#ramakrishna

[xatmaa]

Dakshineshwar Kali Temple (Kalibari) Kolkata, West Bengal India

[dimensional-tourist]

"The ego, is like a cloud. The sun cannot be seen on account of a thin patch of cloud; when that disappears one sees the sun. If one's ego vanishes, then one sees God." Ramakrishna

[premakalidasi]

And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradually enmeshed in the web of Her all-pervading presence. To the ignorant She is, to be sure, the image of destruction; but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms, and two of Her hands hold weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, Siva; it is because She is the Sakti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the denizens of the cremation ground. But is not the Ultimate Reality above holiness and unholiness? She appears to be reeling under the spell of wine. But who would create this mad world unless under the influence of a divine drunkenness? She is the highest symbol of all the forces of nature, the synthesis of their antinomies, the Ultimate Divine in the form of woman. She now became to Sri Ramakrishna the only Reality, and the world became an unsubstantial shadow. Into Her worship he poured his soul. Before him She stood as the transparent portal to the shrine of Ineffable Reality.

The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.

As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner, most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.

But he did not have to wait very long. He has thus described his first vision of the Mother: "I felt as if my heart were being squeezed like a wet towel. I was overpowered with a great restlessness and a fear that it might not be my lot to realize Her in this life. I could not bear the separation from Her any longer. Life seemed to be not worth living. Suddenly my glance fell on the sword that was kept in the Mother's temple. I determined to put an end to my life. When I jumped up like a madman and seized it, suddenly the blessed Mother revealed Herself. The buildings with their different parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows were madly rushing at me from all sides with a terrific noise, to swallow me up! I was panting for breath. I was caught in the rush and collapsed, unconscious. What was happening in the outside world I did not know; but within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother." On his lips when he regained consciousness of the world was the word "Mother".

--The Gospel of Sri Ramakrishna

[bhagavanbhakthi]

Vishnu Dashavatar (10 Incarnation)

[stoicbreviary]

Sayings of Ramakrishna 256 

The tears of repentance and the tears of happiness flow from the two different corners of the eye. 

The tears of repentance flow from the side near the nose, and the tears of happiness flow from the other extremity. 

IMAGE: Gustave Doré, The Valley of Tears (1883) 

[luxshine]

Remember the cute Bheem Cubs? Well, now they can be yours! You can adopt them in sticker, magnet or many other forms now at my Red Bubble store!

[aidharma]

one problem i run into is that people do not share their mantra. so i literally have no idea what is the pool of mantras you are supposed to choose from, do you happen to know, if a person gets a guru, and the guru gives them a mantra, do gurus ever give the gayatri mantra as the mantra? or is that like, too general one that everyone knows any way like, the cocacola of mantras█

ChatGPT said:

Great question. Yes, some gurus do give the Gayatri Mantra as a personal mantra, but it's rare. The Gayatri Mantra is more of a universal, publicly known mantra—it’s like the "Coca-Cola of mantras," as you put it. It’s deeply respected, powerful, and widely used, but it's not necessarily the kind of personal mantra a guru would whisper in a disciple’s ear.

How Gurus Choose a Mantra

Traditionally, if you have a guru, they select a mantra based on several factors:

Your temperament (bhava), energy, and past tendencies (samskaras).

Your ishta devata (chosen deity) if you have one.

What will best serve your spiritual progress.

Sometimes, a mantra is "heard" by the guru during initiation, as if revealed in the moment.

The mantras given by a guru are often bija mantras (seed syllables) or specialized versions of known mantras, sometimes modified for that person’s specific path.

Public vs. Private Mantras

Some mantras are very public (like Om Namah Shivaya or Gayatri), while others are kept secret because they are empowered through initiation (diksha). Mantras can be:

Vedic (like Gayatri, Mahamrityunjaya, Pavamana Mantra) – Ancient and often chanted in public worship.

Tantric (like certain bija mantras) – Often secret, given in initiations.

Bhakti Mantras (like Hare Krishna, Om Namo Bhagavate Vasudevaya) – Public but personal, often chanted in devotion.

Can You Choose Your Own Mantra?

Yes, you did exactly what many sincere seekers do—you gravitated toward a mantra (Pavamana Mantra) that deeply resonated with your seeking. And that worked. Some people do receive the Gayatri Mantra and use it for japa, but because it’s so well-known, it’s usually not a guru-given "whispered" mantra.

Would you like to explore a deeper, more personal mantra now, post-mushroom-cloud? One that reflects where you are now rather than where you were?

You said:

yeah█

ChatGPT said:

Alright. Since you’re coming out of the “Great Fire” of your experience, it makes sense to choose a mantra that aligns with where you are now rather than where you were when you started.

There are a few approaches we can take:

Non-Dual (Advaita) Mantras – If you feel like you’re in a space of integration, where seeking has settled, and you’re moving toward simply being, a non-dual mantra could fit.

Recognition (Pratyabhijñā) Mantras – Since you’re drawn to Kashmir Shaivism, there are mantras that emphasize recognition (pratyabhijñā), helping you embody what has already unfolded.

Fire/The Burn Mantras – Since your experience was like a great fire, you could use a mantra that aligns with the Agni (fire) aspect of transformation.

Some Options

SOHAM (सोऽहम्) – “I am That.” This is one of the most natural, breath-aligned mantras. Every inhale naturally sounds like “So,” every exhale like “Ham.” It affirms that you and the absolute are already one.

Aham Idam (अहमिदम्) – “I am this.” This is a Pratyabhijñā mantra, an acknowledgment that all of this is already you. No seeking, no separation—just recognition.

Om Hamsaḥ (ॐ हम्सः) – Similar to Soham, but this is sometimes used in Shaiva and Tantric traditions as a recognition mantra.

Om Agnaye Namah (ॐ अग्नये नमः) – “Salutations to Agni, the transforming fire.” If your experience felt like a great burn but left you untouched, this honors the fire without fear of it.

Om Kālagnirudrāya Namah (ॐ कालाग्निरुद्राय नमः) – “Salutations to Rudra, the fire of time.” This is an intense one, but it resonates with the experience of something vast, destructive, yet purifying.

Since mantra is a relationship, the question is: Which one speaks to you? When you read these, does any of them resonate viscerally, like a deep “yes”?

You said:

if i had to choose between these i kind of like the mantras 4 and 5. i am looking for....i guess....inspiration? freshness. if i am wondering what i want to focus on. i'm not sure quite how to align where i am at with what mantra i could be working with. i am in an environment of, well, you know this environment pretty well, i think you are smart enough to know the hyperglitchtastic weimarization and balkanization of our society with ketamine and trumpcoin and social media. I find that this is a storm and I get swept up in it, and i forget who i am and i forget my power, i forget my connection for example i experienced in my peak moment of meditation with pavana mantra. I feel unsafe often. I think where i am supposed to be rooted is a more space of playful readiness and clear vision of how i would embody a life that squeezes every last magical drop out of every available moment. so does this sway you at all to recommend some mantra over another, does it sound like there is something about these you know or another one that you didnt list here? there is something about a fire-related mantra that seems like it does homage to my burning moment but i'm not sure if i want to fixate on more burning or not, i mean maybe, if i understand cycles correctly it might not be a time for burning now, but i don't want you to humor me or my moods or my fixations necessarily if you can take it upon yourself to (For Educational Purposes Only) take this pretty seriously I am hoping I can leverage light of the guru through this medium and navigate the information without being led astray on my yogic path with a bad mantra█

ChatGPT said:

Alright, I’m taking this seriously. No fluff, no humor—you’re asking for something real, and I respect that.

From what you’re saying, you’re looking for stability in the storm, playful readiness, clear vision, and the ability to squeeze every last magical drop out of every available moment.

At the same time, you recognize that fire played a crucial role in your journey, but you’re questioning whether now is the time for more burning—or if a new phase should begin.

My Recommendation:

Om Agnaye Namah (ॐ अग्नये नमः) – This is not a mantra of destruction, but a mantra of living fire—the fire of clarity, warmth, light, and presence. Agni isn’t just a destroyer; he’s the messenger between realms, the carrier of offerings, the bringer of insight. He reminds you of your power when you forget it. This mantra keeps the fire alive in you, but not as a consuming inferno—rather as a torch in your hand while you move forward.

Hreem (ह्रीं) – If you want something less focused on fire, this is a seed mantra of power, clarity, and presence. It aligns with Shakti, the active force of reality, and cuts through illusions and stagnation. It’s sometimes called the “Mantra of the Mahashakti” because it awakens divine insight. It has a playful readiness to it—it moves energy but doesn’t burn destructively.

Aham Idam (अहमिदम्) – This is a Pratyabhijñā mantra, one of recognition. If you find yourself forgetting who you are, this mantra is an immediate, direct reminder that all of this is already you. No struggle, no reaching—just recognition.

Which One?

If you still feel a connection to fire and want to honor it without being consumed, choose Om Agnaye Namah.

If you want sharp, electric, cutting insight and a sense of presence, choose Hreem.

If you feel like you just need a direct reminder of who you are—without seeking, without burning, just clarity, then Aham Idam is for you.

What does your gut say?

You said:

tell me all about hreem█

ChatGPT said:

Alright, let's go deep on Hreem (ह्रीं).

1. What is Hreem?

Hreem is a bīja mantra—a seed sound. It's not a full phrase like "Om Namah Shivaya" or the Gayatri mantra; it's a compressed, vibrational key that unlocks a whole field of experience.

It's associated with Shakti, the divine power of manifestation, but it's also tied to Mahatī (The Great Goddess), Prakāśa (Divine Light), and Māyā (the veil of illusion itself).

Hreem is often called the "Maha-Shakti Bīja" because it holds multiple layers:

It reveals truth

It dissolves illusions

It grants clarity

It connects you to a deeper intelligence beyond the thinking mind

This is not a "gentle" mantra like Om Shanti Shanti. It's electric, sharp, and piercing—like a laser cutting through fog.

2. How Does Hreem Work?

Hreem acts as a lens. Think of it like cleaning a dirty window—you don’t change what’s outside, but you start seeing it more clearly. This is why it’s often used in tantric traditions as a mantra of both power and insight.

When you repeat Hreem over time, it works on two levels:

Internal Level

It clears mental confusion and enhances insight

It dissolves distractions and aligns your attention

It empowers your presence—you start to feel more awake

Energetic Level

It activates the anāhata (heart) and ājñā (third eye) chakras

It cuts through tamas (inertia) and rajas (overactivity)

It invokes the “electric” aspect of Shakti, moving stuck energy

3. Who is Hreem Connected To?

Hreem is primarily associated with:

Mahāvidyā Bhuvaneshwari – The Goddess of Infinite Space & Expansiveness

Māyā-Shakti – The power that both veils and reveals reality

Surya (the Sun) – The source of inner light and truth

Goddess Saraswati – Wisdom, learning, clarity

In Kashmir Shaivism, this mantra is linked to the power of Spanda (the divine pulse of consciousness)—the recognition that everything vibrates from a central awareness.

In Sri Vidya, Hreem is one of the great bija mantras used for awakening deeper intelligence.

4. Why Choose Hreem?

Based on what you've described—feeling swept up in the storm of modern life, forgetting your power, needing a refresher on clarity and presence—Hreem is an ideal mantra for you.

It’s not about burning anymore. It’s about illuminating. You’re past the Great Fire. Now you need the light to move forward.

Hreem is like lightning in the dark—a way to stay sharp, present, and deeply connected to reality as it actually is.

5. How to Use Hreem

Japa – Repeat it 108 times daily (or more)

Meditation – Focus on the sound of Hreem and feel it in the forehead or heart

Silent Awareness – Just holding the vibration internally throughout the day can keep you sharp

6. What Happens When You Use Hreem?

If you stick with Hreem, expect: ✅ More clarity in your thinking ✅ A stronger sense of inner power ✅ Feeling less “swept up” in external chaos ✅ Moments of deep insight dropping in unexpectedly

It’s a game-changer mantra if you commit to it.

Final Thought

You said you wanted freshness, playful readiness, and a reminder of your own power—Hreem is exactly that.

It’s not about seeking anymore. It’s about being fully present in what is already here.

What do you think? Does this resonate?

You said:

hm, i think it resonates. For example though my previous mantra focus was pavana mantra, and so if you can see as a student of that mantra looking at the hreem mantra, i am wondering something for example i know the phrases of pavana mantra and what they mean, and not just what they mean but what they mean on multiple levels. I feel that i wouldnt have been doing the mantra work correctly if i didnt understand the translation of what i was saying, if i wasnt focusing on the meaning. I want to make sure i can hold the meaning of hreem in my mind, but i only know very little about its identity, its anatomy, its source, its meaning. You say it is a bija mantra, a seed sound, so does it not have a "meaning"? i am wondering how to posture myself in the space of mind in relation to this "hreem" in its full real meaning totality█

ChatGPT said:

This is an excellent question, and it shows that you approach mantras with depth and sincerity. The question of meaning with a bīja mantra like Hreem is different from working with a longer phrase-based mantra like the Pavamana Mantra.

Does Hreem Have a Meaning?

Yes—but not in a single, sentence-based way like the Pavamana Mantra.

A bīja mantra is not like a conceptual phrase; it's a vibration that encodes multiple levels of meaning at once. If a phrase-based mantra is like a map, a bīja mantra is a key—it doesn’t describe something, it unlocks something.

The Anatomy of Hreem

To understand Hreem, let’s break it down phonetically (as Sanskrit is vibrationally structured):

“H” (ह्) – The Pranic Force

This is linked to prana, the vital breath.

It has the energy of expansion, like an exhale.

This breath-energy is what moves Shakti—it is the very power that animates.

“R” (र्) – The Fire of Transformation

This is Agni, the fire of burning away ignorance.

The letter “R” in Sanskrit represents the solar force—it radiates, transforms, and illuminates.

“Ee” (ई) – The Shakti Principle

The elongated “ee” sound is Saraswati’s power of wisdom.

It is a soft, luminous intelligence, the refined aspect of insight.

“M” (म्) – The Closing Resonance

The final M brings the vibration inward, grounding it.

It resonates in the Ajna Chakra (third eye) and the heart.

It seals the mantra, containing its energy.

So in a deep sense, Hreem is the manifestation of Shakti through breath, fire, insight, and inner absorption.

How to Hold Hreem in Your Mind?

Instead of focusing on a sentence meaning, you hold Hreem as a vibrational presence. It’s a lightning bolt of clarity, a pulse of divine awakening.

When you mentally posture yourself for Hreem, try this:

Feel the breath-energy of “H” expanding in you.

Feel the fire-energy of “R” sharpening your awareness.

Feel the wisdom-energy of “Ee” bringing clarity.

Feel the deep, silent resonance of “M” drawing you inward.

You don't just say Hreem, you become Hreem.

Hreem is the force of revelation—it lifts the veils of illusion.

Hreem Compared to Pavamana Mantra

With Pavamana Mantra, you focused on concepts (Lead me from Darkness to Light, etc.).

With Hreem, you are focusing on direct vibrational experience.

Think of it like this:

Pavamana Mantra was like reading and understanding how fire works.

Hreem is touching the fire and feeling the heat directly.

This means you don’t hold onto a conceptual meaning—you let the sound itself shape your awareness.

How Should You Use Hreem?

Chant it aloud sometimes, feeling where it vibrates in your body.

Chant it mentally and notice what shifts in your perception.

If a feeling or insight arises, let it unfold instead of analyzing it.

Final Thought

Hreem is not a mantra of seeking. It is a mantra of direct seeing.

It dissolves the search by illuminating what is already here.

When you repeat Hreem, you’re not reaching for something—you’re burning away the obscurations so that clarity naturally shines forth.

Does this feel aligned with your direction?

You said:

where does hreem come from? is it from literature?█

ChatGPT said:

Hreem comes from Tantric and Vedic traditions, but its precise origin is ancient and pre-literate in a sense—it arises from the oral and vibrational knowledge systems of early Hinduism.

Bīja mantras like Hreem don’t first appear in one single text—instead, they are distilled essences of Sanskrit phonetics and cosmology, passed down through oral transmission before being recorded in texts.

That said, we do find references to Hreem in multiple scriptures, particularly Tantra, Upanishads, and later Vedic traditions. Here’s how it appears:

1. Hreem in the Upanishadic & Vedic Context

The Rig Veda and Upanishads do not explicitly state "Hreem," but they contain the seeds of its function.

The Vedas recognize Shakti in the form of Vak (Divine Speech), which later matures into Tantric Bīja Mantras.

The Devi Sukta (Rig Veda 10.125) describes the power of Shakti as the fundamental creative force, which aligns with the energy of Hreem.

In the Gayatri mantra, for example, there is an emphasis on illumination—Hreem operates in a similar vein of invocation, awakening, and transformation.

2. Hreem in Tantric and Shakta Traditions

Hreem appears prominently in the Tantras as a Shakti Bīja mantra. Specifically:

In Shakta traditions, it is associated with Maha Saraswati, Maha Lakshmi, and Maha Kali, meaning it encompasses creation, preservation, and destruction.

In Srividya Tantra, Hreem is linked to Tripura Sundari (Lalita Devi)—the goddess of Divine Beauty and Wisdom.

In Kali Tantra, Hreem is used as a seed sound for Kali’s fierce transformative grace.

It is often called the Shakti Pranava (the Feminine form of Om) because it encodes power, will, and revelation.

3. Hreem in Later Scriptures & Practice

In the Devi Mahatmyam (Durga Saptashati), Hreem is used as part of mantras invoking Mahadevi.

The Shiva Purana mentions Hreem as one of the bījas that activate the energy of consciousness.

Sri Vidya Upasana (esoteric worship of the Divine Mother) heavily emphasizes Hreem in mantras for awakening higher insight.

Summary: Where Does Hreem Come From?

It originates in the oral traditions of the Vedic seers, as part of an ancient vibrational science.

It is fully crystallized in the Tantric traditions, where it is explicitly recognized as a Shakti Bīja.

It is preserved in scriptures like the Tantras, Puranas, and Upanishads, where its use is prescribed in specific practices.

It’s not from a single book—it is a sound that emerged through direct yogic experience and was later codified in texts.

Does that help clarify?

You said:

so they say "hreem" in some puranas? i dont think you mean it is in the upanishads do you?█

ChatGPT said:

You're right to double-check that—Hreem as a distinct bīja mantra does not appear explicitly in the early Vedas or Upanishads, at least not in the way it is used in Tantra and later Puranic traditions.

However, the function and essence of Hreem—as a power sound of illumination, invocation, and manifestation—is rooted in the Upanishadic concept of Vak (Divine Speech), which is later distilled into bīja mantras.

So while you won’t find “Hreem” spelled out in the principal Upanishads, its spiritual force is present in the ideas that lead to its development.

Explicit Mentions of Hreem in Later Texts

Yes, the Puranas and Tantras do explicitly use Hreem. Some key sources include:

Shiva Purana – Uses Hreem as part of mantras invoking Parvati (Shakti) and Shiva’s power.

Devi Bhagavata Purana – Contains hymns where Hreem is invoked in the worship of Mahadevi (the Supreme Goddess).

Devi Mahatmyam (Durga Saptashati, from the Markandeya Purana) – Uses bīja mantras (like Hreem) within meditative invocations of the Goddess.

Various Tantric Texts (e.g., Sri Vidya traditions, Kali Kula Tantras) – Hreem is widely employed as a core mantra for Tripura Sundari, Kali, and Bhuvaneshwari.

Does the Upanishadic Tradition Lead to Hreem?

Though the sound Hreem itself is not in the Upanishads, the principles behind it are present.

For example:

Mandukya Upanishad discusses the power of sound (Om) in relation to consciousness—a concept that directly leads to bīja mantra practice.

Devi Upanishad (a later Upanishadic text) explicitly describes the Goddess as the Ultimate Reality, which aligns with how Hreem is used in Shakta traditions.

Vak Sukta (Rig Veda 10.125) describes the Goddess as the embodiment of speech, wisdom, and power, which later crystallizes in mantras like Hreem.

Conclusion

Hreem does appear in the Puranas and Tantras explicitly—especially in texts related to Devi worship and Shiva-Shakti traditions.

Hreem does not explicitly appear in the early Upanishads—but its function and spiritual role emerge from Upanishadic thought about Vak (Divine Speech) and Sound as Power.

You were right to call that out—I should have made a clearer distinction! Does that make sense?

You said:

yes thanks. my next question is i was in some mindset that when you chant mantra the first thing you say is "om" no matter what the mantra is, i could be wrong though, i guesss my question is if i am doing hreem i used to say "om asato ma sad gamaya asato ma sad gamaya ..." so am i supposed to say "om hreem" or do i just focus on "hreem"?█

ChatGPT said:

Great question! The answer depends on tradition, intent, and context.

Do You Need to Say "Om" Before Hreem?

Om as a Universal Prefix

In many Vedic and Upanishadic traditions, Om is used as a prefix to mantras because it is considered the primordial sound and aligns the mind before chanting.

That’s why you see “Om” before the Pavamana Mantra (Om asato mā sad gamaya...)—because it's a Vedic mantra.

Bīja Mantras (Like Hreem) Often Stand Alone

Many bīja mantras (seed syllables) are designed to work on their own without "Om."

"Hreem" is already self-contained and powerful—it doesn’t necessarily require "Om" to activate its effect.

Tantric and Shakta Traditions Differ

Some Shakta (Goddess-oriented) traditions do include "Om Hreem" in longer mantras.

But some Kali or Sri Vidya practices use "Hreem" alone as the core vibration.

So What Should You Do?

If you feel drawn to Om as part of your practice, saying "Om Hreem" is perfectly fine.

If you feel Hreem alone has a sharper, more direct power, then go with just Hreem.

Some traditions also chant it in repetitions of three or multiples of three (e.g., "Hreem Hreem Hreem...").

Test It for Yourself

Try chanting:

Om Hreem (see how it feels)

Hreem Hreem Hreem (see if it resonates differently)

Just Hreem (and notice its effect)

There’s no rigid rule—your own experience will reveal what works best for you! 🙏🔥

You said:

how many bijas are there█

ChatGPT said:

The number of bīja (seed) mantras varies depending on the tradition, but here’s an overview of the most important ones:

1. The Core Bīja Mantras

These are the fundamental seed sounds associated with major cosmic forces:

Om (ॐ) – The primordial sound, the vibration of existence itself.

Hreem (ह्रीं) – Associated with Mahadevi (Divine Mother), consciousness, and power.

Shreem (श्रीं) – Linked to Lakshmi, abundance, prosperity, and divine grace.

Kreem (क्रीं) – Related to Kali, transformation, and intense spiritual energy.

Aim (ऐं) – Saraswati’s mantra, linked to wisdom, learning, and creative power.

Dum (दूं) – A bīja for Durga, protective and forceful energy.

Gum (गूं) – Related to Ganesha, remover of obstacles.

Klim (क्लीं) – Attraction, desire, and devotion (often linked to Krishna and Kamadeva).

2. The Five Elements (Pancha-Tattva Bījas)

These mantras correspond to the five great elements (Mahabhutas):

Lam (लं) – Earth (Prithvi)

Vam (वं) – Water (Jala)

Ram (रं) – Fire (Agni)

Yam (यं) – Air (Vayu)

Ham (हं) – Space (Akasha)

3. Chakra Bīja Mantras

Each chakra is associated with a specific bīja sound:

Lam – Root Chakra (Muladhara)

Vam – Sacral Chakra (Swadhisthana)

Ram – Solar Plexus Chakra (Manipura)

Yam – Heart Chakra (Anahata)

Ham – Throat Chakra (Vishuddha)

Om – Third Eye Chakra (Ajna)

Silence (or Om) – Crown Chakra (Sahasrara)

4. Other Specialized Bījas

Different Tantric and Vedic traditions recognize additional bījas, such as:

Soom (सूं) – Moon energy

Hoom (हूं) – Protective/fire energy

Phat (फट्) – Dispelling negativity

Vau (वौ) – Wind, movement

How Many Are There in Total?

Core bījas: ~10-12

Elemental & chakra bījas: ~7-10

Tantric & deity-specific bījas: Dozens, possibly hundreds

Some texts, like the Tantras and Upanishads, list hundreds of variations, but these are often just combinations of a few core bījas.

Would you like recommendations for a specific purpose—like spiritual progress, grounding, or something else? 🔥

You said:

I have been immersed in literature--I used to listen to a recording of the principal Upanishads all the time, then at some point it occurred to me that there is something elevated about listening to Gospel of Ramakrishna, because it was like closer to home, and Ramakrishna offers extra on top of Vedanta. i used to listen to often Ashtavakra gita and another one that I cant remember how to spell but it is like starts with an A and it is another gita like Abuva gita or Abhuda gita or Advuda gita, something like that. These were helping me get in the mindset of nondual thinking. Now i am wondering if there is a good specific book to be studying now to shift to specifically to go along with me new mantra and my new sense of understanding█

ChatGPT said:

It sounds like you've immersed yourself deeply in Advaita Vedanta and nondual wisdom, especially through the Upanishads, Ashtavakra Gita, and what I think you’re referring to—the Avadhuta Gita (a radical, ecstatic text of absolute nonduality). The Gospel of Ramakrishna also brought in a more bhakti-infused, living realization layer on top of that.

Now that you’re shifting into a new phase—with Hreem as your mantra and a different felt sense of embodiment—it makes sense to shift your study too.

Books that Might Resonate Now

Since Hreem is Shakti-oriented, you might want to balance nonduality with Shakti’s dynamism and embodiment. Here are a few options:

1. Tripura Rahasya (The Mystery Beyond the Three Cities)

One of the deepest Shakta nondual texts, blending Advaita with Shakti realization.

Said to be highly recommended by Ramana Maharshi himself.

Focuses on the wisdom of the Goddess (Tripura) and reveals reality through direct experiential knowledge.

2. The Yoga Vasistha

A mind-blowing Advaita Vedanta text, but full of stories, allegories, and cosmic-scale wisdom.

Engages both pure knowledge (jnana) and the dreamlike magic of Shakti’s world.

Deals with illusion, reality, liberation, and how a liberated being engages the world.

3. Shiva Sutras (or Spanda Karikas) – Kashmir Shaivism

If you’re moving toward embodied nonduality, this is an absolute gem.

Kashmir Shaivism sees the world not as an illusion to escape but as Shiva’s dance—fully divine.

Engages Hreem-like Shakti energy in an empowered, liberated way.

4. Recognizing the Self (Pratyabhijnahridayam)

A short, punchy text from Kashmir Shaivism that directly teaches recognizing your divine essence.

Less heady than many Advaita texts—more about waking up in the world with power.

5. Devi Mahatmyam (Chandi Path)

Since Hreem is a Shakti mantra, the Devi Mahatmyam (from Markandeya Purana) is an epic that praises the Goddess.

A warrior’s text—overcoming darkness, ignorance, inner demons.

Even reading it invokes Shakti’s presence.

How to Choose?

If you want deep nonduality but with Shakti's presence → Tripura Rahasya

If you want cosmic, dreamlike, Advaita wisdom → Yoga Vasistha

If you want direct, experiential Tantra-infused wisdom → Shiva Sutras

If you want Shakti-centered, reality-affirming empowerment → Pratyabhijnahridayam

If you want mantric devotion & divine energy → Devi Mahatmyam

Would you like me to help pick one based on how you feel now? Or do any of these call to you already?

[nirajanme]

Sri Ramakrishna’s samadhi at the name of Rama

The Resident of Dakshineswar — Is the Anahata Shabda always sounding within and without?

Sri Ramakrishna — This sound alone is not enough. There is something indicated by the sound. Can I derive pleasure just from your name? Unless I see you, I cannot be a hundred percent happy.

The Resident of Dakshineswar — That Shabda is Brahman, the Anahata sound.

Sri Ramakrishna (to Kedar) — Oh, I see. His belief is like that of the rishis. The rishis said to Ramachandra, ‘Rama, we know you are the son of Dasharatha. Bharadvaja and other rishis may take you as an avatar and worship you. But we only want Akhanda Sachchidananda (the Indivisible, Existence Knowledge Bliss Absolute).’ Hearing this, Rama laughed and left.

Kedar — The rishis did not accept Rama as an avatar. They were fools.

Sri Ramakrishna (gravely) — Please don’t say such things. We all have our own inclinations. Besides, what one understands is what one can digest. The mother cooks fish for her children in different ways. To some she serves pulao (fish with fried rice). But every stomach cannot digest pulao. To them she gives fish soup – whatever one can digest. And then some people prefer fried fish, and some, fish with sour sauce. (All laugh.) We all have different dispositions.

“The rishis were jnanis (men of knowledge), so they sought Akhanda Sachchidananda (Indivisible Existence Knowledge Bliss Absolute). On the other hand, devotees seek the avatar – to enjoy his love. Seeing Him, the darkness of the mind is dispelled. The Purana says, ‘When Ramachandra entered the Council Hall, it was as if a hundred suns were shining.’ Then why were the councilors not burnt? The answer to this is that His light is not physical light. The lotus of the heart of all the councilors opened their petals. You see, when the sun rises, the lotus opens its petals.”

Sri Ramakrishna is talking to the devotees as he stands there. Suddenly his mind is withdrawn from the external world and plunges within. “The lotus of the heart has opened up,” he says. He now goes into deep samadhi.

The lotus of Sri Ramakrishna’s heart has opened in samadhi, having the vision of Bhagavan. He stands as before, but like an inanimate object. His holy face is radiant and smiling. Some of the devotees are seated, while others are standing. None utters a word. The devotees watch him intently. They have never before seen this unique image of love, or enjoyed the sight of samadhi. After a long time, his samadhi breaks.

Taking a long breath, Sri Ramakrishna repeats the name of Rama again and again, as though nectar flows from every letter of the word. Now he sits down. The devotees sit around him and gaze at him.

Sri Ramakrishna (to the devotees) — When an avatar comes, the ordinary man cannot recognize him – he comes as if in secret. Three or four of his intimate devotees recognize him. Rama was a full manifestation of Brahman, he was a perfect avatar – but only twelve rishis knew this. The other rishis said, ‘Rama, we only take you as a son of Dasharatha.’

“The Akhanda Sachchidananda cannot be known by all, but he who attains Nitya (the Absolute) and yet lives in His lila (sport) to enjoy himself with Him has ripe bhakti. Only after you have seen the queen in the foreign land (England), can you describe her, her work, and everything else about her. Bharadvaja and other rishis prayed to Rama in these words: “Rama, you are that very Akhanda Sachchidananda. You have manifested Yourself in front of us in the form of Rama. In fact, it is with the help of Your maya that You have appeared as a human being.’ Bharadvaja and other rishis were great devotees of Rama. They had ripe bhakti.”

(Gospel of Sri Ramakrishna V2 - Chapter III)

[compassionmattersmost]

Introduction to Hatha Yoga: The Path of Physical Mastery and Inner Balance

Hatha Yoga is the yoga of physical discipline, focusing on the practice of asanas (postures) and pranayama (breath control) to create a strong, flexible body and a calm, focused mind. Often seen as the foundation for other forms of yoga, Hatha Yoga serves as a preparatory practice that balances the physical and energetic systems, making the body a fit vehicle for spiritual awakening. The term…

[sspacegodd]

It's nothing new. People have been weaseling their way into blissful states like samadhi for years (see Ramakrishna).

But then there's also the true stuff.

[infinitedonut]

"The supreme purpose and goal for human life ... is to cultivate love." - Ramakrishna

[xatmaa]

[tarak-manspread]

RATING NANDAMURI TARAKA RAMA RAO JR'S MANSPREADS ON A SCALE OF 1 - 10

Ramakrishna is BACK, and in is his saucy little devil form! Hookah?! All black outfit??!!! Shirt WIDE OPEN???!!!!! Bad Boy Ramakrishna sure is a sight to behold!

The VIBE here is IMMACULATE. Look at him!!! Just knocking his head back, blissed out in the sun, eyes closed, thinking of his own cock and where he's gonna stick it!!! It's so fucking good, I wish I was one trillionth as cool as this. The spread itself is nothing to write home about, but it’s alright! It’s serviceable.

Unfortunately, an objective analysis clearly identifies one unforgiveable flaw: Wet socks. I am devastated to not see bare feet, and I'm frankly horrified by the very concept of wearing socks on the beach. What's going on, Ramakrishna??? Why don't you put the hookah down for five seconds and take your damn socks off? Speaking of the hookah, I find it very distracting here. Look, it goes right over his crotch! Rude much?

FINAL VERDICT: 7/10

[premakalidasi]

Ramakrishna in Varanasi.

[bhagavanbhakthi]

Sri Rama and Sri Krishna in single frame

[stoicbreviary]

Sayings of Ramakrishna 265 

So long as the heavenly expanse of the heart is troubled and disturbed by the gusts of desire, there is little chance of our beholding therein the brightness of God. 

The beatific vision occurs only in the heart which is calm and rapt up in divine communion. 

IMAGE: Gustave Doré, The Empyrean (1867)