Sri Yantra

Sri Yantra
Yantras come from the more than 2000 years old tantric tradition.
A yantra is the yogic equivalent of the Buddhist mandala.

Sri yantra is called the mother of all yantras because all other yantras derive from it.

The Sri Yantra is a configuration of nine interlacing triangles centred around the bindu (the central point of the yantra), drawn by the super imposition of five downward pointing triangles, representing Shakti ; the female principle and four upright triangles, representing Shiva ; the male principle.

Man's spiritual journey from the stage of material existence to ultimate enlightenment is mapped on the Sri Yantra. The spiritual journey is taken as a pilgrimage in which every step is an ascent to the center, a movement beyond one's limited existence, and every level is nearer to the goal.

Each of the circuits of the Sri Yantra, from the outer plane to the bindu (the center), corresponds with one of the stages of the spiritual journey.

The goal of contemplating the Sri Yantra is that the adept can rediscover his primordial sources. The circuits symbolically indicate the sucessive phases in the process of becoming.

Yantras

Yantras

According to Tantra, the creation of the world begins with an act of division of the opposites that are united in the deity. From their splitting arises, in an explosion of energy, the multiplicity of the world .

Starting from pure unity (Shiva), the world is a continuous unfolding (energized by the power of Shakti), until a state is reached, when the process must reverse and involute back to the very beginning. Multiplicity must once again become unity. According to Tantra the human being is a miniature universe and the same principles that apply to the universe apply in the case of the individual being.

A yantra is a geometrical pattern made of several concentric figures (squares, circles, lotuses, triangles, point).

When these concentric figures are gradually growing away from its center in stages, this is for human beings a symbol of the process of involution.

When they are gradually growing towards its center, this is for human beings a symbol of the process of evolution.

A yantra is thus a tool making the process of evolution conscious to the adept of Tantrism. It enables the adept to retrace his steps from the outward-directed world of multiplicity to the inward focus of unity. All primal shapes of a yantra are psychological symbols corresponding to inner states of human consciousness. Yantras are sacred symbols of the process of involution and evolution.

NADIS

Nadis
In addition to the seven chakras of the subtle body, the Tantras
have described a network of subtle channels known as Nadis.
According to the tantric treatise Shiva Samhita, there are
fourteen principal nadis. Of these, Ida, Pingala and Sushumna
are considered the most important.
Ida is the left channel. Ida is white, feminine, cold, represents
the moon and is associated with the river Ganga (Ganges).
Originating in Muladhara, Ida ends up in the left nostril.
Pingala is the right channel. Pingala is red, masculine, hot,
represents the sun and is associated with the river Yamuna.
Originating in Muladhara, Pingala ends up in the right nostril.
Sushumna is the central channel and is associated with
the river Saraswati. Running up the body from just below
Muladhara chakra to Sahasrara chakra at the crown of the head.


Muladhara is the meeting place of the three main nadis and is known as Yukta Triveni (Yukta : "combined", tri : "three", veni : "streams"). In Muladhara, Shakti, the static unmanifested Kundalini, is symbolized by a serpent coiled into three and a half circles around the central axis Svayambhu-linga at the base of the spine. The serpent lies blocking the entrance to Sushumna, the central channel with his mouth. Sushumna remains closed at its lower end as long as Kundalini is not awakened.

The technique of Kundalini Yoga consists in using Prana (the vital air), guiding its circulatory movement through Ida and Pingala down to the base of the spine into the space where Kundalini lies coiled. Shakti Kundalini will then awaken and rise up Sushumna, energizing the seven chakras.


From Muladhara chakra, Ida and Pingala alternate at each chakra until they reach Ajna chakra where they meet again with Sushumna.

In Ajna chakra the meeting of the three main nadis is called Mukta Triveni (Mukta : "liberated"). Continuing beyond Ajna chakra, Ida and Pingala end in the left and right nostrils respectively.

Once the Kundalini Shakti has ascended through Sushumna to Sahasrara, the highest psychic center at the crown of the head, it is made to reverse its course and return to rest in the base center again.

Muladhara Chakra

Muladhara Chakra
Muladhara is the root centre of physical experience, located at the base of the spine, the sacral plexus.

The square represents the earth itself, the four dimensions and the four directions. Four allows for completion, and earth embodies the elements and conditions for human completion on all levels.

Patience and greed are the attributes of this element, survival its desire, collecting and saving are its activity. Muladhara Chakra is the meeting place of the three main nadis: Ida, Pingala and Sushumna. The downward-pointing triangle indicates the downward movement of energy and the three main nadis.

The seed mantra is Lam, the yellow square represents the earth element. The chakra governs the vital breath Apana. An inverted triangle in the centre of the square encloses the unmanifest Kundalini in three and a half coils around the svayambhu (self born) linga. With her mouth open, facing upward, she is connected with the path of Sushumna, the central nerve canal that runs along the spine.

In the pericarp is found the presiding deity Brahma, the lord of creation. His skin is the color of wheat, he wears a yellow dhoti (traditional Indian cloth wrapped to cover the lower body) and a green scarf.

Element: Earth

Shape: Square

Plane: Physical plane

Sense: Smell

Sense Organ: Nose

Work Organ: Anus

Name: Foundation

Location: Base of the spine



Brahma is four-faced, four-armed, holding in his upper left hand a lotus flower (the symbol of purity). In his second left hand he holds the sacred scriptures. In one right hand he has a vase containing nectar, this is amrita the precious fluid of vital potency. The fourth hand is in Abhaya mudra, the gesture of dispelling fear. Sound: Lang

Nb of petals: 4



The energy, or shakti, of Brahma is called Dakini. She is in shining pink with four arms holding a skull, a sword, a shield and a trident symbolizing the forces of the creator, the preserver and the destroyer.

The chakra's associated animal is Ganesha, the elephant headed god. Ganesha is the lord of all beginnings and is invoked to bestow protection over all undertakings. His skin is coral orange. He wears a dhoti of lemon yellow color.
A green silk scarf drapes his shoulders. He has four arms to serve him while he acts as the destroyer of obstacles.

Ganesha is the son of shiva and parvati. He holds a ladu (a fragrant sweet symbolizing sattva, the most refined state of pure consciousness), a lotus flower, a hatchet. The fourth hand is raised in the mudra of dispelling fear.

Svadhisthana Chakra

Svadhisthana Chakra
The second chakra has six vermillion lotus petals.
The moon-shaped crescent is the yantra of this chakra.

The vital relationship between water and the moon is shown by
the crescent yantra within the white circle of the water chakra.

The aspects of Svadhisthana chakra are: procreation, family, fantasy. The earth element of Muladhara chakra dissolves into the water element of Svadhisthana chakra. Fantasy enters as the person begins interrelating with family and friends. The inspiration to create begins in the second chakra.

The seed mantra is Vam and the vital breath of the chakra is Prana.

Above the mantra is seated the presiding deity Vishnu, the lord of preservation,
in shining dark-blue, and he wears a dhoti of golden yellow.

Element: Water

Shape: Circle

Plane: The Astral plane

Sense: Taste

Sense Organ: Tongue

Work Organ: Genitals

Name: Dwelling place of the self

Location: Above the genitals



A green silk scarf covers his four arms. He is seated on a pink lotus, four-armed, holding a conch, a mace, a wheel and a lotus. Vishnu is the lord of preservation, the all-pervading life-force in the universe. Sound: Vang

Nb of petals: 6



His energy is Rakini or Chakini Shakti, two-headed, four armed, holding an arrow, a skull, a drum, and an ax, seated on a red lotus. She wears a red sari, and jewels encircle her neck and four arms.

The chakra's associated animal is the light grey or green makara (crocodile), an emblem of the waters and the vehicle of the god Varuna, lord of the sea

MANIPURA CHAKRA

Manipura Chakra


The downward-pointing red triangle is located in a circle surrounded by ten petals.
Also called the solar plexus, manipura chakra is the seat of the fire within the body because this is the chakra of the life force.

Manipura has an upward, consuming movement like flames.
Identification, recognition, immortality, longevity and power are the motivations of a third chakra person. Selfless loyalties to friends and family cease as the person acts only for himself.

The seed mantra is Ram. The chakra's vital breath is Samana.

The presiding deity of this chakra, Braddha Rudra, represents the power of destruction.
All that exists returns to him. He has camphor-blue skin and a silver beard, and sits in his wrathful form on a golden tiger skin symbolic of the tiger of the mind that dwells in the forest of desires, smeared with ashes.
The tiger represents manas, the mind.

Element: Fire

Shape: Triangle

Plane: Celestial plane

Sense: Sight

Sense Organ: Eyes

Work Organ: Feet and legs

Name: The city of Gems

Location: Solar Plexus



The energy generated by him is Lakini Shakti, four-armed, three-faced. In one of her four hands she holds the thunderbolt, or vajra. In her second hand, she holds the arrow that is shot
from the bow of Kama, the Lord of Sex, in the second chakra. Her third hand holds fire. With the fourth hand Lakini Shakti forms the mudra (hand gesture) of granting boons and dispelling fear. Sound: Rang

Nb of petals: 10



The chakra's associated animal is the ram, vehicle of the fire-god Agni.

Anahata Chakra

Anahata Chakra
The heart chakra is the seat of balance within the body. There is no longer any concern with attachments to worldly pleasures, honors or humiliations.

Anahata chakra has twelve vermillion petals. The Yantra in the centre of the chakra is composed of two overlapping, intersecting triangles. One triangle, facing upward symbolizes Shiva, the male principle. The other triangle, facing downward, symbolizes Shakti, the female principle. A balance is attained when these two forces are joined in harmony.

The seed mantra is Yam and the vital breath is Prana.
The presiding deity is Ishana Rudra Shiva. He has a camphor-blue skin, he is two-armed,
wears a tiger skin. He holds the trident in his right hand and a damaru drum in his left.

The holy Ganga (river Ganges) flowing from his hairlocks is a cooling and purifying stream of self-knowledge: the knowledge that "I am That". The snakes coiled around his body are the passions, which he has tamed.

His energy is Kakini Shakti, her skin is rose-colored. Her sari is sky-blue and she is seated upon a pink lotus.

Element: Air

Shape: Hexagram

Plane: Balance

Sense: Touch

Sense Organ: Skin

Work Organ: Hands

Name: Unstruck

Location: The Heart



In her four hands Kakini Shakti holds the implements necessary for one to attain balance: The sword provides the means to cut through obstacles blocking the upward energy flow. The shield protects the aspirant from external worldly conditions. The skull indicates detachment from a false identification with the body. The trident symbolizes the balance of the three forces of
preservation, creation and destruction. Sound: Yang

Nb of petals: 12



It is in the heart chakra that Kundalini Shakti appears for the first time as
a beautiful goddess.

She sits in lotus posture within a triangle.
The triangle is pointing upward, showing the tendency of Shakti to move upward and carry the aspirant into the higher planes of existence.

Behind Kundalini Shakti stands a lingam in
which Rudra Shiva appears as Sadashiva
(sada : "eternal", shiva : "benefactor").
He is Shabda Brahma, or the eternal Logos.

The chakra's associated animal
is the black antelope or gazelle,
symbolizing the lightness of physical substance

The Vishuddha Chakra

The Yantra of Vishuddha Chakra is a silver crescent within a white circle
shining as a full moon surrounded by sixteen petals.

The silver crescent is the symbol of nada, pure cosmic sound.
The crescent is symbolic of purity, andpurification is a vital aspect of Vishuddha Chakra.

The moon encompasses psychic energy, clairvoyance and communication without words.
In the fifth Chakra, all the elements of the lower chakras - earth, water, fire and air - are
refined to their purest essence and dissolve into akasha.

The seed mantra is Ham and the vital breath is Udana.

The presiding deity is Panchavaktra Shiva.

Element: Ether (Akasha)

Shape: Crescent

Plane: Human plane

Sense: Hearing

Sense Organ: Ears

Work Organ: Mouth (vocal cords)

Name: Pure

Location: Behind the throat



He has a camphor-blue skin and five heads, representing the spectrum of smell, taste, sight, touch and sound, as well as the union of all five elements in their purest forms. He holds a mala (rosary),
a drum which drones continually, manifesting the sound AUM, and a trident. The fourth hand is in Abhaya mudra, the gesture of dispelling fear.
Sound: Hang

Nb of petals: 16



The energy is Shakini. She has a pale rose skin and wears a sky-blue sari with a green bodice. She sits on a pink lotus and holds the following objects:

a skull, which is a symbol of detachment from
the illusory world of sense perceptions, an ankusha, an elephant staff used to control
Gaja, the scriptures, representing knowledge,
the mala (rosary).

Shakini Shakti is the bestower of all higher knowledge and siddhis (powers).

The chakra's associated animal is the elephant Gaja, supreme lord of herbivorous animals. It is of smoky grey color, the color of clouds.

The Ajna Chakra

Ajna chakra is the location of the third eye which is the conscience.

The two physical eyes see the past and the present, while the third eye reveals the insight of the future.

When one establishes himself in the place between the eyebrows he goes beyond all the kinds of desires that
motivate life and impel one to move in many directions. All experience and ideas serve only to clarify one's perceptions
in Ajna Chakra. The plane of neutrality (Sarasvati) appears as a balance between solar and lunar energy within the body.

One now becomes one-pointed; he becomes knower of past, present and future. Ida and Pingala are time-bound; up to the fifth chakra
the yogi also is time bound, but as Ida and Pingala end here, the yogi moves into Sushumna, beyond time.
He is now in a state of nondual consciousness.



Negative and positive, the components of duality, become equalized in Sarasvati, leaving a state of pure music and neutrality.Ida (Ganga, feminine, lunar) and Pingala (Jamuna, masculine, solar) nerve energies separate from the Sushumna channel at the Muladhara chakra, interwine up through all chakras and meet with the Sarasvati, becoming one at Ajna Chakra. This brings the sense of oneness and of unity with the cosmic laws that appear in the plane of austerity. They then again separate, running into the left and right nostrils. Name: Command, authority

Plane: Plane of austerity

Location: Between the eyebrows




The presiding deity is Ardhanarishvara, the half-male, half-female Shiva-Shakti, symbolic of basic polarity; the right side is male and the left side, female. Ardhanarishvara stands in a lingam known as Itara Lingam. The lingam is shining white, like the color of light. The male half of Ardhanarishvara has camphor-blue skin. He holds a trident in his right hand, representing the three aspects of consciousness : cognition, conation, and affection. Sound: Aum


The female side of Ardhanarishvara is pink. She wears a red sari, and about her neck and arms are wound shining golden ornaments. She holds a pink lotus, a symbol of purity. All duality has ceased. Shiva has total command over all aspects of the self in this plane of liberation, or moksha.

The third eye of Shiva is called sva-netra, the organ of clairvoyance. Becoming Sada-Shiva, the eternal one, Shiva is no longer separate from Shakti as a separate male entity. Devata Shiva is the granter of knowledge. This knowledge brings the breath (prana) and the mind under control of Ardhanarishvara.

The energy is Hakini. Hakini Shakti has four arms and six heads. Her skin is pale pink, and her jewelry is golden and shines with gems. Wearing a red sari, she sits on a pink lotus with her left foot raised. She imparts the knowledge of unconditional truth, the awareness of nonduality.

The Sahasrara Chakra

Sahasrara, meaning thousand, is the "Lotus of the Thousand Petals"
located four finger-breadths above the crown of the head.

Also called Brahma-randhra, it is the meeting place of Kundalini Shakti and Shiva. Immortality
is achieved within Sahasrara Chakra. Before attaining to this chakra the yogi is unable
to reach the unconscious conscious state called asama-prajnata-samadhi.

In this state there is no activity of the mind and no knower, no knowledge, nothing to be known:
knowledge, knower, and known all become unified and liberated.

Name: Thousand petaled

Plane: Truth and reality

Location: Top of the cranium




When the Kundalini is raised up to Sahasrara chakra, the illusion of individual self is dissolved.
The yogi becomes realized, one with the cosmic principles that govern the entire universe within the body.

Samadhi is the pure bliss of total inactivity. Up to the sixth chakra the yogi may enter a trance in which activity or form still remains within the consciousness. In Sahasrara Chakra the prana moves upward and reaches the highest point. The mind establishes itself in the
pure void of Shunya Mandala, the space between the hemispheres.

At this time all feelings, emotions and desires, which are the activities of the mind, are dissolved into their primary cause. The union is achieved. The yogi is sat-chit-ananda, truth-being-bliss.

He is his own real self, and as long as he stays in his physical body he retains
nondual consciousness, enjoying the play of lila without becoming troubled
by pleasure and pain, honors and humiliations.

TYPES OF CHAKRA

Types of Chakras
The simplistic position asserts that there is only one type of chakra, or at best two (major and minor). This in fact is quite incorrect, and comes from the obscure nature of the aura and the subtle body (yogic anatomy), and the fact that the different grades, organs, strata, and so on are frequently confused and jumbled, owing to a lack of an overall systematic framework.

It seems to me that there are at least five different chakra series (and probably more). These are:

The Seven Primary Major Chakras - these are archetypal and pertain to ""emanational" levels of Consciousness and Being - the "inner subtle, causal and supracausal being. In each of these regions or hypostases they represent the original microcosmic vertical axis ("Mount Meru"), and contain (links to) gods and major planes of existence
The Tan Tien ("Cauldren" for the processing of ch'i), of which there are at least three, which seem to constitute the etheric counterparts of the Primary Chakras, and are located with the body.
The (at least 18, if not much more) Secondary Major Chakras. These are etheric and pertain to the Eso Being. They ideally constitute - or rather can be awakened into - a rhythmic microcosmic orbit (although this is very rarely the case because of congested energy flow etc)
The ten(?) important "chakras" (if they can be called such) are obviously also associated with the internal organs. Chinese medicine speaks of the five pairs (one major and one minor) of internal organs, each pair associated with specific correspondences such as an emotion, a taste, colour, cardinal point, etc etc. These body chakras would seem to constitute a different series again.
A larger number of Tertiary, Minor Chakras. These are associated with acupunture points, sensitive points in the body, etc
An even much larger number of Quaternary, Quinternary etc chakras (minor acupuncture points etc), associated along the meridians.

CHAKRA

Chakras
Chakras are psychic centres that lie along the axis of the spine as consciousness potentials. The chakras are not materially real and are to be understood as situated, not in the gross body, but in the subtle or etheric body. Repositories of psychic energies, they govern the whole condition of being. They are usually represented as lotuses.

When kundalini is struck, she awakens, uncoils and begin to rise upwards like a fiery serpent, breaking upon each chakra as she ascends, until the Shakti merges with Shiva in sahasrara chakra.

As kundalini reaches each chakra, that lotus opens and lift its flower; and as soon as she leaves for a higher chakra, the lotus closes its petals and hangs down, symbolizing the activation of the energies of the chakra and their assimilation to kundalini.

The increasing number of lotus petals, in ascending order, may be taken to indicate the rising energy or vibration-frequencies of the respective chakras, each functioning as a transformer of energies from one potency to another.

Each of the chakras, according to the Tantras, corresponds to one of the elements of which the known world is compounded. Muladhara represents solidity; Svadhisthana, liquidity; Manipura, the gaseous; Anahata, the aerial; Vishuddha, the etheric, or space. One can see the whole process as a progressive transformation of the elements, with an increase of volatility.

This ascent through the chakras can be viewed as an upward journey through the self which refines and subtilizes the energy that is the kundalini, until at the sixth chakra, the Ajna, centre of command, a qualitative change has taken place.

PRAY

Sri Ganesha Sthuthi

Srikãntho Mathulo Yasya Jananee Sarva Mangalã |

Janakaha Sankaro' Devaha Tam Vande' Kunjarãnanam ||

He for whom Lord Vishnu is the Uncle, Whose mother is the Universal

auspicious one, Parvathi, Whose father is Lord Mahaa Deva, to Him

the Omkaara Faced One, Sri Ganesha, I am doing the salutations.

Vakrathunda Mahaakaaya Sooryakoti Samaprabha,

Avighnam Kuru Me' Deva, Sarva Kaaryesu Sarvadhaa.

You, of the twisted trunk and the massive body,

With the dazzle and light of millions of suns;

Lead me on a path that has no obstacles nor hindrances

Clearing the way in all that I do, ever, and always!

Prasanna Vinaayakam De'vam; Pe'rivana Pura Samsthitham |

Sarva Vigna Haram Nithyam; Vandhe' Sri Kunjaraananam ||

O' Lord Sri Prasanna Vinaayaga, who lives in His Temple in Pearland;

The one who will remove all obstacles for all His devotees at all times;

One whohas the Omkara face of the elephant, I pray to Him.

NAMASTE

What is Namaste? It is a manner of greeting used by many Hindu, Taoist and Buddhist as a form of reverence to those we greet. Commonly written "Namaste", it is pronounced as "Namastay" with the first two "a's" as the first "a" in "America" and the "ay" as in "stay", but with the "t" pronounced soft with the area just behind the tip of the tongue pressing against the upper-front teeth with no air passing (as the t in "tamasha").

The greeting "Namaste" is the divine spark in one person recognizing the divine spark in another.

"Nama" means bow, "as" means I, and "te" means you. Therefore, Namaste literally means "I bow to you."

To perform Namaste, we place the hands together at the heart charka, close the eyes, and bow the head.

This is an especially deep expression of respect. Often the word "Namaste" is spoken along with the gesture.

One can do Namaste to oneself as a quick meditation technique, to remind one of the divine spark within. Also, if you keep icons or holy images on your altar or in your meditation space, you may greet these images with Namaste as well.

The Sanskrit word Namaste means 'I bow to the divine in you.'

....

....

"I honor the place in you where the entire universe resides. I honor the place in you, where lies your love, your light, your truth and your beauty. I honor the place in you, where...if you are in that place in you ... and I am in that place in me...then there is only one of us" ... Leo Buscaglia

Namaste is an ancient Sanskrit understanding that says, "I respect the place in you that is of love, of truth and of Light. When you are in that place in you, and I am in that place in me then we are one."

NAMASTE ~ "The Spirit in me greets the spirit in you." Usually, Namaste is done at the end of class because the mind is less active and the energy in the room is more peaceful. The teacher initiates Namaste as a symbol of gratitude and respect toward her students and her own teachers and in return invites the students to connect with their lineage, thereby allowing the truth to flow—the truth that we are all one when we live from the heart. "The spirit within me bows to the spirit within you." ...... Namaste is an Indian expression used as a greeting or upon parting, by putting the palms of the hands together in prayer position. It means, “I honor the Spirit in you which is also in me.” This, of course, is also a way of saying, “I recognize that we are all equal.” - Deepak Chopra The Divine in me recognizes and honors, the Divine in you. St. Germain's Translation: The God I AM of my soul salutes, forever, the God I AM within your being. Note: I AM refers to the Biblical name of God "Namaste, the God in me Salutes the God in you." 'Namaste' is an East Indian greeting which means 'the light within me bows to the light within you.' In other words, beyond our achy bones, our tired feet and our multi-colored real life soap operas, lurks a dimension that is more than the body, the persona, the ego and all the 'trappings and the suits of woe' as Hamlet would say---a dimension where there isn't a 'you' and 'me' but rather a synergy that is more than all that, a space for the eternal to rest within the temporal. To perform Namaste, we place the hands together at the heart charka, close the eyes, and bow the head. It can also be done by placing the hands together in front of the third eye, bowing the head, and then bringing the hands down to the heart. This is an especially deep form of respect. Although in the West the word "Namaste" is usually spoken in conjunction with the gesture, in India, it is understood that the gesture itself signifies Namaste, and therefore, it is unnecessary to say the word while bowing. For a teacher and student, Namaste allows two individuals to come together energetically to a place of connection and timelessness, free from the bonds of ego-connection. If it is done with deep feeling in the heart and with a quiet mind, a deep union of spirits can blossom.

Out From The Deep

We came out from the deep
To learn to love, to learn how to live
We came out from the deep
To avoid the mistake we made
That's why we are here !
We came out from the deep
To help and understand, but not to kill
It takes many lives till we succeed
To clear the debts of many hundres years
That's why we are here !

Find Love

The principles of lust
are easy to understand
do what you feel
feel until the end
the principles of lust
are burned in your mind
do what you want
do it until you find
love...

Beyond The Invisibl

I look into the mirror
See myself, I'm over me
I need space for my desires
Have to dive into my fantasies
I know as soon as I'll arrive
Everything is possible
Cause no one has to hide
Beyond the invisible
Sajaja bramani totari ta, raitata raitata, radu ridu raitata, rota
The brave and wise men came together on horse
Close your eyes
Just feel and realize
It is real and not a dream
I'm in you and you're in me
It is time
To break the chains of life
If you follow you will see
What's beyond reality
Ne irascaris Domine,
ne ultra memineris iniquitatis:
ecce civitas Sancti facta est deserta:
Sion deserta facta est:
Ierusalem desolata est:
domus sanctificationis tuae et gloriae tuae Do not be angry Lord,
or remember iniquity forever:
behold the Holy City is a desert:
Sion is mad a desert:
Jerusalem is desolate:
the house of your holiness and glory

lonelines

Tosonguyn Oroygoor Toosrood
Carly don't be sad
Life is crazy
Life is mad
Don't be afraid
Carly Don't be sad
That's your destiny
The only chance
Take it, take it in your hands

The Child In Us

prasanna vadanaaM saubhaagyadaaM bhaagyadaaM
hastaabhyaaM abhayapradaaM maNigaNair-
naanaavidhair-bhuushhitaaM who is of smiling face, bestower of all fortunes,
whose hands are ready to rescue anyone from fear,
who is adorned by various ornaments with precious stones
Puer natus est nobis,
et filius datus est nobis:
cujus emperium super humerum...
For to us a child is born,
to us a son is given:
and the government will be upon his shoulder..
Some day you came
And I knew you were the one
You were the rain, you were the sun
But I needed both, cause I needed you
You were the one
I was dreaming of all my life
When it is dark you are my light
But don't forget
Who's always our guide
It is the child in us

I love you... I'll kill you...

I see love, I can see passion
I feel danger, I feel obsession
Don't play games with the ones who love you
Cause I hear a voice who says:
I love you... I'll kill you...
Loneliness, I feel loneliness in my room...
Look into the mirror of your soul
Love and hate are one in all
Sacrifice turns to revenge and believe me
You'll see the face who'll say:
I love you... I'll kill you...
But I'll love you forever
Loneliness, I feel loneliness in my room...