Yoga is the work mean an giving prosperity.
Yoga was divided in two parts. 1) Body Exercise 2) Mental Exercise
1) Body Exercise YOGA.
Body Exercise is named as Asanas. Each Asana has name. Few names are follows : Vajrasana, Bujangasana, Mayurasana, Danurasana, Pathmasana, Sirasasana, Salabasana, Ardhamachendrasana, Savasana etc...
2) Mental Exercise.
Mental Exercise is secret one. It was followed by Hindu Saints through many years. On the time of Swami Vivekananda, the secrets are relesed by him. No all the People practising this exercise through a proper teacher. One must know about this yogs, Plese contact me through
E-mail : [email protected]
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Hindu
Classical Tantra and issues of spiritual liberation (Moksha/ Jivanmukti)
by
Octavian Sarbatoare
Hindu
Classical Tantra
This
paper will present Hindu Tantra as concept from the classical point of view. An
attempt will be made to present some of the main classifications and the place
of Tantra in spirituality. The paper will discuss also the relationship of
Prakriti ("matter"), Maya, the "illusion" in the world, and
how the human body interacts with them as far as the issue of self-realisation
or liberation (Moksha) is concerned. Some classifications from the tantric
philosophy are brought into attention in order to understand the relationship.
Issues of consciousness/ awareness as liberation are largely discussed in the
main branches of Tantra and their practices are presented.
It
has been written a lot in the West about Tantra, the overall impression from
various books is that it is a kind of sexual knowledge leading to specific kinds
of experiences mostly linked to enhancement of pleasure. Although there is a
side of Tantra which deals with the sexual experience as experience leading to
higher awareness (that is more emphasized in the western concept of neo-Tantra),
classical Tantra as a spiritual concept is far more vast.
The
system of Tantra evolved from its dawn in the primitive societies to its highest
form known today, the Indian (Hindu) Tantra. By Indian Tantra it is understood
Tantra which appeared and evolved on the social-geographical space having its
core what is actually India. Although the word Tantra (which means in Sanskrit
'liberation through extension') belongs to the Indian tradition, many
expressions of Tantra were and are under various names existent in many cultures
all over the world.
Encompassing
all aspects of life, Tantra aims at extending one's awareness beyond the
experience of material world (Prakriti) seen as a tool to the knowledge of the
transcendent. The body becomes a temple, an expression of the Creator, a limited
instrumentality able to access the unlimited. This is a fundamental belief, that
the access to divine is done by starting at the lower level, the level of
ordinary experience. Tantra developed a typical spiritual instrumentality, the
main areas of tantric system of thought being: deities of primitive people to
the present, aims of Tantra, macrocosm and microcosm, Lokas ("worlds")
as different levels of awareness, human body as a temple (Pindanda), tantric
practices, the magic formulae (Mantras), the magic diagrams (Yantras), the magic
actions (Shatkarmas), worship and the holy shrines (Puja), medicine of the
nature (Ayurveda), Tantra as full expression of life, consciousness/ awareness
as liberation (Moksha).
What
is dynamic about Tantra as system of thought is that it is in evolution all the
time, therefore expressing new realities of life. It has survived in time
because was able to adapt to new circumstances and aspects of life, but mainly
because the base of Tantra lies with the human essential nature not a subject to
any individual revelation (as is the case in many religions). There is not a
specific moment when can be said the humankind started. The culture (pagan
believes) of the primitive people has a lot to do with their ancestors and their
competition to survive. Gradually human beings understood how the nature was
working, therefore accumulating incremental experience. This experience made the
primitive people to develop wisdom, to act in order the nature will be to their
advantage. The nature was seen as a manifestation of power in various aspects
like the sun, moon, earth, these aspects being seen as possessing specific
powers. This was an essential belief and these specific powers were becoming
Devas (gods) and Devis (goddesses). Tantric practices developed in many parts of
the world from taboos, superstitions and agricultural rituals of the primitive
people. Gradually a culture and a spiritual system evolved on these fundamental
beliefs in which worship in various forms was a cornerstone.
Tantra
sees worship as being of two kinds, external (physical) and internal (mental)
practices are done according to specific rites and in certain conditions. On
these accounts a classical work Gautamiya Tantra says:
"The
inner worship grants liberation to Sadhaka-s even during their life-time, but
Muni-s (sages) alone who desire liberation are able to perform it properly.
Therefore such Sadhaka-s unable to perform mental worship in the right manner
should do it with the aid of elements used in outer worship"
However,
worship has made Tantra to deal with an extended perspective. There are five
main subjects of the Hindu Tantra i.e. creation of the world, absorption of the
world, worship of gods, attainment of desires, union with the divine. These
subjects are expressed in a multitude of forms and practices, the number of
Tantras is unknown although there were attempts to do some classifications along
many centuries. To mention a few of the most popular forms of Tantra, there are
Kundalini Tantra (doctrine of the power force within the human body), Shakuna
Tantra (doctrine of omens), Puja Tantra (doctrine of worship), Maithuna Tantra
(doctrine of Shiva-Shakti union), Yoga Tantra, (the doctrine of union), etc.
In
Tantra the human body is a sine qua non element because it is seen as Pindanda
(microcosm or the body-egg) a mini replica of Brahmanda (macrocosm or the
Brahma-egg) at the human level. A cornerstone of the tantric system is to
understand the reality of the human being as 'the little universe' through the
feeling of own rediscovery and the links with 'the big universe'. The body
having own levels of refinement, there are three Shariras (body-sheets), viz.
Sthula (gross), Sukshma (subtle) and Karana (causal), the action on each one
does effect all of them. Various practices are employed to obtain higher
awareness at each level, enlightenment is seen as a return to the source (the
cause) of creation. The feelings of being fully aware of the source of our
creation and becoming one with that source, i.e. being absorbed in it is the
attainment of liberation (Moksha). Thus the spiritual path in tantric practices
is the conscious travel from Sthula (gross) form of body to Karana (causal)
form, during these experiences various Lokas ("worlds of awareness")
being encountered.
These
Lokas are fourteen in number, seven below and seven above (and including) the
earth plane. They are in spiritual sense planes of awareness and specific
experiences are associated with any particular Loka. Therefore a practitioner on
the tantric path has to ascend the spiritual Lokas (worlds) like ascending on a
physical ladder. The culmination is Satya Loka, the 'world of truth' at which
level there is full enlightenment. In order to ascend the spiritual ladder the
practice of Tantra called Tantra Sadhana is necessary. There are a wide variety
of practices in Tantra, the basic ones starts with practices on the body, as
different yogic techniques. In Tantra the body as the temple to the divine
aspiration is much cared about. Nothing is neglected as far as the Sthula
Sharira (gross body) is concerned from head to toe. However, an important
concept to know when employing yoghic practices is the link between Manas (the
mental energy), Prana (the breath energy) and Virya (the sexual energy). These
three areas of action are in a tight connection, the action on anyone will
effect all of them. This is a fundamental concept in Tantra thus allowing the
practitioner to choose according to own inclinations the techniques most
suitable for own spiritual growth.
The
best known techniques to act on the Manas (the mind) area are the Mantras
("magic formulae"), various methods of Dharana
("concentration") and Dhyana ("meditation/ contemplation").
Mantra meaning 'liberation of the mind' is seen as vibration acting on brain
centres to produce a balanced state of mind as well as bringing various kinds of
experiences. There are various types of Mantras they should be learned from
somebody having traditional authority, hence the concept of 'initiation' by
Guru. The pronunciation of the Sanskrit words or sounds for Mantra Sadhana
becomes an important factor. Prana (the essential energy) can be obtained
consciously by Pranayama ("breathing techniques") related mainly to
specific rhythm of the breath, but there are also advanced mental techniques to
absorb Prana. Virya ("the sexual energy") practice is related to the
use of sexual energy to unfold higher awareness mostly known as Maithuna Tantra
practices. Yet other practices involve the magic diagrams (Yantras) and use of
specific herbs (see below).
Yantras
("the magic diagrams"), are seen as forms, symbols of a deity, overall
being tantric symbols of unity of Macrocosm and Microcosm. The most famous
Yantra is Shri Yantra ("the holy Yantra"), practice with Yantras
allowing a practitioner to access the deity through its symbolic representation.
Shatkarmas
("the six magic rites") are what can be called as witchcraft of an
Indian kind being five malefic and one beneficial. "The six magic
rites" extend from practices like attracting somebody, to arrest (stop) an
action, subjugate, excite enmity, etc. Nevertheless the five malefic magic rites
are obstacles towards the knowledge of the divine, they are counterbalances by
the only beneficial one called Shantikarma ("the action of peace").
The
subject of prayers or worship known as Puja has various expressions. The term
Pitha (shrine) applies to both the outer and inner (i.e. inside the human body)
sacred sites as creation manifests in the Macrocosm as well as Microcosm. A
Pitha (shrine) of a Siddha (holy person) is a place where an advanced spiritual
being was sitting for a while performing own Sadhana ("practice"). It
is believed that such a place has a special energetic emanation and is very
beneficial if an aspirant, a Sadhaka (practitioner) will stay in that area to
benefit from the vibrations accumulated in that place. The outer expression of a
holy shrine will trigger the inner expression in the human body that corresponds
to a Chakra (vortex of energy) in the Sukshma Sarira ("subtle body").
In this case the worship takes the form of meditation in that specific Chakra.
Thus in Tantra any form of worshipping the aspects of one universal existence
can be a true and effective spiritual cultivation of the wholeness of eternal
existence in the human body itself.
Other
subject in Tantra Yoga is the knowledge of the medicine of the nature Ayurveda,
various herbs (Aushadhi), leaves, seeds, etc. that are employed for specific
purposes basically for healing and enhanced awareness at a specific time that is
administered by a Guru only. The later purpose is subject to spiritual
liberation, for this an elaborated concept is available in Tantra.
Hindu
Classical Tantra and spiritual liberation
Liberation
in Tantra is subject to the relationship of Prakriti ("matter"), Maya
the "illusion" in the world, and how the human body interacts with
them as far as the issue of consciousness is concerned. Some classifications
from the tantric philosophy are necessary in order to understand the
relationship. Issues of consciousness/ awareness as part of it has to be largely
discussed within main branches of Tantra.
First
of all there exists in Tantra (Lit. 'liberation through extension')
philosophical doctrine the fundamental concept of path of evolution, the way the
universe unfolds in order to create things and path of involution of the
universe, the way a human being is able to realise the primal unity that is
generically described as Shiva-Shakti union or interplay. The Tantric vision of
cosmic principles brings into attention what is known as Tattvas (Lit. 'essence,
reality') as building blocks of the entire existence. Overall, there are 36
Tattvas divided into three categories, the Pure Tattvas Shuddha), the
Pure-Impure (Psychical) Tattvas (Shuddhashuddha) and the Impure (Physical)
Tattvas (Ashuddha) (note 1). In their order of manifestation the following
Tattvas are enumerated (vide infra for a brief presentation of them):
Shivatattva, Shaktitattva, Sadashivatattva, Ishvaratattva, Shuddhavidyatattva,
Mayatattva, Kalatattva, (second "a" is long) Vidyatattva, Ragatattva,
Kalatattva,(first "a" is long"), Niyatitattva, Purushatattva,
Prakrititattva, Buddhitattva, Ahamkaratattva, Manastattva, Shrotratattva,
Tvaktattva, Netratattva, Jihvatattva, Ghranatattva, Vaktattva, Upasthatattva,
Payutattva, Panitattva, Padatattva, Shabdatattva, Sparshatattva, Rupatattva,
Rasatattva, Gandhatattva, Akashatattva, Vayutattva, Tejastattva, Aptattva,
Prithivitattva.
The
Shuddha Tattvas, refer to macrocosmic consciousness and are five in numbers
starting with Shiva Tattva, that represents the Pure Consciousness (Cit) and
Shakti Tattva, that represents the Energy of Bliss (Ananda). In the same
category there are Sadashiva Tattva, representing the energy of will (Iccha),
Ishvara Tattva representing the energy of knowledge (Jnana Tattva) and
Shuddhavidya Tattva, representing the energy of action (Kriya). According to
Tantra, the Pure Tattvas deteriorate in quality towards the direction of
creation (evolution), thus the second group of Tattvas arise starting with Maya
Shakti.
This
group of Tattvas refers specifically to the human experience, being called
psychical Tattvas and is linked to microcosmic consciousness, the experience in
the Pindanda (Lit. 'body-egg'), i.e. the human body as microcosm, seen as a
reproduction of Brahmanda (Lit. 'egg of Brahma'), the universe itself. According
to Tantra, it is at this point of creation that the existence starts to loose
the original constituency. Maya Shakti brings first into existence the so called
Kancukas (Lit. 'cover, disguise; limitation') that are forms of Shakti in which
the primordial unity is obscured by Maya Shakti , as such the inner perfection
of Cit Ananda as Shiva-Shakti union being limited. There are five Kancukas part
of the 36 Tattvas viz. Kala (second "a" long), Vidya, Raga, Kala
(first "a" long) and Niyati. It is important to describe briefly the
Kaacukas as they are in fact the beginning of the illusory play of Maya.
Kala
Kancuka is that form of Shakti limiting the perception of the real nature of
matter as being one with the primordial unity of Shiva-Shakti. Vidya Kancuka is
the form of Shakti limiting the perception of the real knowledge as being one
with the primordial unity of Shiva-Shakti. Raga Kancuka is the form of Shakti
limiting the perception of the real nature of the feeling of love as being one
with the primordial unity of Shiva-Shakti. Kala Kaacuka is the form of Shakti
limiting the perception of time integrated with space being one with the
primordial unity of Shiva-Shakti. And finaly Niyati Kancuka is that form of
Shakti limiting the perception of the unity of cause and effect as being one
with the primordial Shiva- Shakti unity. This last Kancuka separates cause and
effect that is essentially inseparable in the primordial Shiva-Shakti union.
Kancukas are in fact mental attitudes as they refer to conscious experiences of
a human being, being called generically the Psychical Tattvas. At this point of
Maya Shakti being entangled more and more into matter, the last group of Tattvas
are produced according to Tantra.
This
group of Tattvas belongs to the Material Universe being known also as Physical
Tattvas. It starts with Purusha as the entity of a human being, than followed by
Prak4ti as material composition of a human being. Firstly the higher intellect
faculties are produced, Buddhi, the intellect itself, Ahamkara, the sense of Ego
and Manas, the physical brain as basis/ support of these faculties. These last
three Tattvas have as their real nature the Sattva Guna, the pure Guna,
(quality) that is always balanced according to Tantra.
The
next groups are Jnanendriyas or organs of perception that are five in number and
the Karmendriyas, organs of action that are also five in number. Jnanendriyas
and Karmendriya belong to Rajas Guna, that is a Guna that incorporates passion
and tendency to overt activity. Jnanendriyas incorporate the five organs of
perception s namely Shrotra (ears), Tvak (skin), Netra or Cakshu (eyes), Jihva
(tongue), Ghrana (nose). On the other hand Karmendriyas incorporate five organs
of actions namely Vak (mouth), Upastha (genitals), Payu (anus), Pani (hands),
Pada (feet).
The
last groups in the Physical Tattvas are the Tanmatras, subtle elements, five in
number and Mahabhutas, the essential gross elements that are also five in
number. These two groups belong to the Tamas Guna, the quality of darkness. To
enumerate the Tanmatras they Shabda (sound), Sparsha (touch), Rupa (form,
sight), Rasa (taste, flavour), Gandha (smell, odour), i.e. the classical senses.
The last group of Tattvas, the Mahabhutas the building blocks of the material
structure of the namely Akasha or Vyoma (ether), Vayu (air), Tejas (Agni or
Vahni, fire), Ap or Toya (water), Bhumi or Prithivi (earth).
The
Tattvas classification is essential to the relationship of Prakriti
("matter"), Maya ("illusion"), the human body and aspiration
to self-realisation in Tantric philosophy. This is for the fact that an aspirant
to self-realisation undergoes the inverse action of manifestation, the path of
involution on theTattvas ladder. For this in order to be done, various practices
(Sadhanas) are employed, the purpose being to achieve the primordial integration
and to experience in the human body that integration. The primordial integration
according to Tantra can be obtained in various ways, a multitude of techniques
being used by following a certain tantric school or a certain theoretical
concept all centered around the Tattvas ladder classification.
The
right path of Tantra known as Dakshina Tantra is associated with and Shakta
tradition (worshippers of Shakti) and is based mainly on ritual, incantations
and Mantras ("sacred formulae") in order to ascend the ladder of
consciousness from the basic level of the Prakriti Tattva to the highest
knowledge that of the realm of Pure Tattvas. Dakshina Tantra employs basically
Mantras in order to gradually produce catharsis in the gross body and the mind,
thus the Maya consciousness becomes known and the practitioner is able to raise
beyond this level and to travel consciously towards the Pure Tattvas. The main
incantation (Stotra) is Lalita Sahasranama, a Mala Mantra ("long
Mantra") containing a thousand names of Devi Lalita, a deity that is seen
as Supreme Shakti as far as the world of manifestation is concerned (note 2).
Being profoundly ritualistic and of secret nature, Dakshina Tantra has few
adherents and is practically confined within the boundary of India, having as
custodians of the tradition the virgin Yoginis living in a small village in
Tamil Nadu (note 3), a state of southern India. The knowledge of Dakshina Tantra
is seen as being highly secret ("maha rahasya jnana") campared to the
other branch, the Vama Tantra that has attained worldwide spreading.
Vama
Tantra, the "left path" of Tantra, is associated with Shaiva tradition
(worshippers of Shiva) and has acquired its name from the traditional image of
male-female representation, the female being placed on the left side of a man.
Thus the very name of this spiritual path suggests that the factual interaction
male-female is important, various sexual interactions and techniques being
elaborated largely (note 4). Vama Tantra is centred around the Kundalini concept
that is in itself centred around the Pindanda concept that sees the human body
as a microcosm. Applying the Tattvas classification to the human body, Vama
Tantra is very much elaborated and makes a parallel of the three categories of
Tattvas viz. Pure, Psychical and Physical with the concept of Shariras (Lit
'frames'). Thus there are three Shariras, Sthula (gross), Sukshma (subtle) and
Karana (causal) all seen as degree of finesse of vibrations of energy from the
original energy that is known as Prana (Lit. 'breath of life; spirit; vitality')
that being the essential energy out of which everything is composed in various
forms. It is stated that in the human body, the Pindanda, there are the five
major vital airs viz. Apana, Samana, Prana, Udana, Vyana all linked to actions
in specific parts of the body. But Pranas have to be activated, this is a
fundamental idea in Tantra that is applied in practical terms to the human body
in order to have a conscious access to a higher knowledge.
Tantra
takes human body as possessing itself the necessary instrumentality in order to
transcend the mundane existence and to acquire a transcendental consciousness. A
complex theoretical concept is constructed around the Kundalini term (vide
infra) and an elaborated psycho-anatomical concept is presented in order to
produce a tangible instrumentality within the human body. The human body
possesses five overlapping "bodies" known as Koshas (Lit. 'sheath;
body') each subsequent one subtler that the later. There are thus Annamaya Kosha
(body of food) Pranamaya Kosha (body of energy), Manomaya Kosha (mental body),
Vijnanamaya Kosha (body of awareness) and Anandamaya Kosha (body of bliss) all
seen as spheres of consciousness of a practitioner. It is in the conscious
experience of the Koshas by a practitioner, where the issue of Kundalini becomes
essential.
Kundalini
(Lit. 'that which is coiled') is seen by Tantra as the evolutionary energy as
power/ force resting at the base of the spinal column where it is described as
being coiled three and a half times around Svayambhu Linga a solid support of
energy (note 5). When Kundalini is raised up through the Sushumna Nadi (an
energetic channel along the vertebral column) the higher levels of consciousness
are experienced. Subsequently, the Cakras (vortexes of energy located on various
points across Sushumna Nadi) are activated, and Kundalini energy reaches
Sahasrara Cakra, (that is the highest Cakra located physically in the brain)
where is the end of the journey. At this point of experience Kundalini takes the
aspect of Karana Bindu ('causal point') in the human body and the Pure Tattvas
(vide supra) are consciously experienced.
In
order to create proper conditions of Kundalini awakening, various yoghic
techniques (note 6) are employed applying both to body and mind. Tantra
maintains that the human body is normally full of impurities that act as
blockages to perception, an acute perception being a must in order to enhance
the body ability to sustain the awakening of Kundalini which is seen as a
terrifying experience (note 7). Mind is also subject to various yoghic practices
in order to be made more tranquil and under control of the intellect (note 8).
Authorities in Tantra point out that only after many years of purifying
practices specific male-female sexual interaction, known as Maithuna Tantra (Mookerjee,
A. & Khanna M., 1993, pp. 187-188), can take place, that being a subject
exclusive to the Vama Tantra branch.
All
techniques and various ritualistic practices have the purpose to create the
understanding (Jnana) and gradually disperse Maya, the "illusion" that
according to Tantra binds the body and mind to the realm of Prakriti
("matter"). By dispersion of Maya, through Jnana liberation or self-realisation
is achieved. The symbolic representation of the path of liberation is done in a
variety of ways, either as the Tattvas classification as above or as a graphical
representation known as Yantra (Khanna, M., 1994, pp. 11-28) or even more as
vibration representation as Mantra. This last kind of representation in its
highest form uses the ultimate Mantra known as Panchadashakshari ('the
fifteen-syllables Mantra') hold to be the most hidden secret Mantra (note 9).
Even the known gods and goddesses in Hinduism find their places within the
Tantra concept, the goddess Kali that usually is represented as having a scaring
manifestation is seen as residing in the lower Muladhara Cakra (Lit. 'root's
support Cakra'). Goddess Saraswati that is seen as embodiment of grace and
sensibility is seen as being located in Sahasrara Cakra where the union of
Shiva-Shakti takes place. The god Shiva himself is seen as residing in Sahasrara
Cakra in waiting for Shakti to come. Thus principles of life expressed in
Hinduism by a great variety of goddesses and gods find their expression in
Tantra that is from this point of view all encompassing. The multitude of paths
in Tantra has all the same goal that is the spiritual liberation known as
Jivanmukti, the enlightenment of a human being.
Enlightenment
is thus a cognitive process. Once knowledge is obtained and a large panorama of
life has been experienced in conjunction with the end of suffering that marks
the birth of a new consciousness and the final goal is obtained according to
Tantra. The integration of male-female principles within a human body is the end
of the spiritual journey that brings the acquisition of divine qualities in the
human body itself. What used to be manifest but unconscious that is Shakti,
acquires consciousness and what used to be conscious but non-manifest that is
Shiva becomes active, the entire union, manifestation and conscious awareness
taking place within the body-mind frame of a human being.
Through
the awareness of the everyday life experiences Tantra with its natural approach
to life is an interesting development of the modern days, with the belief of
emerging of a new kind of humankind. This is known as Homo Noeticus (as was
defined by writer John White), Homo Tantrika or Homo Universalis (in
Philosophy), the cosmic man (in the New Age literature and the vedic tradition).
The term "Noetics" defined as the study of consciousness refers to
deepened awareness and multilevel perception of the reality, practically a
descend of consciousness at the human level.
In
the Veda, the Ashtavakra Samhita work one reads:
"Burn
down the forest of Ajnana (ignorance) with the fire of Shradha (faith) of being
Vishuddhabodha (Pure Consciousness), be happy and free from grief"
Other
accounts see Tantra as bringing together East and West cultures. East has the
dominant verb 'to be' therefore is consciousness or Shiva oriented, but for the
West the verb is 'to do' therefore is power or Shakti oriented. The synthesis of
East and West is a form of union of Shiva-Shakti, a form of Maithuna of
civilizations at a grand scale. This synthesis certainly qualifies Tantra as a
perspective culture of humanity and Homo Tantrika as is defined by Tantra as
having advanced level of awareness, a successful cultural hybrid of the East and
West.
To
conclude this paper is to say that Tantra is an ancient belief that flourished
in India attaining to reputation to the present days. There is an elaborated
philosophical concept along with a very diverse kinds of practices. As far as
liberation is concerned there exists the fundamental importance of the Tattvas
when issues of Prakriti , Maya , the body, and realisation are to be taken into
account. The 36 Tattvas are the foundation of understanding the tantric way of
liberation and their knowledge is paramount to realise the gradual dispersion of
the "illusion" both on theoretical and practical grounds. Tattvas have
a certain sequence of being created in a ladder structure, the inverse climb of
the ladder being in fact the path of liberation. The path of liberation employs
a variety of techniques as recommended by branches of Tantra.
The
main branches of Tantra as Dakshina and Vama have a different approach to self-realisation
although they focus ultimately on the same purpose. Dakshina Tantra is basically
ritualistic, the acquisition of knowledge comes mainly from attending and
participate in those elaborated ceremonies and maintaining a focused awareness.
Vama Tantra has a complex terminology and a variety of techniques being focused
on the body psycho-physical structure. Here Kundalini concept becomes essential,
an entire theory and elaborated practical means are created around Kundalini.
The practical approach takes yogic techniques as preliminaries before attending
typical Vama Tantra practices that are linked to various sacred sexual
techniques known as Maithuna Tantra.
By
the male-female integration within a single human body hierophany of Hinduism,
that of goddesses and gods, is being present within the tantric view of the
human body and most important a theophany becomes internalized. This conceptual
absorption takes the form of the conscious and sacred experience of Shiva-Shakti
unity making Shiva the embodiment of pure consciousness manifest, and Shakti the
embodiment of manifestation conscious. Thus Tantra is able to recommend a
practical way of overcoming the illusory aspect of matter and able to make
consciousness of a human being to reside of the same side with that of divine
consciousness.
REFERENCES
Ananthakrishna
Sastry, R. Lalita Sahasranama, The Adyar Library and Research Centre, Madras,
1988
Avalon,
A. (as Sir John Woodroffe), Principles of Tantra, part I & II, Ganesh &
Company, Madras, 1991
Avalon,
A. The Serpent Power, Dover Publications Inc., New York, 1975
Eliade,
M. Patanjali and Yoga, Schocken Books, New York, 1975
Khanna,
M., Yantra, The Tantric Symbol of Cosmic Unity, London, Thames and Hudson Ltd.,
1994
Mookerjee,
A. & Khanna M., The Tantric Way, Art, Science, Ritual, London, Thames and
Hudson Ltd., 1993
Satyananda
Saraswati, Swami. Kundalini Tantra, Bihar School of Yoga, Munger, Bihar, 1996
Satyananda
Saraswati, Swami. Taming the Kundalini, Satyananda Ashram, Gosford, 1985
NOTES
1.
Ref. Khanna M., 1994, p. 74 for the whole classification.
2.
Ref. Ananthakrishna Sastry, 1988, of the edition of Lalita Sahasranama, with a
commentary of the famous scholar Bhaskakaraya.
3.
Ref. the synopsis published by Sri Lalita Temple and Sri Lalita Mahila Samajam
by Jaya Acbagam, 15 New Street, Misri, year not specified. The Chayapura Sakti
Peeta of Tirueengoimalai in Tamil Nadu is presented as the most important out of
the 51 Shakti Peethas, and the Yoginis residing there as custodians of the
tradition. Daily activities are based on various Poojas. (This note respects the
transliteration as was published)
4.
Ref. Mookerjee, A. & Khanna M., The Tantric Way, Art, Science, Ritual, 1993,
the whole chapter on Ritual p. 125.
5.
Ref. Avalon A. in his book The Serpent Power that is entirely dedicated to
Kundalini.
6.
Classical books on Yoga are seen to be The Siva Samhita, The Gheranda Samhita,
Siva Samhita (various editions were published so, best known being by Munshiram
Manoharlal Publishers Ltd) and Yoga Vasishtha. Refer to Hari, R.M. Shri Yoga
Vasishtha, H.M. Damodar, Shanti Nagar, 1995, for a comprehensive concept on
Yoga. Refer also to Eliade, 1975.
7.
Ref. Satyananda Saraswati, Swami in his Kundalini Tantra, 1996, section 1 for
risks and precautions (p. 55) and the experience of awakening (p. 76).
8.
Ref. Satyananda Saraswati, Swami in his book Meditations from the Tantras, Bihar
School of Yoga, Munger, Bihar, 1975. Theory of meditation is extensively
presented along with preparation and the practice in various forms. Refer also
to Satyananda Saraswati, Swami. Taming the Kundalini, 1985 for various
acquisitions of Siddhis ('psychic powers') associated with Kundalini awakening.
9.
Panchadashakshari being seen very secret allow me not to divulge this Mantra.
Copyright
© 1997-2001 by Octavian Sarbatoare
This
article is copyright-protected. The author grants the right to copy and
distribute this file, provided it remains unmodified and original authorship and
copyright is retained.
--------------------------------------------------------------------------------
About
the author: Octavian Sarbatoare (of Romanian origin) is a freelance writer
(member of the Australian Society of Authors) based in Sydney, Australia. He has
done research studies at Bihar Yoga Bharati (Yoga University) in India under the
guidance of Swami Niranjanananda Saraswati the chancellor of the Yoga
University. The main areas of subjects are: Yoga, Tantra, Veda, Yantra, Mantra,
Kundalini, Bhakti, Sanskrit Terminology, Consciousness, East and West towards
spiritual unity.
by
Octavian Sarbatoare
Introduction
In
Sanskrit language 'Mantra' means 'liberation of the mind' referring to the
techniques employed, known as Mantra Yoga. Mantra Yoga is according to the yoga
tradition a valid way to obtain liberation (Moksha) (see Note 1). A widely
accepted classification is to be of five kinds viz. Pinda, Kartari, Bija, Mantra
and Mala. This classification takes into account the number of syllables, thus
for the Bija Mantra there are three to nine syllables. Basically the tantric
Mantras are Bija Mantras with some rare exceptions when the number of syllables
could be more or less than the usual range. This article is mainly about Bija
Mantras.
'Bija'
means 'seed; germ; semen; source; origin; primary cause; truth as the cause of
being; basis for the mind'. A Bija Mantra is formed by a combination of the
sounds of the Sanskrit alphabet, which contains 50 sounds. As tradition
suggests, all these sounds are sacred sounds, therefore they have powers. There
is a very elaborated concept behind this, the present article will try to
simplify things and go to the main ideas and practices regarding the tantric
Mantras. Many times in the specific literature, Tantra Yoga is called Mantra
Yoga, this is to acknowledge that Mantra Yoga is a central part of Tantra Yoga.
The
practice is used in India at the popular level, in villages and day to day life.
Higher practices of Mantras are however, restricted to a few people who have
access to old documents and who according to the tradition have evolved to be
able to use Mantra Yoga in a creative way. Certain Guru-s do also initiate in
Mantra Yoga of higher level, almost any initiation do contain a Mantra
initiation. In the Shaiva tradition of India, the usual Mantra is Om Namah
Shivaya, other traditions like the vedic one use Gayatri, the most sacred vedic
Mantra of twenty-four syllables arranged as a triplet of eight syllables each.
What
is said about the tantric Mantras is that they produce results rapidly. The
effects are almost instantaneous, therefore a great deal is paid to keep them
secret to a certain degree. It was Arthur Avalon (Sir John Woodroffe) who
started for the western culture, a systematic study of Tantra, because of his
experiences with Mantras while he was a judge in Calcutta. He was so astonished
by the effects of Mantras on him, that he later became a great scholar and made
remarkable services to humanity by preserving manuscripts and doing unique
translations (with the help of some Brahmins). What is actually the idea behind
practices with Mantras?
Mantra
as meditation technique
The
practice of Mantra Yoga leads to a state of meditation. The popular cultures see
meditation as a kind of state in which the recipient is somehow "lost"
in other world (a 'transcendental world'), unable to have a perception of what
it is in the world of immediate perception. This is however a simplistic way of
seeing meditation. Meditation (Dhyana) comes from the Sanskrit root 'dhyai'
which means 'to imagine, to contemplate'. The most important things to know
about meditation is that it is an active state, the awareness as unbroken state
of flow of thoughts, a process of expansion of consciousness in which time
(represented by Shiva) is united with space (represented by Shakti).
The
state obtained by meditation is called Pratyakshatva (Pratyaksatva) a state of
conscious continuous perception. Although the conscious perception can be
focused on many things, the fundamental idea behind meditation and Mantras is
that they produce an active state of perception, an awareness call
'transcendental' only as far as does transcend the ordinary perception, but has
nothing to do with transcending any world. It is in short a refined way of
experiencing our world.
The
concept behind the sacred sounds
We
cannot elaborate about the sacred sounds without bringing the deity (Deva or
Devata) concept into the attention. It is in this idea that Mantra practices
have developed over many centuries, from the dawn of humankind. A deity, as is
understood in the Indian tradition, is a manifestation or function of the
Universal Consciousness (known as Cit). The fundamental idea about deities is
that they manifest both externally and internally as far as the human body is
concerned. As such, they become accessible through cognition and experience,
they are seen as sentient to a certain degree.
It
is on these lines where Mantras do make a connection between a practitioner and
a certain deity. Mantra is thus a sacred formula as a subtle form of a deity as
sound or vibration, an expression of that part of consciousness represented by
the deity. The range of Mantras is extremely wide since the range of those
manifestations is wide, extending from the world of humans to the world of
Brahman, the Supreme Consciousness. It follows nevertheless that according to
this concept there are no limits in accessing anything in the world of
manifestations of Brahman. This is indeed astonishing. Mantra provides thus,
with the right tool to access the manifestations of Gods, and know the
principles behind, in order to increase own freedom.
Deities
and their Mantras
Deities
have certain functions to perform. By practicing with a Mantra for a specific
deity, a practitioner gets closer and closer to that deity, thus sharing in the
good qualities of that deity. To start with, is the elephant-headed god Ganesha.
Mantra related to Ganesha is Gam (or Gang). By practicing with this Mantra a
Sadhaka (practitioner) overcomes the obstacles in life, as overcoming obstacles
is one of the main functions of god Ganesha. Similarly Saraswati represents
learning, arts, artistic sensibility.
Below
is a table to show deities and their Mantras:
--------------------------------------------------------------------------------
Deity
.......................................Mantra .....................Comments
(Function)
(Name)
Ganesha
(D) ......................Gam (Gang) .................Protection, success
Kali
(D) ..............................Krim (Kring) ................Protection,
liberation, victory
Krishna
(D) ........................Klim (Kling) .................Love, attraction,
bliss
Lakshmi
(D) .......................Shrim (Shring) ............Prosperity, wealth, beauty
Rama
(D) ..........................Rama, Rama, Rama ....Courage, justice, marriage
and love
Saraswati
(D) ...................Aim (Aing) ....................Arts, sensibility, music,
knowledge
Shakti
(D) ..........................Hrim (Hring) ...............Good qualities,
energy, family values
Shiva
(D) ................Hum, Om Namah Shivaya .....Protection, liberation, awareness
--------------------------------------------------------------------------------
The
above table lists only a few Mantras, the most famous, known for great effects
in specific areas. There are many combinations leading to more specific results
(Note 2). Out of all, the most celebrated is Mantra Om (Ong), the sound going
towards absorption, i.e. going back to the source of manifestation (Bindu).
However, the supreme Mantra, the most secret, is known as Panchadashakshari, or
the Mantra having 15 syllables. It is forbidden to be revealed, only in special
circumstances a high profile spiritual master can initiate somebody in this
Mantra. It is said that by practicing with this Mantra liberation is at hand and
anything can be achieved.
Precautions
and effects
An
aspirant to the practice of Mantra Yoga with Bija Mantras has to be warned that
Mantras are not to play with. The consequences of a practice can have a great
impact in somebody's life and people around that person. As I have seen so far
from literature and own experience, there are big changes in somebody's life by
practicing with Bija Mantras. There is a great temptation to experiment and try
the effects of Bija Mantras, but the practice has to be done with caution.
Firstly, Mantras do induce a certain state of consciousness, we might even say a
certain state of sub-consciousness we are not aware about. Consequently, there
are result of surprises and wonders. Consciousness is thus enhanced towards a
certain direction, the practitioner is 'carried away' by the vibration. However,
this might sound unrealistic unless we try and experience the new consciousness
induced by Mantra practice.
The
practice
Mantra
practice goes in spiral bringing the mind closer and closer to the source of the
sound, thus creating a link between the practitioner and that deity, principle
or function. In a quite place, a practitioner sits comfortable and starts to
pronounce that Mantra approx. with the same speed as the ordinary speech or
less. During Mantra practice many ideas invade the mind, they should be left to
manifest but the pronunciation of Mantra has to continue all the time. Those
invading ideas come in front in order to be eliminated. They are usually
negative ideas, experiences and worries the practitioner has.
The
practice is done twice a day at approx. the same hour for about 20 to 30 minutes
each. The end of practice is by gently coming out after stopping the Mantra
pronunciation, open an eye, then move a finger. In short the transition to the
external world is made gently. Mantra is best practiced in conjunction with
Asanas and (or) Pranayama, but this is not strictly necessary as Mantra Yoga has
value on its own. Transcendental Meditation technique is a typical Mantra Yoga
technique.
Final
words
From
time to time a Mantra may be changed, in so giving the practitioner a new
direction. This practice can be use creatively in many ways. If somebody wants
for a specific period of time to become sensible, write poems, music, the right
Mantra is the one for Saraswati. If love is the desire, the Mantra is the one
for Krishna, for family values Rama Mantra is used as Rama is the epitome of
success in marriage. If there are problems and obstacles in life, the Ganesha
Mantra is the one to be used. There is no harm in practicing with Mantras unless
somebody tries to take advantage of other people in order to dominate, or use in
negative actions, etc. Otherwise for anything positive in making own life full
of joy and happiness the practice with Bija Mantras is very beneficial.
This
work is a brief of main ideas regarding the Mantra practice. It will be enough
for somebody to start an investigation or even a practice. There are many
interesting books on this subject. The practice will be enough to convince
somebody of this unusual method of acquiring enhanced states of consciousness
with a clear and creative direction. I will conclude the work with the Mantra
"Om Tat Sat".
Notes
1.
See "Siva Samhita" V, 10. A Mantra Yoga practitioner can obtain
success after 12 years of practice.
2.
See "The Tantra of the Great Liberation" (i.e. "Mahanirvana
Tantra") by Arthur Avalon.
Copyright
© 2000 by Octavian Sarbatoare
This
article is copyright-protected. The author grants the right to copy and
distribute this file, provided it remains unmodified and original authorship and
copyright is retained.
---------------------------------------------------------------------------------------------------------------------
How to Meditate
There are many ways to meditate. They all seem to lead to the same
place, so find one that suits you. Here I describe a classic meditation that is
simple and easy. I also try to anticipate some
questions.
How to Meditate: Directions for the hamsa meditation
Benefits of Meditation
When to Meditate
Common Questions
Shareware, etc.
A mantra is a sound, word, or phrase that is repeated to yourself. It
could be spoken aloud, as a chant, or silently, as in meditation. Many people
think that the best mantras are sounds which have no clear meaning, and are used
as a way of displacing your usual thoughts and moving your awareness inward.
There are many mantras ranging from words taken from Hindu Sanskrit to Catholic
prayer (especially when "saying the rosary," where the repetition of
the prayer is meditative). If you do not already know of a good mantra to use I
suggest you use "hamsa." This is a natural mantra, being the sound
that one makes when breathing, with "ham" (h-ah-m) on inhalation and
"sa" (s-ah) on exhalation.
Return to Table of Contents
Directions
for the hamsa meditation:
Sit comfortably. A quiet place is preferred, but not required.
Close your eyes. Breath naturally. Sit for about one minute before you
begin thinking the mantra to allow your heart and breathing to slow.
Gently bring your attention to your breath and begin to think the
mantra, gently and easily. Just let it come, don't force it. Think
"ham" on the inhale and "sa" on the exhale. Allow yourself
to be absorbed in it.
Allow your thoughts and feelings to come and go with detachment. Don't
try to control them in any way. Just note them, and when you realize that you
are not repeating the mantra, gently return to the mantra. Do not try to force
yourself to think the mantra to the exclusion of all other thoughts. You may
experience a deep state of relaxation but it is OK if you don't.
Meditate in this way for 20 minutes (children for less time).
When done, take about a minute to slowly return to normal awareness. Be
gentle with yourself when opening your eyes or coming to stand after a
meditation. It isn't good for your heart to get up quickly after the state of
deep rest that is often a result of meditation. Note: It is OK to glance at a
clock to time the meditation. **Don't use an alarm timer.**
I have found the following techniques deepen my experience. You will
certainly find your own as well. These techniques are secondary and may be
omitted entirely or added later:
Keep your spine straight, head balanced on your cervical column.
Many people like to pray or do visualization after meditating, while
still in an altered state. Some teachers of meditation are opposed to this
practice while others advocate it. I suggest to do it if it feels right to you.
I do.
As a "pre-meditation" preparation, bring your attention to the
physical act of breathing. Breath naturally and, with each cyle of the breath,
bring your attention to a different part of your body, paying attention to the
changes there as a result of the breathing: the rising and falling of the chest;
the movement of your belly; the sensation of the air entering and leaving the
nostrils; can you feel any movement of your kidney area? How about your pelvis-
do you feel your pelvis tilt at all when you breath? What do you do between
breaths? Is there a pause? If you don't feel these things it is OK, just
consider them, one at a time, and move on. (This can also serve as a short
"centering" meditation that can be done while waiting for a stoplight
to change, or as a short work or study break.)
During meditation your business is simple awareness, nothing else. It is
a time to connect to your inner Source and let go of the things and roles we get
caught up in: work, parenting, concerns and responsibilities. It may be that
your meditation is peaceful, or it may be fretful and full of obsessive thought.
Regardless, daily meditation will have a positive effect on your life.
The benefits are unique for each person, but both physiological and
psychological balancing is common. Some of the benefits of meditation will be
realized quickly, and others over many months, so don't be discouraged.
Return to Table of Contents
I recommend that a person meditate twice a day. Before breakfast and
before dinner are ideal. (The digestive system often shuts down during
meditation, so a full stomach may result in indigestion.) Remember, whatever
happens is OK. It's OK to fall asleep or to not become relaxed, OK to laugh or
cry, OK to be, or not to be, in an altered state, OK if the mantra doesn't
follow the breath as I have suggested, or even goes away altogether. What is
important is that you have an *intention* to think the mantra during your
meditation. In short, don't try to control it! For 20 minutes, twice a day, JUST
BE!
Return to Table of Contents
The most common question I get when I teach someone to meditate is
"What do you mean by "think the mantra, gently and easily"?' My
best answer is an analogy. When you read you take the effort to look at the
page, to focus on the page and the words. And you *intend* to discern the
meaning of the words. That is usually enough and the meaning comes without much
effort, yet there is *some* effort involved. Thinking the mantra is similar in
that you direct a similar level of effort (which is very little, yet it is
there) toward thinking the mantra. You do *not* force yourself, brow furrowed,
to think the mantra to the exclusion of all else. Just let it come, and if that
is not enough, then encourage your mind to think it with a small effort.
If you are tired when you meditate you may fall asleep. Regardless, do
not use meditation as a sleep aid. If you have insomnia, just meditate during
the day and the insomnia will probably take care of itself.
"Sitting comfortably" to meditate does not mean cross-legged.
If that is comfortable for you, you can meditate in that position. However,
sitting with your feet flat on the floor, erect but comfortable in a chair, is
just as good. Don't lie down.
-----------------------------------------------------------------------------------------------
Kundalini Yoga
Extensive information on the kundalini, including the kundalini FAQ,can be found in the Kundalini Resource Center. Practicing kundalini yoga without a guru is EXTREMELY dangerous. Read Gopikrishna's true-life experiences in his autobiography Living with Kundalini. Unfortunately, kundalini in the west has been confused with sex/orgasms and what not. In my opinion, Kundalini is the basic energy which controls the world and is the manifestation of the divine mother herself and is the basis of consciousness. Kundalini is raised usually activated by shaktipat from a competent guru and is raised to higher chakras mainly through rigorous meditation.
The following chart, figure, color, the location of chakras and their
corresponding bija mantras are provided for 'academic' purposes. Meditation on
chakras in the absence of a guide is not recommended.
CHAKRA
(GLAND)
LOCATION
MANTRA
COLOR (PETALS)
Muladhara (sexual) root LUM red (4)
Svadhisthana 4in below navel VUM purple red (6)
Manipura (adrenal) navel RUM violet (10)
Anahata (thymus) heart YUM golden pink (12)
Vishuddha (thyroid) throat HUM grey (16)
Ajna (pitutary) 3rd eye OM white (2)
Sahasrara crown silence blue (1000)
In the explanation of 2:50 of Patanjali's Yoga sutra, Swami
Prabhavananda in his book How to know God talks about Kundalini as follows:
' According to the physiology of raja yoga, a huge reserve of spiritual
energy is situated at the base of the spine. This reserve of energy is known as
the kundalini...When the kundalini is aroused, it is said to ravel up the spine
through six centers of consciousness, reaching the seventh, the center of the
brain. As it reaches the higher centers, it produces various degrees of
enlightenment. The process is best explained in the words of Ramakrishna
Paramahmsa:
The scriptures speak of seven centers of consciousness. The mind may
dwell in one or the other of the centers. When the mind is attached to
worldliness, it dwells in the three lower centers... The mind has no higher
spiritual ambitions or visions. It is immersed in the cravings of lust and
greed.
The fourth center is at the heart. When the mind learns to dwell there,
man experiences his first spiritual awakening. Then he has the vision of light
all around. Seeing this divine light, he becomes filled with wonder and says:
"Ah, how blissful!" His mind does not then run to the lower centers.
The fifth center is at the throat. He whose mind has reached this center is
freed from ignorance and delusion. He does not enjoy hearing or talking of
anything but God. The sixth center is at the forehead. When the mind reaches
this center, there is the direct vision of God, day and night. Even then, there
is a little trace of ego left in the aspirant...It is like a light in a lantern;
one feels as if one could touch the light but cannot, because of the obstructing
pane of glass. The seventh center is at the top of the head. When the mind
reaches it, samadhi is attained. One becomes a knower of Brahman, united with
Brahman.'
Anandi Ma explains about the kundalini, in the book Daughters of the
Goddess (written by Linda Johnsen),
'The kundalini is the part of the soul which comes before, and prepares
the body before the soul can actually enter it. After the creation of the
physical body is completed, it becomes dormant at the base of the spine. Yogis
use that same energy to reach back to the soul, then to God.
The kundalini is the mother energy, the adi shakti leading the person to
the higher goal slowly and gradually. As a part of this awakening it brings
about, so to say, some negativity as part of the cleaning process. That is what
has caused some misunderstandings because people don't know how to deal with it.
There is also a lot of misconception in that people my mistakenly think they
have an awakened kundalini. We see many of these people as well. It is clear
like day and night when the kundalini is awakened or if it is something else.
Unfortunately in America because of the cultural background there is confusion,
and the mind often is not willing to accept [the kundalini experience]. It's not
heard of in this culture and so people believe there's something wrong with
them.'
The other problem I frequently see is people running around saying 'My
nth chakra is open, is yours?' and this is what I term as spiritual pride. As
Lao-Tzu says 'One who knows {the Truth} speaks not, one who speaks knows not'. A
Guru neither makes these statements nor encourages his disciples into making
them.
If your goal of life is liberation, then devotion, dedication, and the
grace of the Divine will surely take you to the goal. Since the Kundalini is an
intelligent force, it could be a reason to cause major changes in your life to
push you towards the goal, as Anandi Ma explains {in the same book}:
'The principle of Kundalini Maha Yoga is that once the energy is
awakened through shaktipat, it remains active for three lifetimes. Within that
period it will take the person to the goal for sure, by hook or crook as we say.
That's why we see some people have major catastrophes in their lives, major
accidents, or they lose someone they are very attached to. That's often the
kundalini bringing about a rude shock that breaks the person out of their sleep,
so to say 'Hey, it's time to wake up and start moving on'.
This provides a waking call to the aspirants, who are boggled down
because they have 'lost' something {job, relatives, lover} which are
impermanent. This waking call provides him a chance to ascertain the
impermanence of the worldly objects, rediscover the spirit within, and provides
him with an opportunity to move closer towards the goal of his existence (which
is self-realization).
This list is in addition to the books mentioned above.
Kundalini : Evolution and Enlightenment by John White. An excellent
introductory book on Kundalini.
The Serpent power by Arthur Avalon (John Woodroffe). It is considered a
classic, an excellent book for any one interested in the Kundalini. The author
has written many books including Sakti and Sakta, Tantra of the great
liberation, and written a nice foreword to the book Principles of tantraby
Bhattacharya.
Kundalini energy and christian spirituality by Philip Romain. Though the
title seems to be incompatible, this book is said to be among the best book
written on Kundalini from a western view.
Kundalini : Energy of the depths by Silburn. A classical work on the
Kundalini.
Kundalini : psychosis or transcedence by Sannella. A good book which
examines the psychological features of Kundalini awakening.
Yoga of light by Svatmarama. A good translation of the hatha yoga
pradipika.
Awakening of Kundalini by Gopikrishna. A good book which deals with the
common questions on Kundalini.
Kundalini in the physical world by Mary Scott. A nice book which tries
to explain how the force works in the physical world. A good mix of personal
experiences and esotericism.
Supersensonics by Christopher Hills. One of the few scientific studies
on the Kundalini energy.