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Showing posts sorted by relevance for query Tantras. Sort by date Show all posts

Cosmic Consciousness by Kundalini Yoga



The holy Himalaya, from wherest daughter Ganges has its source, in the mountains where Shiva Mahadeva, the snowy king was born. The peaks rising high above humanity are his Earthly abode, and the place his wife, Parvati, considers Her home. 

The holiest spot (kshetra), the Pilgrims have traveled there since the beginning of time to meet and circumambulate (parikrama) Mount Kailasha (Kang Rinpoche), where Lord Shiva lives. The holy Mansarovar Lake is to the north-west of this noble mountain (Mapham Yum-tso). Shiva's paradise has been characterized as a land "resplendent with females, with lasting fragrances of all season's flowers, fanned by cool breezes, shadowed by the still shade of stately trees,... where troops of apsaras sing with madden passion."  

It is said that whoever contemplates Shiva's abode in the Himalaya is better than whoever worships Shiva in Kashi. This is the pilgrimage's destination, as well as the scene and location of the discovery of several holy scriptures known as Tantras, in which Parvati normally asks Shiva questions regarding the purpose and road to salvation.

However, there are various types of divine force and directions to sacred action and revelation in Hindu thought. As a result, the Tantric revelation holds that paying obeisance to Shiva and his consort does not require a trip to the actual peaks of the Himalaya or to Kailasha. All Tantras, whether Shaiva or Shakta, insist that a trip to Mount Kailasha is unnecessary, if not useless, since his mystic and symbolic abode is to be found in the thousand-petalled lotus, the Sahasrara-chakra, in the seeker's subtle or divine form. This abode is known as the shivasthana, the location where Shiva resides eternally and where all Yoga and meditation seekers are welcomed.

Tantra practitioners take a daily path as part of their devotion. An inner journey into the still-yet-vibrating center of cosmic consciousness in the subtle body is imperative and mandatory for the Tantric path seeker, even though an external journey to a pilgrimage center is taken. Although all schools of Indie religion talk of the divinity of the body, the Tantras articulate it in its most complete and structured form. A devotee who abandons the divinity that resides inside his body to worship that which resides beyond his body is likened to a person who abandons his home's riches and wanders as a beggar asking for alms.



The Cosmos of the Body




Immutability is a Hindu concept, whereas the celestial divine body is a Buddhist concept. Tantras have a physical form. They thought they were wonderful and had attained enlightenment. They say there is a "etheric double" in addition to the gross or material body, which is subject to degradation and death. The subtle body (sukshama-sharira), also known as a sacred body (divya-deha), or a pure body (siddha-deha), is unveiled, tamed, energised, and sublimated during an arduous Tantra-yoga process for the attainment of consciousness unity. The subtle body is free of defilement and exists independently of the cosmos' spatio-temporal matrix. The pure category of the universe is inextricably bound to this subtle entity. It is associated with the union of the male and female principles, Shiva and Shakti, and serves as a purified dynamic powerhouse for the evolution of the universe across ever subtler planes of universal consciousness. According to the Tantras, awakening the sacred potency of the subtle body does not simply result in the possession of spiritual strength (siddhi). It has the ability to change the body's very substance over time.

Human ascension to a superconscious state of consciousness, according to the Tantras, entails embodying the whole universe. A state of enlightenment, a shift in influence from the human world to the realm of cosmic consciousness. The body is seen as condensing the whole universe through this comocization. The citadel of the heart has been thought to be the sacred center among us since ancient times. The Chandogya Upanisad is where the concept of divinity-in-the-heart first appeared (VII, 1,1-3)


The heart is located within the city of Brahman, which is the flesh, and within the heart is a small dwelling. This house is shaped like a lotus, and it contains all that should be searched for, enquired about, and realized.

So, what is this lotus of the heart that resides within this house?

The cosmos within the lotus of the heart is as vast as the universe beyond. Heaven and earth, the sun, the moon, lightning, and all the stars are all included within it. Anything that exists in the macrocosm exists in this microcosm.

The lotus of the heart does not age, despite the fact that the body does. It does not perish as the body perishes. The true city of Brahman is the lotus of the heart, where Brahman resides in all his glory, not the body. 

The heart of the Supreme Principle, symbolized by the lotus, is the true city of the Supreme Principle, untainted by the mundane realities of everyday life. Later on, this idea was massively extended and developed.

Tantras and medieval Yoga-Upanisads include a formal paradigm of the microcosm, with lotuses serving as psychic centers of consciousness and self-realization. The micro-macro hypothesis of body universe is the scientific term for this. The divine or subtle body may be visualized in a variety of ways. The holy geography of India's terrain inspired one of the most convincing pictures to explain the correspondence and equivalence between the macrocosm and the microcosm. The Shiva Samhita paints a vivid picture of the divine self's sacred geography, in which the body reflects the sacred land's landscape:

Mount Meru is encircled by the seven continents in your body; rivers, seas, mountains, plains, and gods of the fields are also present. It contains priests, nuns, pilgrimage sites, and the deities that preside over them.

There are stars, planets, and the sun and moon; there are also the two celestial forces; that which kills, and that which creates; and all of the elements; ether, air, and fire, water, and earth. Yes, all that exists in the three realms is contained within your body.


All of the Yogis are doing their specified tasks around Mount Meru, but only the one who understands this is considered a real Yogi. In a related vein, the Shaktananda Tarangini (Chapter l,39ff) depicts the nine planets, twelve zodiac signs, fourteen cosmos planes, seven mountains, seven oceans, and seven islands circling Mount Meru, the Universe's central axis, as forming the framework of the body cosmos. There is a subtle body or celestial body within this outer shell that represents all the stars, planets, astral planes, and elements like a mirror reflects the natural universe. Whatever powers rule the external universe, the inner cosmos is governed by the same rules.

These are basically poetic representations of God's flesh. The Tantras vividly depict alternative maps of the subtle body that embodies the universe. According to the Tantrikas, we do not perceive our mind as anything apart from our body, like an outer garment, since it corresponds to and is the most personal extension of the Universe. 6 Since the subtle body is regarded as a miniature universe, its arrangement presupposes an inextricable connection with Tantra's ontology and worldview.

The Supreme Truth, according to Tantric philosophy, is self-luminous— pure consciousness, absolute, and all-pervasive. In its descent to manifestation, this consciousness polarizes as fire. In a religious level, Shiva, the static male principle, represents this consciousness. Shakti, his power, is associated with the feminine principle.

Shiva and Shakti are also at the heart of life. Shakti is a complex and active form of consciousness. During evolution, the Shakti philosophy completes itself and produces the realm of materiality, which is manifested in a variety of universe categories, including cognitive faculties, senses, their things, and the five elements. The map of the delicate body represents both of these types. Any form in the universe is a manifestation of consciousness (ctl).

The person loses sight of the unity of cosmic consciousness and lives with a false sense of self as a result of the veiling of shakti. Devi Kundalini, or the Coiled One, is the Shakti philosophy of the universe in the delicate body, conceived as an eternal pool of electricity (Shakti). Kundalini is depicted as a sleeping snake in her unmanifest, latent form. Muladhara, the 'root reinforcement' chakra, is found between the anus and the genitals, and is coiled in three-and-a-half circles along the central axis at the base of the spine. The act of resting

Kundalini Shakti is as subtle as a perfect lotus-stalk fibre and as vivid as a bolt of lightning. The microcosm is akin to an electric battery in which this cosmic force is stored in a dormant state. When this force is not channeled in a systematic manner, it either withers away or manifests in a small way.

Kundalini is the spirit that lies at the heart of all life in its broadest sense. It is the source of all forces, qualities, and life forms that this world will take. The energy in the gross form of a normal human is inert, since it does not vibrate or revolve. That it "knots" together our differentiated and dualising mind, which empowers us with a distorted sense of egohood, it lays inert in tangles. These knots are shown in three planes around the body's central axis. They are the results of our previous deeds (samskaras), dooming us to a life of deception.

They block Kundalini Shakti's complete and unrestricted movement. The ultimate aim of the cosmic awareness inner quest is to rediscover one's veiled cosmic existence. To get the goddess Kundalini up to the highest level of consciousness. This is thought to be the home of the para-bindu, the ultimate locus of the universe's seed.


Kundalini Shakti is as subtle as a perfect lotus-stalk fibre and as vivid as a bolt of lightning. The microcosm is akin to an electric battery in which this cosmic force is stored in a dormant state. When this force is not channeled in a systematic manner, it either withers away or manifests in a small way.

Kundalini is the spirit that lies at the heart of all life in its broadest sense. It is the source of all forces, qualities, and life forms that this world will take.

The energy in the gross form of a normal human is inert, since it does not vibrate or revolve. That it "knots" together our differentiated and dualising mind, which empowers us with a distorted sense of egohood, it lays inert in tangles. These knots are shown in three planes around the body's central axis. They are the results of our previous deeds (samskaras), dooming us to a life of deception.

They block Kundalini Shakti's complete and unrestricted movement. The ultimate aim of the cosmic awareness inner quest is to rediscover one's veiled cosmic existence. To get the goddess Kundalini up to the highest level of consciousness. This is thought to be the home of the para-bindu, the ultimate locus of the universe's seed.

Kundalini, in a microcosmic context, is the root of the two most vital currents that control life. The first is Prana, or essential energy, which is present in all of us as air, life, or a source of energy.

The second is virya or ojas1, a virile vitality that encourages all forms of artistic expression and mystic unfoldment. The awakened Kundalini is felt as a current, kinetic, and effulgent rising up the subtle channel, the Sushumna-nadi, at the crown of the head, the abode of Shiva, the Absolute as Pure Consciousness, in its manifest state (rif).

Shiva and Shakti are thus found at diametrically opposed points that are linked by the body-cosmos' central axis.

Numerous etheric pathways and vortices make up the subtle body (chakras). While the details of their arrangement and symbolism may differ from one school to the next, there is a universal model. 8 In the microcosm, there are three key subtle pathways. The most notable, the Sushumna-nadi, the body-cosmos' central axis, is flanked on the right by a lunar line, Ida, which represents the female principle, and on the left by the solar channel, Pingala, which represents the male principle. From the base of the spine, two waves of energy flow from Ida and Pingala, spiraling in opposing directions around the Sushumna, which reaches them between the eyebrows. They then split up into two groups.


Both the left and right nostrils are involved. Yoga entails bringing these two slight currents together in the Sushumna, the median tube.

The subtle body simply maps one's divine path from the stage of material life to the final state of beatitude.





Each of the psychic vortices refers to one of the stages of this yogic path. The microcosm's inner map is made up of seven psychic vortices depicted as circuits (chakras) or lotuses. They are spaced around the Sushumna, the subtle body's vertical axis, which corresponds to the spinal column's line from the base to the crown of the head. In Kundalini yoga, the seven main points of influence in the subtle body (according to Hindu tradition) serve as yantras for inner meditative experience. Geometrical figures, such as wheels (chakras) or lotuses, are used to represent them. They are arranged on the Sushumna, the subtle body's vertical axis, which approximately corresponds to the spinal column and cortex. Each chakra is identified with a sound sensation, aspect, color, deity, animal image, and category of the universe, since these chakras encompass the whole psycho-cosmos.

The Muladhara (root) Chakra is located at the base of the spine and is the first chakra. It serves as a focal point for the psychic body's powers. A square with an inverted triangle is one of its symbols. The snake-symbol of the latent microcosmic form of energy, Devi Kundalini, is coiled around a linga icon in the center of this yantra. It is governed by the element earth, and its seed motto is Lam.

Svadishthana Chakra is located behind the genitals. It's a vermilion color. It takes the shape of a circle with six petals and a white crescent moon in the middle. The mantra of the water factor Vam is inscribed in the middle.

The navel center, Manipura Chakra, is ruled by the element fire. It is pictured as a ten-petal lotus. A red triangle with three swastika symbols appears inside the lotus (T-shaped). Am is the seed mantra.

The fourth, Anahata Chakra, is found in the heart level and is shaped like a lotus with twelve petals and a hexagon in the middle. The Anahata Chakra is the seat of the air elements, and it is a key revealer of celestial sound in meditation. Yam is the seed mantra.

The Vishuddhi Chakra is located at the level of the throat and is the fifth chakra. It has a smoky purple color to it. A sixteen-petaled lotus with a downward-pointing triangle is the symbol. The symbol of the ether element, represented by a circle, is in the middle. Ham is the seed mantra.

Ajna, the sixth chakra, is situated between the brows and is in charge of different stages of meditation. A shell with two petals and an inverted triangle bearing a linga emblem is the symbol. Om, the primordial vibration, is the seed mantra.

The pinnacle of yogic practice, the seat of the Absolute, is represented by the seventh chakra, Sahasrara Chakra (Shiva-Shakti). Four fingers' width above the top of the head is how it's visualized. It is symbolized by a thousand-petalled inverted lotus, which symbolically rains divine radiance on the subtle body. The Sahasrara is colorless since it neutralizes all colors and sounds.

There are 50 lotus petals from the root center to the center of the brows, corresponding to the letters of the alphabet (matrika) inscribed on the petals. These are the divisions that make up the universe and reflect Vaikhari vak's gross state. Each chakra has its own distinct image, which is associated with a god, animal symbol, mantra, color, rank, and universe plane (see Figure 1). This intricate symbolism depicts the Goddess Kundalini as the microcosm and forms the inner map of the body universe. 9

The five psychic sheaths of the human body are all attached to these chakras: the Muladhara, Svadhishthana, and Manipura are associated with the visible or corporeal sheath, the Annamaya-kosha. The Pranamaya-kosha, or essential energy sheath, is connected to the Anahata and Vishuddhi-chakras, which manifest in air and ether. The Ajna-chakra represents the third sheath, Manomaya, the emotional sheath, and Vijnanamaya, the intelligence sheath. Finally, the Anandamaya kosa, or happiness body, is connected to pure consciousness, which is housed in the Sahasrara-chakra.

Awareness and meditation (jnanadhyanaprakasah) expose these internal chakras, which mark the stages of the Kundalini Shakti's spiritual journey. They embody the seven ascension planes and provide the internal structure by which the adorer works out his universe unification. The subtle body scheme also acts as a framework for reciprocal correspondences between the body universes' internal layers and the cosmos' exterior planes.


In the Subtle Body, the Path and Goal of Cosmic Consciousness



Internal waystation markers and mirrored yogic mark symbolically unique journey phases as subtle-channels in the to evolution wholeness and lotus of consciousness. The body currents of crucial breath serve as the vehicle for the yogic journey. They quickly pass through the Ida, Pingala, and Sushumna delicate pathways of the body universe to join with Shiva at the crown of the head.

These psychic sources have been likened to the Ganga, Yamuna, and Sarasvati rivers. And their meeting (triveni) in Prayag, Uttar Pradesh, is symbolically depicted in the Ajna Chakra, in the center between the eye brows, to signify that the worshipper's delicate body contains the greatest holy center. The Ajna Chakra is where certain yoga schools start the meditative path. They conclude that the adept must purify his cognitions and the dross of the dualising mind at the confluence of the three channels before beginning the awakening of the energy. It is the confluence of the three holy rivers, symbolically, and it is here that the original purification takes place before the journey.

In the same way as a pilgrim is guided by the holy scenery, an inward psychic path is guided by the psychic centers symbolized by the lotuses.

The Kundalini Shakti ascends like a blazing snake on her way, bursting through vortices and untying psychic blockages that lie in the direction of the Sushumna, the subtle body's central axis. Ascension (aroha) and regression (pranayama) are the two distinct stages of the yogic path (avaroha).

"She shines brightly in her ascent; she looks like nectar in her descent," the Devigita (Chapt 10.3) says. First and foremost, the yogi, when roused by contemplative methods, leads the cosmic force.

In the shape of a tapering blaze of light, this force rests in the breath alongside the true self (jivatma). It is brought to the root-centre at the base of the spine by the Yogi. The inner quest then continues. The five gross elements of earth, water, fire, air, and ether, as well as their respective cognition organs, are found in the five psychic centers, starting with Muladhara (=earth element), Svadhisthana (=water element), Manipura (=fire element), Anahata (=air element), and Vishuddhi (=ether element). Symbols of god and action.

The sense of smell and the theory of smell (tanmatra) are related to the earth factor at the base of the spine, as well as the feet as the motion organ. Similarly, other chakras have specific associations.

The Kundalini Shakti ascends like a blazing snake on her way, bursting through vortices and untying psychic blockages that lie in the direction of the Sushumna, the subtle body's central axis. Ascension (aroha) and regression (pranayama) are the two distinct stages of the yogic path (avaroha).

"She shines brightly in her ascent; she looks like nectar in her descent," the Devigita (Chapt 10.3) says. First and foremost, the yogi, when roused by contemplative methods, leads the cosmic force.

In the shape of a tapering blaze of light, this force rests in the breath alongside the true self (jivatma). It is brought to the root-centre at the base of the spine by the Yogi. The inner quest then continues. The five gross elements of earth, water, fire, air, and ether, as well as their respective cognition organs, are found in the five psychic centres, starting with Muladhara (=earth element), Svadhisthana (=water element), Manipura (=fire element), Anahata (=air element), and Vishuddhi (=ether element). Symbols of god and action.

The sense of smell and the theory of smell (tanmatra) are related to the earth factor at the base of the spine, as well as the feet as the motion organ. Other chakras, too, have specific associations with elements and celestial categories (see figure 1.) They make up the twenty-five categories of formation when taken together (tattvasrishti).

The celestial energy's primary goal in the body is to remove and consume (layakrama) all five elements, their properties, and the associated consciousness and action organs at each psychic base.

The method of dissolving these elements into pure celestial awareness starts with each of the five elements consuming and dissolving into the next in their respective psychic centres, together with their mantras, deity reflection, and animal icons. Thus, at the Muladhara Chakra, the earth-element is incorporated into the subtle concept of scent (gandha-tanmatra), contemplating the diety with his animal symbol. The world is melted into water in the next step when meditating on Vishnu and his consort; the subtle concept of scent can be transformed into taste. The true self (jivatma), Kundalini Shakti, and the water aspect should then flow into the navel center's fire field. The yogi should think of Rudra and his Shakti, as well as the lustrous sense of vision, and absorb all of this, as well as the principle of taste (rasa-tattva), into the principle of sight/form (rupa-tattva). The yogi can then move on into the area of air at the centre of the throat. He meditates here on Isha, the air divinity and his Shakti, and absorbs the principle of seeing into the principle of touch (sparsha). And, while discussing Shiva and his consort, he meditates on the area of ether, where he absorbs the previous principle of touch into the principle of expression (vak) and the sense of hearing. The theory of expression (shabda-tattva) is then absorbed into egosense (ahamkara), egosense into mind (mahat-tattva), and mind into subtle Prakriti at the Ajna Chakra. And Prakriti into the ultimate bindu, which represents the Shiva philosophy, residing in Shiva's abode, the thousand-petalled lotus. 10

Spiritual enlightenment is commonly thought of as a journey from the gross to the subtle, but this movement is just half of the journey's total cycle. The descent of the subtle knowledge of cosmic consciousness is the other part of the inner path. The nectarine bliss of harmony at the Shivasthana, in the highest chakra, is visualised as a spray of nectar flowing down to the lower chakras from the cold rays of the moon of consciousness (citcandrika). The cyclic transition from the essence of consciousness to the mind and intellect, to the sensory organs, the earth aspect, and finally to the outside world of the senses comes to an end here.

The twin poles through which the whole period of involution and evolution of celestial energy takes place are the earth sphere, the lowest concept in the order of creation and the highest pinnacle of cosmic consciousness. The climb is called samhara-krama, and it is the first half of the path to completeness.

The Kundalini Shakti is taken back to its original resting ground at the base of the spine on the reverse journey. In the course of her descent, the current divine body is recreated.

With ambrosial nectar extracted from Shiva and Shakti's union, the energy now reverses her movement and empowers the vortices that lie in her way. This energy must be returned in the same way that she was directed upwards. She returns with a trickle of nectar that she sprinkles on each of the chakras. In other words, she infuses and inundates each psychic vortex with rasa, bursting with Shiva and Shakti's ultimate bliss of unification of consciousness. This union resurrects them and sets the stage for the flood of nectar that results from their joy. The Kundalini Shakti is referred to as the "universal vessel bearing the stream of celestial nectar (brahmandabhanda)" in this act.

In strictly psychic terminology, the journey can be translated as the unfolding of consciousness from its incipient state to the outpetalling of the soul flower. C.J. Jung has beautifully represented a visual philosophy of consciousness through the animal symbols of the psychic vortices through his long years of study into the mechanisms of the psyche. These are sometimes defined as "vehicles of consciousness."



Symbols of Animals



The fundamental elephant force that drives our atus facilitates the reconstruction of root consciousness, our chakra, aware of the Muladhara, which represents the cosmos. The earth aspect represents the earth's sustaining powers.

Kundalini energy ascends to the plane of Svadhisthana Chakra, where it meets the Makara, or Leviathan, propelled by the energy of the root support. If the elephant is the driving force, the Leviathan is the "engine that keeps you alive in the conscious world," according to Jung.

Waters, too, are essential for life to exist. Yet, as Jung points out, there is a power it obstructs that for what it is: "the greatest blessing in the waking world is the greatest curse in the unconscious." As a result, the Makara is optimistic, almost like a "dragon that devours." The aquatic energy of Makara turns into a Ram, the holy beast of Agni, or God of fire, in the next chakra, the Manipura Chakra. Ram is associated with Mars, the fiery world, which "represents impulses, impulsiveness, rashness, aggression, and all such things." It symbolises the ultimate act of love. To become mindful of one's passion on a subconscious basis is to seek its sublimation. The robust Ram is replaced in the next Anahata Chakra by a light-footed gazelle, which is also a sacrificial cow. The gazelle is portrayed as a majestic animal that is elusive, quick on its feet, light as air, and "gravity defying," rising high and resembling an eagle. From the Manipura to the Anahata, one experiences "the crossing over" to the sphere of self-recognition, a sign of "lightness of mind and emotion," the ego on its ascent. Here, one travels onto a plane where one recognises one's cosmic ability, leaving behind the mundane social and egoistic personality. This crossing over is very difficult to accept because it entails giving up one's self to the "consciousness that is at the limit." The elephant's symbol reappears in the Vishuddhi Chakra as the milky white Airavata, Indra's bearer. According to Jung, the elephant undergoes a transition, which initially took us closer to our psychic unfoldment. The elephant's blackness has transubstantiated into the purity of white, and the element earth has become ether, the psyche's explosive material. There is no animal sign at the Ajna Chakra. Instead, the chakra's corolla resembles a "winged seed," a full blinding white light perfectly aware of its celestial dimensions. The Sahasrara Chakra, the final summit, is an etheric void that is symbolless since it is "one" with cosmic consciousness.


When the channel awakens and harmonises, she pierces the twin forces. Sheasunders purifies and empowers the six Kundalini chakras by increasing the knots chakras, sharpening and empowering them with divine strength. When the Kundalini cleanses the Muladhara-chakra, which is aligned with the earth philosophy and springs from the delicate nature of smell, the aspirant is able to taste divine fragrances that are not available in everyday life. The Kundalini expands and saturates the entire body in the form of ultra-subtle pranic energy as the related centres awaken. The dreaming mind is fully overtaken by a vibratory stirring. Involuntary body motions, such as arm and leg trembling, may occur, and one may recoil into a waking state of trance sleep (yoganidra) or dive into a state of divine whirling ghurni, or be overcome by a torrent of compassion. One may adopt a variety of postures and movements on the spur of the moment (mudras and asanas). The unfolding of Kundalini Shakti is marked by many lakshanas13. Someone can be moved to write beautiful poems, sing devotional songs, or gain random awareness of some thing, person, or place. In this state, the adept loses awareness of his detachment from the celestial body, which is his own reflection, and breaks his earthly bonds in an instant.

The false sense of identification with the body vanishes and the aspirant is free of dualising thinking until the two discordant currents of the lunar (Ida) and solar (Pingala) channels become firmly harmonised in the median channel, Sushumna. He then reaches a state of samadhi, or undifferentiated immersion, on his own. The condition is a striking characteristic of the Shaiva and Shakta traditions.



Awakened Kundalini 


When the channel awakens and harmonises, she pierces the twin forces. She asunders purifies the six Kundalini chakras, increasing the knots chakras, across and the median. She sharpens and instils supernatural influence in them. When the Kundalini cleanses the Muladhara-chakra, which is aligned with the earth philosophy and springs from the delicate nature of smell, the aspirant is able to taste divine fragrances that are not available in everyday life. The Kundalini expands and saturates the entire body in the form of ultra-subtle pranic energy as the related centres awaken. The dreaming mind is fully overtaken by a vibratory stirring. Involuntary body motions, such as arm and leg trembling, may occur, and one may recoil into a waking state of trance sleep (yoganidra) or dive into a state of divine whirling ghurni, or be overcome by a torrent of compassion. One may adopt a variety of postures and movements on the spur of the moment (mudras and asanas). The unfolding of Kundalini Shakti is marked by many lakshanas13. Someone can be moved to write beautiful poems, sing devotional songs, or gain random awareness of some thing, person, or place. In this state, the adept loses awareness of his detachment from the celestial body, which is his own reflection, and breaks his earthly bonds in an instant.

The false sense of identification with the body vanishes and the aspirant is free of dualizing thinking until the two discordant currents of the lunar (Ida) and solar (Pingala) channels become firmly harmonised in the median channel, Sushumna. He then enters a state of samadhi, or undifferentiated absorption, on his own. The state of samadhi is viewed as a state of active consciousness, conscious and absolute, in which the immanent and transcendent are woven into a continuous spectrum in the Shaiva and Shakta traditions.

The yogi is supposed to undergo both internal and external extension of consciousness. In the ascending and descent of the Kundalini Shakti, he internalizes the world in the subtle body in the first step. His beatific vision of oneness openly manifests in the external universe, mediated by the senses, in the next phase. Unmilana samadhi, or feeling the joy of consciousness with open eyes14, is the term for this. The blissful and holy body is where Shiva and Shakti's artistic union is felt. The planet is not negated or abolished; rather, every atom of the universe is infused with the all-pervasive force of blissful consciousness. The cosmic play of Kundalini Shakti is maintained by the exteriorization of the referential universe into harmony and the exteriorization of bliss into the outer world.



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5. The Shiva Samhita. Trans., S. Chandra Vasu. Allahabad: Oriental Books Reprin

Corporation, 1975 (reprint), Chap. II ff.

6. Siva Sutras: The Yoga of Supreme Identity. Trans with Notes, Jaidev Singh. Delh

Motilal Banarasidass Publishers, 2000, sutra 14, p.56-57.

7. Silburu, Lilian. Kundalini: The Energy of the Depths. Albany: State University o

New York, 1988, pp. 3,161.

8. There are different models of the subtle body schema. For the model of the

body cosmos with thirteen psychic centres see: Khanna Madhu, The Subtle Body—

A Tantric Scroll, with translation, commentary and notes, Ahmedabad: Calico

Museum, 2004.

9. Khanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity. London: Thames

and Hudson, 1997 (reprint), pp.121-122.

10. Sritattvacintamani, Chap. VI, 53-54, pp. 224-227. The Serpent Power, pp. 446-47

Op. cit.

11. Sritattvacintamani Chap. VI, 54, p.226. Op.cit

12. Jung, C.G., Psychological Commentary on Kundalini Yoga, Lectures One, Two,

Three and Four, 1932 (from the Notes of Mary Foote), published in Spring, New

York, 1975-76.

13. Nigamananda, Tantrikaguru (in Hindi). Halisar: Assam Bangiya Sarasvata Matha,

1988, pp.206.ff, see also Mookerjee, Ajit. Kundalini The Arousal of the Inner En

ergy. London: Thames and Hudson, 1982, p.71 ff, has documented the process

and effects of the Kundalini experience.

14. Pratyabhijnahrdayam, The Secret of Self-Recognition. Text with English transla

tion and notes by Jaidev Singh. Delhi: Motilal Banarasidass, 1963, p 103 ff; c.f.,

Siva Sutras, sutra 45, pp 231-232. Op.cit.


What is Tantra's background?



There hasn't been a detailed history of Tantra written. The methods' origins can be traced back to prehistoric Shamanism. According to recorded history, the earliest Tantras were most likely Buddhist and originated in India, according to historians. However, Buddhism gradually disappeared from India for a variety of causes, the most significant of which was the Islamic conquest of India, which destroyed most of the Tantric history as well as hundreds upon thousands of manuscripts. 

When the Islamic empire's influence in India receded, ancient Hinduism, not Buddhism, resurfaced. Buddhism mostly vanished from the region where Buddha lived, going to China and later Japan. Tantric practices and philosophy continued to exist after this, but they were kept hidden due to their disturbing nature. 

You can image how startled the Islamic invaders were when they learnt about the activities that were taking place, because a Moslem is the only person who is more concerned about sex than a Jew or a Christian. As a result, what was once a well-known cult in India has become obscure and esoteric. And it is for this reason that the Hindu Tantras are so valuable. Because they were not susceptible to public opinion, they could be more forthright. 

However, due to the devastating impacts of history, the Hindu Tantras are likewise exceedingly muddled. To clear up some of the ambiguity, we went to Tibet's Buddhist Tantras, where the core purity of the original concept has been maintained to a large extent. The ideas about sex and morality are the lone exception. After initial encounter with India, Tibet's governing authorities determined that Tantric Buddhism would be the state religion at a reasonably early stage in their history. They invested all of their intellectual and financial resources in the establishment of institutions and libraries. It retained a tremendous esoteric influence for years, perhaps centuries, with authoritative people, customs, and even families engaged. 

Only a small percentage of the literature has ever been translated into English, so it is even richer than we may think. This offers the foundation for a fully fledged tradition and practice. This, along with the fact that hospitals in the East have no trouble dealing with Kundalini phenomena, gives the practitioner a bit of a safety net. 

Since the 7th century, Tibet has been governed by Tantra. It was the focus of whole colleges, which, like any huge enterprise, had means of dealing with people of varying talents—lay talent, high talent, and genius. 

And, as with any hierarchy, those at the top were more or less isolated from the rest of the group. For the purposes of this book, we agree with the Buddhists that most, if not all, of our ideas of the self-the idea of a soul, or as the Hindus would put it, "knowledge" of the Universe-are delusions, a handy construct for the control of the people. 



You may also want to read more about Tantra Yoga here.





Tantra Spirituality - Divinization Of The Tantric Body



The Body's Divinization As A Root Metaphor In Tantra


Both representation and lived experience are needed to comprehend the body in tantra. 

It serves as a model for the hierarchical cosmos and methods of mapping the self on the one hand, and as a means of experiencing a world organized by literature and tradition on the other. 



The body's divinization is a key element of tantric civilization in both depiction and experience. 


  • This divinization of the body is a process in which the body is supposed to transform into the text and works on many levels. 
  • At the level of individual practice, the practitioner's body becomes divine via text-specific ritual building (as I demonstrate with particular examples). 
    • The king's body becomes divine in the political world via ceremonial building, which is similar to the divinization of the god in the temple. 
    • The deity's body is represented by the temple, which is the counterpart of the palace. 
    • The monarch is to the body politic and palace as the god is to the temple, which itself reflects divinity and universe. 
    • The body becomes divine in possession at a popular, typically low-caste, level (avesa). 


Indeed, ownership is the unifying theme of the tantric body, and that it is connected to language, particularly performative speech. 


However, the word 'possession' has negative connotations in English, and we could argue that divinization is a more appropriate term to describe a process that happens at many cultural levels, with varying functions. 


The divinization of the body is a necessary ritual step in the existential realization of that truth for the practitioner seeking liberation. 

    • For the king, the divinization of the body is political empowerment by the deity and the legitimization of his regime. 
    • Divinization enlivens the temple and its deities.
    • Divinization enlivens the low-caste. 
    • Divinization is possession, which can be an empowerment and bestowing. 



The conflict between 'institutionalized Tantra' and 'transgressive Tantra' (roughly corresponding to priestly and shamanic forms) complicates these divination procedures. 


  • Much of the material in the Bhairava and Tantras of the Southern transmission has focused on those texts that exceed the orthodox revelation of the Veda and whose practices violate orthodox dharma, especially in the emphasis on sexuality in worship and the brutality of its deities. 
  • However, institutionalized Tantra soon incorporates this violence and sensuality, especially where political power is involved. 
  • Tantrism does become orthodox as a result of governmental sponsorship as well as Brahmanical absorption. 
  • Sacred violence and sexuality become cultural motifs expressed in literature and art, and included in high tantric ritual, as a result of institutionalization. 
  • The temple is very significant in this area. 
    • Many Tantras, particularly the Saiva Siddhanta Tantras and Upagamas, include extensive sections on temple construction, icon placement, and temple worship. 
    • There are other writings dedicated particularly to tantric temple building, such as the MayamataTM, Diptagama 11 and Silpaprakdsa 11; and certain Tantras, such as the Ajitagama and Rauravottaragama, contain substantial portions dedicated to temple construction and icon placement. 
    • These writings detailed various temple designs and prescribed which deities should be put, including which deities should be placed on the temple façade (din murti). 



As a result, we seek to expand the boundaries by looking at the body's role as the internalization of text in terms of polity, temple art, and popular religion, especially ownership. 


  • I want to use two interconnected lines of reasoning to demonstrate that when tantric rituals are injected into the pre-existing framework of monarchy, the king becomes the tantric Brahman's counterpart, and that this must be understood in terms of the tantric revelation model of text internalization. 
  • The monarch is subjected to the process of bodily divinization. 
  • The importance of the body as an indicator of tradition-specific subjectivity, as well as the priority of revelation and its internalization in any understanding of tantric civilization, must be drawn from this. 
  • Clearly, macro-cultural forces such as economic constraints, trade, and caste play a role in the formation "imperial formation" in the medieval period, but what's important here is that sovereignty is mediated through revelation, via the internalization and en-textualisation structure. 


The fundamental tantric paradigm at the foundation of tantric civilization, the internalization of revelation, the body being deified via the mediation of literature and tradition, may be seen in the three realms of polity, temple sculpture, and possession.


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Hinduism - ABHINAVAGUPTA





(late tenth century) Abhinavagupta was a major thinker in Kashmiri Saivism, and the son of scholar Narasimhagupta, who was his first tutor.


Abhinavagupta wrote forty-one works, commentaries and independent treatises, on the three main branches of Kashmiri Saivism: Krama, Pratyabhijna, and Trika, as well as aesthetics, poetics, and language theory, becoming the most prominent and influential teacher in Abhinavagupta was the one who systematized the Trika doctrine based on a number of older and often obscure texts, most notably in his masterpiece, the Tantra loka (Light on the Tantras), a massive work in thirty-seven ahnika ('day-times,' i.e. chapters) that takes up twelve volumes in the Kashmir Series of Texts and Studies (1918–38) with Jayaratha's commentary.



The Tantra loka was summarized by its author in the Tantrasara (Essence of the Tantras), a widely read book that combines yoga, devotion to the Lord, and nondualism (advaita) in such a manner that it is applicable to a variety of systems.


The Patra trimsika Vivarana is a lengthy commentary on the Tantra Para trimsika's thirty-six pithy stanzas, which elaborates on all elements of Word/speech, whether liturgical, cosmogonic, psychological, epistemological, or metaphysical.

The Ma lin vijaya Varttika and the Isvara pratyabhijn a Vimarsin on Utpala deva's Pratyabhijn a Karika, both major works in the tradition, are two more commentaries worth noting.



All of these writings are significant, and Abhinavgupta's impact beyond not just his own school but also Tamil Nadu, where he was even regarded as an incarnation of Siva.


Not just in the sphere of poetics, with his focus on the primacy of suggestion, but also in the performing arts, particularly theatre, dance, and music, his writings on aesthetics were to be as authoritative and of enduring value.


Kiran Atma


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Be sure to check out my writings on religion here.



See also: 


Advaita; Dance; Drama; Kashmiri Saivism; Music; Poetry; Siva; Tantras; Tantrism; Yoga



Is it troubling that Tantrism rejects religion's authority while dealing with Magick, Supernatural Beings, and Gods?


The underlying issue is straightforward. For the sake of the sake of the sake of the sake of the sake of the sake of the sake of the sake of Yes, there is "worship" and the usage of Gods. It's important to note that there is no universal definition of what it means to be a God. Of course, this would be considered blasphemy by the Buddhists. 

The original Buddha is thought to have been a devout atheist. (This is not to be confused with a Western atheist, who believes in nothing.) Buddhists are unafraid of ghosts and devils, whom they regard as having the same type of life as humans. When it comes to gods and universal retribution, however, the punishment is brought on by confusion and the inability to control one's intellect and its interaction with the cosmos. 

During the higher degrees of Hindu initiation, the individual aspirant gradually sheds the conditioning instilled in him by his parents and caste culture. This is, by the way, where the phrase originates from "It was from being "out-of-caste," not from being "cast out," that the term "outcast" was coined. Outcastes are people who no longer feel bound by the commitments they were told they had as a Brahmin, Warrior, or Untouchable. Knowing that these "obligations" were "arbitrary," or things he was merely stuck with, he started to deconstruct them before rebuilding himself. Of course, this makes him incredibly unpopular in social situations, which is exactly what many initiates aim for. When a result, many of Bengali Tantra's higher initiates—particularly as their mental, psychological, and physical strength grows—become figures of tremendous dread to others. There have been a few instances in which European conceptions of evil have been developed in the East as a method of spiritual growth. 

This was done, in particular, with the "Thugs,' who have become well-known in European folklore and whose name has entered our lexicon. The "Thugs" were Kali devotees who felt that murdering at random was a way of appeasing the goddess. They felt that by doing so, they were liberating themselves from the cycle of Karma. This strange idea perplexes many who conceive of Karma as a moral system. 

In practice, the criminal factions were getting so tired with acts of violence and crime that they were able to let go of their commitment to retribution. Serial killers, psychopaths, and high-ranking political people are what they would be today in the West. They were not punished if they did not feel guilty. Karma was a mental process for them, and it was mostly brought on by themselves. Unlike Buddhists, their treatment for it was to cause as much harm as possible until they were tired with it and no longer emotionally touched by it. They stopped at that point. 

This is extremely similar to many hypnosis-assisted behavior modification procedures "The 'unwanted' conduct is repeated until the patient is fed up with it and with himself. We have no notion how much spiritual illumination this resulted in, and we have no desire to conjecture. As far as we know, the "Thugs" have been wiped off by the British Army for at least two centuries. This was a centuries-old cult that claimed to be a legitimate Tantric group, according to some. 

In the Hindu Tantras, the topic of good and evil, as well as the topic of Black and White Magick, becomes highly perplexing. The Buddhist Tantras do not follow the same pattern to the same extent. In many Bengali literature, there is a shift from religious devotion to mantra recitation from the first portion of the book to the concluding chapter. Depending on the mantra or your overall attitude regarding it, this may be viewed as either spells or hypnotic tactics. At the end of the books, violent magical methods are taught, which may be designed to damage someone seen as an adversary or a hindrance. 

This is especially true in the Kulanarva Tantra, which we have found to be the easiest of the Hindu Tantras to read and comprehend. Tantric and devotional activities to Shiva and Parvati are included near the opening of the book. They get more sophisticated toward the middle of the book, and they deal with physical activities, dietary practices, and exercises to help the Tantric adept. What you get at the conclusion of the book is a full-fledged text of witchcraft "and directions for destroying your opponent by constructing a doll of them and burning it in a cremation ground with accompanying spells. Is it really as sweet and light as you've been told? As a result, from a Tantric perspective, the more accomplished adept is the more dangerous and wild human being. This is in stark contrast to the American/European viewpoint, which continues to employ the New Testament imago of Jesus as the paradigm of the ideal person (maybe unconsciously). 

Of course, we're referring about the mythological Jesus, who is a non-emotional or mono-emotional person who is incapable of violent reactions, is nice to everybody, and enjoys dogs and little children. This is one of the most troubling parts of Tantra that must be addressed, and which the person must address inside himself. He'll have to re-examine and re-judge what he thinks one by one, little by little. This might be a lot more tough than you realize. Because our beliefs have nothing to do with what our lives have taught us.



You may also want to read more about Tantra Yoga here.





Tantra - Tantric Civilization Of India





Tantric Civilization is a term used to describe a society that is Tantric texts and ideas became increasingly influential from the early common era through their expansion in the tenth, eleventh, and twelfth centuries, and while these traditions were largely attenuated due to Muslim polities in South Asia, their influence was felt well into the nineteenth century and later modernity.


  • We might even talk of a 'tantric civilization' blooming throughout the medieval era, prior to the establishment of the Delhi Sultanate's rule, and continuing thereafter in the South and Nepal.
  • While the notion of civilization originated with the formation of historical awareness in the West, it is a word that can be usefully applied elsewhere, and we may use it simply as a shorthand for macro-cultural forces at work.
  • While the focus is on the micro rather than the macro level of culture, when considering texts and their expression in practice, we must consider the broader historical contexts in which these texts and practices arose, as well as propose ways in which the micro-structure of tantric revelation internalization articulates with broader social and political forces.





We can consider 'civilization' to be a broader concept than 'society,' in that a civilization may contain multiple social systems and, unlike a social system, is not teleological: 


  • A civilization is not functional in the way that a society is in directly maintaining the specificity of power relations such as kinship and family dynamics.
  • A civilization, unlike 'culture,' may include a polity or structural politics that articulates with culture and social structure and is physically situated across a specific geographic region.
  • In earlier literature, there are Sanskrit equivalents for the word 'civilization,' such as Aryavarta, the homeland of the Aryans, a region to the north of the Vindhya mountains, which is contrasted to the country of 'barbarians,' mleccha) outside of this.
  • Aryavarta is the realm of karmabhumi (ritual activity), where liberation is attainable and dharma is upheld.
  • There are other words for 'civilization' that imply refinement, politeness, and sophistication, such as sabhya, which means 'to be at court' or polished and courteous, and suslla, which means 'cultured.' 
  • 'Tantric civilization' does not have a literal translation, but it does communicate the essential notion that tantric traditions have historical depth, textual semantic richness, and ideals represented in art and politics.


The Tantras and their traditions are concerned not only with individual practice leading to personal objectives of power and/or liberation, but also with larger cultural and political developments, especially temple construction and, closely linked to this, monarch legitimization.



Tantric civilization arose within the 'Sanskrit cosmopolis,' a transcultural formation centered on Sanskrit as a written, literary language of culture articulated in 'literature' (kavya) and the 'praise poem' (prasasti) found particularly in inscriptions issued from the courts of kings.


  • Imperial forms adopted into the idea that a righteous monarch is one who encourages proper language (sadhusabda) , which helped legitimize their power, but it cannot be reduced to this.
  • However, although there was the growth of vernacular languages as the preferred medium for expressing identity and ethnicity from approximately 1000 to 1500 CE, there was also the formation of a Sanskrit cosmopolis across South and Southeast Asia throughout the early years of the common period.
  • These deliberately defined themselves in reference to the Sanskritic model; one has done it in regard to Kannada, while the other has done so in connection to Malayalam literature development.
  • The development of the Tantras must be understood within this cultural-linguistic backdrop, especially given that they were written in Sanskrit at a period when regional vernaculars were forming.



This Sanskrit is not polished and highly literate in many texts, a characteristic referred to as 'divine' (aim), implying that the authors and redactors of these texts were not entirely at ease in this environment but saw it as necessary to situate these texts and traditions within the larger, 'high' literary culture of the Sanskrit cosmopolis.


  • While the great edifice of Sanskrit literature and traditions cannot be reduced to a means of articulating and legitimizing political authority in medieval India, it did express and legitimize a kingship ideology that sees polity as the expression of divine power, with that power being expressed in the construction of temples. This structure is influenced by the Tantras.
  • Despite the fact that legitimizing monarchs is not their primary purpose, they have come to be utilized in this manner.
  • The tantric writings are part of the Sanskrit cosmopolis, and as such, they must be considered alongside literature that reflects ideals contained in the 'goals of life' (purusartha), on the one hand, and the development of vernaculars, on the other.



Tantrism did have an effect on popular devotionalism (bhakti), particularly in its sexual, Vaisnava forms, and tantric civilization is seen at the village level, where tantric deities, particularly fierce goddesses and guardians, become essential for the community's existence.


Tantra is essential to understanding India's medieval cultural, religious, and political history.


  • Tantra has been the primary religious paradigm of the vast majority of the people of the Indian subcontinent for over a millennium.
  • It is against this backdrop that Indian religious civilization has developed. 
  • The body, or more particularly the divinization of the body, which is its en-textualization, is probably the core metaphor of this civilization.




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Hinduism - Who Is The Mother Goddess Kali?


 ("black") The Mother Goddess in an incomprehensibly ferocious and mighty heavenly aspect.

In its most frightening forms, Kali is the divine's horrible, uncontrollable power.

Her home is a cremation site, and she is often connected with imagery of blood, death, and devastation.

Her iconography depicts her as having several heads and limbs, as well as a thin, gaunt, and haggard figure with a lolling tongue and blood-smeared lips.

Surprisingly, millions of Kali's bhakta (devotees) refer to her as "mother." Kali's origins are unknown, however she is thought to be an autochthonous ("of the soil") goddess.

Her dark skin, which is linked with low social status, her affinity for living in remote locations, and her worship by Indian aboriginal tribes and individuals on the fringes of society all appear to indicate to her roots as a local deity, maybe of tribal people.

Some early Sanskrit operas, such as Bhavabhuti's Malatimadhava, mention violent deities who accepted blood gifts from their worshippers.

The Thugs were featured prominently in nineteenth-century fiction using the same idea.

The Devimahatmya, the oldest known source for the belief that God is feminine, has one of Kali's earliest descriptions.

The birth of Kali (in her Mahakali form) is described in one of the Devimahatmya events as the Goddess incarnate's fury.

Kali begins the myth by stuffing the demon armies into her mouth and devouring them whole, signifying her all-consuming ability to destroy.

In this book, she also defeats Raktabija, a demon who is granted the blessing that each drop of his blood that falls on the ground would instantaneously change into a clone of himself, making him almost unconquerable.

Kali defeats him by consuming his blood as it is shed till it runs out.

Both of these instances bolster her reputation as a terrifying and powerful goddess, as well as her proclivity for destruction and her links with drugs and acts that are generally deemed defiling.

As Kinsley points out, Kali may also be seen as a symbol for the inevitability of human existence, and that catastrophe and misfortune can strike without warning, despite the best-laid preparations.

Kali worship has taken two courses, one in accord with these gruesome visions and the other in opposition to them.

On the one hand, Kali has long been revered by practitioners of tantra, a hidden, ritual-based religious practice.

Reality, according to the tantras, is created by the interplay of polar opposites, personified by the deities Shiva (awareness) and Shakti ("power").

Shiva is the Ultimate Reality and provides the organizing principle, while Shakti is the energy and dynamism that makes things happen.

As a result, goddesses play a significant part in tantric practice.

Kali stands out among these goddesses, maybe because she is the most extreme expression of feminine power and hence can be perceived as wielding the most power on behalf of her adherents.

The representations of Kali standing over the prostrate Shiva, plainly in a dominating position, indicate her power over all things and Shiva's helplessness without it.

The tantric specialist is seen as a heroic character who obtains strength from the goddess in this faith.

The tantras also emphasize the reconciliation of opposites as a means of eradicating all mental dualism and affirming the ultimate oneness of the world.

Tantric rituals may involve acts utilizing generally banned substances, such as the Panchamakara, or "Five Forbidden Things," in order to underline the provisional nature of all purity and impurity judgements (ashaucha).

Kali is the ultimate tantric goddess since her iconography and story include activities that are generally considered unclean, such as consuming blood and accepting animal sacrifices, residing in a crematory, and dressing herself in severed limbs.

The adoration of Kali as a mother is another popular picture.

This image is dominant in the Bengal area, where it has grown well-established over the last several centuries.

Kali's image is based on Indian maternal imagery, which are highly idealized in terms of a mother's dedication to her offspring.

The basic concept is that if a devotee approaches Kali as a meek child willing to bear whatever blows she delivers, she would eventually direct her mighty energies to defend her follower.

The nineteenth-century Bengali celebrities Ramprasad and Ramakrishna are Kali's most renowned worshippers; the former is famed for a poem in which he claims that there are terrible children but never a bad mother.

This conflict between Kali's horrible demeanor and her image as a mother has been maintained by religious adepts such as Ramprasad and Ramakrishna, but it has mostly been lost in common devotion.

Kali is often shown as youthful, lovely, and even benevolent in modern depictions, which seek to sweeten or overlook her horrible qualities.

See David R. Kinsley's The Sword and the Flute (1975) and Hindu Goddesses (1986) for further information about Kali.

 


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