What is the language of Aaiyyanism?

Dravidian Aaiyyanism is expressed in the language of the ancients, of the Gods and of Brahman. It is expressed in the language of Dravidian Aaiyyani. This is the sacred script used to write the inscriptions that have the power to open the many Lokas and Talas to link with Brahman. It is said that this symbolic script is the purest form of ancient Dravidian thought.

The origin of the script/language is that it was given to humanity from either Shiva or Murugan. This has been a subject of contention between different Aaiyyanist groups in the past. Suffice it to say that it was given to humanity around 70-100,000 years ago to enable humanity to link spiritually with the higher planes and dimensions. Tamil Brahmi, Sanskrit and other languages are said to have been derived from it, or be related. Some Aaiyyanist scholars also believe that it may be an ancient precursor to the Indus Valley script, but this is just merely conjecture.

There are two forms of the script. One is the form used to write the sacred scriptures that enable us to open Lokas and Talas (positive and negative dimensions), and the other is the written (and spoken) form which is used by Aaiyyanists to transfer information (in the form of books and training material). As many Aaiyyanists know, both forms of the script are interchangeable depending on what is being expressed. It is also known that the script must only be used for Aaiyyanist purposes and must not be shared with the outside world. However some websites are now in Dravidian Aaiyyani, just to cater to the majority of Aaiyyanists who do not speak English as their first language.

Many Aaiyyanist communities mainly speak and write in Dravidian Aaiyyani when they deal with Aaiyyanist related issues. Of course in our day to day life we speak and write in Tamil, English, Hindi, Spanish or whatever language is the dominant form of expression in the country we inhabit. However, when dealing with Aaiyyanist issues of faith, spirituality, philosophy, ritual and magic, the Aaiyyanist has always expressed themselves in Dravidian Aaiyyani. However, in recent years a tiny minority of the Aaiyyanist youth are abandoning this language in favour of learning modern languages. It is only a tiny minority but it is a worrying trend.

One must remember, it is only recently that Aaiyyanists have been allowed to declare themselves as Aaiyyanists and as such there is a general push to propagate Aaiyyanist ideas into English, so as to spread our message throughout the world. There is some pushback from this from Traditional Aaiyyanists who prefer to keep the sacred knowledge secret. The Elder Aaiyyanists also do not wish to show favour to any schools of philosophical thought or show any sectarian tendencies. Thus any scriptures or books translated into English must be approved by the general Aaiyyanist community, so as not to favour one school of thought over another in the translation. Also, English is many Aaiyyanists second or third language (including my own), so translating sacred scriptures into an unfamiliar language can be daunting.

So in conclusion. To understand fully the nuances of Hindu Aaiyyanism, one must be able to express themselves totally in Dravidian Aaiyyani. Thus I implore all Hindu Aaiyyanists throughout the world (both parents and teachers) to continue teaching their children and the younger generation the beauty of this most ancient of languages.

Who is the founder of Aaiyyanism and when was Aaiyyanism born?

Many Aaiyyanist scholars have debated this question. The obvious answer is that Aaiyyanism was founded by Aaiyyan. But who is Aaiyyan?

There are several answers to this question. The first one is that Aaiyyan is an incarnation of Shiva. His first incarnation. This is believed my many Aaiyyanist Schools such as the Kaaryakartaa and the SainikaH Schools. Other mainstream Schools such as the Aatmaani believe that Aaiyyan is the offspring of Shiva and Parvati, i.e. their child – but much more than this. Aaiyyan is the blending of the masculine and feminine aspects of GodHood and so is neither male nor female. Other Dravidian Schools also equate Aaiyyan with Murugan – i.e the son of Shiva and Parvati.

I and many other scholars personally believe that all of this is true. Aaiyyan is the incarnation of Shiva, the descendant of Shiva in the form of Murugan and is the Universal combination of Shiva and Parvati to create a new being that surpasses them both and creates a new aspect of Brahman that did not exist in the confines of Brahman before.

Suffice it to say, the message of Aaiyyanism was directed by Aaiyyan and was spread throughout the ages in the many incarnations of Aaiyyan/Murugan.

The first incarnation of Aaiyyan Murugan was around 70,000 – 100,000 years ago (according to Dravidian Aaiyyanist Historians). It was a time when the human species was quite young and the spiritual and material world was much closer than it is now. It was also a time before ‘The Block’ Surapadman was placed that separated these worlds and dimensions. It was in this first incarnation that the young humans were taught the ancient language of Dravidian Aaiyyani, a language and script so powerful that it was (and still is) able to unlock the doors between different realities.

In this reality there is not just this Universe and its energies. There are countless positive (Lokas) and negative (Talas) dimensions that surround our one. These dimensions exists outside of our space and time but some are closer to ours than others. Brahman persists in all of the dimensions (realities) but Brahman’s essence can be found in the centre. Murugan Aaiyyan taught humanity how to use the scripts of Dravidian Aaiyyani to inscribe areas of space that would resonantly link with other areas of space/time in near and far dimensions. Thus, when you inscribe this information or language the portals are opened to other Lokas and Talas and resonant energy can flow between those planes to ours. Aaiyyan taught us how to use these energies to affect our own reality and others. Aaiyyan Murugan taught us how to use the resonant energies to heal, see into the distant past and future, how to travel (via astral projection) to those planes and to other worlds. Aaiyyan taught us how to converse with beings that exist in those realms, including the Higher Gods. By conversing with the Higher Gods one can prayer more effectively and directly with the Supreme Beings that govern our Universe and many others.

To put it more simply, Aaiyyanists believe that Aaiyyan Murugan taught humans the key to unlocking this Universe by understanding how the spiritual flow of energy and matter can change our reality. From this teaching of Dravidian Aaiyyani: all things follow. Thus, once humans had mastered the language of the Gods, Aaiyyan then taught Humans the philosophy of the Universe and how we are all one with Brahman. Aaiyyan Murugan taught us how to live our lives via the various schools of philosophy and how to eat, pray, expand our consciousness, meditate, perform sacred rituals, remember our past lives and how to liberate ourselves from this reality.

Once Aaiyyan taught us this knowledge, humanity used this wisdom for thousands of years. Thus, the golden age of Dravidian Aaiyyanism was born until it was destroyed in the Kallaaiyan incident. The Aaiyyanist community was spilt and dwindled for many thousands of years.

Aaiyyan Murugan then returned a second time after the Aryan invasions of the Dravidian lands to re-educate humanity via the teachings of Aaiyyan. This was in 1500 BC. Some of the original Aaiyyanist practitioners were around when Aaiyyan reemerged in 1500 BC and this small community spread the teachings to the non-Dravidians and it is this first step that has resulted in Aaiyyanists existing, praying, teaching, healing and practising throughout the world in so many different countries today.

What do Aaiyyanists think of other Faiths?

The pure Dravidian Hindu Aaiyyanist is a person that is attempting in this lifetime (and the numerous lifetimes that they have experienced) to become one with Brahman via the science of Jnana Yoga – i.e. the Yoga of knowledge. In this regard they must study all facets of Aaiyyanist Hindu thought and philosophy. Dravidian Aaiyyanists also believe that all faiths and traditions have equal relevance and are in fact a part of Hindu Aaiyyanist philosophy.

We would not say that other religions are a subset of Aaiyyanism as that may have negative connotations and indicate some sort of hierarchy in philosophies/religions. We would say that the Hindu Aaiyyanist believes that all religions are a part or an internal truth that is embodied in Aaiyyanism, thus the way to find heaven or oneness in all faiths has the same importance. There is no one path that is more important than the other – it is simply important as Jnana Yogics to understand all methodologies. In other words there are many ways to achieve God-realisation and all truths are Universal and eternal.

You do not even have to believe in Murugan, Aaiyyan, Shiva or Brahman to be an Aaiyyanist. All that is required is that you study the texts of Aaiyyanism and understand them or reject them as you see fit. There is no strict laws that govern the Hindu Aaiyyanist – only the search for knowledge. You can be a devout Hindu, Christian, Buddhist, Muslim, Jew, or follow other beliefs. As long as you strive for spiritual unity, knowledge and your own form of enlightenment. If you do this then you are welcome in the House of Aaiyyan.

One can even study and philosophies of agnosticism and atheism and still be considered a Hindu Aaiyyanist. In fact, some factions of Hindu Aaiyyanists of the S’uunya School believe in no supreme being (as Mimamsa Hindus believe). Some Aaiyyanists philosophies reject the concept of even achieving Oneness and simple believe that when we die, we simply cease to exist. There are others in the Tantric school that have similar teachings, thus in their Tantric way they must enjoy life to the full and totally experience all that there is to do in this lifetime and this lifetime alone.

What we are trying to say is this: Hindu Aaiyyanism encompasses all thoughts and ideologies and as a practitioner it is vitally important that you study the Aaiyyanist texts and other religions, faiths, belief systems and philosophies and take them as an equal footing to the Ancient Aaiyyanist Scriptures. There is no ideology better than any other. All thoughts or philosophies just represent another way or method in interpreting this Universe and its ultimate Truth. In this regard, the Hindu Aaiyyanist is non-sectarian and embraces all peoples and ideas as part of the higher truth, even if those ideas may be contradictory. For you see, all knowledge has meaning and a place in this Universe.

Remember, all knowledge is One and that belief is what ultimately defines the Hindu Aaiyyanist.

How to manipulate energy

If you want to pick up a glass in front of you, what do you do? You simply pick it up. Now if you could not move what then do you do? You simply ask someone close by to help you pick it up. Now let us present this thought experiment: if the glass was ethereal, i.e. it couldn’t be picked up, it was invisible and was not made of matter that is consistent with our own – i.e. your hand would go through it when you tried to touch it. What would you do then? You would ask beings who could touch the ethereal glass (perhaps beings in other higher dimensions) to pick it up. Or you would try to manipulate the matter in those other dimensions to grasp the glass.

Many non-Hindu Aaiyyanists have no understanding of the energies and dimensions that surround us. There is no point praying to Brahman, Siva, Vishnu etc… to pick up the glass as a Supreme Being such as Siva/Vishnu is in touch with the highest form of energy. Of course, Brahman (the One) is essentially looking at the bigger picture and deals with the all forms of energy (the lowest to the highest). One could, if one had the correct Yogic or Bhakti method speak to the higher beings, but this requires much effort and energy on our part. Also, as we ourselves are part of Brahman and are the Supreme Being ourselves – we could via Yogic techniques transcend this dimension and pass between all others to reach out and touch the glass.

Remember, higher level beings deal with higher level energies and lower level beings can interact with energies closer to our own. Thus if you want something done in this reality – e.g like getting more wealth or aiding your children in their exams – open the Talas and Lokas closer to this realm and invoke the entities or energies that pertain to our material world. Do not invoke Shiva or Murugan for you to have good luck in your exams or job, as this this would involve a powerful Loka with very high energy levels – the sort of energies needed to create planets, or new realms, or to make millions of people shift their mindset. You are essentially using a sledgehammer to crack a nut. This is why when people perform a Pooja (prayer) or meditate on the Supreme they do not achieve their worldly aim. They simply do not understand the nature of how the Universe works.

You need to ask the question. Who is the Supreme Being? Is it Brahman, is it Shiva, is it Vishnu or Devi? Is Ganesh the Supreme Being, and why not? He clearly is a God that exists outside of our plane of reality – but is perhaps closer to us than Brahman. Let me put it this way. Is it is easier to open a portal to Murugan than it is to open the many portals to Brahman. Both are difficult but linking with Murugan would be an easier task. Now would it be easier to link with a being in a Loka closer to our realm than to link with Aaiyyan/Murugan in his realm very far from our plane of existence and at a much higher energy levels than we can experience? I think you know the answer.

So, in summary, it is clearly easier to shift our consciousness into a realm with a slightly higher resonant energy than our own. In other words, it is very easy to open dimensions closer to our realm than ones that are further away. As you know there are lower life forms than us Humans and there are higher level life forms. There is low energy dimensions and high level ones. If you want to achieve something in our plane of reality, then use and manipulate the dimensions (lower and higher) closer to us. It you want to achieve something on a vast scale just to break the boundaries of reality and merge with a portion of the Supreme then apply your knowledge and speak to the higher level beings such as Shiva, Vishnu, Devi etc… If you want ultimate Oneness – then seek Brahman. If you want to pick up the glass in this reality then do it. If you want to pick up the glass in the higher level planes – then either use that higher level energies yourself, or ask the aid of beings that are in those realms.

Of course from a Dravidian Aaiyyanist standpoint – the nature of energy, meditation, knowledge (Jnana) and worship (Bhakti) are different for each individual – so the truth I reveal to you here may not be the path that you are attuned to. Some people find Oneness and ‘doing well in their exams’ by doing a Pooja to Shiva, Krishna, or Ganesh. While other people who pray and fast for success have no joy as they are not attuned to these methods. For some people, linking with the different energies as prescribed by Aaiyyanist Yoga and Dravidian Science is a very difficult task, than say daily worship – but I personally feel that the paths of Jnana are more certain as attunement requirements are less than being divinely linked to say Krishna or Devi.

In other words, it is easier for some people (such as Aaiyyanist Hindus) to study and do the work upfront to master the Aaiyyanist inscriptions and meditations, than it is to pray devotedly on the hope that you will become linked to the Higher being. And for others it is easier to worship and perform prayers, than to study the energy levels required to link with the Higher Gods and our Higher supreme being.

Also you must remember that, if you find yourself drawn to Aaiyyanism, it means that you were an Aaiyyanist in a previous life, whether on this planet or on another. So we, as Aaiyyanists are more linked spiritually to manipulating energies, meditating and studying than practising devotion. As Hindus we must find our own path and allow others to find theirs and be thankful if our paths cross at some points between our various energy levels: from the lowest to the highest ones occupied by the Outer and our Inner Divine Beings.

How should you lead your life as an Aaiyyanist?

As an Aaiyyanist it is your duty to aid as many people as possible using your wisdom as an Aaiyyanist. When you first become an Aaiyyanist you should have been taught how to heal others, how to aid people spiritually, how to call on entities to guide you, how to project yourself to other realms and many other spiritual techniques – all using the Dravidian symbols that bring a specific Loka or Tala closer to our dimension.

When you first learn the techniques, it is like beginning to read or write. Only through practise can your spiritual power and resonant mind energy increase. So once you learn the techniques (say for healing), you must practise being a healer. Treat as many people as possible, and do it on a daily basis.By practising these spiritual techniques, you will become stronger and more resonantly aligned with the Lokas or Talas that you are trying to open, until eventually it will be second nature.

Most Aaiyyanists charge nothing for their service as (from the words of Guru Sivian) ‘they exist in the spiritual plane, not the material one’. We do however live in the material world, so we should not condemn others who do charge for their service as they may need support to feed their families.

Most traditional Aaiyyanists learn these ancient techniques from an early age and practise them daily so as to build their strength up. Now that the Aaiyyan World Foundation have opened its doors to non Aaiyyanists for the first time, we have noticed that many people are learning the techniques, but not putting their knowledge into practise.

You cannot learn how to walk by reading a book, you must walk, keep walking even if you stumble and fall – until eventually you will be able to run and climb the highest mountains. Similarly with Aaiyyanism. You can read the healing techniques, how to open various Lokas to aid people and bring them good fortune in wealth, love and spirituality etc… but unless you actually do it – you will have learnt nothing.

As Guru Savvaayaian said many centuries ago and has been repeated in various forms since: ‘Aaiyyanism is vocational, the more people we aid the better it is for both the Aaiyyanist and the person we aid. It is a Karmic duty that can help us break the Karmic cycle’.

So, how should you lead your life as an Aaiyyanist. Simply heal and aid everyone you meet. Not only will this help others but it will help you also. Once your power increases (and it will increase), you will find that people will start to seek you out until you will have so many  requests for aid that you will not be able grant them all.

Many Aaiyyanists have very long waiting lists (some almost a year long). We know that there is a deluge of people out there looking for help. One of the initial reasons the Aaiyyan World Foundation opened its doors to outsiders (or to people who were Aaiyyanists in a previous life, but had somehow been born to a non Aaiyyanist background), was that the waiting list to be seen by existing Aaiyyanists was so long. There were many people who did not get the help they needed at the time when they needed it.

By teaching these techniques widely, we believe that many people can be helped, which in turn helps us and ultimately helps all of humanity.

How to live as an Aaiyyanist

I have had innumerable correspondences from many many people on what is the best path to take as an Aaiyyanist. I would say though, that this sort of thinking is misguided. In Aaiyyanism one is allowed (or even obliged) to study and research as many aspects of Brahman as is possible in this lifetime. In other words, to understand (even slightly) the vast diversity of Brahman’s path and knowledge one must study, experience and ultimately live a full and varied life.

One is allowed to work and have a family or live as a hermit for many years. Both are part of the will of Brahman. In fact I know many Aaiyyanists who live as a hermit, as a solitary monk, then form a family and have a wife/husband and children; but then later in life go back to a monastic life with a group of fellow Aaiyyanists until finally they become wondering Sannyasins. Both men and women follow this path as it is a natural path for the spiritually inclined.

I know of other Aaiyyanist men and women who build up their career, have a family and enjoy the wonders of deep community relations. Then after their responsibilities have diminished, then then become wandering teachers and healers for several years… before returning to their community and family to resume their familial duties before they pass onto the next life.

I have examples of fellow High Aaiyyanists (members of the inner chamber) who follow the pure path in terms of research and meditation, but experience the richness of Tantra in their personal life. There are practitioners of the Ayurvedic  Aardra school who also practise the martial forms of SainikaH.

So, the question is: how do you live your life as an ideal Aaiyyanist? Firstly you must study, learn about Aaiyyanism, mainstream Hinduism, the many different paths of Hindu thought and philosophy. Learn about other faiths and belief systems. Dravidian Aaiyyanism is the highest form of Jnana Yoga – the path of knowledge, thus you must learn everything: philosophy, mathematics, poetry, music, dance, language. As you learn you must also allow life to guide you in your path.

Your subconscious mind knows (from its previous Karmic knowledge bank) what you need to do in this life. You will know it when you feel comfortable and relaxed in the path that you have taken, and you will intuitively know when to change that path when your subconscious mind talks to your conscious mind and shows you that you need to move onto the next path. This can be realised as simply as feeling bored or unfulfilled or unconformable – this is our subconscious mind telling us what we already know and have been programmed to do since we were born.

As all Dravidian Hindu Aaiyyanists know, that on death we (as Aaiyyanists) simply do not reincarnate directly into the next body (though most humans and other beings do). At the moment of death we have a choice. Many souls who are untrained rush quickly into the next life as they long for life so much. Other more experienced spiritual souls go to what Aaiyyanist traditionally call Micaiyyan (or heaven) where they can spend their time in bliss (for a short while or a very long time – relatively). But the true Aaiyyanists will know that in order to be closer to ‘The One’ we must pay our Karmic debt or break the Karmic cycle to truly advance our souls. For what are we here for, but to advance to the next level?

The Aaiyyanist can choose to be judged and Brahman, the Gods and the higher positive and negative entities of all Talas and Lokas discuss with you, your duties. Then you yourself will chose your next life and go back to the various material planets that exists in the Universe to repay your Karmic debt and learn the spiritual teachings of the Universe. That is why when you are reborn you are almost always meeting the same souls that you met in a previous life. This is because you have a spiritual Karmic link with others which you must address before you can truly become One again.

So, how do you lead your life? First study and experience many things, but remember the most important thing is to allow yourself to make those life decisions – as you actually know what to do, either subconsciously or consciously. Remember all experiences help us understand ‘The One’ and helps us become One by breaking the Karmic cycle.





The Dravidian Spiritual Rhythm of the Universe


I will tell you how the Universe dances from a Hindu Aaiyyanist perspective. The Dravidian teachings of old have many descriptions on how the Universe was formed, and how and why it is interspersed with the primordial One: Brahman.

The ancient Guru sage Aaiyyani Jagadhguru Kanyakubja taught his disciples that the spiritual ether that permeates all matter both alive and inanimate is Brahman. But why would a perfect being choose to create and enter an environment that is imperfect?

Some scholars in the ancient Dravidian world treatised that Brahman as a whole is perfect. But inside Brahman: is our Universe and the multitude of dimensions that on the whole look imperfect, but from a distance are aligned in perfect harmony. Many ancient Aaiyyanists believed this. Just as the lake has many imperfections inside it; with weeds, fish, dirt, and stones… if you look at it from afar you will see the beauty and perfection. Without the stones, weeds, fish and dirt there would be no perfect beautiful lake. It is the imperfections that define the perfect.

However, Sage Kanyakubja thought differently. In some Hindu Aaiyyanist traditions, it is said that Brahman at a point in time of his choosing decided to create… and then become Brahma (and Vishnu/Siva). Brahma the creator then exists for 100 Brahma years after which there is a Mahapralaya (destruction and dissolution into One) – and all is absorbed back into Brahman.

A year of Brahma is consists of 360 Brahma day night cycles, or 720 Kalpas. One Kalpa is made up of 1000 Maha Yugas. One Maha Yuga is subdivided into 4 ages with a ratio of 4:3:2:1. The Ages or Yugas are Satya Yuga, Treta Yuga, Dvapara Yuga and the Kali Yuga. In Hindu tradition the Kali Yuga Age is 432,000 years, so you can imagine how long 100 Brahma ages are (more than 300 trillion years).

But this is irrelevant. Sage Kanyakubja was more interested in why ‘Brahman at a point in time of his choosing decided to create.’ . Through divine revelation and meditation, Kanyakubja knew that Brahman wanted to create the imperfect, to find a greater perfection in Brahman, i.e. by allowing imperfection, a greater perfection can be realised. The purpose of Brahman is to improve the perfect.This can only be realised if one allows oneself to be truly free and meditate on a rhythm that uplifts us.

For  Sage Kanyakubja realised that if you were Brahman and existed in his timeline – if you speed up this cycle of the Universe to a moment in Brahman’s reality, you will see that this whole cycle is a rhythm, composed of 4:3:2:1 in its centre building up to 1000, 720, and 100.

Or to put it another way, the Universal Rhythm is 100 moments long, broken up into 720 bars, with 1000 beats per bar, with a sub rhythm of 4:3:2:1. And from this Rhythm, Brahman is finding a way to perfect the perfection that we are all part of.




The Names of Brahman joins us as One

There are many different schools of Dravidian Hindu Aaiyyanist thought, but we are all united by our belief in Brahman and how his very being permeates throughout all of us and all Universes. Now the very term Dravidian Hindu Aaiyyanism is an English translation of our creed. One should really call it Dravidian Aaiyyanism as it is more ancient than the Northern Indus Valley tradition where the name ‘Hindu’ originates from.  We are also not of the “Sanatana Dharma” either. The thoughts, ideas, scriptures and scripts of Dravidian Aaiyyanism are much more ancient than Sanskrit or even ancient Tamil (Tamil-Brahmi). It is the language that Brahman gave to Siva and Murugan in order for the ancient humans to communicate directly with Brahman. Each Aaiyyanist tradition has its own thoughts on how the transition of knowledge from Brahman to Siva and/or Murugan took place; suffice it to say that it did take place over 70-100,000 years ago.

Stepping back for one moment though and returning to the notion of names. As all true Dravidian Aaiyyanists know, even the names of Brahman, Siva and Murugan are not the true names of the beings we worship. There is no direct English translation, and we do not want to reduce the power of the names by giving a direct sound/linguistic equivalent.  Most Aaiyyanists learn the true names at an early age as is the Dravidian oral tradition. All Aaiyyanists are bound as children, learning the mystical and truly powerful names of the Gods as spoken in their original language: Dravidian Aaiyyani. This is what binds us.

Remember Dravidian Aaiyyani is the only language that I know of where you need to meditate on a particular meaning while speaking the word in order to fully understand ‘The Truth’. The word and meaning maybe dissimilar, but as a whole may point to a new understanding.

Another habit that binds us is reading (or writing) the symbols to form a mental image while visualising something entirely different: e.g. as many Aaiyyanist children learn at an early age:  writing the Daiyyannian Loka while actually seeing via the mind’s eye the Lokataliyyan (Siva-Murugan) construct. This paradox of language, speaking, writing, thinking and constructing visually is what binds all Aaiyyanists: from the Pacifist Schools of Parishaantaa to the Martial Schools of SainikaH, and the many other schools that seem diametrically opposite.

So what am I saying here? Well in summary, there are many many differences in the teachings of different schools of Aaiyyanist thought. But what binds us is our language, culture and understanding on the origins and endings of Brahman and his many aspects.

What it means to be a Hindu Aaiyyanist

To be a Hindu Aaiyyanist one must simply believe that all beings are One with Brahman. When we mean all beings – we literally mean everything in this Universe and the multitude of Universes that surround us. We also mean everything in the multitude of dimensions that contain these innumerable Universes. What this means in practise is that we must love everyone unconditionally as One – even if they are our enemies, or even if they are considered to be evil entities. I know this sounds like a radical idea, but even negative entities like Asuras and  Rakshasas are part of Brahman. They are just another expression of the truth.

Some Aaiyyanists are drawn to the path of positivity and truth, finding solace in meditation and research. Other Hindu Aaiyyanists strive for the Tantric path and attempt to find the bridge to Brahman by invoking and learning from negative entities. There is no right and wrong path in this life; all roads eventually lead to The One: Brahman.

So, my fellow Aaiyyanists may disagree on what is the best approach to find liberation. Some may find it through devotion, learning, immersing oneself in the Tantric Path or simply becoming a strict purist ascetic – we are all One and must remember that. However, fighting against each other is also ‘part of our oneness’, so the true Aaiyyanist like myself can neither judge, condemn nor condone any actions by anyone. In order to understand fully the life choices by our peers we must walk in their shoes and live their life. Only the trained Aaiyyanist can remember their past lives and can understand many fragments of the whole, but we still cannot comprehend someone’s actions in this timeline as we also exist in it.

Thus, the solution is to simply love everyone as One, as a subset and a part of Brahman. And by loving, comes understanding… and from that comes knowing and learning some sort of truth that you did not know existed… until you felt it from a stranger who thinks, acts and is spiritually dissimilar to yourself. That journey to the truth is the essence of Hindu Aaiyyanism.




Positive changes to my blog

Namaste all,

I am going to change the direction of my blog. Currently I am presenting news that I hear from the Aaiyyan World Foundation when I meet up with them, as well as showcasing some stories from fellow Aaiyyanists who distribute current affairs news from an Aaiyyanist perspective. I have however, received numerous private requests to actually showcase some Aaiyyanist teachings on Yoga, meditation and the Dravidian symbols. In this regard I shall be presenting a series of posts on fundamental Hindu Aaiyyanist teachings. I’ll tag them under a new heading of ‘Teachings’.

For people new to Hindu Aaiyyanism: I hope you enjoy it, and learn and grow from our teachings. For people who have been brought up as a Hindu Aaiyyanist, I hope these new blog posts remind you of your spiritual duties and responsibilities.