Victorious Agni, grant us wealth with wisdom, wealth with brave sons, famous and independent,
Which not a foe who deals in magic conquers............
Guard us, O Agni, from the hated demon, guard us from malice of the churlish sinner:
Allied with thee may I subdue assailants.
This is that Agni, served in many places, whom the rich lord who brings oblation kindles,
And round him goes the priest at sacrifices.
O KING, the potent and terrific envoy, kindled for strength, is manifest in beauty.
He shines, all−knowing, with his lotty splendour: chasing black Night he comes with white−rayed Morning.
2 Having o'ercome the glimmering Black with beauty, and bringing forth the dame the Great Sire's Daughter,
Holding aloft the radiant light of Surya, as messenger of heaven he shines with treasures.
3 Attendant on the Blessed Dame the Blessed hath come: the Lover followeth his Sister.
Agni, far−spreading with conspicuous lustre, hath compassed Night with whitelyshining garments.
4 His goings−forth kindle as 'twere high voices the goings of the auspicious Friend of Agni.
1. THIS is that Agni, he by whose protection, favour, and help. the singer is successful;
Who with the noblest flames of glowing fuel comes forth encompassed with far−spreading lustre.
2 Agni, the Holy One, the everlasting, who shines far beaming with celestial splendours;
1. O AGNI, shared by all men living bring us good luck for sacrifice from earth and heaven.
With us be thine intelligence, WonderWorker! Protect us, God, with thy far−reaching blessings.
2 These hymns brought forth for thee, O Agni, laud thee for bounteous gifts, with cattle and with horses.
Good Lord, when man from thee hath gained enjoyment, by hymns, O noblyborn, hath he obtained it.
3 Agni I deem my Kinsman and my Father, count him my Brother and my Friend for ever.
I honour as the face of lofty Agni in heaven the bright and holy light of Surya.
4 Effectual, Agni, are our prayers for profit. He whom, at home thou, Priest for ever, guardest
Is rich in food, drawn by red steeds, and holy: by day and night to him shall all be pleasant.
5 Men with their arms have generated Agni, helpful as some kind friend, adorned with splendours,
And stablished as Invoker mid the people the ancient Priest the sacrifice's lover.
6 Worship, thyself, O God, the Gods in heaven: what, void of knowledge, shall the fool avail thee?
As thou, O God, hast worshipped Gods by seasons, so, nobly−born! to thine own self pay worship.
7 Agni, be thou our Guardian and Protector bestow upon us life and vital vigour.
Accept, O Mighty One, the gifts we offer, and with unceasing care protect our bodies.
4 O Agni, what thou deemest wealth, Victorious and Immortal One!
Bring thou to give us vigour,−at your glad carouse −splendid at sacrifices. Thou art waxing great.
5 Skilled in all lore is Agni, he whom erst Atharvan brought to life.
He was Vivasvan's envoy, at your glad carouse−the weIl−loved friend of Yama, Thou art waxing great.
6 At sacrifices they adore thee, Agni, when the rite proceeds.
All fair and lovely treasures−at your glad carouse−thou givest him who offers. Thou art waxing great.
7 Men, Agni, have established thee as welcome Priest at holy rites,
Thee whose face shines with butter,−at your glad carouse−bright, with eyes most observant. Thou art waxing
great.
8 Wide and aloft thou spreadest thee, O Agni, with tby brilliant flame.
A Bull art thou when bellowing,−at your glad carouse−thou dost impregn the Sisters. Thou art waxing great.
1. I LAUD your Mighty One who joyeth in the juice, him who is shared by all men, who created all;
Indra, whose conquering strength is powerful in war, whose fame and manly vigour Heaven and Earth revere.
2 He with his friend is active, lauded, good to man, Indra who must be glorified by one like me.
Hero, Lord of the brave, all cars are thy delight, warring with Vrtra, or for waters, or for spoil.
3 Who are the men whom thou wilt further, Indra, who strive to win thy bliss allied with riches?
Who urged thee forward to exert thy power divine, to valour, in the war for waters on their fields?
4 Thou, Indra, through the holy prayer art mighty, worthy of sacrifice at all libations.
In every fight thou castest heroes on the ground: thou art the noblest song, O Lord of all the folk.
5 Help now, as Highest, those who toil at sacrifice: well do the people know thy great protecting might.
Thou shalt be Everlasing, Giver of success yea, on all these libations thou bestowest strength.
6 All these libations thou makest effectual, of which thou art thyself supporter, Son of Power.
Therefore thy vessel is to be esteemed the best, sacrifice, holy text, prayer, and exalted speech.
7 They who with flowing Soma pray to thee, O Sage, to pour on them thy gifts of opulence and wealth,
May they come forward, through their spirit, on the path of bliss, in the wild joy of Soma juice effused.
1. THOU, mighty Agni, gatherest up all that is precious for thy friend.
Bring us all treasures as thou art enkindled in libation's place
2 Assemble, speak together: let your minds be all of one accord,
As ancient Gods unanimous sit down to their appointed share.
3 The place is common, common the assembly, common the mind, so be their thought united.
A common purpose do I lay before you, and worship with your general oblation.
4 One and the same bt your resolve, and be your minds of one accord.
United be the thoughts of all that all may happily agree.
Thursday, February 28, 2008
Tuesday, February 26, 2008
YET ANOTHER STUNNING RELIGIOUS LEADER - RAMANUJAM
Ramanuja: Encyclopedia II - Ramanuja - Visishtadvaita philosophy
Ramanuja - Visishtadvaita philosophy
Ramanuja's philosophy is referred to as Vishishtadvaita because it combines Advaita (oneness of God) with Vishesha (attributes). The philosophy is monotheistic.
Ramanuja - God alone exists
Brahman is the only thing that exists. Everything else is simply a manifestation of Brahman. Brahman to Ramanuja was Narayana.
Ramanuja - Differences with Sankara
Adi Sankara had argued that all qualities or manifestations that can be perceived are unreal and temporary. They are a result of ignorance. Ramanuja believed them to be real and permanent and under the control of the Brahman. God can be one despite the existence of attributes, because they cannot exist alone; they are not independent entities. They are Prakaras or the modes, Sesha or the accessories, and Niyama or the controlled aspects, of the one Brahman.
In Sri Ramanuja’s system of philosophy, the Lord (Narayana) has two inseparable Prakaras or modes, viz., the world and the souls. These are related to Him as the body is related to the soul. They have no existence apart from Him. They inhere in Him as attributes in a substance. Matter and souls constitute the body of the Lord. The Lord is their indweller. He is the controlling Reality. Matter and souls are the subordinate elements. They are termed Viseshanas, attributes. God is the Viseshya or that which is qualified.
History shows that the followers of sankara are answerless till date to the strong arguments of ramanuja(in his sri bhashya) and his followers(satadushani of desika,...). In a bid to escape strong objections raised by ramanuja and his successors, most advaitins take a disguised route of neo vedantism, where they argue that vaishnavism is one another path to realise brahman. Ironically, the very brahman of ramanuja and sankara are different.
ramanuja opines, wrong is the position of the Advaitins that understanding the Upanishads without knowing and practicing dharma can result in Brahman knowledge. The knowledge of Brahman that ends spiritual ignorance is meditational, not (as Advaitins seem to presume) testimonial or verbal.
In contrast to sankara, ramanuja holds, There is no knowledge source in support of the claim that there is a distinctionless (homogeneous) Brahman. All knowledge sources reveal objects as distinct from other objects. All experience reveals an object known in some way or other beyond mere existence. Testimony depends on the operation of distinct sentence parts (words with distinct meanings). Thus the claim that testimony makes known that reality is distinctionless is contradicted by the very nature of testimony as a knowledge means. Even the simplest perceptual cognition reveals something (Bessie) as qualified by something else (a broken hoof, “Bessie has a broken hoof,” as known perceptually). Inference depends on perception and makes the same distinct things known as does perception.
Against the Advaita contention that perception cannot make known distinctness but only homogeneous being since distinctness cannot be defined, well, sorry, perception makes known generic characters (cowhood and the like) that differentiate things. If what you Advaitins say were true, why should not a person looking for a horse be satisfied with a buffalo? Remembering could not be distinguished from perceiving, because there would be only the one object (being). And no one would be deaf or blind. Furthermore, Brahman would be an object of perception and the other sources (prameya).
He also holds, The Advaitin argument about prior absences and no prior absence of consciousness is wrong. Similarly the Advaitin understanding of a-vidya (not-Knowledge), which is the absence of spiritual knowledge, is incorrect. “If the distinction between spiritual knowledge and spiritual ignorance is unreal, then spiritual ignorance and the self are one.”
Ramanuja picks out what he sees as seven fundamental flaws in the Advaita philosophy for special attack: he sees them as so fundamental to the Advaita position that if he is right in identifying them as involving doctrinal contradictions, then Sankara's entire system collapses. He argues:
I. The nature of Avidya. Avidya must be either real or unreal; there is no other possibility. But neither of these is possible. If Avidya is real, non-dualism collapses into dualism. If it is unreal, we are driven to self-contradiction or infinite regress.
II. The incomprehensibility of Avidya. Advaitins claim that Avidya is neither real nor unreal but incomprehensible, {anirvacaniya.} All cognition is either of the real or the unreal: the Advaitin claim flies in the face of experience, and accepting it would call into question all cognition and render it unsafe.
III. The grounds of knowledge of Avidya. No pramana can establish Avidya in the sense the Advaitin requires. Advaita philosophy presents Avidya not as a mere lack of knowledge, as something purely negative, but as an obscuring layer which covers Brahman and is removed by true Brahma-vidya. Avidya is positive nescience not mere ignorance. Ramanuja argues that positive nescience is established neither by perception, nor by inference, nor by scriptural testimony. On the contrary, Ramanuja argues, all cognition is of the real.
IV. The locus of Avidya. Where is the Avidya that gives rise to the (false) impression of the reality of the perceived world? There are two possibilities; it could be Brahman's Avidya or the individual soul's {jiva.} Neither is possible. Brahman is knowledge; Avidya cannot co-exist as an attribute with a nature utterly incompatible with it. Nor can the individual soul be the locus of Avidya: the existence of the individual soul is due to Avidya; this would lead to a vicious circle.
V. Avidya's obscuration of the nature of Brahman. Sankara would have us believe that the true nature of Brahman is somehow covered-over or obscured by Avidya. Ramanuja regards this as an absurdity: given that Advaita claims that Brahman is pure self-luminous consciousness, obscuration must mean either preventing the origination of this (impossible since Brahman is eternal) or the destruction of it - equally absurd.
VI. The removal of Avidya by Brahma-vidya. Advaita claims that Avidya has no beginning, but it is terminated and removed by Brahma-vidya, the intuition of the reality of Brahman as pure, undifferentiated consciousness. But Ramanuja denies the existence of undifferentiated {nirguna} Brahman, arguing that whatever exists has attributes: Brahman has infinite auspicious attributes. Liberation is a matter of Divine Grace: no amount of learning or wisdom will deliver us.
VII. The removal of Avidya. For the Advaitin, the bondage in which we dwell before the attainment of Moksa is caused by Maya and Avidya; knowledge of reality (Brahma-vidya) releases us. Ramanuja, however, asserts that bondage is real. No kind of knowledge can remove what is real. On the contrary, knowledge discloses the real; it does not destroy it. And what exactly is the saving knowledge that delivers us from bondage to Maya? If it is real then non-duality collapses into duality; if it is unreal, then we face an utter absurdity.
Ramanuja - Caste system
He was critical of the caste system. He said, "Does the wearing of a sacred thread make one a Brahmin? One who is devoted to God (Narayana) alone is a Brahmin."
Ramanuja: Encyclopedia II - Ramanuja - Visishtadvaita philosophy
Ramanuja - Visishtadvaita philosophy
Ramanuja's philosophy is referred to as Vishishtadvaita because it combines Advaita (oneness of God) with Vishesha (attributes). The philosophy is monotheistic.
Ramanuja - God alone exists
Brahman is the only thing that exists. Everything else is simply a manifestation of Brahman. Brahman to Ramanuja was Narayana.
Ramanuja - Differences with Sankara
Adi Sankara had argued that all qualities or manifestations that can be perceived are unreal and temporary. They are a result of ignorance. Ramanuja believed them to be real and permanent and under the control of the Brahman. God can be one despite the existence of attributes, because they cannot exist alone; they are not independent entities. They are Prakaras or the modes, Sesha or the accessories, and Niyama or the controlled aspects, of the one Brahman.
In Sri Ramanuja’s system of philosophy, the Lord (Narayana) has two inseparable Prakaras or modes, viz., the world and the souls. These are related to Him as the body is related to the soul. They have no existence apart from Him. They inhere in Him as attributes in a substance. Matter and souls constitute the body of the Lord. The Lord is their indweller. He is the controlling Reality. Matter and souls are the subordinate elements. They are termed Viseshanas, attributes. God is the Viseshya or that which is qualified.
History shows that the followers of sankara are answerless till date to the strong arguments of ramanuja(in his sri bhashya) and his followers(satadushani of desika,...). In a bid to escape strong objections raised by ramanuja and his successors, most advaitins take a disguised route of neo vedantism, where they argue that vaishnavism is one another path to realise brahman. Ironically, the very brahman of ramanuja and sankara are different.
ramanuja opines, wrong is the position of the Advaitins that understanding the Upanishads without knowing and practicing dharma can result in Brahman knowledge. The knowledge of Brahman that ends spiritual ignorance is meditational, not (as Advaitins seem to presume) testimonial or verbal.
In contrast to sankara, ramanuja holds, There is no knowledge source in support of the claim that there is a distinctionless (homogeneous) Brahman. All knowledge sources reveal objects as distinct from other objects. All experience reveals an object known in some way or other beyond mere existence. Testimony depends on the operation of distinct sentence parts (words with distinct meanings). Thus the claim that testimony makes known that reality is distinctionless is contradicted by the very nature of testimony as a knowledge means. Even the simplest perceptual cognition reveals something (Bessie) as qualified by something else (a broken hoof, “Bessie has a broken hoof,” as known perceptually). Inference depends on perception and makes the same distinct things known as does perception.
Against the Advaita contention that perception cannot make known distinctness but only homogeneous being since distinctness cannot be defined, well, sorry, perception makes known generic characters (cowhood and the like) that differentiate things. If what you Advaitins say were true, why should not a person looking for a horse be satisfied with a buffalo? Remembering could not be distinguished from perceiving, because there would be only the one object (being). And no one would be deaf or blind. Furthermore, Brahman would be an object of perception and the other sources (prameya).
He also holds, The Advaitin argument about prior absences and no prior absence of consciousness is wrong. Similarly the Advaitin understanding of a-vidya (not-Knowledge), which is the absence of spiritual knowledge, is incorrect. “If the distinction between spiritual knowledge and spiritual ignorance is unreal, then spiritual ignorance and the self are one.”
Ramanuja picks out what he sees as seven fundamental flaws in the Advaita philosophy for special attack: he sees them as so fundamental to the Advaita position that if he is right in identifying them as involving doctrinal contradictions, then Sankara's entire system collapses. He argues:
I. The nature of Avidya. Avidya must be either real or unreal; there is no other possibility. But neither of these is possible. If Avidya is real, non-dualism collapses into dualism. If it is unreal, we are driven to self-contradiction or infinite regress.
II. The incomprehensibility of Avidya. Advaitins claim that Avidya is neither real nor unreal but incomprehensible, {anirvacaniya.} All cognition is either of the real or the unreal: the Advaitin claim flies in the face of experience, and accepting it would call into question all cognition and render it unsafe.
III. The grounds of knowledge of Avidya. No pramana can establish Avidya in the sense the Advaitin requires. Advaita philosophy presents Avidya not as a mere lack of knowledge, as something purely negative, but as an obscuring layer which covers Brahman and is removed by true Brahma-vidya. Avidya is positive nescience not mere ignorance. Ramanuja argues that positive nescience is established neither by perception, nor by inference, nor by scriptural testimony. On the contrary, Ramanuja argues, all cognition is of the real.
IV. The locus of Avidya. Where is the Avidya that gives rise to the (false) impression of the reality of the perceived world? There are two possibilities; it could be Brahman's Avidya or the individual soul's {jiva.} Neither is possible. Brahman is knowledge; Avidya cannot co-exist as an attribute with a nature utterly incompatible with it. Nor can the individual soul be the locus of Avidya: the existence of the individual soul is due to Avidya; this would lead to a vicious circle.
V. Avidya's obscuration of the nature of Brahman. Sankara would have us believe that the true nature of Brahman is somehow covered-over or obscured by Avidya. Ramanuja regards this as an absurdity: given that Advaita claims that Brahman is pure self-luminous consciousness, obscuration must mean either preventing the origination of this (impossible since Brahman is eternal) or the destruction of it - equally absurd.
VI. The removal of Avidya by Brahma-vidya. Advaita claims that Avidya has no beginning, but it is terminated and removed by Brahma-vidya, the intuition of the reality of Brahman as pure, undifferentiated consciousness. But Ramanuja denies the existence of undifferentiated {nirguna} Brahman, arguing that whatever exists has attributes: Brahman has infinite auspicious attributes. Liberation is a matter of Divine Grace: no amount of learning or wisdom will deliver us.
VII. The removal of Avidya. For the Advaitin, the bondage in which we dwell before the attainment of Moksa is caused by Maya and Avidya; knowledge of reality (Brahma-vidya) releases us. Ramanuja, however, asserts that bondage is real. No kind of knowledge can remove what is real. On the contrary, knowledge discloses the real; it does not destroy it. And what exactly is the saving knowledge that delivers us from bondage to Maya? If it is real then non-duality collapses into duality; if it is unreal, then we face an utter absurdity.
Ramanuja - Caste system
He was critical of the caste system. He said, "Does the wearing of a sacred thread make one a Brahmin? One who is devoted to God (Narayana) alone is a Brahmin."
Sunday, January 27, 2008
Agni is a god of fire, he is the very essence of fire, and fire is the essence of life. All the main processes in your body: breathing, digesting and entire metabolism is a form of burning reaction. Recite Agni mantra to improve dissimulation in your body, work of all organs and for overall vitality. Combine this mantra with some exercise to loose wait fast and in the most spiritual way. Energy of fire correspond to vision and eyes, so this mantra will improve your sight.Fire has a special meaning in life. When you are full of fire, or passion, you posses that brilliant energy that attracts luck and makes you a winner. Veda say : "Through Agni one may win wealth, and grow from day to day, glorious and most abounding in heroic sons", 1.1.3 Inner fire gives you magnetic beauty, beautiful complexion and perfect body. Agni is called a flash-eating fire, representing metabolism in the body and purification from toxins. Hot spices carry the energy of fire, you can add them into your diet, but be careful, don't burn yourself out completely. He is a purifier of the subtle energy around and within you.
Fire needs two things to exist: fuel, that is, food in case of body and oxygen. To maintain a good, healthy fire the balance between two have to be kept. Too much food, not enough air or inability to spend the excessive energy cause fire to go bad or stagnant. Excess of "bad" or stale fire in your body will cause anger, impatience, jealousy, bad temper, eating disorders and problems with heart and kidneys. Metabolism that is too intensive will burn too much fat and it will be difficult for you to gain weight. Before you eat your food, make an offering to your personal Agni, that represented by acid in your digestive tract. Offer the food you about to eat to him to make sure he will accept it , that is, digest it well. If he will not, you'll end up with fat that will be very difficult to get rid off. Problems with too much acid result from eccessive fire of from foods that you personal Agni would not accept. Therefore, you have to be sensible about your food and communicate to your inner fire before you eat to make sure this would be the right food. Too much fire in your body can result not only as burning sensations in your digestive tract, but as bad temper, irritate, rushing and laud appearance. You will notice that people like this are usually fat as well. This is a typical Agni disorder, being "fat and furious". If you have such disorder, get in touch with your inner fire and balance it with help of Agni Gayatri.
You can extinguish too much fire and bring it to balance with other elements in your body by adding water (see Varuna Gayatri). Take cool shower, drink some water or recite a Varuna mantra. Another way to control fire is to bring more air element in your body through conscious breathing exercises, jugging outdoors or yoga. Air feeds fire, that burns the toxins and leave you pure and calm. Good fire is a laughter and sparkles in your eyes.You'll be able to play with your fire safely, using it for positive purposes: to gain beauty, money and success.
Fire have very important ritual significance of purification in every occasions of life or death. In both ancient Hindu and Slavic traditions, cremation was the way dead people was purified, the soul is freed to go to heaven. By means of fire, the remainings of the body were given back to sky, earth or water the elements it came from. When Indian couple get married, they go around the fire 7 times hand to hand, this ritual symbolizes their new union that begins pure.
In esoteric perspective, Agni is a messenger between Gods and people, and the god of Sacrifice. By means of fire communication between Gods and people is made easy in every culture - that's why we burn candle when we pray in church or home, during pagan festivals or making a magic spell. The Rig Veda denotes: "only that one (Agni) goes to the Gods"So, Agni is a messenger between people and God. When Agni becomes a priest, the messenger - his robes are both the flames and prayers. His parents are sky and earth, he is also considered to be a grandson of waters- because trees born from water and fire born from trees. So, they say, Agni is born in the water, wearing garment of gold, he give riches to his worshippers.
The Mundaka Upanishads says "The dancing flames of the sacred fire are seven: the black, the terrific, that which is swift in mind, that which is dark with smoke, the deep red, the spark-blazing and the luminous omniformed flame." And than it gives some technical details: "If a man begins his sacrifice when the flames are luminous, than the holy offerings lead him on the rays of the sun where the Lord of all Gods has his high dwelling". In other words, if you want your wishes to reach heaven and be heard, offer into the luminous flames. Now, when you want to invoke other kind of forces, offer to the black or the terrific flames, but remember: what you create will hit you back. "Unsafe are the eighteen books where the lower actions are explained". Evil wishes will be granted, but this path leads to hell.
Pray to Agni if you need your message to be delivered to any other God effectively. When Agni is pleased, you and Gods have a "good fire" - and they bring us what we wish for. So, this communication has tree aspects: between you and fire, or Agni, between fire and Gods, and between you and Gods when they rejoice from good fire. All rites of worship in India begin with the worship to Fire God first to ensure successful ceremony. Worshiping Agni along is a form of very powerful magic.
Vishnu Puran claims that Agni is the eldest son of Brahma. His wife is Svaha, that correspond to the word Amen in catholic prayers, that send every prayer to heaven - just like by means of fire your offerings and prayers are sent to God.
OM agniM taM manye yo vasurastaM yaM yanti dhenavaH. astamarvanta AshavostaM nityAso vAjina iSaM stotR^ibhya Abhara. OM (Rig. 5-6-1)
Om. Our salutations and prostrations to the Holy Prophet Rishi Vasushruta Atreya. Om.
Om. I believe that to be Agni, in which everything lives, in which all the cows, swift horses and the eternal vaajins (fires or rays1), enter. O Agni! Bring us the desired wealth (Supreme Knowledge). Om.Compare with the statement of Taittiriya Upanishad 3-1, "From which everything evolves, in which everything exists and in which everything enters, try to know that, indeed that is Brahman."
OM A mandrasya saniSyanto vareNyaM vR^iNImahe ahrayaM vAjamR^igmiyam.rAtiM bhR^igUNAmushijaM kavikratumagniM rAjantaM divyena shociSA. OM (Rig. 3-2-4)
Om. Our salutations and prostrations to the Holy Prophet Rishi Vishvaamitra Gaathina. Om. Wishing the food (knowledge), which is related to the laudable omnipresent, is desirable, is not bashful, we adore Agni, who is glowing with divine glow, is omniscient, is the only desirable one and is the bestower (of knowledge) to the sons of Rishi Brigu. Om.
1
OM apa naH shoshucadaghamagne shushugdhyA rayim.apa naH shoshucadagham. OM (Rig. 1-97-1)
Om. Our salutations and prostrations to the Holy Prophet Rishi Kutsa Angirasa. OmOm. O Agni! Burn our sins. Enlighten our true wealth. Burn our sins. Om.
NOW LOOK INTO THE BIBLE FOR FIRE OR AGNI
The average Christian, as their first choice, would not associate the word "fire" with the Creator Himself. Our first thoughts would probably be Hell-fire, the Lake of Fire, or Sodom and Gomorra. It may be surprising to many Christians that the word "fire," and its attributes of "light" and "heat," speak more of the Creator and His goodness than of a destructive force against His enemies.
Clearly, the writers of the Bible employed the use of fire in many different ways. However, when it came to the spiritual use of fire, they usually attributed fire to God. Yahweh manifested Himself in various forms of fire on many different occasions. We find some of these manifestations in the making of the Covenant with Abraham (Gen. 15:17), the burning bush (Exo. 3:2-4), pillar of fire (Exo. 13:21), on Sinai (Exo.19:18), in the flame on the altar (Judg. 13:20), and Yahweh answering by fire (1 Kings 18:24, 38).
Sacrifices and offerings (including incense which represented the prayers of the people) were to be made by fire. (Exo. 12:8,9,10; Lev. 1) Fire often meant the acceptance of a sacrifice by Yahweh (Judges 6:21; 1 Kin. 18:38; 1 Chr. 21:26). Leviticus 9:24 tells us that the sacrificial fire "came forth from Yahweh." The fire on the altar was to be continually burning. (Lev. 6:12,13)
Fire came down from heaven at the consecration of Solomon’s Temple. Yahweh said He would dwell there "forever" according to the King James Bible, yet we know the Temple was destroyed and the fire put out. Did Yahweh lie? Is the Bible in error?
The fire on the altar, according to many Bible translations, was to be an "everlasting" fire, but was extinguished a few centuries later. (2 Chr. 7:1) There were many things called "everlasting" in the Old Testament which no longer exist or were done away with by the New Testament. The reason why some Bibles "appear" to have contradictions stems from the incorrect translation of the Hebrew word "olam" and its counterpart in the New Testament "aion." These words indicate "an indefinite period of time," not "everlasting." We have lengthy studies on these words for those interested in pursuing the subject.
While Yahweh’s answer by fire was usually a positive act, there were times when His manifestation in fire, or the use of fire, was used as a correction or destruction of evil (Gen. 19:24, Sodom and Gomorra; Ex. 9:23; Num. 11:1; Num. 16:35; Psalm 104:4; Lev 20:14; Lev. 21:9; Josh .7:25).
Fire is also figuratively used of Yahweh’s glory (Dan 7:9), of His holiness (Isa. 33:14), of His protection of His people (2 Kings 6:17; Zec. 2:5), of His jealousy for His sole worship (Deut. 4:24; Heb. 12:29; Ps. 79:5), of His wrath (Deut. 9:3; Ps. 18:8; Ps. 89:46; Isa. 5:24), of His Word in power (Jer. 5:14; Jer. 23:29), of Divine truth (Ps. 39:3; Jer. 20:9; Lk. 12:49), of that which guides men (Isa. 50:10-11), of the Holy Spirit (Acts 2:3), of Christ in His glory (Rev 1:14), of the power of love to overcome evil (Rom. 12:20), of trial and suffering (Ps. 66:12; Isa 43:2; 1 Peter 1:7; 1 Peter 4:12), of evil (Prov. 6:27; Isa 9:18; Isa. 65:5), of lust or desire (Hos. 7:6; 1 Cor. 7:9), of greed (Prov. 30:16), of the evil tongue (James 3:5-6), of heaven and its purity and glory (Rev. 15:2; Rev 21:22-23), and of Divine testing for divinity (Rev. 20). I am sure I have not exhausted the list of the various ways fire is used in the Bible. If we studied light and heat (attributes of fire), I’m sure we could greatly expand the list.
It is not surprising that fire plays such a significant role in the Bible. The Creator Himself is described as a "consuming fire." (Dan. 4:24; Heb. 12:29) Doesn’t it seem rather strange to our understanding to call the Creator a consuming fire? Rarely, if ever, do we associate fire with the creation process. We usually associate it with destruction.
Fire has played perhaps one of the most significant roles in the advancement of civilization. Practically no manufacturing would be possible apart from the use of fire to break down and shape materials for our use. Our very lives depend upon the energy given by the biggest fire near the earth, the sun.
I believe, in order to understand our English Bible translation, we must know something about the culture of the people who wrote the original in their native languages. Aramaic, Hebrew, and Greek are highly figurative, extremely expressive languages, full of many kinds of idiomatic expressions and figures of speech. The customs of the Semitic peoples in particular are quite foreign to the Western mind. We must understand how they used the word "fire" if we are to understand the meaning of the word "fire" in the Bible.
Fire, is first and foremost, a symbol of divinity in the Semitic Middle East. It is a symbol of Yahweh Himself. God manifesting in physical fire could be a favorable judgment as when He came to consecrate Solomon’s Temple or a negative judgment as when He swallowed up Aaron’s son for offering up "strange fire." Being creatures quick to become fearful, we have a tendency to dwell on the negative side of things and so usually associate divine fire with wrath. (Lev. 10:1) This has been a serious mistake of the church throughout much of its existence.
It is interesting to note that the more judgmental, vengeful, legalistic, ritualistic, and fundamental one is, the more likely they are to see fire as God’s punishment. They have a difficult time seeing fire as a positive symbol of God. For this mindset, fire usually means Hell, the lake of fire, and everlasting punishment. On the other hand, the more loving, merciful, and compassionate one has become, the more likely they are to see fire as a symbol of love, zeal, and sacredness. They are "on fire for God" is an expression used in a positive sense. The judgmental person will usually see fire away from themselves, out in the future somewhere awaiting those whom it would swallow up in judgment, its flames flickering like the tongue of a snake sensing the air for the smell of those whom it will eternally torment or annihilate.
When Yahweh expressed His desire to be among the children of Israel, He manifested as smoke and fire. He said He wanted to speak with them. One would think it a great honor and privilege to be chosen to hear from God. But mankind in its lower nature, whether in ancient days or the present, will always respond as Israel did. They wanted Moses to speak with Him, "lest they die." Yesterday, God’s people put Moses between themselves and God. Today we use the Bible, or other church leadership as our excuse for not letting God in our midst "lest "WE" die.
Christians who have allowed the fire of God to enter the very recesses of their lives will see His fire in a totally different light. Rather than being utterly destroyed by the fire, they are purified, corrected, cleansed. God’s fire within brings forth a love that desires to bring healing and restoration to all mankind. The more spiritually minded, desirous to be changed, and willing to be conformed to the image of Christ one is, the less fear they have of fire in the Bible. The latter group is more likely to use the word "fire" in a positive sense. I think the latter group is also more likely to be spiritually alive.
What does natural fire do? It usually takes dense matter composed of different atoms and breaks them apart into simpler elements, usually gases. Have you ever noticed that flames naturally flicker upward, higher? It is the gases ignited which produce the flame.
Fire produces flame (light) and heat, two very useful properties in the natural world. The more we seem to understand the scientific properties of fire, the more useful fire seems to become to mankind. Science and the business community are finding all kinds of uses for the energy waves which come forth from fire, whether the fire is from the sun, or from the splitting of an atom, or other sources. Could the incredible uses of light, such as the laser, be natural signs of what may lay ahead regarding the spiritual fire to which Jesus pointed?
As long as mankind uses fire as instruments of destruction, cruelty, or as in the case of Nazi Germany, to extinguish unwanted people, mankind will continue to have an unhealthy fear of fire. The atomic bomb has certainly been an instrument which strikes at the fear in the heart of mankind. In addition, our technology is not perfect. Fire accidents often produce horrible disasters. This also instills fear of fire. The more we use fire for good and the better we are able control it, the more comfortable we will be with fire and the less fear we will have of it.
When we center on using fire for the good of all mankind, we will be able to use this very force to turn this world into a paradise again. But first, the fire of the heart needs to be kindled. The fire that Jesus would kindled is the fire of good works poured out as coal upon our enemies heads. (Matt. 5:38-48, Rom 12:20) This is the fire which will bring righteous judgment into this world. In the same context, Jesus spoke of praying for your enemies. The incense and coals offered up each day in the Tabernacles and Temples of the Old Testament symbolized this act. We Christians have the privilege of offering up these prayers to our Father each day of our lives. (Please note, these prayers are offered up for our enemies, those who take advantage of us and mock us.
The colder Christian seeks the fire of vengeance, the fire of God’s wrath, yet the Bible tells us when His judgments are in the earth we will learn righteousness. The colder Christian believes his enemies will get an eternal flame of wrath which will never be quenched. Yet the Scriptures tell us God will not always be wrath. (Isa. 57:16) He did, however, say His mercy endures "forever" in 26 places in one single Psalm. (1 Chron. 16:34; Ps. 100:5; Ps. 136) As a matter of fact, it seems almost as if mercy and judgment are in a battle with each other, with mercy ultimately winning out over judgment. "Mercy will triumph over judgment." (James 2:13, NKJV) This word "triumph" or "rejoice over" (Gr. Katakauchaomai) actually means "boast over" or "exalt over" as in a victory in a battle.
Jesus said He came to send fire on the earth and He yearned for it to be kindled. (Luke 12:49) Many Christians today yearn for God to judge the earth by destroying it with physical fire. Is this what Jesus was yearning for?
The book of Acts records for us the first fruits of that fire for which Jesus yearned. Discover for yourselves the effects His kind of fire has on the world. Tongues of fire came upon the 120 which drove them into the streets of Jerusalem. The tongues of fire caused them to open their mouths which were previously shut by the fear of man. And what did they declare? The WONDERFUL works of God! And what was the result? Three thousand were added unto them. Do you find it a coincidence that when Moses’ Law was given under a fiery mountain, three thousand Israelites were killed? But when the Law of the Life in Christ Jesus was made manifest under a different kind of fire in the "upper" room, three thousand were added unto them!? (Ex. 32:28; Acts 2:41) Both laws were connected with fire. One brought fear, wrath, and death; the other brought liberty, forgiveness, and Life.
The church still mixes the two laws or covenants. This means another fire must come to "divide" this abominable mixture. Malachi speaks of a fire to "purge" the sons of Levi. The early church often referred to a "purifying" fire. There are nearly 2 billion people on the earth espousing the name of "Christian" who have certainly mixed thousands of creeds, rituals, doctrines, laws, traditions to the simplicity of the pure light of the gospel. Only divine fire will be able to separate the vile from the holy. Surely, another fire will come into the house of God! Surely judgment begins in the house of the Lord! The priests are always cleansed first, then the people. Yet much of the modern church is expecting to fly away soon, while the earth receives a fire of wrath.
How is it that there is always a large contingency in the church who blast out the same words and spirit John and James boldly spewed forth when the Samaritans refused to accept the Jesus as the Messiah. "Lord, do You want us to command fire to come down from heaven and consume them, just as Elijah did?" And what was Jesus reply? "You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men’s lives but to save them." (Luke 9:54-56) Could we modern Christians also be as guilty of misusing fire as these disciples were?
Fire is usually started by friction or percussion, two sticks rubbing together or the striking of flint against iron. This causes a spark which produces a fire.
Fires are usually always noticed. They draw attention. Is this not also the case with the fires of anger or love? An angry person rarely keeps their anger to themselves. They are like a spark. They will usually ignite, agitate others until a conflict (fire) occurs. In the same way, one burning with love and compassion, which is like a fire, will spread God’s flames of kindness, melting the hearts of those around them.
And indeed have we not all been in a continuous battle within ourselves and our actions and thoughts toward others, wrestling with the desire for vengeance, judgment, wrath, and punishment on the one hand, while at the same time desiring an end to all of these through mercy, forgiveness, self-denial, and love for ourselves as well as others?? Both are fire. Both stir the emotions. Both stir men and women to action. One brings death; one brings life!
Fire is never static. It moves. It seeks to consume. This is true whether it be the hateful fire of man’s anger or the passion to bring healing, joy, and love to those around them. Fire always produces change. It will force one to act, to respond. Fire brings focus. "Fiery" trials often let us know which kind of fire is burning in our bosom.
Those who believe in God will usually attribute the fire in their bosoms to their God. If they are angry and bitter inside, they will often attribute their anger to God’s righteous wrath against the wicked. Likewise, a truly compassionate, loving person will usually credit God for their qualities. They know God as their source of true love.
It has only been in recent years that mankind has discovered that fire never really permanently destroys or annihilates anything. Fire just stirs up the molecules until they reach a point of agitation great enough for atoms within a molecule to be released from one another. Fire divides. The same thing happened when Jesus sent forth the fire of which He spoke. He sent forth a seed (spark) of faith which broke the power of tradition which held people together to a lower form of government. Some, through His fiery word, were released to serve in a higher kingdom, the kingdom of God in which dwelt righteousness, peace, and joy. Others stayed behind and became the ashes or remains of the Levitical System. While the Old Mosaic System was destroyed in one sense, its destruction brought forth something better, higher. This fire loosened a force which would literally change the course of mankind—agape love. Yet even the ashes if this fire found purpose in God’s marvelous plan. (Rom. chapter 11)
Prior to the destruction of Jerusalem which brought an end to the entire Levitical Priesthood and governing body of Judaism along with its regulations, Peter spoke of a time in which the "elements shall melt with fervent heat." (2 Peter 3:10) This word "elements" (stoicheion) usually referred to principles, foundations, governments, orderly structures (see a Concordance). Again, those with a higher vision, with clearer "light," see the destruction of the types and shadows of the Mosaic governmental and priestly system giving way to the New Covenant, New Priesthood, New Government, as a release to a higher reality. The scaffolding of the Old Covenant gave way to the building itself. Those with eyes to see could see a New Heaven (leadership) and a New Earth (new body) coming forth. They could see a city whose Maker is God built upon a New Foundation, the very Life of the Son of God!
Man’s systems are complicated structures composed of thousands of laws, customs, traditions and rituals from which we are not allowed to stray at the cost of ridicule, shunning, rejection, and various other forms of punishment including imprisonment and even death. These are the "elements" of mankind’s foundational structure. Unfortunately, the governing force behind all these "elements" is fear of man.
Trees (wood) speak of mankind, both individually and corporately. (Isa. 61:3, trees of righteousness) There are many Scriptures which refer to trees and branches which speak of mankind and Christ. The wood from trees can be used for all sorts of things, one of which is for burning. Did you know there are some trees which can burn and not be destroyed? (Exo. 3:2-4)
Now the Scriptures tell us that perfect love casts out fear. (1 John 4:18) This perfect love is a fire, usually not found in the political, religious, and economic powers of mankind. It is found only in Christ. And when this perfect love burns within a heart, it sets the captive free from the power of fear used by the lower forms, rudiments, principles, laws, customs, rituals, etc., which were made by men to "control" each other.
The two main trees represented in the garden of Eden are the Tree of Life, (Christ, Law of life in Christ Jesus) and the Tree of the knowledge of Good and Evil (Law of Moses and all other forms of human laws which governmental and religious leaders use to control mankind.) One is eternal, the other will vanish once it has served its purpose in mankind. The Tree of Life shines with Light, Life, and Love. He is the true tree of Light of which the Christmas tree is but a poor counterfeit. I have to leave this subject because it cannot be laid out in a few pages. I just wanted to stir your thinking regarding "trees" in relationship to "fire" when spoken of in the Bible.
However, those who focused then, and even this day on vengeance, whose fire in their hearts is still an "eye for an eye, a tooth for a tooth, and a life for a life,"—these will remain blind to the higher view. They will insist that the "elements" to which Peter was referring are buildings, trees, and people. They will assume the whole world will be destroyed by a physical fire such as the atomic bomb. They will spend many dollars and hundreds of hours swallowing books and tapes describing this grand event. Yet their hearts will not change.
We need not look to physical fire to see where the evil fire of mankind comes from. James tells us that the tongue is a world of iniquity that sets the course of nature on fire. Look to the bloody trail of "civilization." Was it not a fiery tongue or sharp pen filled with angry words which brought forth the rage and fear in men which brought them to the point of killing their fellow man while risking their own lives? James tells us that he who can tame the tongue which sets the course of this world on fire is a perfect man. (James 3:6) A quick survey of our planet tells us how far from perfection mankind presently is. And it is often the religious man who sets the greatest number of these kind of fires.
It seems the Lord rejoices in those who manifest His burning love. He also isn’t too upset with those hard, cold, stony hearts because they are ripe for judgment. You see, a cold person can only manifest what is in his heart. If one spends any time at all with them, it is easy to discern what spirit they are of. They may be religious, they may "appear" righteous, but their deeds will eventually give them away.
Jesus wished we were hot or cold. It was the luke-warm which He would spew out of His mouth. It is when a host of "luke-warm" gather around a cold dead religious leadership which upsets our Lord the most. There is just enough life, light, warmth in the luke-warm to attract seekers of truth. Dead and un-anointed Christian leadership have no life to give. These keep a clear distance between themselves and their congregations. This kind of religious leadership desperately depends upon luke-warm Christians to keep the system going. If the luke-warm left such organizations, the cold, emptiness of the leadership in these organizations would manifest as dead. The only thing that keeps them going is the money and time the luke-warm contribute. Luke-warm Christians give an assemblance of life to that which is in reality dead. They give power to anti-Christ.
Anti-Christ (antichristos) simply means "instead of the anointing or anointed." It is nothing more than any person, institution or teaching which substitutes itself for the living Truth. John told us there were many anti-Christs in his day. (1 John 2:18) Jesus Christ was the true Anointed One. He said He would send His Holy Spirit to be "poured out" upon others.
On the day of Pentecost the Holy Spirit fell upon the new priesthood as "tongues of fire." Here is the true separation unto priesthood under the New Covenant. Far too many enter into church leadership by other means. All of these other means are anti-Christ, a substitute for the true anointing of God. May all the luke-warm in the Christian community stop giving credence and support to the cold-hearted, un-anointed leadership of many Christian organizations and turn to the Anointing, the Fire, the Light which comes from above and not through church tradition. This probably speaks to much of the church.
Dear Lord, move us to your Love! Stir us upward! Cause us to see by your Spirit. Cause us to be moved by your compassion, your desires. Raise us up to be seated in heavenly places that we might see with the mind of Christ! Through your fiery love break us free from the bondage of corruption, from the traditions of men, that we might truly become your praise, your presence, your glory, your light, your love here on earth. Amen.
In conclusion, as man sees the need to set aside destructive use of its resources, especially fire, so too, will the heart of man begin to turn from anger, vengeance, and judgment to the hot coals to which Jesus and Paul referred. Only these coals will melt cold, hard hearts. Coals were used to burn the incense in the tabernacle. The incense was a "pleasing" fragrance to the Lord. Does He ask us to pray for His wrath to fall on our enemies heads or good works which will turn them towards Him?
We have found natural ways to increase the temperature of our fires to melt down things which were once thought impossible to melt or change in form. So too, one day our Maker will melt the stony hearts of Adam and bring forth pure gold . . . Christ in us, the hope of glory. It just takes the right kind and amount of heat.
When mankind learns to leave vengeance to God, we just might be surprised to find that even God’s vengeance, may be found to be a power to be used for the good of all mankind, and not for its destruction. There is a fire which will release all who dwell in lower natures, lower thoughts, lower visions and raise them up to where He, our Creator, becomes All in All. (1 Cor. 15:28) May more Christians rise and be seated in heavenly places wherein, it seems is nothing but fire. In Him, there is no shifting or turning. There is no change. He is the End. He is our End. And what is that? God is love! And He is truly the ALL-CONSUMING FIRE!! Hallelujah!!
Paul implores us to present our bodies a living sacrifice, holy and acceptable to God. We are to be consumed by Him and not be destroyed in the process. Our devotion, our zeal, our passion should be towards His purposes. It is interesting that science also uses terms which indicate there is fire in our bodies. They speak of "burning up" calories. We humans "burn up" energy as we go through our day like our cars burn up fuel. Paul beseeches us to devote our lives to God. In that way, we become the light of the world. A life devoted to Him will also make this world a warmer place to live.
Tuesday, July 24, 2007
THE MEANING OF OM
The Meaning of OM
Before the beginning, the Brahman (absolute reality) was one and non-dual. It thought, "I am only one -- may I become many." This caused a vibration which eventually became sound, and this sound was Om. Creation itself was set in motion by the vibration of Om. The closest approach to Brahman is that first sound, Om. Thus, this sacred symbol has become emblematic of Brahman just as images are emblematic of material objects.
The vibration produced by chanting Om in the physical universe corresponds to the original vibration that first arose at the time of creation. The sound of Om is also called Pranava, meaning that it sustains life and runs through Prana or breath. Om also represents the four states of the Supreme Being. The three sounds in Om (AUM) represent the waking, dream and deep sleep states and the silence which surrounds Om represents the "Turiya" state.
Because the first of the three states of consciousness is the waking state, it is represented by the sound "A" pronounced like "A" in accounting. Because the dream state of consciousness lies between the waking and the deep sleep states, it is represented by the letter "U" which lies between the "A" and "M". This "U" is pronounced like the "U" in would. The last state of consciousness is the deep sleep state and is represented by "M" pronounced as in "sum." This closes the pronunciation of Om just as deep sleep is the final stage of the mind at rest. Whenever Om is recited in succession there is an inevitable period of silence between two successive Oms. This silence represents the "fourth state" known as "Turiya" which is the state of perfect bliss when the individual self recognizes his identity with the supreme.
The Symbol OM
Wednesday, July 18, 2007
AGNI - THE FIRE--1. INDIAN WAY OF WORSHIP PROVES THE OMNISENCE OF GOD
GOD IS FOR ALL AND IS IN ALL. This is a very common statement. AGNI is dedicated to Growth of INDIAN Culture, Tradition and deep rooted TRUTH in the belief that INDIA has portrayed in GOD and the existence of GOD........
Centuries before even when different religions gave birth or very even determined.
Giving true meaning to the Verse
" GOD is SPIRIT and they that Worship, Worship in Spirit and Truth"
Has been a part of this land ever since the beginning.............
Dr Arnold Toynbee, British Historian:“It is already becoming clear that a chapter which had a Western beginning will have to have an Indian ending if it is not to end in the self-destruction of the human race. At this supremely dangerous moment in history, the only way of salvation for mankind is the Indian way.”
FOLLOWING ARE SOME AGE OLD MANTRAS OR SENSE WRITTEN IN THIS LAND ABOUT GOD AND GODLY LIFE.........
1. Brhadaranyaka Upanisad 1.3.28
asato ma sad gamaya
tamaso ma jyotir gamaya
mrtyor mamrtam gamaya
Om shanti shanti shantih.
Meaning :
From delusion lead me to truth
From darkness lead me to light
From death lead me to immortality.
Let peace prevail everywhere.
2. Isa Upanisad 11
vidyam cavidyam ca yas
tad vedobhayam saha
avidyaya mrtyum tirtva
vidyayamrtam asnute
Meaning:
He who knows both knowledge and action,
with action overcomes death and
with knowledge reaches immortality.
3. Mundaka Upanisad 2.2.5
yasmin dyauh prthivi cantariksam
otam manah saha pranais ca sarvaih
tam evaikam janatha atmanam
anya vacah vimuncatha amrtasya esah setuh
Meaning:
In him are woven the sky and the earth and all the regions of the air,
and in him rest the mind and all the powers of life. Know him as the
ONE and leave aside all other words. He is the bridge of immortality.
4. Katha Upanisad 6.7
indriyebhyah param mano
manasah sattvam uttamam
sattvad adhi mahan atma
mahato vyaktam uttamam
Meaning:
Beyond the senses is the mind, and beyond the mind is reason,
its essence. Beyond reason is the Spirit in man, and beyond
this is the Spirit of the Universe, the evolver of all.
5. Katha Upanisad 6.10
yada pancavatisthante
jnanani manasa saha
buddhis ca na vicestate
tam ahuh paramam gatim
Meaning:
When the five senses and the mind are still,
and reason itself rests in silence, then begins the Path supreme.
6. Mundaka Upanisad 2.2.8
bhidyate hrdayagranthis
chidyante sarvasamsayah
ksiyante casya karmani
tasmin drste paravare
Meaning:
And when he is seen in his immanence and transcendence,
then the ties that have bound the heart are unloosened,
the doubts of the mind vanish, and the law of Karma works no more.
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