Prajnana is nothing but radiation. Human being is a combination of materialization, vibration and radiation. You do not need to search God outside. Turn your vision inward, there you find God.” Sai Baba, SS, 8/99, p. 201
Trinity: Brahma, Vishnu And Maheswara As Guru
Meaning Of The Trinity
“The Gita declares,’ Eeshwara dwells, 0 Arjuna, in the heart region of all beings (Eeshwaras-sarva-bhootaanaam Hrid-deshe Aq’uana Tishthati). Eeshwara therefore means the Lord of the heart. He illumines the heart of every being. This means the Divine Power of Eeshwara is present in every heart. The other name given to Eeshwara is the Lord of the Heart, Atma.
It is from the heart that the mind has emerged. The mind corresponds to the Vishnu Principle. Vishnu means all-pervasive. The mind is equally all-pervasive. ‘Mano-moolam Idam Jagat’ (The mind is the basis of the cosmos). The mind pervades the entire universe. Hence, it signifies the Vishnu Principle.
Brahma is traditionally described as arising from the navel of Vishnu. It is from the mind the speech has come. ‘Vaak’ is the embodiment of Brahma. Hence, Brahma has, among other names ‘Shabda Brahmamayee’ sound (Shabda) as Brahma.
Thus, Eeshwara, Vishnu and Brahma symbolize the heart, mind and faculty of speech. The combination of all the three represents the Atma. Hence, each of the three should be revered as the One Supreme Guru in three forms. In ‘Guru Brahma’, the Brahma referred to here is not the creator. It refers to ‘Vaak’. Guru Vishnu refers to the all-pervasive mind, which is present in all beings. This is the Vishnu Principle. ‘Guru-Devo Maheshwarah’ refers to the seat of the heart. ‘Guru Saakshaat Para-Brahma Tasmaii Shri Gurve Namah.’ This means that unity of speech, mind and heart represents the Supreme Atma, which should be revered as the Guru.” Sai Baba, SS, 8/88, p. 199
Trinity Represented By Three Gunas (Qualities)
“The Sanskrit stanza which hails the Guru as Brahma, Vishnu and Maheshwara and as Parabrahman is misinterpreted. The right approach is to consider Brahma, Vishnu and Maheshwara as the Guru. These three are symbolized by the three Gunas: Brahma is
Rajas, Vishnu is Satva and Shiva is Tamas. The whole cosmos is constituted by the three Gunas. The three Gunas are present in man. The Trinity is present in the form of three Gunas in every human heart.” Sai Baba, SS, 8/96, p. 201
“Brahma, Vishnu and Maheshwara are not entities with forms. The Trinity represents the deified expression of three qualities. The Puranas have misrepresented Brahma as a four-headed deity engaged in cosmic creation. This is not correct. In fact the Trinity represents the three Gunas (Satva, Rajas and Tamas). There are five elemental powers in nature – earth (Bhumi), water (Aapa), fire (Agni), air (Vaayu) and space (Akaasha). If you want to understand the process of creation, the order of describing the elements has to be reversed. Starting from Akaasha (space), we have in succession air, fire, water, and earth. Nature has to be understood in two ways; one, in relation to the process of creation; the other, in relation to everyday experience. Likewise, when the order of Brahma, Vishnu and Eeshwara is viewed in relation to creation, it has to be reversed. We have Eeshwara, Vishnu and Brahma in that order.” Sai Baba, SS, 8/88, p. 199
Trinity Represented By Colours
“Three colours have been ascribed to the three Gunas. It is commonly believed that Vishnu represents the Satva Guna. It is not so. The Satva Guna is really the attribute of Eeshwara (Shiva). It is not subject to Maya (delusion). In the state of Yogic sleep (Yoga Nidra), it acquires the Chit- Shakti (the power of awareness) and appears as Shuddha Atma (the Pure Absolute). Hence, Satva represents Eeshwara Principle. Its colour is white.
Rajo-guna manifests itself in likes and dislike. But this is wrong. It is a quality associated with Vishnu. Vishnu has been depicted as a deity bearing the conch, the discus, mace and lotus. Vishnu has also been described as “Alankaara-swarupa’ (one who is embellished by decorations). Vishnu also bears the name ‘Vishwambhara’ (one who protects and rules over the universe). As a ruler, he has the Rajo-guna. The colour of the Rajo-guna is red.
Then there is Brahma. The Rajo-guna has been attributed to Brahma. This is incorrect. Brahma represents Tamo-guna. Tamo-guna is associated with (Andhakaara). It is filled with ‘Mamakaara’ (the sense of possessiveness, attachment, ego) and ‘Abhimaana’ (pride). These two impulses account for creation. If there were no sense of ‘I’ and ‘Mine’, the creative process would not go on. These two are the insignia of Tamo-guna, represented by the black colour.
White, red and black are the most important colours. All colours are merging in these three. Likewise, there are people in the world, people with Satva-guna, Rajo-guna and Tamo-guna, distinguished by one or other of three colours.” Sai Baba. SS, 8/88, p. 200
Trinity Represents Pranava (AUM)
“The verse which speaks of the Guru as Brahma, Vishnu and Maheshwara (Shiva) is quoted often. But, the One has not broken into three, one part in charge of creation, another who fosters and maintains and the third dissolves and destroys. The Pranava Mantra OM is the symbol of the One. It is composed of three sounds- A (as in far), U (as in push) and M (as in hum). Brahma is ‘A’, Vishnu ‘U’ and Shiva is ‘M’ and all three are indivisibly united in AUM. The problem this verse poses is whether Guru is God or God is Guru, the ever-present, the ever-compassionate, the witness who resides in the heart.” Sai Baba, SS, 7/85. p. 174
Residence Of Trinity
“Regard the body as a temple in which the Trinity – Brahma, Vishnu, and Maheshwara- reside. There are no separate places where Brahma, Vishnu and Eeshwara dwell like Vaikunta or Kailasha. These are delusions born of ignorance. God is inside you, outside you, around you. You have to recognise this truth and live according to it. In the name of Guru-Purnima, you perform some Pujas for some persons and waste your lives. There is only one Guru. He is God. That Guru is within you. You are seeking all over the world. Your qualities are in you in the form of Brahma, Vishnu and Maheshwara, and can protect you, elevate you or ruin you. When you act righteously and pursue the right path, they will protect you by their divine potencies.” Sai Baba, SS, 8/88, p. 202
☆ ◦ (¯`v´¯) ❀ `*.¸.*´ღℒℴνℯღ ☆ ★
`*.¸.*´ღℒℴνℯღ ☆ ★
Beloved Baba, we remember your words on this your day.
Note to readers: all SathyaSai Photos that have been edited by me, will be in future, watermarked. thank you.
Metta embraces all beings and all conditions, without exception.
I have posted this you tube seveal times before, having enjoyed the chant. This is a newer you tube but the Metta chant is once again by Emee Ooi.
Metta, which can be translated from Pali as ‘love’ or ‘loveliness’ is the true nature of metta. Everything in the world can blossom and grow with the power of metta. When we look deep into our hearts and find our own ‘metta,’ we can then open our hearts to all. Metta is the first of the brahma-viharas, the seat of the heavenly abodes. The others are compassion, sympathetic joy or gladness and equanimity – all of these emotions steam from metta.
Metta refers to a strength of heart that can stay steady in the face of pleasant and unpleasant circumstances. Sometimes we may not feel warm-hearted, yet with deep commitment to no hatred and dedication to care for all beings we express loving kindness and the intention of good will in challenging circumstances.
What is the purpose of metta practice?
The Buddha first taught loving kindness to a small number of monks who were practising meditation in a thick forest haunted by tree spirits. The monks were terrified of spirits and wanted to go somewhere else, but the Buddha told them to stay, with instructions to cultivate metta. As the monks became skilled in metta, the tree spirits stopped their harassment of the monks and began to appreciate their presence. They went so far as to serve the monks during their retreat. The Buddha had already told them that he would protect them from all harm and he had. What actually happened, was the loving energy that vibrated from the meditating monks, had good results on the trees spirits, who were lifted by the beauty of the peacefulness. The Buddha’s ministry continued with excellent results in metta. He taught metta to a wide variety of students and in a number of distinct situations. He taught metta as a method for gladdening the mind, as a way of strengthening concentration, as an offering of generosity, as a way of meeting both verbal and physical abuse, as a way of overcoming fear and as a way of living in concord in community. Metta is a heartful practice that serves profound purposes.
Tibetan hanging painting symbolising a state of exalted consciousness, surrounded by subsidiary states.
(c.1800 Gouache on cloth.)
stands for all things,
even those things that don’t flower,
for everything flowers, from within, of self-blessing;
though sometimes it is necessary
to reteach a thing its loveliness,
to put a hand on the brow
of the flower,
and retell it in words and in touch,
it is lovely
until it flowers again from within, of self-blessing.
I have to thank Sharon Salzberg for this poem. It appears in her book ‘Loving Kindness’
The letters A,U, and M created the friction that led to the beginning: the creation, preservation, and the dissolution. These three are known mythologically as the Conch of Visnu, The Damaru of Shiva, and the Tongue of Brahma. The primary manifestation of all activity is the cosmos comes from the principle of the three sounds.
The meaning of OM
What is the meaning of OM in the context of the Upanishads? The Upanishads teach that there is an eternal consciousness which remains ever the same is characterised by the functioning of the external senses, which receive and respond to the stream of impressions. The waking state appears to be the dominant state for the working of human life.
But each day, this waking state comes to a complete end when we withdraw into ourselves, close the doors and windows of the senses, and let our minds drift into an altogether different realm: the realm of sleep with dreams. Here again there is experience which seems similar to that of the waking state, but our environments in dream, the feel of our bodies, the people we mix with, are often very different to the scenario of our waking life. In dream, we can mingle happily with long lost relatives, somehow the pains of the body in the waking state have disappeared, and laws of time, space and causation, seem curiously flexible. The main thing about the dreaming state is that the outer senses are not operative; the whole spectacle takes place internally.
Then there is a third state, the state of dreamless sleep. This is a condition where dreams come to an end and there is total absence of mental activity. How do we know? We know in retrospect, when we wake up and feel: ‘Ah I must have slept so well, I remember nothing at all.’
The Upanishads say that dreamless sleep is a state of bliss, but such bliss is of a negative nature. It is the bliss of complete absence of the pairs of opposites, limitations and finitude. It is a kind of release and close to liberation, except that it is not a conscious experience. No one becomes liberated by going to sleep each night. This state too is brought to an end by our return to the waking state.
These three states make up the totality of empirical experience. It is clear that these states are passing and cancel each other out. Therefore, in the Vedanta analysis, they do not deserve to be called absolutely real. The vast importance of the waking state comes to a humble and humiliating end when we drift into dream. The fantastic imaginings of dream are more patently unreal, and they are completely dissolved when we wake up, or when we sink into dreamless sleep. And dreamless sleep, however sweet a condition, is rudely broken when we awaken from it and have to take on all the duties and burdens of waking life once again.
But all the time, alongside these three states, and illumining them from within, is the eternal consciousness, our true Self. It is sometimes called the fourth, or turiya; though far from being one more state like the others, turiya is the witness and support of all the three states. When understood, turiya is realised to be the whole of experience, the Absolute. Without this turiya, this eternal consciousness, the whole phenomenal cycle of waking, dream and dreamless sleep would have nothing to rest on. This eternal consciousness is not broken or interrupted by anything. It is this consciousness, which, reflected in the mind, gives us the senses of continuous identity, of being the same self, in spite of apparently losing ourselves completely in sleep and dream.
This is the Self to be realised, to be uncovered, in order to be liberated from the realm of the perishable. It is here that the symbology of OM shows us a path to freedom. OM points to the whole of the phenomenal realm, in its three phases, and also to the transcendent, which is the light behind experience. This way of analysing our experience can be shown by the visual symbol of OM, with the curves – lower,
middle and upper – representing, respectively, the states of waking, dreaming and dreamless sleep. Above these curves there is another which is set apart from the main form, to denote transcendence with the point signifying infinity.
Throughout experience, whether external, internal or quiescent as in deep sleep, the divine is always present equally as the turiya, just a the higher curve and the point always accompany and dominate the lower three. Therefore OM is a visual symbol representing the whole of experience both relative and absolute, finite and infinite.
The Mandukya Upanishad also shows how the word OM is a great symbol. The three states are represented by parts of the sound OM itself. Here the sound OM is depicted as having three phases. They are usually represented in English by the letters A, U and M. The sound A (pronounced as in path) is the characteristic sound of the waking state. It is the sound of life and response to outer stimuli. A is the first sound produced when opening the mouth. The middle sound, U (pronounced as the oo in soon), is attributed to the dreaming state, and to states of internal mental activity, where we are withdrawn from outer objects. Mmm represents the Divine, and is associated with Lord Ganesha.