1. The Components of the Siddha Path

 Firstly

A guru – the true guru or Sat Guru

A human connection is usually needed to facilitate easily access the Divine (as the inner soul or the external deity), and the true guru manifests energy by grace. (Divine Grace). This enables the journey to proceed. For some this guru is a teacher who has moved on from human life (i.e. dead). What remains is a significant Divine force, as in one such as Jesus or the Buddha.

For others this being is someone who is still here and whom they still follow and receive instruction from.  For others an amalgamation of a number of teachers is experienced. For others guidance comes from within – an inner teacher or a force that may also seem to be external.

The Siddha (perfected guru), embodies a human based form of Divinity, although as mentioned some prefer to talk to God or other “angelic” or similar manifestation through an “inner voice” mechanism, (that does the work of Guru & guidance for that individual).

The guru is “one who dispels darkness ” (by adding Gu to Ru, where Gu means darkness & Ru means light). Dispeling darkness is the centre core function of a Siddha.

Maybe not totally, or maybe in some areas, (in the case of a “partial” Siddha with power & ability to a limited extent), the energy sought will be that which is needed for the guidance of the individual at a particular time.

Therefore there may be several teachers who each guide in their own specific and special way.

There is always a lineage of some sort except in the case of exceptional teachers who seem to materialise out of nowhere for the sake of the century or multiple centuries.

Either way or whatever the scenario, turning a human to the divine makes the guide process work so much more spontaneously and effectively if the one who seeks has an understanding of the guru function & purpose.  The Divine Grace or even some minor powers, or even material gain, become easier with the guru’s grace which dispels ”darkness”, (i.e. negativity, gloom & despair).

Even if you want to learn a trade or get a degree or make some money, there is always a need for a guide/ teacher

Secondly

In the path of the Siddha there is a need to understand the spirit force that flows through the body.

In the traditional meditation on kundalini,  this energy  is seen as coiled at the base of the spine like a serpent and it arises to pass through certain centres or chakras throughout the body.

This energy is also known as a form of Shakti (power or energy), and is an energy manifested also in the human form. This has originally source within Hindu Goddess worship domain and within some forms of Buddhism.

The awakening of the kundalini is also connected directly with the Sat Guru because it is the guru who can bestow Shakti Paat, (kind of a beaming out of power which awakens another person’s kundalini). This is a key Siddhi of the Sidda Guru. With this “power shower” to awaken the source, one can awaken kundalini directly to rise up through the chakras and beyond the final chakra in the crown of the head.

Ppersonal experience of this energy may however be problematic because there may be issues involved in the passage of this energy through the chakras, when this is awoken without direction, guidance & oversight. (Would a student doctor perform complex surgery?)

However whatever scenario is involved, once practice takes place, the attainment of divine realisation through kudalini yoga requires good management to experience the kundalini energy in only positive & beneficial ways.

Thirdly

In Sanskrit  spiritual practice is called Sadhana. This is also spiritual development.

There are many views of what God is or how the Higher Power, the divine spiritual being can be attained.

Religions are many and there are many options are available for the spiritual practitioner to choose from. But one needs to not just to choose some way, but to to get actively moving along ones chosen path, (through Sadhana).

Some say you must follow only one path only or one way. In reality people follow different paths at different times in their lives. It does seem logical to keep on one focused way, but then human life is not always logical.

People also change their religion.

However what is advisable is to have guide, so that whatever paths/s are  taken, they can be followed with some certainty just as if one has one has a map to read.

It is somewhat similar to treating disease. The correct medication has to be found and sometimes it is necessary to change or adjust medication and the dosage. Therefore it is not uncommon to have more than one spiritual teacher or to change or move on from a particular teaching.

So what is best is what works for you, (as long as you do the practice).

Within spiritual practice there is also need to adopt specific methods that works for each unique individual. One travels paths, but one also uses different means to attain movement. A car, a horse, a camel!  What form of meditation or specific type of yoga will you adopt?

One could ask a similar question in Christianity – will it be Methodist or Catholic or some other?

The traditional path of the Siddha Marg (path), in Hinduism, has been to use the power of the kundalini and of mantras (sacred word or sounds).  In this Dark Age the repetition (japa) of the chosen mantra is deemed to be the easiest way to obtain spiritual power and focus for self-realisation.

Japa is repetition of a mantra whereas dhyana is meditation on what that mantra means.  Japa is a distilled form of a complex chant or prayer & a simple form that can be repeated at any time silently. Mentally, verbally, or on even subtler levels.

(See following  section about the use of mantras to attain siddhi, & all aspects of spiritual knowledge.

Fourthly

The force not often mentioned is that is that of life experience

Without life in our experience we do not exist & we do not get to achieve some of our desires, nor do we partake of spiritual paths. Also human lives seem to present us with lessons and a means to move from gross experience of the body/ mind to subtler levels.

There is a powerful spiritual force behind our life if we accept the challenge of our problems, including mental disorders, addictions, relationship and psychological problems. (The whole gamut of what can seem “just insane”).  If we deal with life as it is and allow teachers in we can also move through and find a purposeful  momentum or motivation to walk the spiritual path.

Everything can have purpose for our spiritual destiny, even whatever seems bad or desperate. What is seemingly devoid of any credit may also have its purpose, or may produce a lesson.

Not all knowledge necessarily comes from good things & nor understanding from doing what is right.
People want to deal with their lives and become happy or at least not be unhappy, (sooner or later!).

In summary the Siddha is a beacon for the path to both God and and to perfected development of the human purpose.  The Siddha is a representative of the divine, and the Siddha path is a way set for us by the lineages and the numbers of Siddhas who have made themselves servants to our spiritual development.

Gurus have their differing level of ability, but all present us with something that meets our need at particular times. They can present as a fairly ordinary persons also, but there will be a profound depth spiritual practice and knowledge that radiates from inner enlightenment. That will shine and be a core more powerful than any external practice or monasticism. This is about life here & about transcending it.

Mantras

What is a mantra?

It is a Sanskrit word.  The first part of the word means “constant thinking of” The second part of the word means “ that by which one is protected.”

So by the conscience thinking of a certain word one is “protected’, where the word protection has a wider connotation in spiritual terms as being a means to a degree of perfection (siddhi).

The part “Man” means literally to think and the word “Tra” means literally to protect or free.

The repetition or use of a mantra is considered in Hindu Scriptures to be enabling of a range of outcomes, from enlightenment down to the acquisition of wealth and pleasure.

The repetition of a mantra is called Japa.  In Hinduism it is said in the Scriptures that in this age –  the Iron Age or dark age (or Kali Yuga), that the repetition of certain mantras is the easiest way to obtain enlightenment.

Each mantra from the ancient historical past of India has an author – a wise sage. It has a supernatural being that informs that human proponent. It has an underlying seed form (Bija), which is the subtle unconscious power of that sound. The sound itself is allied to a particular energy, (Shakti), the unseen vibration of that sound. All of these components are held together by an unseen pillar or pin.

The mantra however must be awakened through its use by the person using it.  So a mantra could be merely supplementary to other spiritual practices or vice versa. However the mantra can be used as the key practice to whatever outcome is sought. Sound produces forms through its vibrations, and the repetition of a particular mantra brings forth awareness of both the form that is meditated on and the purification that is sought. Logically any person using a mantra would want to use one that is representing a favoured deity or outcome. The choice of form of one’s deity becomes one’s choice of mantra.

The mantra can also be a refuge. Its repetition can allow release or escape from certain difficult mental problems or thoughts, and move the minds focus to a more healthy location. Constant repetition or Japa over a long period can enable a shift from a deep-seated negative personal perspective towards the higher planes of light and energy.

The mantra is of course a spiritual word although you may hear that any word repeated has its own power. Logically it does not make sense to repeat some obnoxious phrases. For instance whilst eating dinner certain words could provoke unpleasant regurgitation! Logically it makes sense to repeat something sweet, light.

Types of mantras

Om is well-known by many across the world. It is considered however by some teachers to be a mantra more suited for those of a monastic inclination. Other mantras are the names of ones preferred deity. There are a plethora of mantras in Buddhism, untold numbers in Hinduism, and under a different title/s many such uses of sacred words in other religions.

Om is considered to be the most important mantra, & longer mantras often begin with Om. It is a seed mantra. Other seed or Bija Mantras can  be considered to be Goddess mantras, & they are part of the Tantric tradition & are themselves a core element in Tantric worship.

It is considered by most teachers that a mantra should be imparted by someone who has a teacher role or specific knowledge and wisdom of this area. However mantras have been taken up from books, from inner intuition, by divine initiation (nonphysical teacher or deity), or by other means.

The Bija mantras including Om are considered to be more powerful & therefore more suitable to practitioners initiated into the wider lore of yoga, Vedanta , Tantra etc.

It is the repetition and practice that is most important, but this is still a part of whole mechanisms that are engaged in Japa. Therefore alongside practice,  and awareness & knowledge about use of mantras will help to ensure better outcomes.

it is deemed helpful to do Japa at a quiet time such as dusk or drawn, sitting in a quiet and comfortable place, using a good posture, and a distraction free environment. One can also use a rosary, (Mala), keep a log or count, use verbal or mental repetition, or even write.

3. Kundalini and Shakti

Kundalini is otherwise known as the serpent power, which is considered to be like a coiled snake of energy at the base of the spine.  It can be coiled there in a dormant state & when awakened the energy or Shakti arises in a sinuous movement through the centre of the spine to the crown of the head.  Along the way are centres of energy called chakras and each one of those chakras has specific and particular attributes.

Shakti is also considered to be the universal energy or Goddess energy – the creation force of the divine being. In this sense the masculine aspect of divine being is seen as a transcendental power which is beyond form and shape & the female aspect is seen as the external creation. When practitioners worship the Shakti or Goddess form they can worship the divine being as the world, the universe, or creation.

Some schools of thought and philosophy accept only one monotheistic divinity. Those with an interest in Kundalini and Shakti view the female aspects as either continuous with the male transcendent or as coexisting. In Hinduism for some there is only one unified divine being, & creation is sometimes called Maya or an illusory universe. This is in the sense of illusion as being something to be transcended or even avoided in order to realise the divine knowledge & truth, (as in Vedanta philosophy).  In this case only the transcendental locus has truth. Vedanta means the end of the Vedas (& developed as a swing away from ritualistic practice in ancient Indian times).

For those who are devotees of the goddess manifested Shakti, liberation or achievement of higher consciousness involves partaking of all that the world offers, even though the final goal is liberation and freedom from birth and death (or rebirth).  Such practitioners are called Shaktas – the worshipers of Shakti or the Goddess.  The path is also the Tantric path because the Tantric path is simply spirituality with full acceptance of the world and ones place in it as a human being.   As a human being the whole gamut of desires, needs, &  goal focused activities, is seen as needing to be both understood as well as transcended.  Kundalini is involved in both the Tantric focus as well as the practices of a Siddha, because a Siddha will have ability, control, and knowledge regarding the Kundalini, the nature of desire and involvement in the world, and the way through ( using the world),  to a higher spirituality.

Some consider that the Kundalini rises up from the sleeping coiled state only when awakened through yogic practices, or by the special grace of a teacher who obviously has the Siddha to make this happen.  Some practitioners say that a highly developed spiritual person has naturally free-flowing energies, & the Kundalini rises up through all the chakras & freely moves past the crown chakra into the sacred ether to a transcendental state.  Then the energy of the divine being or the higher power revolves back down into the body, purifying all the centres. Some yogis will however practice activities to make controlled & channelled energy rise up through the chakras using meditation on the chakra centres, using mantras to purify each location.  Kundalini can also be moved as a continuous flow upwards as well as downwards, free-flowing without blockage.

Whatever practice chosen, the reality for most is that the road of spiritual practice can be a lengthy one, with a lot of repetition, endeavour and discipline.  It may be possible to get to one’s goal of connection with God in one hit as in becoming “born-again”, & then move on from this life into a permanent spiritual space such as that called Heaven.   For others it may take many revolving lifetimes of practice to truly achieve liberation from the cycle of birth and death . Either way simply believing one is in enlightened or in touch completely with one’s highest God or Divinity may not be an actual reality.  Some of those professing such perfection can seem to have not been able to overcome or manage some basic common human frailties.  The way of the Tantric practitioner or the worshiper of the goddess energy is to accept the human nature and work with it, not against it, until it there is true proof of purification and the practitioner sits in a natural spiritual state of bliss and knowledge

What does not come so easily is the inside knowledge about the workings of Kundalini and Shakti, or the use of sacred sounds including bija mantras. A Siddha will know the secret: the inside knowledge of the area and will know how certain sounds go with certain chakras, or work in certain ways to develop one’s ability to both function in the world and to transcend it.   Getting the free flow of Kundalini may be considered by some to be relatively easy, but this does not of itself guarantee that a practitioner is freed from many years of struggle. It is here and now in the body, in the daily grind of life business that the work still occurs. Not just to survive or then flourish in human terms, but also to have a human ability to be a spiritual soul rather than just a physically embodied one.

When the practitioner freely moves up & down through the chakras with true purification, it becomes easier to focus & be on the higher levels. At that point the locus of meditation can become the heart, and the higher centres become a route through which divine energy revolves, descends and moves out to others. At this point other and mantras & meditations  may be preferred by the practitioner.

The use of specific bija mantras may speed up true purification & achievement of the higher levels.  This follows as the next consideration.

4. Bija Mantras, & Chakras

Sahasraram  Chakra    Crown chakra

Ajna Chakra            3rd eye – OM

Vishuddha Chakra      Throat chakra

Anahata Chakra        Heart Chakra

Manipura Chakra       Solar plexus (Fire) chakra

Svadhisthana Chakra Sex (or Water) chakra

Muladhara Chakra      Root (or Earth) chakra

The body’s chakras or energy centres can be represented by sound. These unique sounds are also bija, or seed, mantras.

Om or AUM has always been associated with the third eye or the spot between the eyebrows even when it has not been associated with Kundalini energy or chakras.

Practitioners of OM chanting may wish to use the final drawn out “M” sound of OM, trailing off into the crown & then out to the Divine ether. This is a very powerful meditation, which may not come easily until other centres have been purified using other sounds.

OM is thus the most well know and expansive of the bija mantras as it leads into “soundless” spaces to formless Samadhi (deepest meditation without thought forms). It can cause the Shakti energy to surge upward and outward beyond the Kundalini chakras.
The seed mantras are also part of Tantric lore, the Goddess worship path, & are intimately associated with Shakti energy in a broad sense. Thus the seed mantras associated with the Goddess Shakti should also be considered in terms of both external focussed meditation & for the “reverse” flow of energy back down the body through the chakras. This is an essential concept of Tantra & helps spirituality to life journeys.

Here is sme information on the use of seed “Shakti,(Goddess) Mantras”, with chakras. Use in descending order to match the chakra.

AIM (pronounced “e-iiim”
HRIM (pronounced ‘hreem’)  has the power to awaken and purify the heart.
SHRIM (pronounced ‘shreem’)

KRIM (pronounced as ‘kreem’)
KLIM (pronounced “kleem”) stimulates and transforms the lower chakras.
These seed mantras are not rigidly applied but rather can be attuned to how you meditate. Thus they could be used for personal wish or desire gratification. In tantric view this is not necessarily “bad’ – just practice at a base level. Ultimately in the tantric view, such diversions are temporary, as the repetition of mantra will always want to lead to the high purified spiritual levels. At such levels one is moved more into the heart & higher chakras, & the Divine etheric space, above & around. Then the mantras of choice would change. OM or SOHAM are preferred.

Further Comments on Mantras

Om is a common root of all the other secondary bija mantras.  It is considered to be the highest of all mantra. As used in its pronounced state it is the outward form of what is really a subtle state of sound, not measurable by any scientific means. It is like the sound of space, the ether that pervades all that is beyond our senses and awareness. It is a place where there is no apparent movement and yet there is a subtle vibration that signifies the transcendental Divinity. Om proceeds from deep down in the body at the level of the stomach and moves up towards the chakra between the eyebrows, and terminates with what is called the Chandrabindu, (“the point on the moon”). This is shown above the M letter like a quarter moon with a dot above it. As below

ॐ

Aum (also Om, written in Devanagari as ॐ, in Sanskrit known as praṇava, is a mystical or sacred syllable in the Indian religions, i.e. Hinduism/Sanātana Dharma, Buddhism, and Jainism.
The M sound moves into a subtle vibration and ends with that dot which is one with the Divine.

Om consists of A, U, & M. It signifies threes in a lot of areas. One such is the three states of consciousness: waking dream and sleep. Other bija mantras also end with the Chandrabindu.  However their meanings are often somewhat obscured, simply because it is necessary to understand their connection with their Devata, or form of the Divine. Knowledge of Shakti  is needed, as well as practice in meditation on their meanings, which will reveal the their spiritual connections and purification power.

Aim  – the bija mantra  of Saraswati, the goddess of learning.

Hrim – the bija mantra  of Mahamaya,  the goddess of power over the created universe (of illusion).

Srim – the bija mantra  of Lakshmi,  the goddess of wealth (in its broadest sense).

Krim – the bija mantra  of Kali,  the fierce goddess, who has power in a  human sense.

Klim – the bija mantra  of Kameshwari, the goddess of desire or contentment and satisfaction.

Aim, Hrim, Srim, Krim, Klim

These mantras should be used by one who has been initiated or who has knowledge of the Sanskrit language, or has been initiated by other subtle higher energies or beings.

Some of the mantras which are considered more for “general use” are:

Hari Om

Rama, Rama

Hari Krishna

OM Namah Shivaya

Soham
So signifies God or Guru, and ham signifies oneself. Repetition is an acknowledgement of one’s essential oneness with God and ones spiritual teacher.  It is to be repeated as one takes a breath in for the first part, and as one exhales for the second. It is also to be repeated when one is already in a quiet calm space, which may require use of other spiritual exercises to achieve. With this mantra one can enter into an extremely deep transcendental calmness. The process of repetition with awareness of breath and deep meditation practice is the path of perfection – the Siddha Yoga.

Uunlimited contentment is already within, but it may require significant endeavour to deal with the external demands in an effective way. That is where practice involving the kundalini and chakras may be useful.