The Origin of the Vel

Greetings everyone. I am just forwarding a message from the Aaiyyan World Foundation:


Namaste, we have released a draft version of ‘The Origin of the Vel’ here

Please note – as English is not our first language please email any grammatical or
spelling errors to

We will be correcting any errors in the coming weeks as and when we find them.

The Original source Dravidian Aaiyyani text can be found here

This story is essentially a teaching aid for young Hindu Aaiyyanist students, between the ages of 9-16. So if any adult Aaiyyanists reads this, please bear in mind the simplicity of the translation and the concepts. This text is also collated from a collection of Dravidian Aaiyyani sources i.e. this is an amalgam of Veliyyaan from the archives of the Aatmaani School (200 AD) and Veliyyaanal from the Aardra School (50 BCE). We have also translated the dialogue sections from the ancient Dravidian Aaiyyanist play: Veyallaya (600 AD) and incorporated this into the text.

Please feel free to share and spread the message of Dravidian Hindu Aaiyyanism and Oneness.

Once this draft has been approved we will convert it into an Ebook and put it on the Amazon book store for Non-Aaiyyanists to discover for themselves.

Also, if you would like to support us please take a look at our Patreon site:

We have made available high resolution images of Lokas (and Talas) which can be printed out and placed around the home to aid our Patrons and thank them for all their help.

Many thanks

Aaiyyan World Foundation


The Politics of Aaiyyanism

The main tenet of Aaiyyanism is to be One with all. That is, we are One with all beings on this planet, the many worlds, this Universe and the many dimensions that make up our reality.

So what does this mean from a political standpoint?

Well it means that we must treat all with respect, dignity, love and closeness that can only be defined as being One with all. Thus all Aaiyyanists believe that, in a Universe where we are all One, there should be no borders, suffering, racism, sexism, xenophobia, religious intolerance or any prejudices whatsoever. Therefore, we must treat everyone as One with Us and Brahman.

The Aaiyyanist does not believe in man-made borders, created in the last hundred or so years. We do not believe or support building of walls to separate us from our fellow humans.

The Aaiyyanist  does not believe in discriminating on anyone, concerning their gender. In fact, our greatest teachers throughout the ages have been men, women and transgendered. There is no concept of wrong or incorrect sexual preference in Dravidian Aaiyyanism. All relationships between man/woman/transgendered are celebrated as a union between two beings that can only make us closer to Oneness.

There is no caste in Dravidian Aaiyyanism, the only distinction between Aaiyyanists is their rank and School of choice and this is determined by how many Aaiyyanist healings or Siddhi sessions that have been performed.

The Aaiyyanist is One with all and thus should care for All. In the ancient Dravidian Ashram Temple States there was no homelessness or poverty. Just like the modern tribes that exist  in untouched places such as the Amazon… all members of the tribe would take care of each other. Such was the same in the ancient Dravidian Aaiyyanist States that existed 15-100,000 years ago.  In fact, if you are reading this and this sentiment resonates with you, it is because you were an Aaiyyanist in your previous life and lived and experienced the perfected Aaiyyanist State firsthand.

It is only in modern history (the last couple of thousand years) that poverty, homeleness, inequality, xenophobia and other aberrations to spiritual and physical Oneness have been allowed to flourish.

Dravidian Aaiyyanists are also vigorously opposed to any form of injustice and will spiritually and physically fight against oppression. Most Dravidian Aaiyyanists are absolute pacifists, so will use a variety of passive non-violent resistance tactics to achieve the greater good… which is Oneness with all.

This Oneness means bringing the oppressors and the oppressed together, so that all feelings of separation fall away and we begin to care for one another in a pure Aaiyyanist/Brahmanic love. This can only be achieved if you preach and follow the doctrine of non-violence, for as soon as you partake in violent acts, you basically break the physical, metaphysical and spiritual links that bind us… and it makes it that much harder to achieve Oneness.

So what does this all mean in the modern reality we exist in today. Well, it is simple… all Aaiyyanists support and should promote any political group that brings us closer together with all peoples, races, religions and philosophies. The Aaiyyanist is actively against regimes, groups, political ideologies that promote hatred, intolerance and disharmony.

We think that most people who read these words will understand and follow their Aaiyyanist conscience when voting or being politically active in any way.


Marriage in Dravidian Aaiyyanism

Aaiyyanists are free thinkers. We believe that anyone has the right to live and share their lives with another being. The Dravidian Aaiyyanists have never discriminated against anyone choosing to spend their life with anyone else. In fact, 3000 years ago transgendered  Guru Teligian married her longest serving student and successor Guru Davinianal.

In the Aaiyyanist treatise: ‘The Mark’ (300BC) – it lays out the nature of marriage and how it can be a union between two individuals, or even two groups. In the historical story of the founding of the 4th Aaiyyanist Gurudom,  Guru Chahnanian married ten people who were in turn married to ten others such that the collective Ashram that eventually became the City State had an extremely close collective.  A collective so strong due to the fact that everyone was married or were related to one another through marriage. Of course such things maybe impossible in the modern world.

For non-Aaiyyanists, we should give a brief description of what marriage is and the philosophy behind it. In orthodox Dravidian Aaiyyanism, marriage is a sacred vow between two (or more) people to be with each other in this life and the next ten lives. (Some orthodox Hindus believe it is seven incarnations).  Suffice it to say, that marriage is a Holy contract, it is a promise…. a Karmic promise that stretches beyond all physicality and time.

A marriage is between any adults is over the age of 21 in traditional Aaiyyanism, as that is when the basic/intermediate Aaiyyanist training has finished. It is also the time when young Aaiyyanists can join a School and begin to specialise in their training, and thus they are spiritually able to make the Karmic promise of marriage.

There is no concept of sexual relations in the Dravidian Aaiyyanist marriage, it is purely a spiritual affair. Thus the Aaiyyanist is free to marry (make the Karmic promise) to anyone they choose. The nature of sexual relations, Yogic sexual practise and Tantra between man, woman, transgender or other affiliations should be discussed and taught further from the Dravidian Aaiyyanist School that you belong too. You must remember though, there is no discrimination in relations between any genders – all relationships, heterosexual, homosexual, asexual etc are fully permitted in Dravidian Aaiyyanism. The Aaiyyanist is absolutely free to choose their own partner and (in some Schools of thought) they are also encouraged to choose partners outside their chosen sexual preference. Traditionally, Dravidian Aaiyyanists are beyond sex and sexuality and are one with all beings, and this is confirmed by Aaiyyanist practise and doctrine.

Sometimes when a relationship breaks down in this lifetime, people separate and divorce. There is also no real concept of divorce in Dravidian Aaiyyanism. If a relationship breaks down between two individuals or many individuals, then they are free to live apart. This is permissible in Dravidian Aaiyyanism. However, the Karmic promise cannot be broken, so in their next ten incarnations these individuals or groups are destined to meet and form relationships once more. Whether that leads to a Dravidian Aaiyyanist wedding is up to the individuals, but if they do remarry in their next life, then the Karmic bond is reset for anther ten incarnations.

One must remember the purpose of reincarnation, and that is to reset our perceptions and feelings for one another. Even if you remember your past life, you will see it as a passive observer and be able to reconnect up with people in your previous lives that you left, betrayed, hurt etc… and correct the Karmic imbalance.

So in summary, in Aaiyyanism marriage is a Karmic contract with someone or many individuals or whatever gender, and it is a promise to be with them for this life and ten others. If the relationship falls apart in this life, the contract for the ten remaining lives continues on.

Jnana Yoga in the Aaiyyanist Tradition

The Aaiyyanists are the foremost experts in Jnana Yoga. What does this mean?

There are several different types of Yoga in the Hindu tradition. Karma Yoga which is the path of right action (doing good deeds etc… as a way to break the Karmic cycle and liberate yourself from the endless cycle of death and rebirth). Bhakti Yoga which is the path of devotion to a specific god such as Murugan, Shiva, Krishna, Vishnu, Ganesh etc… and in so worshipping the God you can attain a divine joyous liberation that transcends yourself as you merge into the higher being and become the living embodiment of Godhead. Dravidian Aaiyyanists do follow all these Yogic paths, but we are most famous for specialising in various forms of Jnana Yoga.

Jnana Yoga to the lay person is the Yoga of knowledge. In traditional Hinduism there are certain actions or attributes that determine the Jnana Yogic. For example, Viraga or Dispassionate indifference to worldly things – to attain Oneness. Viveka (Discrimination) – the ability to discriminate the difference between the true reality and the illusionary one we see before us… and also the ultimate ability to see the eternal rather than the temporary nature of the Universe we reside in.

The 6 virtues one must master to focus the mind and spirit in Jnana Yoga are called: Satsampat and include: Samadhana (concentration), Shraddha (faith in the truth of Dravidian Aaiyyanist wisdom), Titiksha (endurance of the mind and spirit, especially resilience to extreme conditions and sensory input). Uparati (renunciation of worldly things that are not linked to the spiritual path), Dama (control of one’s will and one’s bodily functions) and Shama (calmness/peacefulness of the mind). To achieve this, traditional Hindus perform three practises: Sravana (hearing), Manana (thinking) and Nididhyasana (meditation)

However, this is just touching the surface of what Dravidian Aaiyyanists mean by the Yoga of Knowledge.

In Dravidian Aaiyyanism there are some simple but powerful tools one can employ to achieve all the aspects above. In Aaiyyanism, one must master all the aspects noted above, but a great tool to aid the learner/practitioner is to memorise and draw the sacred symbols required to open positive Lokas. Let me re-iterate this for it is vitally important. In order to absolutely focus the mind and spirit young Aaiyyanists are taught the sacred scripts required to open positive Lokas (dimensions). Not only does this focus the mind and therefore fulfil all the obligations of Samadhana (concentration), Dama (control), Shama (calmness) – but by opening up positive Lokas one also achieves (by default) the attributes of Shraddha (faith) and Uparati (renunciation). The final aspect Titiksha – endurance of the mind and spirit to endure extremes of conditions (heat/cold, light/dark, positive and negative), will come naturally as you become resonantly attuned to the positive Lokas you will open when you inscribe the sacred symbols. This is inevitable. If you also couple this with Dravidian meditation techniques and the will to inscribe the symbols on a daily basis… within a few years of training you will begin to see the world as a Jnana Yogic. You will be able to discriminate between the true reality and the imagined one and also have an indifference to worldly aspects as you begin to get closer to the ultimate One: Brahman.

When you train to be an Aaiyyanist, you will be shown the sacred symbols that can open positive Lokas into your life. If you draw them on a continuous basis and meditate on them and focus, you will begin to become attuned to the positive dimensions and resonant energy that exists in our plane. Not only will this aid you in your temporal life, but it will help you achieve the liberation to Oneness that you were destined to complete.

What are the main scriptures of Aaiyyanism?

The main text of Aaiyyanism is the 12 Rings of Aaiyyan which was said to have been written by Guru Bhimashankar Dattatriya 3000 or more years ago. This is the most powerful texts in all of Aaiyyanist thought and gives us the 12 thoughts or ‘Rings’ that determine the essentiality of being an Aaiyyanist and ultimately being One with the Universe. It can be broken down into a series of rules or sermons that describes Aaiyyan in a frame of reference, and show us how Aaiyyan-Murugan breaks free from these frames of reference to transcend all. It is a very compelling text and has the power to permeate the inner mind of an Aaiyyanist or non-Aaiyyanist to direct them to their Existential path to salvation. It is the text that all Aaiyyanists (from whatever School of thought) carry with them, either physically or mentally to direct their soul/subconscious mind to a spiritual path that had initially been hidden, but was in fact in front of us all along.

Due to the subtle nuances of the Dravidian Aaiyyani text that describes the 12 Rings of Aaiyyan, there has been no successful translation of the work into English or Tamil to date. There is also the additional problem of accommodating each School’s interpretation of the text. What I mean by this is that: there are many schools of thought in Dravidian Aaiyyanism: from the Aatmaani (pure) School, the Parishaantaa (Pacifist) school all the way to the Abhichaara (Tantric) School and SainikaH (Martial) Schools, and each School has an understanding of the text that is relevant and pertinent to their own interpretation. So any translation would lose this, or side with one School against another. The best way to absorb Dravidian Aaiyyanism is to learn and absorb oneself in the language of the ancients: Dravidian Aaiyyani.

Other works worth mentioning include ‘The Shadow’ – The teachings of Guru Tikshnapriya Sarasvata and ‘The Seed’ – The spiritual teachings of Guru Vithi Telgu. These give small parables or snippets of true Aaiyyanist philosophy and thought that is distilled into very short poetic stanzas. ‘The Seed’ also gives us the Rituals of Vaidya, or the hidden secret techniques that can fully allow an Aaiyyanist practitioner to heal themselves and others. Both of these texts were available in English for a short period of time from the Aaiyyan World Foundation, but again the translation By Guru Jnanadipa Bhariri and Guru Ud-Aaiyan was pulled due to disagreements in the interpretation. Basically, the Aaiyyan World Foundation did not wish there to be any disagreements between the various Schools, so these works were shelved until agreement on the translation can be agreed.

Another practical guide to the living wonders of Aaiyyanism can be gleaned from: ‘The Aaiyyan Accent to the Veil’ by Guru Kendra Jnanavajra Marichi (4 AD). This is a wondrous guidebook into the arts of healthy living, meditation and other disciplines that has the power to extend one’s life and ultimately achieve Oneness with Brahman. It is no surprise that those of the S’uunya School live to such long ages, as they are the most adept practitioners of Guru Kendra’s work.

Finally there is a text that will be made available (as an English Translation) later this year (or next) that all Aaiyyanist children love: ‘The Origin of the Vel’. This is primarily an Aaiyyanist teaching story that reveals the fundamentals of Aaiyyanist thought and philosophy that is aimed for children between the ages of 6-16. It can also be used as a primer for non-Aaiyyanists to begin to grasp and understanding the subtle nuances involved in the ancient Dravidian tradition of Murugan-Aaiyyan worship.

This is only a small subset of the many great works that are available to the Murugan worshipper, but is a starting point in your journey to Murugan-Aaiyyanism.


The Aaiyyanist practise of remembering previous lives

When you were a small child you played with toys, attended the temple, were fed and slept. But you cannot remember those acts now in later life. You may have feelings and hints of remembrance of people you grew up with, but the exact memories are lost, unless you documented them at the time such as writing a diary. This is the same with remembrance of your previous lives. It is very difficult to remember your past lives, unless you have trained yourself in the Dravidian Yogic arts, or inscribed a spiritual diary of your past life, such that you will be able to read it in your present life.

We cannot stress this enough. This is primarily the reason that most people cannot remember their previous lives. Most people have no issue in “not remembering” their life as a child, but many non-Hindus scoff when they realise that the reason they cannot remember their past lives is the same dynamic. They cannot remember their previous lives, as they have not developed their inter-lifetime memory yet, and they have not been trained to do so. Or they have not written a spiritual diary to access those distant memories.

We do get glimpses of our previous lives in the people we meet. As all Aaiyyanists know, in order for the Karmic balance to be rectified, we always meet the same individuals in our past lives as we do in our present. This is to balance any Karmic issues in our interactions in previous lives. For example, you may have had a friend in a previous life that betrayed you, thus to address the karmic imbalance, you will meet in this life. Of course, most non-Aaiyyanists would simply betray that friend in this life to simplistically negate the Karmic bond. In fact, the Universal tendencies would impel an untrained mind to do this. However, all Aaiyyanists know that we must break the Karmic cycle to attain oneness. So any betrayal in a previous life should be met by love in this one. Thus we begin to merge with the Universal OM.

So, how do we remember our previous life? There is one tried and tested method that is designed to strengthen the inter-lifetime memory muscle, and that is to inscribe the Katinnullyan (born-remembrance) symbols. This can enable you to create a spiritual diary for you to inscribe in this lifetime as well as aid you in remembering your past lives.

To remember your past lives, one must inscribe the Katinnullyan (born-remembrance) symbols on the floor (on paper, sand or other methods). Sit in front of them and meditate on them until you can feel the barriers between your mind and your previous minds being dissipated.

The Katinnullyan symbols were given to us by Murugan to the first Dravidian Hindu Aaiyyanists as a gift to remember their link with Brahman, Shiva, Murugan and themselves. It basically opens up a Loka (positive dimensions) that exists beyond time and can link all timelines in one point that is focused on the inscription that you have created. Remember, with this tool you will be able to open up the barriers of time and memory and will be able to feel the memories you had from many generations.

Please note: all memories flow in this dimension, but as you are resonantly linked with yourself, your own memory footprints will be strongly attached to yourself. You will only be able to experience your own memories. Having said that, only high level Yogis are able to link with others memories, so you should not attempt to do that if you feel that you cannot, as this may cause a temporary Arybettayyanal state ( a state of spiritual schizophrenia, which can be quite distressing) .

As you focus on the sacred Katinnullyan symbols you will feel your memory expand. You will feel glimpses of your previous existence. If you do not feel anything now, you will start to feel it as you meditate more and more on the symbol. You should mediate on them for 10-20 mins per day and as you do so the resonant link between the Katinnullyan Loka (dimension) and yourself will increase. You can meditate on them for longer and many Aaiyyanists of the Aatmaani School do so for hours. As an Aaiyyanist you will be attuned to your body and know when to start and stop meditating on these symbols.

So, as you meditate on Katinnullyan, your link to this Loka will increase. Many Aaiyyanists find that they will start dreaming about their previous lives  and how they interacted with people in it. You will also begin to start visually remembering your previous existences.

Some Aaiyyanists also feel the memories of lives that are yet to be (i.e. the future). One must understand that the Katinnullyan Loka contains all timelines in one point. In fact many Aaiyyanists and non-Aaiyyanists who read this will have already experienced a future memory in their dreams, as the only people who follow Aaiyyanism are those who hold a deeply held spiritual belief – and these manifestations are a natural consequence of that. Another manifestation of being an Aaiyyanist in a previous life is finding these teachings again in this life. Remember, the fact that you are reading this now is not a coincidence.

The second step in building your inter-lifetime memory muscle is to create and write your own timeless spiritual diary into the Katinnullyan Loka. How does one do this? It is simple. You simply need to write the inverse Ud-Katinnullyan symbols and place your memory energy into them, to record your auric embodiment for all eternity. In practice you will draw the inverse Ud-Katinnullyan symbols onto the floor (using paper or sand), you then take you most resonant and strong memories of the day that you have just experienced and place them mentally into the symbols, i.e. infusing the Katinnullyan with your immediate living memory. If you do this for 10 minutes every day, the link from you to the Katinnullyan Loka will increase. The strongest memories will be inscribed into the Katinnullyan Loka and the link to that Loka from you will be strengthened such that when you die and are reborn the Loka and the memories you placed their directly will be so resonantly linked that you will be able to remember your previous memories at will. This is why many of the High Dravidian Aaiyyani’s can remember in vivid detail their previous lives, especially the children of Aaiyyanis where the memories are immediately fresh in their mind.

So, in summary. Inscribe Katinnullyan and  Ud-Katinnullyan. Meditate on those to remember your previous lives and also store the memories you will like/need to recall directly and strongly in your next lives. By doing this you will be able to remember your past actions and correct for them by breaking the Karmic cycle and ultimately becoming One with all.

If you do not have a strict representation of the Katinnullyan and Ud-Katinnullyan Lokas, please contact the Aaiyyan World Foundation. Many Aaiyyanists have these symbolic scriptures already in their possession, but some may not.

How does one become a full Aaiyyanist? – Patience and Vocation.

Until very recently (as recently as 25 years ago), the Aaiyyanists worldwide did not accept new members. It was in fact forbidden to preach and declare yourself to be an Aaiyyanist, as it was considered to be an egotistical act. Thus, it was almost impossible for new members to be recruited – as there was not much knowledge about Aaiyyanism outside of the Dravidian fold.

However, 25 years ago the Aaiyyan World Foundation decided to open its teachings to the outside world and is now recruiting new members from around the world to share and experience the ideas and teachings of Murugan-Aaiyyan and our Dravidian Shaivite philosophy.

This has however, highlighted an issue, which has just recently been brought up by the Aaiyyan Chamber. As the Aaiyyan World Foundation has opened its doors to non-members, what we are finding is that there are hundreds, if not thousands of people continuously asking for information, Aaiyyan Stones, books and paintings. The new members are keen to learn and are seeking spiritual enlightenment, and we applaud that. However, they have the wrong Aaiyyanist mindset. The pure Aaiyyanist mindset (of whatever School you are from) is one of “patience and vocation”.

Let me repeat this, for it is very important. One of the greatest virtues of Aaiyyanism is: patience.  This prized by all Aaiyyanist groups and Schools around the world. It is the act of patience that defines you, and shows us that you are grounded in the long term. In other words, you must perceive time in terms of years and many lifetimes, as this is usually the timescale before you achieve Oneness. Many people (in this modern world) think in terms of the present or the near future. The perfected Aaiyyanist is a Universal timeless being that should think in terms of aeons and millennia.

As all Aaiyyanists know, a typical Aaiyyanist education takes a lifetime and many lifetimes to finish. In fact, the lowest level of Acharya takes at least 15 years to complete. And it takes around 30 years to become a Muula-Swami (the lowest of the levels). Remember, nothing of any significance is achieved in weeks or months. If you are serious about the doctrine of Aaiyyanism, your studies will take years.

So, what does this mean? Well it means that the Aaiyyan World Foundation is looking for people who are deeply meditative and patient in their studies. They are looking for people who are not impulsive or impatient. The Aaiyyan Foundation is looking for people that can think and plan in years and many lifetimes. In other words, the individuals that the Aaiyyan World Foundation usually concentrate on and send their materials and instructions too first, are the individuals that make no demands and simply wish to learn over a lifetime. The individuals that are too keen and pushy for knowledge, do not demonstrate the purist Aaiyyanist mind-set. They (of course) will be sent information too, but the Aaiyyan World Foundation has made a conscious decision to link with likeminded individuals first (the ones that demonstrate meditative patience) before linking with the wider general public.

There is no point, constantly requesting information, if it takes a lifetime to understand the concepts. In fact, the Aaiyyan World Foundation, Aaiyyanist Schools and the Chamber have found that the people who strive for knowledge and push for it, soon become bored and move their studies to other fields as quickly as night follows day. These individuals are constantly looking or something, but never finding it, because they do not have the spiritual mentality required to be at One with the Universe in Aaiyyanism.

The Aaiyyan World Foundation is receiving almost 2-3 thousand emails per day, and so has to concentrate on the individuals that are more spiritually linked with the ethos of the Chamber. The Aaiyyan World Foundation will (of course) instruct all the thousands of people who are interested in time. But first, they are looking for the next generation of leaders and disciples that will spread the message of Aaiyyanism, not just in this lifetime but in the countless lifetimes that will follow.

Another interesting thing that the Chamber and High Level Aaiyyanists have noticed is this: Many of the individuals who are interested in Aaiyyanism, simply like to read about it and meditate on the message, but not act on the message. This is quite remarkable and surprising to most Aaiyyanists, as another of the Aaiyyanist mindsets is one of: “vocational practise”. Remember, Aaiyyanism is vocational. In other words, you must put what you have learnt into practise. For the more times you practise, the more resonant energy you will acquire. You help yourself and help others.

An example of knowledge without action is this: The Aaiyyan World Foundation recently gave out its healing manual (in English) to almost fifteen thousand new members to learn and heal the wider public. One of the tenets in the manual is that, for each healing you perform you must inform the Aaiyyan World Foundation, so that they can record your progress. The more healings you perform the more you will become resonant with the Universal healing energy and the positive Lokas that they exist in. As you perform more and more healings, you will rise in rank in the Aaiyyan World Foundation. After you have reached a certain level, then you will be invited to join one of the Schools of Aaiyyanism.

Many people are also healing people for a small fee, and are making a good living from this knowledge. Ideally, the healing sessions should be free but the Aaiyyan World Foundation does recognise that people live in the material world so must pay for things like accommodation and food. So they do allow healers and Siddhis to charge a reasonable amount for their time and service. This is all described in the Healers manual.

The Aaiyyan World Foundation gave their English healing manual for free to almost fifteen thousand people around the world and expected there to be a rush of healings and a rise in positive energy from the planet.

However, what we found in reality was that only 500 dedicated souls, put their knowledge into practise and are healing people on a regular basis. These 500 people have been fast-tracked into the Aaiyyanist fold, been given more free reading material and Aaiyyan Stones and are being actively concentrated on by the Foundation.  The low numbers of active new Aaiyyanists (five hundred out of fifteen thousand) however, has deeply troubled the Aaiyyan Foundation.

The various Aaiyyanist schools were disappointed also. We have hundreds of emails per day from non-members asking us to join certain schools such as the Aardra (Harita), Aatmaani (Pure), or even Abhichaara (Tantric) schools. However, Aaiyyanist Schools will only take people who are at a certain level, which is only determined by your Healings or Siddhi actions. You cannot simply join an Aaiyyanist school. You have to be a practising Aaiyyanist and have informed the Aaiyyan Foundation of your Healings or Siddhi actions such that they know what level of understanding you have reached. Once you reach a higher level of understanding, only then will you be qualified to be approached by a School. There is one surprising success story. The Abhichaara Tantric School has recruited many members who are performing their ancient summoning rituals. But it is disappointing that other forms of positive Aaiyyanist knowledge are not being acted upon.

So in summary, the Aaiyyanist wants to share their knowledge with others who will practise the teachings of Aaiyyanism in the wider world for a long period of time. It is of little interest to the Aaiyyanist to share knowledge with someone who will simply study it and keep it to themselves, or move onto other fields, i.e. someone who thinks in the short term. You must think long term, for following the teachings of Aaiyyanism will not just take this lifetime to master, but many lifetimes before you reach Oneness with Brahman.

We hope this message resonates with people who are truly destined to be the next generation of Aaiyyanists. Remember the ethos: “Patience and Vocation”.

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 the 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.