Tantra

Dimeshwar Ram Avadhuta

CONTENT
Introduction *
What is tantra *
Distinctive features of the Tantric way *
Tantric schools and directions *
Three types of people in tantric practice *
Achara - steps of tantric practice *
Deities *
Shakti *
Durga *
Cali *
Dakshinakalik *
Siddhakali *
Guhyakali *
Bhadrakali *
Shmashanakali *
Raksakali or Mahakali *
Shiva *
Vishnu and Lakshmi *
Avatar - incarnations of the Lord *
Unity in diversity *
Aspects of Tantric Practice *
Guru and disciple *
Tantric initiations *
Purascharana *
Mantra *
Puja - tantric worship *
Iantra *
Types of Yoga *
The human body and kundalini-yoga *
Secret rites of the initiated *
Shmashana Sadhana *
Munda Sadhana *
Shawa-sadhana *
Magic rituals *
Panchatattva and the initiatory chakra *
Chakra - a circle of initiates *
Siddhi *
Bibliography *
Notes *
Introduction
There is one Supreme, which is called by different names: God, Allah, Krishna, Shiva,
Mother, Lord, Jehovah, Brahman, Idea, Higher Mind, Higher Reality, etc. - all are names of
the same. Paramesvara (the highest ruler) is one and there is no other. Those who know this
Supreme Reality do not seek anything else. Tantra defines the Absolute as the unity of the
Lord and His energy (ie Brahman = Shiva + Shakti, or Purusha + Prakriti).
In fact. The Absolute is indivisible and devoid of all duality. Therefore, the claim that it
consists of two principles - unmanifested male and female energy - is arbitrary. So there are
such concepts as fire and heat or light of fire, etc., although in reality the heat of fire or the
light of fire are its immutable qualities, its energy and are inseparable from it. There is also
no difference between the Absolute and His energy.
In the Indian tradition, the Supreme is spoken of as sachchidananda (eternity is mind-bliss).
In Tantras this classical definition of the Absolute is revealed as aspects of His Energy, which
are not different from Him: the eternity energy (sat-shakti), the energy of the mind (cit-
shakti) and the energy of bliss (ananda-sakti).
The goal of tantric practice is complete unity with the Absolute. By nature, every individual
soul (jva) is not different from the Absolute (Brahma). It is also unborn, eternal, full of
infinite reason and bliss. However, falling into the material world under the influence of a
great illusion, the soul ceases to realize its unity with the Absolute, loses the true awareness
of its essence, full of bliss, and falls under the law of karma . Performing certain actions,
1

living creature, driven by a variety of wishes in relation to the objects of this world, entangled
in an illusion (maya). It falls into the cycle of births and deaths and. replacing more and more
new bodies, experiencing suffering and pleasure, happiness and unhappiness. From the
moment of its birth, each being is doomed to old age, illness or death. The next birth is also
inevitable ... All this cycle, in reality, is like a dream. Waking from a dream illusion, the soul
returns to its true state and attains liberation from all suffering (moksha). This awakening is
the path (sadhana), which returns to the realization of a higher unity (samarisya).
What is tantra
The word tantra has a wide meaning. The root "tan" means to spread, the root "tra" - to save.
Tantra spreads great knowledge and thereby saves. Tantra also means "truth" or "book",
"treatise". There are other interpretations of this word.
There is an extensive literature known as tantric literature. Tantric works have different
names, usually containing the following words: -Tantra, -Agama, -Yamala, -Samhita.
However, not all works having in their names such words are really tantric in their content.
Belonging to the Tantra class is determined, naturally, not by name, but by the content of the
fundamentals of tantric philosophy and practice, which are set forth in all Tantras, recognized
as authoritative by various tantric schools. There is a number of Tantras whose authority is
controversial. In addition, at the present time, with the penetration of yoga, Hinduism and
tantra into the West, a sufficient number of pseudo-tantras (or pseudo-tantric works) are
written by pseudo-gurus who have no initiation into the tantric succession traditions and
distort the principles of tantra in accordance with their desires. The appearance of such works
is inevitable, and only an acquaintance with the true, traditional tantra and calm
discrimination can dispel doubts.
Most tantras are a recorded dialogue between the Supreme Lord Siva Himself and His eternal
wife, Davy. Those scriptures in which Davy addresses Shiva for clarifying various issues,
like a student to a teacher, are defined as Agama. The same scriptures in which they change
roles are called Nigama. This divine play of Shiva and Parvati gives people knowledge about
the path to liberation and the higher state. In India, there are different kinds of spiritual
scriptures: the Vedas, Upanishads, Puranas, etc. All these writings contain one spiritual seed,
uniting them as the writings of Hinduism. The concept of a single God, karma, liberation and
the attainment of a higher state is common to all Hindu scriptures in general, and to Tantras.
Tantras, however, are immediate guides to action, and they contain many practical methods
for implementation. The content of tantra encompasses the whole spectrum of human life,
without rejecting any aspects of existence. Despite the fact that Tantras have the same
ultimate goal as Vedanta, some tantric methods for achieving this goal seem to be the direct
opposite of the universally recognized norms of the Vedic tradition. Thus vamachara path, or
so-called "left road" prescribed scoring Rite "five entities" (panchatattva or panchamakara).
Indeed, the rite of the "five M" (panchamakara) - this important sacrament which is a
characteristic feature of Tantra. However, it should be understood in the right way. First of
all, each of the "5 elements" must be understood in the inner esoteric sense. Thus, according
to yoga Tantras terminology mamsa (meat flesh) Mats (fish) wise (roasted grain, gesture)
madya (wine) and maithuna (sexual union) constituting panchamakara or "5 M",
symbolically represent internal processes in the body of the yogi, aspiring to the highest goal
of spiritual perfection, which is undoubtedly the attainment of the Absolute. Thus, the term
mamsa (meat flesh) action means known in treatises like yoga khecharimudra or "ingestion"
own language, i.e. - a complex exercise, as a result of which the yogi is affirmed in the
contemplation of the Supreme in the upper center of the head. The term Madya (wine) on the
tantric language of yoga is the nectar of divine intoxication, which the yogi is experiencing as
a result of their spiritual practices. Maithuna (sexual union) means mysterious compound
Kundalini Shakti (energy, located in the lower center of the body) with para-Siva (Absolute
head staying on turntable) in sahasrara (i.e., the highest head center) . Thus, many tantric
2

adepts, following the dictates of their teachers and schools, understand the rite of the "5
elements in the internal sense and practice it only as yoga exercises inside the body.
At the same time, in some tantric schools, "5 M" is prescribed not only as a yogic practice
within the body, but - for the determined part of the followers - these elements are transferred
to the material plane, becoming real meat, fish, etc. However, firstly, most followers even
these schools are only allowed to "commuted" (anukalpa) variant "5 M". (So, instead of meat
and fish, various products of plant origin are used, instead of wine - juice or milk, instead of
sex - worship of Shakti (Goddess)). Secondly, to rite "5 M" of the material in its form without
substitutions (pratyaksa) or partial replacement elements are permitted only sufficiently
advanced adherents who learned kotrolirovat his mind and emotions, firmly established as a
meditation and spiritual life. They practice this ritual with direct sensory elements from time
to time under the guidance of their guru, not just for the sake of delighting the senses, but for
the purpose of further progress towards the ultimate goal of self-knowledge.
Thirdly, the practice of "5 M" rituals with the use of immediate material elements is carried
out by the followers of these schools only for a certain period of time, after which the
practitioner passes to a higher stage of perfection, which eliminates any need for performing
external rites in general and materially "5 M" in particular. While this spirit level (divya), the
practitioner realizes "5 M" in purely yogic sense, as was briefly described above, and, in the
end, having carried out the higher maithuna inside the body, i.e., bringing the Kundalini
energy in the upper head center where it merges with the pair of Shiva (Absolute), reaches
samadhi (the highest state). Such a yogi is not born again; he is free in the lifetime (Jivan-
Mukta), may leave his physical body at will, he possesses all perfections, or psychic powers
(Siddhi). If he remains on earth, it is only out of compassion for the people subject to the
sufferings of this world to teach them the great Tantra leading to eternal liberation.
Anyway, in order to understand the meaning of tantric sadhana (practice) in general and
vamachara in particular, it is necessary to discard all kinds of stereotypes of conditioned
consciousness.
As said Swami Pratyagatmananda:. "Path vamachara (left path) is based on a thorough
knowledge of the recycle stream or nivrtti This recycle stream carries the desire to turn in the
opposite direction the process of creating and maintaining a put attachments and
conventions, in which is enclosed jva or shower as plow or animal ".
The tantric approach to the spiritual path is purely practical. True Tantra is devoid of any
forms of philistine thinking, conventions, or pseudo-morality. Tantra - this sadhana-shastra
(ie writing, intended for the practice). Therefore, in tantra can be contained any methods,
sometimes outwardly completely opposite to each other, but they are all designed to achieve
one goal - the comprehension of the Absolute.
In the Upanishads constantly affirms a formula common to all Advanta Vedanta: "Sarvam
Bramha ECOM" - "All (things) is the Absolute", since in reality there is nothing but Him.
Tantra, being in full accord with advaita Vedanta in philosophy, embodies this highest
principle in practice to the full. There is no pure or unclean, bad or good, the only way is to
realize God in everything and everything in God.
Distinctive features of the Tantric way
Tantric and Vedic traditions, being in constant interaction and even "interpenetration" for
centuries, represent in modern India, in fact, a single whole. In many Indian temples
belonging to the Vedic schools of succession, a tantric type worship is performed , with
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explicit or elements Tantrism. In turn, some tantric traditions prescribe to their followers the
fulfillment of Vedic rituals and rules. A number of scriptures of the Veda and Vedanta
tradition are used as authoritative authors of tantric texts; and, on the contrary, a number of
teachers of the Vedic and Vedantic tradition recognize the authority of certain Tantras. Sri
Sankaracharya (VIII-IX c. AD), the great preacher of Vedanta, who revived the Sannyasi
order (ascetics who accepted renunciation) in India, wrote not only a mass of Vedantic works
and commentaries on the Upanishads, Bhagavad-gita and other scriptures, but also and
several tantric texts . The content of various works, comments and hymns of this great
4

religious teacher makes it possible to comprehend the Vedic and Tantric branches in a
harmonious unity, for it becomes evident that there are no contradictions in the philosophy
and worldview of these two systems leading to the same goal.
But still, speaking of Tantra as an original and self-sufficient for the purpose of realizing the
system, it is necessary to distinguish those characteristic features that distinguish it from any
other religious system.
First of all, I must say that Tantra is the science of transformation, but not suppression or
negation. The general spirit of Tantra is clearly positive, based on the positive experience of
meditation and spiritual exercises, and not on the awareness of the "sinfulness of everything",
its own "sinfulness" or "insignificance", etc. In the words of Sri Ramakrishna: "The man who
follows the day and night:" I am a sinner, I am a sinner "- it becomes really a sinner." "If you
are bitten by a snake and you will say with firmness:" In me no poison, "you will be healed
the same way he who asserts with strong conviction." I'm not related, I am free "- is free."
Further, Tantra is a practical way of realization, distinguished by deep esoteric knowledge
about the human body, about nature, cosmos and all kinds of forces acting in them.
Therefore, it is in Tantra most carefully and fully developed and effectively applied aspects
such as the spiritual practice of Kundalini Yoga Bija Mantras, yantras (symbolic diagram),
mudras, Niassa, antaryaga (inner worship or contemplation) etc. 5
Tantra differs from external forms of worship or moral and religious codes, behavior
common among broad strata of people, with its deepened mysticism. In all true tantric
exercises, rituals or rituals, the emphasis is on meditation, on comprehending inner unity, but
not on external ritual actions. Tantric meditation involves identifying yourself with the object
of meditation (that is, with the Absolute in one form or another, or without any form).
According to the Tantras, a person who does not realize himself as the Divine can not truly
worship the Divine. Such a statement may seem "strange" only at first glance, but, realizing it
in the true sense, acquire the key to the secret door of self-knowledge. Particularly important
is that the path of Tantra is prescribed as effective and even most effective in our time, in
Kali-yuga - "black" age of spiritual degradation, strife and wars, darkness, ignorance and
6

misery. This was repeatedly mentioned in themselves Tantrah.V Mahanirvana Tantra Lord
Shiva says, "Truly, truly, and once again what I have said is true: in the Shruti, Smriti,
Puranas and other scriptures prescribed me before, said that without the path Agama in 7

Kali-yuga there is no way; it is according to the rules indicated in the Agamas that the
Deities and Kali-yuga should be honored . 8

In past times, in the past yugas - people were able to follow the spiritual principles and
prescriptions set forth in the Vedas, to lead a clean lifestyle, in direct contact with nature and
the Supreme. However, in our time, when the vast majority of people do not have knowledge
of the Higher, does not have spiritual education, does not follow the true spiritual
prescriptions, and, bogged down in vanity, work and deeds, forget themselves, their true
Essence - special methods are needed to " break through "this wall of ignorance and
pollution. The methods prescribed for the pious people of the past south, in their unalterable
form, do not work for people born in our time. In the Tantras, the same ideas of the ancient
Scriptures are laid out and taught in such a way that they can be really fulfilled in practice,
and thus the ultimate goal of all the Scriptures is not transcendental and utopian, but
realistically achievable. In addition, the characteristic features of the present period of time is
the "confusion of all castes," the weakening of the importance of family, tribal and national
foundations, the widespread movement of people around the planet, extensive information,
all kinds of exchanges between cultures, etc. etc.
Therefore, Tantra as a practical way of realization, free, in contrast to the Vedic and a number
of other ancient systems, from caste or any other social framework, is most suitable for our
time.
It is quite clear that we are not talking about universal simultaneous salvation. If we take each
individual generation of people, Tantra has always been and remains the way for relatively
few. However, in each generation there are those who are already ready to enter the tantric
path of realization. Having passed this path in accordance with their individual characteristics
- slowly or quickly enough - they find salvation. Thus, for centuries Tantra is a powerful
liner, carrying its passengers to the shore where there is no suffering.
The difference between Agama as a religious and philosophical system designed to improve
9

and save people through the practical implementation of knowledge lies in the fact that it is
not caused by any social restrictions. Tantric tradition is inherently extra-social, and, even
better, super-social, as it stands above the rules and limitations of any social system.
True Tantra is free from utopian ideas of building an ideal society , philanthropy, business
10

enterprises, as well as - devoid of hierarchy officials, etc.eleven

People from any caste, or even vnekastovy can get tantric initiation and become a member of
the Tantric community. Inside this community laws tantric initiations and spiritual practice,
but not caste distinctions. So some Tantric Schools completely reject the caste system, and
belonging to a particular caste of their constituent members do not play any role for the
subsequent practice. In other areas belonging to a particular caste can affect certain features
of human practice, however, in no way it is not the determining factor of spiritual progress. In
the secret rite of passage can participate as fully equal, people of any origin, if they have
received an appropriate dedication of the teachers.
Those who attain the highest levels of spiritual life and become sannyasis (renounced),
completely discarded his previous social status, no matter what it was burning in the fire of
the cord of his caste, etc. This general rule is valid both for the Vedantic and Tantric for
schools. Such a person is above caste and may later become a teacher for members of all
castes.
This democratic spiritual principle also applies to women. So the woman who received the
dedication to become full members of the Tantric community. Their spiritual practice may be
somewhat different from that which is given to men, but this is due to the peculiarities of the
female nature, but not discrimination. In the history of Tantric schools know a lot of women
saints who have attained Siddhi (perfection) in yogic practice. They honored the followers of
these schools along with the saints - men.
In the tradition Shakta - women occupy the exalted position. The peculiarity of this tradition
12

is associated with the worship of the female nature as the original all-pervading essence from
which everything comes and into which everything eventually returns. Women are the
material embodiment of this energy, ie, in which it is most manifest. Therefore, the true
cycles should be seen in the embodiment of the most females Devi (Goddess) and provide
them with special respect. Abuse or even rude to a woman (as well as to animals female) - is
the most serious sin. Of great importance in a number of sects attached to the rites, known as
the Kumari Puja and Shakti Puja , Ie ritual worship girls or women as boginyam.Takim
manner, it can be seen that the shackles of discrimination based on caste or sex significantly
weakened in some completely severed in other tantric directions.
All of the above features of the Tantric tradition does not mean. Of course, the real practice
of tantra is completely free from any distortion, inconsistencies or improper use of certain
methods. In every religion has followers, who under the guise of spirituality trying to solve
some financial problems. There are always people who, without being really interested in
achieving the ultimate goal, engaged in self-deception, or deceive others. The distortion of
the original religious teachings and practice them in a distorted form among some followers
are inevitable, especially in this age of Kali. It is therefore quite natural that in the tantric
tradition has followers and even sects that distort the true meaning of Tantra, remaining in the
bonds of material perception and conditioning.
However, from a practical point of view, ie, in terms of direct benefits for the people, the
most important is the fact that really exist, operate and spread the true Tantric knowledge and
traditions, the observance of which leads to the ultimate goal of liberation.
Tantric Schools
The tantric tradition is like a green tree. The roots of the tree - this knowledge is given by the
Lord himself, the trunk - is a common spiritual aspiration for the realization of this
knowledge, the tree branches - these are different and schools, various ways seeking to one
and the same light. Some of these branches are gradually drying up; At the same time, there
are new shoots ... This continues the natural process of the transfer and implementation of
knowledge.
Tantric Schools are numerous and, sometimes, to a large extent intertwined with each other.
Basic schools can be identified by the deities, the worship which takes high priority in each
of them. So we can say that there are Hindu tantric school, whose followers worship the
deities of Hinduism; Tantric Buddhist School , whose followers worship the deities of the
13

Buddhist pantheon; Jain Tantric school , as well as Chinese direction . Hindu Tantric
14 15

tradition is divided into 5 main areas, in accordance with the principle of the Supreme Deity
worship which plays a key role in each of them.
Shakta - Shakti or fans; Saiva - or worshipers of Siva; Vaishnav - worship Narayana (Vishnu)
and Lakshmi, or Radha Krishna and; Saura - fans Surya (Sun); and Ganapati - god fans
Ganeshi (slonogolovogo son of Parvati and Shiva).
All of these are the main directions of its many sub-areas, the branches and branches. The
first three destinations (Shakta, Shaiva, Vaishnava) - far superior to the last two (Saura,
Ganapati) of schools and the number of followers.
The most well-known and common school vaishnava Tantra is Pancaratra. Pancaratra (or
Pancaratrika) is so named because it gives the execution of five ( pancha ) goals ( artha ) : 16

Sankhya , yoga , vairagya , tapas , kesava-bhakti , and also because it frees .

17 18 19 20 21 22

In some Agamas Pancaratra recognized sattvika (bright and clean), unlike some other
schools, such as Vaikhaanasa, which is determined in such sources as tamasika (dark).
In addition to various forms of worship of Narayana or Vishnu (such as Krishna, Rama) and
his female incarnation (Laksmi, Radharani, Sita) - in Pancaratra also required to worship
other deities: Shiva, Devi, Ganeshe, Brahman, Mahakala.
Depending on the requirements of various kinds of worship, there are different varieties of
Pancaratra. Most Vaishnava schools require adherence to common rules of Vedic along with
performing tantrncheskih practices and does not allow its followers to perform any rites with
sensual elements, such as wine, sexual intercourse, etc. Panchatattva (5 elements) to
Vaishnav means guru , mantra- , manas- (consciousness) deva (god) and dhyana-
(meditation) tattwa (elements) . 23

However, there are Vaishnava sect, which require quite frankly sensual rites. So Vaishnava
Tantric sect Sahaj gained prominence because of this type of ceremonies. Sahaj are two main
religious path (marga): vidhi-marga, or the path of instruction, obligations and prohibitions,
and raga-marga - the path of spontaneous love, they follow. Such a division is well known in
systems that teach about bhakti (love of God), but Sahaja treats it in a special way. Their
ways quite the opposite of generally accepted norms of behavior or religious morality. Sahaja
considers his guru and his companion like Krishna and Radha. A follower of this trend in his
sadhana (Practice) selects as the companion is not his wife, but another woman. They see
themselves as themselves and Radha Krishna and simulated love games Krishna with gopis
(cowherd-thrush). The followers of this sect not bind themselves performing any functions or
discipline.
Becoming common, sect Sahaja absorbed a considerable part of the followers of Chaitanya , 24

and has contributed to the emergence of the sect known as Vairagi-Vayragini, which to some
extent discredited in the eyes of the followers of the teachings of men.
Once again it should be noted that the number of branches, followers and literature
Pancaratra. prescribing a clean way of life and worship is the most influential school of
Vaishnava-tantra. There are also a number of other schools Vaishnava-Tantric tradition:. Sri
Radha Vallabha, the Bhagavata and other Saiva Tantric tradition has many areas, schools and
followers. Of these, the most famous are the Trick or Pratyabhidzhna Kashmir Lingayyata
25

or Veera Shaiva (preferably the south), Siddhantagama (also primarily in the South).
These schools have a voluminous literature on philosophy and Rita Lamas, a number of
branches, many temples and followers.
Trick or Pratyabhidzhna - Saiva school Kashmir , teaches the Supreme, as Shivatva, ie
26

Paramashiva state (the High Absolute), or equilibrium, also called Yamala, which are in unity
and Shiva Shakti. The aim is to achieve this higher state Paramashiva.
There is an indication that the Trika has two main branches - Spanda and Pratyabhidzhna.
The philosophical sections Trick-Agama is described in detail 36 tattwas or "entities",
27

"elements", "substance", since Shiva tattwa (Absolute) to the elements of nature

In the tradition of Trika states that Saiva Agamas are eternal in nature. They were discovered
munis (sages) Durvasa by Shiva in the form of Shrikantha. Durvasa admonished his three
sons, "the resultant consciousness" Tryambaku, Amardaka Shrikantha and teach eternal
religion of Shiva in its three aspects - abheda bheda and bhedabheda (ie, from the standpoint
of doctrine not discriminating, discriminating and not discriminating discernment).
Of the major writings on which to base this school, you can call: Rudra yyamala,
Malinividzhayya, Svachchhanda and others. 28

Of the numerous comments of followers of the school of these and other Agama - some are
preaching the doctrine of dualism ( Dwight ), others - non-duality ( Advaita ), etc. The
product having the character of pure Advaita metaphysics, considered Shiva Sutra, which was
opened Vasugupta Muni (9th century AD) successors Vasugupta developed the principles
outlined in the Shiva-Sutra and wrote a series of books detailing the philosophy of Kashmir
29

direction.thirty

Tantric Saiva direction, known as Lingayyata or Veera Shaiva, received a strong spread in the
south of India. Veera Shaiva believe that their teaching has its roots in antiquity. According
to legend, in ancient times, the five great prophets were five Ling, or statues, symbols of the
Primordial Shiva, located in five different places in India, and laid the foundations for the
way Lingayyata. In the 12th century BC Karnataka (South India) was a great preacher of
religion Lingayyata named Basava. He breathed in this direction a new life and set him free
from the shackles of varnasrama (caste system).
The basic principle in the practice of worship is Lingayyata Linge - the symbol of Shiva as
the Supreme Absolute. Each lingayyata is not taking pectoral lingam, dress up during the
initiation. (Such dedication is usually performed immediately after birth).
Lingayyata philosophy has its own characteristics in terms of knowledge and ways of
explanation, however, in its essence, it is in full compliance with the philosophy of other
Tantric schools, for example, Trick, and the philosophy of Vedanta. Veera Shaiva school
teacher called the Divine, or the Supreme Reality word Sthala (Parabrahman or Parashiva). If
Vedanta Parabrahman (Absolute) is defined as Sachchidananda (eternal bliss reasonable)
then according Lingayyata, Parashiva (Absolute) is aware of his infinite being-mind bliss (
ASMI-Prakash-rhea ). This self-awareness is inherent, integral nature of Shiva-Shakti
Vimarsha. Vimarsha - is undeveloped nature of Shiva or the energy consciousness of the
Lord.
Such an understanding of how the Supreme Siva-Shakti, in its essence above concepts such
as bheda (difference) or abheda (indiscernible).
Religious practice is Veera Shaiva or Lingayyata nature of bhakti or Upasana (love,
worship). However, unlike the bhakti schools that preach some form of dualism ( Dwight,
Visishtadvaita ). Lingayyata-bhakti has as its ultimate goal the complete identification of the
worshiper with the object of worship. Thus, constantly worship Shiva lingam in the image
and repeating the basic mantra (NAMAH SHIVAYA). Lingayyat gradually goes through
various stages of love and worship of the Most High, in the end, the relationship reaches
Samaras-bhakti Mahalingam and immersed into a state aikya or samarasya (complete
31

identity). As adept Trika school or other schools that attained the highest state, he - Shiva
himself, has all the potencies ( sakti ): cheat akti (reason energy) nanda-akti (Bliss
32

energy) iccha-akti (will energy) jna-akti (energy knowledge) kriya akti (energy actions
or manifestation); perpetual, unlimited, blissful.
It is necessary to note once again pronounced democratic, vnekastovy character lingayyatskih
communities, based on the principles of equality within them men and women, which is a
natural consequence of contemplation of God in everything - in every person and creature. 33

Word Siddhantagama or Saiva Siddhanta means more certain layer tantric Saiva scriptures
distributed in the south of India, rather than a single direction. The original source of these
writings are 28 Shivagam - early works written in Sanskrit. The most famous of these is
Kamikagama. Subsequently, this ancient literature has been greatly supplemented the texts
and commentaries on language Tamil. Some of the texts recognize the authority of the Vedas,
referring to their writings. A number of texts written in Tamil, have a pronounced character
of bhakti, or love the worship of Lord Shiva. Saiva Siddhanta - is literature Pashupati and
some other sects, received its spread mainly in the south.
Particularly noteworthy is the direction of Pashupati. Systematization and dissemination of
the teachings associated with the name of the great teacher Lakulisha. He lived about the 10th
century AD in Kamarahana . Some Puranas describe it as the last, the 28th incarnation of
34

Shiva. It says that Shiva incarnated as a man with a club ( Lacul ) in hand in Bhrigukachchha.
Four direct disciple Lakulisha - Kushik, Mitra, Gagra and Kaurushya - became the founders
of the four main branches direction of Pashupati. Pashupati is considering three main
concepts, the true understanding that leads to liberation: Pasha - "animal" or "beast" that in
this school terminology means "soul", Pasha - "lasso" or "tie-up", in which lies the soul, and
the party - "Sir" or "Lord", "Lord". Thus, Pashupati (one of the names of Shiva) is not merely
"livestock lord ", as understood and transferred to the uninitiated, but" Lord of souls. "
According to the doctrine of the school Pashupati, Shiva - the One; Jnana -Knowledge of his
true nature; Bodhi - is the realization of this knowledge.
A characteristic feature of Pashupati close myself associated tantric branches it is
neobuslovlsnnost framework of society. Followers of Pashupati, Kapalikas (or drip),
Kalamukha - did not reckon with the social norms regarding appearance. With matted long
hair, smeared with ashes, sometimes half-naked or completely naked with a club and skulls -
they wander through the land. Their appearance is directly connected with meditation on
Shiva and Kali in the relevant aspects. In the course of spiritual practice - wearing the
attributes of Deity and the adoption of appearance, inherent - it's direct assistance in
recognizing itself as the embodiment of Divinity. In true internal identification - is the
constant remembrance of the Deity, associated with its attributes - eventually leads to full
unity.
Some Vedic literature is divided on the direction of Saiva vaidika (Vedic) and avaydika (non-
Vedic), referring to the latest trends, such as the Vama, Pashupati, Soma, Langan, Bhairava,
dripping, Nakula. It referred to a number of branches of Saiva: Bharat bhakti, Laingika, etc.,
which do not comply with any caste discrimination. They were not respected by society. (So,
for example, it was written a number of stories, ridiculed followers Bharat).
School Mattamayura flourished in the 9th century AD in the area of Gwalior and had a vast
literature and many temples and followers.
Tantric Saiva direction Nath is based on an ancient tradition, it has its own literature. The
occurrence of this area is considered the northern or north-eastern Bengal. However, in the
future, this teaching is mainly moved to other parts of India. They are characteristic features
of the Nath: the practice of hatha and kundalini yoga, strict adherence to the precepts,
practice inner meditation (related to kundalini yoga), but does not commit any external forms
of worship. As external insignia ( mudra ) - nathas wear large earrings that can be either flat (
darshan ) or cylindrical ( kundala ). Word Natha means "lord", "lord". In the tradition of
Nath - Lord called Adi Natha (Primal Lord, Lord). Adi Nath - it Paramashiva (highest Shiva),
unmanifested, Primal Lord. His eternal divine consort (ie higher energy Parashakti) It is in
this tradition Ketaka, or Manas. After the "Immaculate Conception" She gave birth to
Brahma, Vishnu and Shiva, which emanated from different parts of her body to control the
forces of the material universe. Adi Nath married to Shiva Ketake that embodied in the
material of the universe as Gauri or Chandy.
Natha tradition says five siddhah (great saints), who became the first followers of Shiva, as
well as the first nine Nath guru.
In later literature Nath acts of the saints and teachers is of paramount importance.
However, the practice of Kundalini Yoga and meditation without external worship prescribed
as the primary means of achieving the goal, shows originally esoteric tradition of the Natha.
It deserves special description Kapalikas already mentioned above (or dripped) and
Kalamukha. These "extreme" for out-of-social way of life and worship of the sect are shakta
Saiva the nature of the practice, because they combine both the cult; so they will be discussed
later in this chapter.
Turning to a brief description Shakti directions, it must be said that there are any differences
between the concepts Shaivas and Shakti. In fact, they are based on one and the same
doctrine. There are a number Agam (tantric texts), which are common to both shayva- and for
shakta- directions. Differences exist only in the forms of worship.
Shaivas worship Parameshvara , Shakti is worshiped Paramesvari , but in the end, they
35 36

both reach a higher state which is conceived as a complete unity and harmony of Shiva-
Shakti. Here we can not talk about any elevation of one over the other, or belittling, or a
secondary one in relation to another. In his remarkable form known as Ardhanarishvara -
Divine appears to us in the form of half-male and half-female body. The left half is embodied
as a Davey, right - like Mahesvara.
Saktas school traditionally divided into four main Sampradaya (direction): Gouda, Kashmir,
Kerala and Vilas. The first three areas are related to the prevailing worship of this or that
particular aspect of the Goddess, as well as - to a certain propagation area. So it is believed
that the most revered Shakti way in Gouda-Sampradaya is Tara , Kashmir -Tripura (or
37

Tripurasundari), Kerala - Kali. Vilas - defined as "free" Sampradaya. Areas of occurrence and
spread of most of these areas - are clear by their names. Gouda is Bengal, Kashmir and
Kerala - the respective state and the surrounding region of India; Vilas - not associated with a
specific location.
However, this unit can only be taken as a conventional, especially in connection with the
constant changes that occur over time. So - some forms of worship may be replaced by others
as part of a direction, a form of worship, common in a particular region can successfully
"emigrate" to another location. Between a number of areas, there are close ties, and they will
inevitably affect the nature and practices. So, you can see a paramount place in Gouda, or the
entire Bengal region takes in the last centuries of Kali and Durga worship along with the
worship of Tara, mentioned above. This book reflects the position of Shakta and Shaiva, and
in the following chapters will describe various aspects of the practice -First of all Shakti
practice, mainly in terms of its Bengali.
Lists such Sakta school as Divya, Vir, Plow, Duck tire Vama, Kula, Chin, Kadimata,
Hadimata, Samaya, Parananda, Kapalikas, Digambaras Kshapanaka.
The nature of the practice of the first six of the above - in many ways can be understood from
their names . The direction of Chin or Mach-rank due to the region of Tibet and China. It
38

has its own philosophy and practice. On the one hand, and the doctrine of Chino practice
directly connected with Indian Sakta schools, particularly those that require vira sadhana .39

(Since rite enters into practice Chin panchatattva) . On the other hand, this area has its own
40

specific characteristics.
Kali Tantra belonging to the Indian Shakti tradition , appreciates the practice Mahachina,
41

claiming: " By committing mahachina-Krama (rites) - Goddess Tara - quickly grants

42

success . "
School Kadimata and Hadimata and Kaghado, which is a combination of both, are connected
with Kashmiri direction. Kadi takes its name from the "Kali" Hadi - from the "Hara" (Shiva),
Kaghado - a mix of both .43

Samaya school occupies a special place among the Shakta schools. Its followers do not
perform any external rituals and deal only with the inner worship and meditation associated
with kundalini yoga. Focusing on individual Mantra received from the guru, and certain
yantra - is made on the inner ( Manas ) level inside the body. This inner "mental" worship is
44

considered to be very difficult to achieve and its secrets can be learned only from the true
successor of this tradition.
School based on five good texts (Shubhagama-Panchaka) associated with names Vasistha,
Sanaka Shuki, and Sanandana Sanatkumara. There is an internal division in the Samaya
samanya, or normal, and Visista or special.
Some commentators of tantric texts indicate that not all followers of Samaya deny in his
practice, the use of external elements of the ritual. So Lakshmidhara mentions offshoot
samainov who participate in external worship; Bhaskararayya says samainah that favor the
use of wine.
Word samaya contains a value of unity Samaya or Paarvathi and Samaya or Shiva . Other 45

shakta School called Parananda (or Paramananda) is characterized primarily by the fact that
46

the prescribing, in particular, that the external rites, she urges respect ahinsy (non-violence)
and neubieniyu animals, even for ritual purposes. Therefore, the best, according to the school
is the practice Rite "5 M" with the replacement of the first two elements (meat and fish) for
vegetable products. 47

School has units such as a Uttarachara, and Vamachara Dakshinachara . Names of the
48

followers of the first of these three divisions -ananda end in the second - on -natha. Also
refers to the two divisions in Vamachare - higher and lower; higher vamachariny comply with
the principle of non-violence is not used in meat and fish.
Parananda instructs his followers, especially those who follow Dakshinachare, strict
adherence to teachings of the Vedas, Puranas and Smriti. However, the practice of this trend
is not limited to compliance with the Vedic rules and regulations. This school teaches
traditional tantric methods of implementation, which are given by teachers in accordance
with the level of human consciousness, and as it moves in the spiritual practice .
49

The doctrine and practice Paranavdy described in the works of this school: Parananda Sutra,
Paramananda-Matasangraha . 50

Of particular importance is the direction Kaul , in which a number of sub-areas: Purvakaula,

51

Uttarakaula, Kapalikas. Digam bar, Kshapanaka. Each of these branches has its own tradition
and literature. Purvakaula mental practice meditation on the symbolic images of Shakti.
Followers remaining above the sub-areas are involved in direct worship ionization (Shakti
sex organ).
During worship they identify with Shiva and Devi and getting naked as are the Godhead.
They follow through Vamachary . 52

Kapalikas Kalamukha and, as already mentioned, are the areas that combine their practice
cults Shakta and Saiva Mentioned Kapalikas twelve kinds, of which the highest is
Mahakapalika. States. that is Digambara sub-sect Kapalikas and Kshapanaka - sub-sect
Digambara.
Followers Kalamukha used, inter alia, the following means to achieve success in their
practice: bathe ashes of burned corpses, eating of human skulls, carrying a club setting with
wine pitchers and meditation on the Divine dwells on them.
Kapalikas (or drip) and know the secrets are six main mudra (characters) and two upamudra
(auxiliary characters or less) .Etimi signs are decorating the neck, ears and scalp, ashes,
sacred thread, skull and mace. One whose body noted these signs are not born again in this
world.
Kapalikas attains liberation through meditation on the Supreme Being dwells in the yoni
(genitals Shakti) Kapalikas decorated with garlands of human bones, takes the food out of the
skull, drinking wine out of the skull, worships Mahabhayrave with fire sacrifice, fully
53

identifying himself with Him His wife (Bhairavi) or realizing themselves as their unity.
Three types of people in the tantric practice
Hindu Tantra speak about the three types of people who can practice Tantra, having received
the necessary dedication of teachers.
The first type is called Pasha (animal). Pasha - are ordinary people associated chains of
integrity, enthusiasm, fear, shame, hate, family, behavior, caste, etc. Such people are not
sufficient faith in the mantra and guru, they observe the Vedic ritualistic ceremonies. Tantra
define this type of people as a lower ( Adham ). Receiving tantric initiations, follow
directions Pasha guru, trying to lead a clean lifestyle and perform Vedic precepts. They are
prescribed to perform tantric rituals without any sensory elements. Thus, the leading clean
lifestyle and dedication to worshiping the Deity chosen as instructed teacher Pasha gradually
progresses to the state of the Pasha ( Pasha-bhava ) in a higher state of Vira ( Vira bhava ).
The second type, called Vira (hero) - these are people whose desire for a higher purpose
nothing tantric path steadfastly. Vir is able to perform such ceremonies as a seat on the body
at the site of the burning of a dark night, meditating with full concentration. Vir is completely
devoid of the idea of a duality. A man of this state of consciousness (vira-bhava) already
broke the bonds of lust, hatred and ignorance and become unconditioned. The position of
Vira ( Vira bhava ) is very close to the next and last of Divya ( Divya-bhava ).
The third and highest type of adherents practicing Tantra is called Divya (Divine). Vira, and
Divya have much in common, with the only difference being that the former retains some
arrogance, and the last fully possesses such qualities as calm ( santa ), modesty and courtesy (
Vinita ), charm and "sweetness" ( Madhura ), charity ( stool ), and, in general, it is like God (
devavat ).
Each of these three types sadhak (practitioner) prescribes a certain kind of practice. Pasha is
not adhikari (suitable) for the practice of Vira ( Vira-sadhana ). Vir is not necessary to
perform the rites of the pasha. As for Divya, they reached the state jivanmukta (soul liberated
during his lifetime), are free to make or not to make any practice. However, only divya is at a
high level when the external execution ( bahya ) rituals, and the use of sense elements (e.g.,
rite panchatattva) are already passed stage, and they are not necessary. Therefore, the main
practice Divya is in the inner worship , Kundalini yoga and meditation inside the body.
54

From the foregoing it is clear that there are three types of people who have or are likely to
receive a tantric empowerment; Pasha, Vira, and Divya. The first type is recognized by lower
( adhama ), the second -means ( madhyam ), the third - the highest ( uttama ).
Guru committed person, giving him a personalized mantra, depending on what level of
consciousness ( bhava ) that is.
A special issue is what kind of people are predominant in our time and in what kinds of
tantric practice, they may be ordained. Various Tantra answer this question in different ways,
sometimes seemingly completely contradict each other. In Pranatoshini it states: " In this age
of Kali there is no divya- or vira-bhava People can attain mantra-siddhi (perfection as a
result of the practice of mantras) only by means of plow-bhava. " . 55

In Kalivilasa Tantra (Chapter 6) states that the practice of Divya-bhava existed for Satya and
Treta Yuga; vira-bhava for the third and Dvapara Yuga; and Pasha-bhava-for Kali . In 56

accordance with this Kalivilasa he says that the wine should not be used in the Kali Yuga
(gl.5.24). The same Tantra says that the famous heroes Mahab-Harati -Ardzhuna, Bhima,
Yudhisthira, Rukmini, Draupadi, drones reached Siddhi (success and perfection) by pasu-
bhava.
In Jnana Tantra it says that in Kali-yuga there is bhava higher than plow-bhava. This Tantra
says that drinking wine was possible in Satya-yuga, and worship with the ceremony '' five
entities "( panchatattva ) are not for the age of Kali.
However, highly authoritative Kularnava Tantra says that in the south of the Deity ( Devata )
of achar should be worshiped in vira-bhava, no matter what school of the following may
57

belong worshipers: Shaiva, Shakta, Vaishnava, Saura or Ganapati, the followers Bauddha
(Buddhists), Pashupati or Sankhya systems (darshan). Mahanirvana-Tantra, which received
wide acclaim and recognition, requires practice in Pasha-bhava, and in Vira bhava - with
corresponding differences in the response to the rites at these different stages. It should be
noted that this Tantra is designed specifically for this age, Kali-yuga, which follows from the
words of the Lord Shiva, answering the questions Davy.
A.Avalon leads Nigamatantrasary statement of objection and known him. In this Tantra says:
" In the Gaura and other countries Siddhi (success, perfection) can be achieved by Pasha-
bhava." However, this statement is not suitable for Kali-Kui; I ask because, in this age of the
person can lead a life shastricheskogo Pasha ? Such a good plow should not live under the
58

rule of mlecchas . Therefore (in other Tantras) said that Pasha can not presently reach the
59

siddhas in their bhava and must follow Vira bhava. So Tararahasya prescribing Vira-sadhana
(practice), denies the existence of plow in the age of Kali, saying: " There is no plow in Cali -
yugu " .
60

And Kalika Tantra denies prescribed in Pasha-bhava use of wine substitutes in this age,
saying that milk, butter and honey were used in the first three yugas, but in the present age
(Kali-yuga) - people must worship with wine.
Thus, we can see that the point of view very strongly disagree filed Tantra subject themselves
and their commentators. However, if you look at these "contradictions" by not taking a
particular point of view, then, obviously, we can draw the following conclusions.
First of all, if we consider all Agama in general, they can be divided into several groups,
61

namely the nature of the practice, which they prescribe. So some Tantric practices require
pasu-bhava, others - Vira, and others - Divya (extremely rare variant of this century, as Divya
for people of Kali Yuga - is so high, that no preliminary steps he almost anyone can be
achieved), the fourth - mixed options ( mishrita ). All these Agamas are focused mainly on
the different types of people. All Tantra agree on the fact that in the Kali-yuga, people fall in
the level of their consciousness and behavior at the lowest level. Therefore, the vast majority
of people may be defined in Kali-yuga only as a plow, plow or lower, depending on how we
understand the concept of Pasha. (If we understand Pasha as "animal", that is, just as the
lowest level of human consciousness, it means - the majority belongs to the plow, if we
understand by the Pasha of people brought up in the spirit of religious scriptures and
regulations and following the moral and religious norms of behavior. then bolshinst of people
should be recognized below Pasha) . Thus, the question is only in what ways people can
62

transcend its lower state of life and attain liberation. Prescribed some Tantras practice pasu-
bhava has its limit, a "ceiling", because it is clear that the state itself saint ( siddha ), or the
state of freedom in life, referred to in all the Tantras, it is above the state of consciousness
Pasha, or caused by the state . Mahanirvana, like others, strongly praised Tantra Kaula , 63

describing him as the best of Shiva and Guru for everyone. It can make or not to make
taitricheskie rituals as it is absolutely free.
There is no doubt that Kaula - it does not plow practicing in Pasha-bhava. Therefore, the true
meaning of certain provisions of Tantra in Pasha-bhava is that people have to go through the
practice Pasha-bhava, as a certain critical level to rise to a higher level of consciousness and,
eventually, to reach perfection. If it is said that there is no Vira or Divya in this age , it
64

means that they are not among the ordinary people, but among practicing Tantra and has risen
above the plow-bhava. Thus, the words of Tantra is to be understood in the sense that in this
age of ordinary people (ie not initiated into Tantra), receiving taktricheskoe dedication, must,
go practice pasu-bhava, which aims - to raise awareness of human right way to clean his
thinking and way of life and prepare him for the higher stages of existence.
In the past Yuga people were able to start right away with the practice of Vira or Divya
because and so they were already friendly lifestyle prescribed in Pasha-bhava. Related to this
is the assertion in Cali Vilasa Tantra practice of Divya in Satya and Treta Yuga, Vira - in
two-pair-south and Pasha - Kali Yuga . Take the path of Tantra is not necessary and may
65

even be desirable to not know about the higher levels, as they all will not be able to
understand it in its true sense, as long as their minds are not converted sufficiently. Therefore,
a number of Tantra, addressed primarily to those ordinary people, praises pasu-bhava,
thereby encouraging people to pass this important stage of development, rather than trying to
carry them inaccessible to the level of consciousness of practice.
At the same time, Tantra, intended primarily for Veera practice , targeted mainly at people
66

already prepared for such a practice. Complete confirmation of this view, according to which
the plow-bhva some Tantras praised because they urge people to get that plow-sadhana, to
become prepared for the spiritual practices of a higher level, it is contained in Rudrayamale . 67

In this Taitre states: " Kundalini Devi can not be satisfied without a plow-bhava . "
68

And also: " Great pasu-bhava brings success in all other bhavah Without pasu-bhava is
impossible to achieve success in other bhava.". However, in the same Tantra clearly states
that "if the plow, misled Sastras (scriptures), wish to release, they should take vira-bhava,
69

and practice yoga . "

Thus, we can see that even the different places of the same Tantra can be designed for
different types of people. Only freed from the stereotypes of thinking straight, you can
understand the true meaning of Agam approval. Anyway, Vira-sadhana (practice vira-
bhava), including a clearly dangerous elements to the consciousness of ordinary people,
assumes leadership of a bona fide guru. Without dedication, without direct contact with the
teacher - all these practices do not lead to liberation and to degradation. Thus, the whole
question regarding bhava really comes down to personal initiation from the guru, who sees a
person's level of consciousness and gives him the proper practice.
Achara - stage of tantric practice
Shakti Tantra divide all the tantric path to Acharya, or different kinds of practices that follow
one another. Thus, Acharya - a step or rung tantricheskogo path ( sdhana ), each of which
has its own specific prescribed practice. Acara word comes from the root "spell" - "move".
Achara is associated with a certain advancement in spiritual practice. Each subsequent acara
(stage) higher than the previous one.
Kularnava Tantra (Chapter 2) points, seven Acar:
70

1. Vedacharya.
2. Vayshnavachara.
3. Shayvachara.
4. Dakshinachara.
5. Vamachara.
6. Siddhantachara.
7. Kaulachara.
Here is a brief overview of the practices prescribed in various acarah as prescribed Kularnava
and several other Shakti Tantra . 71

In Vedacharya contains many Vedic rituals, the implementation of which is combined with
the initial tantric practice. The next step - vayshnavachara - is the path of devotion.
Worshiper overcomes blind faith and becomes a firm belief in the saving power of the Divine
(Brahman). According Vishvasara-Tantra (Patala 24) Vayshnavachare person must follow the
rules ( niyama ) Vedacharya. He should stop eating meat, to avoid sexual intercourse or even
talk about it. Man should worship Vishnu. This path ( acara ) different from the first (
Vedacharya ) resistance tapasya and the contemplation of the Supreme everywhere.
72

Nitya Tantra also says that vayshnavachare man should not kill animals. In full accordance
with these principles and Pranatoshini-Tantra, describing this step, he says that should be
avoided: sexual intercourse and talk about it, violence, slander, dishonesty, meat-eating.
Should never touch the rosary ( small ) or yantra (symbolic image Divine) at night. Man
should worship Vishnu, to offer him all their actions and to always look at the world as filled
with Him.
In the third stage - shayvachara - is carried out taking the path of knowledge (jna).
Dedication ( bhakti ) is combined with a force ( akti ) and a solid inner aspiration to
cognition. Pranatoshini-Tantra states that shayvachara Vedacharya is similar, but the
difference lies in the fact that if Vedacharya prescribed animal sacrifice, it is prohibited in
shayvachare. Says the same thing and Vishvasara-Tantra, adding that in this meditation
Acharya performed Shiva.
At the fourth stage - dakshinachara - sdhaka (practitioner) capable of meditating three
energy aspect Absolute (akti Brahma): kriya (energy action) iccha (energy will) and Jnaana
(energy knowledge). Worshiping Shakti and combining faith, devotion, determination and
knowledge, the sadhaka acquires the right state of mind for the worship of the Almighty in
his three aspects - that is, as Brahma, Vishnu and Maheshvaru (Shiva).
According Pranatoshini, dakshinachara so named because it practiced sage Dakshinamurti.
Another decryption title of this stage is that some practitioners in this worship Acharya
Goddess energy in the form of Gd-Daksina Kalika (one of the known forms of Kali). At this
stage sdhaka is shakta (fan Shakti) and worship Adya shakti (initial power) like Daksina-
Calico.
Anyway, dakshinachara is a transitional stage on the tantric path. It completes a worship
taking place in the plow-bhava , for all of the first four steps are practiced in Pasha-bhava,
73

and prepare the person to another kind of worship - vira-bhava. Therefore, since
consciousness sdhaka (practitioner) already prepared previous steps, and it is close to the
entry in the "heroic practice" ( vira sdhana ) dakshinachara includes elements similar to vira
rituals.
It is on this, the fourth stage, the process is terminated pravrtti or the scanning stream which
is formed by Maya (external energy). This flow of multiplicity and limitations; While at it,
the consciousness of the living being to deviate from their true state - the original unity,
which is the cause of constant suffering. Through correctly performed practice on stage
dakshinachary this flow ceases to the dominant influence on the consciousness of the
sadhaka, and starting next Acharya, a person enters the path of the reverse flow ( nivritti ),
leading eventually to an absolute unity.
Vishvasara-Tantra also claims that dakshinachara is preparing to Vira, and Divya-bhava . 74

Meditation on Parameshvari (High Lady - Higher Power) after the adoption of Vijaya and
mantra-japa (chanting on beads) is done at night.
On the fifth stage - vamachara - sadhaka passes directly from pravrtti (flow deployment of
material desires of the world) to nivritti (return flow of the individual soul to its original free,
non-dual state of perpetual bliss reasonable ( Sachchidananda )).
On stage vamachara sdhaka breaks the shackles of illusion, shame, etc., which are related
persons such as Pasha (ie a person associated instincts and conventions). There is performed
the way for Shiva state (no associated Higher Absolute), which ends next Acharya . 75

As stated in Pranatoshini, the Supreme Goddess to be worshiped according Vedacharya

regulations. During the day the sadhaka should be abstinent and how brahmacharin practicing
concentration. Night - Goddess to be worshiped with panchatattva (five elements) . 76

Vamachara word comes from a combination of words vama and acara . The direct meaning
of the word Vama - "left". However, the language of tantra it also has another, specific
meaning. Vama means women committed tantric practice and left of sdhaka during Rite "5
M".
There is a common division of tantric practice in two main ways - dakshinachara and
vamachara. Often, these paths are not quite correctly understood and opposed to each other.
In fact, as already stated, the Tantra is considered 7 ways, starting and ending with veda
Kaula, and some of Tantra adds two more - Aghora and yoga acara . Anyway, Shakti Tantra
is considered as a step acara a staircase leading to the top of the self. In this context
dakshinachary opposition and vamachary as "the just" and "errant" tracks, etc. - unthinkable.
However, the conventional division of all the tantric path on Dakshin, and you really have a
place.With this division of the first four stages are combined in the first half of the way and
called dakshinachara for the title of the fourth stage, as the first three steps are considered in
77

this case, as preparatory to directly dakshinachare. The last three stages - united under the
name vamachara since the beginning of the fifth stage (vamachara) is a very important
starting point to a fundamentally different, more advanced nature of the practice.
Such division is all the way on the two main stages has its own meaning, because in the first
four acarah practice takes place in the plow-bhava , and in the last three - in Vira, and
78

Divya-bhava. Since Vira, and Divya-bhava close to each other, and in fact only differ only
completeness and sustainability of implementation, essentially dividing by Dakshina (which
is practiced in a plow-bhava) and Vama (which is practiced in Vira, and Divya-bhava) falls
between the fourth and the fifth stage.
Another reason for this separation is a philosophical concept pravrtti-nivritti - outgoing and
return flows, which have already been mentioned earlier. It is with vamachary sadhaka
proceeds to implement nivritti process, while the first four steps, ending dakshinacharoy,
have been associated with pravrtti, the flow of the deployment of the material energy, acting
on the consciousness of the sadhaka. With the knowledge of these processes is related
allegation that vamachara - is the return (Viparita) path (ie, the return flow is performed in
this way (nivritti) .
For a better understanding Vamachary and its importance in the tantric practice, below I
present a few excerpts from the work of Swami Pratyagatamanandy "Tantra as the realization
of the way": "Some misunderstood left practice (vamachara), for example, according to
popular belief, the exhaust is almost the entire Tantric Indeed. as we shall see later,
vamachara path based on a thorough knowledge of the recycle stream or nivrtti. This recycle
stream carries the desire to turn the creation process and supported in the reverse direction
tions put biases and conventions that are associated Jiva or the soul, as the plow or animal.
In addition, you must understand that the path set out in the Shakti Tantra with its special
ritualism (eg panchatattva) is not only one of the tests prescribed in Tantra. Kularnava
Tantra, e.g., 7 points or paths Acar, beginning and ending with Vedacharya Kaul. Some
other Tantra are added to this list another 2 acara: ie -. Aghora and yoga ... " Then Swami
points out a variety of ways and Tantric schools, since in addition to Shakti School, which
prescribes this way, there are several other Hindu and non-Hindu tantric schools, prescribing
various practices.
"If we talk about vamachare (that means both the left Viparita (reverse), but not left in the
bad sense of the word Then there is the following situation. In this way the sadhaka
79

(aspirant) have to use a certain kind of ritual (technically called panchatattva), which,
admittedly, lead to some abuses in inappropriate cases and under the wrong circumstances of
its commission. According to those who do not understand and do not distinguish between
(true and false) - this ritual brings the whole cult of Tantra under suspicion. Those who did
not know anything regarding the return flow or the reverse process (nivritti), which is
included in the theory and practice of the so-called left the path, of course, can not
comprehend that there can be any common ground between this way (vamachara) and theory
and practice of advaita Vedanta. Apart from the fact that a purebred duplicate panchatattva
basic elements of worship, in their rough,replaced or esoteric forms , can be found in all
80

strata of Vedic, and in addition, there is the possibility of modifying the ancient Vedic
worship and placing special emphasis in worship through the influence that comes from
outside of India itself (eg - from Tibet or Mahachina). All thinking people must be recognized
that the worship panchatattva, at its core, and the idea - a legitimate (justified) form of
Advaita worship "...
As rightly pointed out A.Avalon, Vama - this Vira-sadhana (practice); at this stage committed
Chakra worship, Siddhi may be destroyed by their detection , so Vama - the way secretive.
81

The way to achieve the state of Siva, carried out in vamachare, finished in sixth Acharya,
siddhantachare . At this stage sadhak (practitioner) has a more profound knowledge, which is
hidden in the writings, as the fire in the wood. He is completely free from any fear or doubts,
which are subject to Pasha. He kept the truth firmly. Sincere and open-minded, he is not
worried about "what people say". Therefore it can perform the ritual panchatattva is open.
82

A.Avalon gives the following interesting explanation on the matter: " It is not considered
reprehensible drink ( wine ) is open in sautramani Yajna ( Vedic ritual ) , and in
siddhantachare drink wine openly How not condemned the killing of horses in asvamedha
Yajna. ( Also the Vedic ritual ) so do not commit crimes and killing of animals, and in the
religious practice ( dharma ) " . The Nitya Tantra says that "clean" or "unclean" object
83

becomes clear as a result of the purification rite.

Siddhantachari , bearing a bowl of a human skull and rudraksha beads, wandering the earth
84

in the form of Bhairava . 85

Next, using a guru sdhaka has the opportunity to achieve the highest degree - kaulachary .
At this stage it becomes liberated during the lifetime ( jivanmukta ), and acquiring knowledge
highest Absolute (Brahma) reaches a state Param Khan . Truly, this is the ultimate goal of
86

Tantric sadhana (practice).

Beautiful praise Kaula-dharma (religion Kaula), as the highest of all the dharma (religion), is
contained in Mahanirvana Tantra. Only Shiva himself has full knowledge of kaulachare. Just
as the trace of any animal elephant disappears into the track, and any religion ( dharma ) is
dissolved in Kaula-dharma (religion Kaul). At this stage there is no any regulations or
prohibitions, there are no restrictions related to time or space, there are no rules. Kaul - is
itself Sadasiva (Eternal Shiva) and the highest guru of all . There is no one superior to Him.
87

Kaul sees the Absolute (Brahman) in all and all in the Absolute. It can make or do not make
88

any tantric rituals, as it is absolutely free.

"Just like water, flowing into the ocean, it becomes inseparable from it, people are immersed
in kaulacharu deprived of any separation (the Higher)" . 89

It is important to note that achieving kaulachary level is independent of birth or caste, social
status, etc. " All the people on this earth, from vipra (ie Brahmins) to out-caste, are adhikari
this kaulachare " . 90

This statement should be understood in the sense that a person can become Kaul absolutely
any origin. Such adept stands above any ordinary priest. Therefore it is said: " Even the
untouchable (by birth) Kaula-jnana exceeds a Brahmin, while a Brahmin who has not
91

attained kaulachary be considered below untouchable (candala) " . 92

It is said that great good comes from the veneration of the saint Kaul. "Millions of holy places
and all the deities, beginning from Brahma, resides in the body Kaul . Even the land where
93

dwells Kaula should be honored and revered men and gods. Great Kaul, the last supreme
dedication, absolutely united with Shiva (Shivaatma), free from sin and righteousness; but
only in the form of a man , he saves the world, wandering the earth, and instructing people.
94

However, few are able to recognize the true Kaul, because it can be in a variety of guises. "
Inside - Shakti outside - Saiva, Vaishnava staying at the meetings - in many guises such
Kaula roams the earth " . 95

About kaulachare also states: " Where there are different enjoyment (bhoga), which can be
yoga, however kaulachare receive and enjoyment (bhoga) and the connection with the
Absolute (yoga)? ".
In Kali-Tantra says: " The man who worships Kali without kaulachary - reaches no heaven
(Svarga), nor liberation (moksha) - is an undoubted truth "
(Patala 11).
deity
Higher single indivisible, has no form, no sound, no definition, but at the same time takes the
form of manifestation of the sound and may have different names and definitions. Supreme
Reality at the same time devoid of all qualities <(I> nirguna) and possesses the qualities (
Saguna ), devoid of any form ( nirakara ) and has the forms ( Sakara ). Infinitely higher and
aspects of His limitless. It is variously celebrated in the Scriptures. The Mundaka Upanishad
says:
"He did not grasp the idea and do not see beyond race and color He has no arms or legs he -
.. Immortal, omnipresent, infinite in the great and in the small He -. That Eternal who receive
their sight, the wise as the source of all beings " .
(1.1.6-7)
"He - is invisible, non-coverage, eternal, beskachestven; He - an inexhaustible source of all" .
(1.1.6-7)
And in the Kena Upanishad states:
. "There does not enter the eye, the mind or the words we do not know, we can not understand
how he can be described as:. He - above conceivable and inconceivable So we have heard
from the ancient sages (rishis) explained to us this truth" .
(1)
In various scriptures contain many such words, glorifying the One, the Eternal, devoid of any
duality (ekamevadvitiyam) or nirguna Brahman (Absolute unqualified), self-existent, with
neither form nor qualities, the highest. In Kularnava Tantra contains the following slokas:
"There is the Supreme Absolute -. Indivisible, good (Shiva), omniscient Creator of the whole
universe, the Lord of the whole world, pure, devoid of duality (Advaita), shining his own light
(svaprakashah), having neither the end nor the beginning, changeless, beyond,. free qualities
(nirguna), full of eternity - knowledge - bliss, whose particles are all living beings " .
(1 Ullas. 7-9)
In Mahanirvana Tantra has the following lines of the Supreme:
"Constant having no base devoid of internal time lichy, untroubled indwelling is gong , all- 96

seeing, all soul. The observer of all. Lord.

Secretly hidden in all beings, all-pervading, eternal covering all the modes and objects of the
senses, staying outside all the senses.
He who is outside the universe. Which is the original cause of the universe. Which is not
comprehensible mind and not put into words. He knows everything, but no one knows Him
not "
(II of Ullas 35 -. 37)
Although Brahman, and "can not see with our eyes." He is absolutely unlimited - is in
everything and is everything. Khalvidam Sarvam Brahma - everything in reality is Brahman.
In Chandogya Upanishad says:
" In fact, this whole universe -. It is Brahman - the beginning of the end of life of all ''.
(3.14)
And:
" It is assumed that in the inner world of the Brahman - consciousness; and it must be
assumed that in the outside world Brahman - The two space - the object of contemplation. ".
(3,18,1)
Also in Shaktisangama-Tantra says:
" Everything in this world - that is moving and stationary - is Brahman ."
Absolute can be comprehended only in unity. When denied, or the Absolute manifests itself
in the form of, or, conversely, when denied the Absolute is the quality and format - the
comprehension of the Supreme Oneness impossible. When we talk about a piece of fruit,
such as an orange, we mean all the fruit, that is, not just peel, pulp and seed separately, but all
together, as one unit. So, when we speak of God, we mean not only Nirguna (t. E.
Unqualified aspect), or only Saguna (aspect possess the qualities), not only murti (aspect with
form) or amurtam (aspect out of shape ) , but the One, incorporates all these aspects.
97

Such comprehension of the One in its various aspects has been well explained Shri
Ramakrishnoy in the living parables and dialogues. He said: "As one and the same material,
such as water, different name differently - one calls it" water ", another" boil ", the third"
Acqua ", and the other -" Mrs. "- so there is one sachchitananda, eternal - being - happiness,
calls by some as God, some Allah, some as Hari, and by others as Brahman. "
"... Sat-chit-ananda has different forms devotee who worships God in one aspect, know him
only in this aspect, but he who honors Him in His different aspects, only he can say.." All this
forms one God, for God is so diverse. "He has shaped and has a form, and there are many
forms of which no one knows."
"God has a form and does not form, and he - that which transcends both form and
formlessness And only He alone can say -. What is more he is" .
In the Scriptures there is prayer: " O Lord, You is personal and you have the shape you as
impersonal and do not have the forms you manifested Himself in human form and lived
among us, but the Vedas say that you is beyond words and beyond the mind - the ineffable,
intangible and.. unbelievable ... " .
98

The famous religious poet Kabir Bengal (1488-1512) says in his verse: " .. God-shaped, - My
mother, God is without form, - My father, whom I will humiliate whom I will exalt between -
total equilibrium? . God is personal, but at the same time has no form. Who can say how
much he has aspects ?! " 99

Shakti
Of all the different aspects of the Absolute, a special place in Tantra takes Shakti or Divine
Energy, Divine Mother. In the tradition Shakta It is perceived as the Primordial Goddess,
Primal Strength ( Adya Shakti ), from whom all things. It has many names, dimensions and
shapes. In the religions of different countries and in different centuries She is worshiped,
addressing its various aspects and formam.Velikolepnoe description Shakti as the Primordial
Essence is contained in "Davy Mahatmyam" ( "The greatness of the Goddess") . 100

In dialogue with the king, the sage (Rishi) discloses the knowledge of the Great Shakti. He
says: "It is to co-create everything in this universe is moving, and still if it is favorable, for
the people She becomes the giver of gifts, and the final release, she - the highest knowledge of
the causes of the final release, Eternal; it is also the cause of bondage of reincarnation... .
She - the Supreme over all the gods " .
Again, the king asks the wise man: "Sir, who is that Devi (The Goddess), which you call
Mahamaya it has occurred, what is the scope of its activities, a Brahmin What is its nature
what its form from where it all happened????? I want to hear from you, on the highest of
knowing Brahman (Absolute) ".
Rishi said: "It is eternal It is embodied as the universe It pervades all of this, however it
embodies diverse - hear about it from me when it manifests itself, in order to fulfill the goal of
the gods, it is said that she was born in..... this world, although, in fact. It is eternal ... "
(Davey-Mahatmyam 1. 56-66).
"Divine Mother performs all the functions of the universe to understand its true nature, it is
necessary to take all manifestations of life and death as a manifestation of her inexhaustible
nature full of bliss and peace Lord Brahma, the creator of this world, turned to her with these
words:.." Thee born this whole universe. You created this world. You it is supported on the
Goddess (Devi), and you always consume him in the end. About You, which has the shape of
the whole world, while creation - You appear in the form of creative forces, while
maintaining - You appear in the form of the Force. maintain, and during the dissolution - You
appear in the form of destructive force. You - the highest knowledge, as well as a great
mistake, great intelligence and intuition, as well as the great illusion, the great Goddess
(Devi), as well as a great demon (Asuri).
You - the original cause of all, driving the three gunas . You - the dark night of what is
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happening from time to time of dissolution (of the universe) . 102

You - a great night and the final dissolution of the terrible night of error. You - the goddess of
fortune. Management, modesty, intelligence, full of knowledge, modesty, food, joy, peace and
patience. Armed with a sword, a spear, a club, wheel, conch, bow and arrows, hinges and
iron mace. You're terrible, but at the same time you - the highest Isvari (Lady), you surpass
the boundaries of high and low.
And whatever and wherever there was a conscious (real) or unconscious (unreal), whatever
the power of all this is a neither possessed you. O Thou, the soul of all, how can I glorify
Thee (even more)?
(Davey-Mahatmya 1,75-82)
Shakti is both the One Who brings in the minds of even the illusion of sages and gods and the
One Who bestows eternal liberation. I am satisfied, and She gives pleasure ( bhukti ), and
liberation ( mukti ) .
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Brahman (Absolute) and Shakti (highest energy) are inseparable and integral whole. Sri
Ramakrishna said: "It is impossible to think of the phenomenal world, or the world of
phenomena, as independent of the Absolute, or the Absolute as separate from the phenomena
of the world ... I call it the Brahman, when strictly passively, that is, when it is not create,
retain or destroy the phenomenon but when it does so, I call it Kali, Eternal Energy or the
Divine Mother and Brahman But Kali -.. it's the same thing exists ... However, its different
aspects are given different names " ...
Names, aspects and forms of Shakti are worshiped in the tantric traditions are many and
varied. Speaking about the Hindu tradition in general, it is necessary to name a few well-
known aspects of it: Sati, Parvati, Uma, Durga, Kali - She is the consort of Lord Shiva;
Lakshmi and Rdhrni - It is Consort (respectively) Vishnu and Krishna; Saraswati - She is
the consort of Lord Brahma, etc. Each of the gods responsible for certain functions in the
universe has its female hypostasis, or energy. All these female incarnation or energy are the
epitome of the Single Mothers - Energy. Therefore, it is often referred to simply as Amba Ma
Amma or that different languages means mother.
In the tradition of Hindu Tantra especially important place is the worship of Shakti aspects
such as Durga, Kali, Tara. In all these aspects of Shakti is the spouse or the Divine Power,
inseparable from Siva (as the highest of the Absolute). Each of these aspects has many forms
and specific manifestations, endowed with the appropriate names. Tantric Deities have both
menacing and terrible, and gracious and wonderful aspects and forms. Often both are
seemingly contradictory qualities, merge them together. Worshiping the terrifying form of the
deity, which at the same time and are extremely beautiful, we thereby grasp the unity of the
Divine Play, the unity of Reality in all its manifestations.
Durga
Durga name is usually translated as "Elusive". The worship of Goddess Durga in the form of
especially common in eastern India - Bengal and other neighboring areas. She devoted many
hymns, stories, chants, rituals, temples, etc. With great pomp and joy is celebrated in Bengal,
Durga Puja -. Autumn festival of the Goddess, which lasts for 10 days or more.
Durga is his devotees in various forms. Therefore, it is known for her various images. For
example, in his four hands It is depicted as Goddess sitting on a lion (or tiger) and holding his
hands in a sink, a disk, a bow and arrow (or sword); She is dressed in red clothes and
beautiful jewelry. It fills the radiance of the three worlds and is surrounded by the gods. It is
terrible to the demons. opposing gods, but kind to those who worship her.
The Davey-Mahatmyam tells how. like Davy embodied to destroy unusually strong demons (
asuras ) - Madhu and Kaytabhu intending to kill himself Lord Brahma, the creator of the
universe. Brahma bowed to the Great Goddess who dwells in the eyes of Vishnu as the
Yoganidra. The queen of the universe, and gave great praise to the Goddess, begging her to
wake Vishnu to one awakening his power killed these two great asuras.
Next, it tells the story of how the gods were defeated in a battle with the great demon
Mahisha (Mahishasura). The latter became the ruler of the gods of heaven and cast into the
ocean of mortal existence. Headed by Brahma gods went to the place where Shiva and
Vishnu stayed and asked for their help. Then, hearing the words of the gods of the
mischievous Asura Vishnu and Shiva were angry. From their faces, full of anger, as well as
from the bodies of all the gods he came forth a great light. He was like a blazing fire and the
mountain is filled all around. From this radiance that fills all the three worlds. It was a female
figure. Light of all the gods were created by Her perfect body. So Durga incarnated in the
universe in order to win the battle of the great Mahishasura with his horde of demons. During
the battle of her third eye was the Goddess Kali -Black that affects the whole world wild
laughter.
There was also a lot of other female deities. And all of them led by Durga, razili hordes of
demons led by Mahishasura. In the end, Durga and Her divine army destroyed the hated
world of demons and restore order in the universe
How already mentioned, Durga is depicted in various ways. Since there are images where it
has a different number of hands: 2, 4, 8, 10, 12, 18.
Images are used for meditation or contemplation, which is accompanied by the repetition of
mantras related to the goddess.
It should be noted that with the worship of Durga (also Kali or Tara) quite often associated
animal sacrifice, which is done by some fans during the big pujas (worship) and holidays.
However, not all tantric schools require these sacrifices, and some consider them to be
inferior forms of worship or completely prohibit them. So fans of Shakti School Parananda
(or Paramananda) teaches its followers to avoid any violence towards living beings and
requires sacrifice during puja only gifts of plant origin.
There are nine forms of Durga, called navadurga (9 Durg), which are the following names:
Shaylaputri, Brahmacharini, Chiang daghanta, Kushmanda, Skandamata, Katyayyani,
Kalaratri, Mahagauri, Devaduti. Additionally, known forms such as the Her Dzhayadurga,
Shulin, Vanadurga et al.
kali
The worship of Kali in India has a vibrant and powerful tradition.
Especially strongly it is common in Bengal, where the sacred places associated with this
goddess and built many temples dedicated to her. People of all castes and labor activity
elevate her prayers like household altars and in the temples or in the marketplace. For
centuries, poets, mystics, such as Ramproshad devote Kali wonderful poetry and songs.
Life and spiritual practices of many great Tantrik inseparably linked with the name of Kali.
Among them are such well-known authors like Shakti Tantra Krishnananda, Purnananda,
Sarvavidya and others. Sri Ramakrishna, who lived in the 19th century, from a young age
was a priest of the temple of Kali, and devoted to it all his life and work. He had many
visions of the Absolute in the form of Kali and is in close Contakts with her.
Word potassium literally means "black", "dark", "dark blue". In addition, the Kali is so called
because it is - Lady time.
(The word potassium - is the feminine of kala - one of Shiva's name, meaning "black",
"time", "fate", "death").
Kali forms are numerous and cover all spheres of activity and existence in the universe. As
Mother of all phenomena and creatures - It creates, preserves and destroys the universe. She -
Energy Treokogo Shiva, not different from himself, and only himself Maha Kala can know
its true greatness. As Shmashanakali - It. as Mistress of death, he lives in the cremation
ground. As Raksha Kali -It protects against all fatalities (such as epidemic disease disaster);
like Shyama Kali - It appears as a dark blue appearance and especially kind to His devotees.
As the spider weaved a web of living in it, and the Divine Mother, Kali, created this world in
him.
It is like a spider, and a woven web. It entangles beings with their threads, and it also gives
the complete liberation of their fans.
Here are some forms of Kali, let us in Shakti Tantra meditation.
Dakshinakalika
It is called Dakshina because generously gives His gifts predannym.Ee hair disheveled. It is
decorated with a necklace of human heads, it has long buck teeth, she has four hands: in the
lower left hand she holds a severed human head, in the upper left hand she holds a sword. His
lower right hand as if she gives a gift ( varadamudra ), its upper right hand It guarantees
freedom from fear ( Abhaya Mudra ). She has dark skin, it is naked. It is in his ears as
ornaments two corpses on Her belt from the hands of the dead bodies, three of her eyes shine
like the morning sun. Her whereabouts - a place of cremation. It stands on the chest
Mahadeva (Shiva), lying like a corpse. It is surrounded by jackals. Her face was terribly,
blood dripping from the corners of her lips. In another embodiment, naked ( Digambar ) She
sits on Mahadeva, who is as dead, she big and tall chest, she takes the initiative in sexual play
with Mahakala.
Another image Dakshinakaliki ironed as follows: it has a dark color, four hands in his right
hand she holds a dagger ( kartrika ) and a human skull; a garland of human heads adorned her
head and neck; necklace of snakes on her chest. On it a piece of black cloth and a tiger skin
on the lower back. His left foot She is standing on the chest of the corpse, his right leg - on
the back of a lion licking corpse.
Siddhakali
In this his fine form Kali holds a sword in his right hand, which deals with the moon above
her head. Goddess of the body is full of nectar, expiring from the moon. She drinks blood
from the skull that holds in his left hand. She is naked and her hair is dissolved. Its body color
is like the blue lotus. It is decorated with a crown of precious stones and various ornaments.
The sun and the moon shine as the earrings in her ears. It is worth putting your left foot
forward (Alidha position).
Guhyakali
It is black as a thundercloud. She is dressed in a black cloth, it has sunken eyes and ferocious
teeth, protruding tongue dangling, smiling face. She wears a necklace and a sacred thread of
the kite. She sits on a bed of snakes.
The beam of her matted hair to heaven. She sips the wine out of the skull. On Ney garland of
50 human heads. She has a full stomach. Above her head - 1000 hoods of Ananta, the serpent
king. It is surrounded on all sides by the hoods of snakes. Great snakes Takshaka wraps her
left arm like a bracelet, Ananta - right. She wears a belt of snakes on her leg - a bracelet of
precious stones. Dead bodies serve as an ornament to her ears. Left of it - Shiva in the form
of a boy. She has two hands. Her face expresses satisfaction. It is decorated with nine jewels;
Her serve great sages ( muni ) Narada. When she laughs. Her loud laughter terrifies.
Bhadrakali
She is exhausted by hunger. In Her sunken eyes. Her face was dark as ink. Her teeth are like
black berries Jambu. Her hair is dissolved. She was crying, saying, "I'm not satisfied I
swallow the whole world in one gulp, like a small piece of food.!" In his two hands she holds
a lariat (or lasso two shining like flames).
Shmashanakali
It is black, like a mountain of black ointment. Her whereabouts - a place of cremation. In Her
disheveled hair, withered body and an awesome view. In Her sunken red eyes. She holds in
her right hand a skull full of wine, and in his left hand - svezheotrublennuyu head. With a
smiling face. She was constantly chewing raw meat. Her body is decorated with various
ornaments. She is always naked and drunk wine. The usual place to worship her - a place of
cremation, where the worshiper must perform rituals, being naked.
Rakshakali or Mahakali
She's black. In Her four hands, and. It is decorated with garlands of goals - a garland on her
head, the other - on his shoulders. In his two right hands she holds a sword and two lotus. In
his left hand she holds a dagger and skull. Her matted hair touch the sky. She wears a
necklace of snakes. In Her red eyes. She wears a black cloth around her waist and a tiger
skin. Her left leg - on the chest of the corpse, the right leg - on the lion's back. She sips the
wine explodes terrible laughter and a loud uterine sounds. It is incredibly horrible.
There are also many other forms of Goddess and images that mostly combine one or another
of the above elements of its appearance.
Images of Cali, which may seem to the uninitiated set of cruelty, obscene, savagery, and so
on., Contains a profound symbolism. Since the seat of Kali - the place of burning corpses (
Smasana ) - naturally conjures up thoughts about the inevitability of death, the fragility of
earthly existence and the entire material. Cannon, who she holds in her hands - symbolizes
the power of destruction. Only when chipped shackles of material existence, it is possible to
understand the Supreme Truth. Kali - The performer of the Law, it pays beings by their
deeds, no one can escape his fate. It kills all kinds of demons and people entangled in the net
of Maya, thereby responding to the natural process of evolution of the universe. In fact, it is
eternal, and all individual souls are also eternal beings. Therefore, all the great drama
unfolding in the universe - it's just a game. During this game of crime and punishment, cause
and effect, birth and death flashed one after the other. individual souls tragedy is that they
"flirt"and cease to be aware of their true condition - freedom, eternity, bliss. Kali is in eternal
bliss, she drinks wine inexhaustible energy. For those beings who want to return to his
original, the only real state of bliss - Kali becomes the Great Helper and Mother, protected
from all troubles. She is depicted naked ( Digambar ) (Her only clothing - space), because it
is absolutely free from all illusory sheets of material existence. Those who worship her as an
absolute or eternal primordial energy, it makes the same free and happy as she was. So in the
song, which he loved to sing Sri Ramakrishna, has the words: "A fan of the Divine Mother is
free even in this life and enjoy eternal bliss" .
Kali is represented by the black, since all differences disappear in the black. It is - the eternal
night, in the midst of which it is set to "nothingness", staying in a static, but at the same time
potentially dynamic state that precedes the manifestation. Unmanifested presented in the form
of Shiva as a corpse ( Shava ), on which she sits or stands.
On the black Goddess Sri Ramakrishna said: " ?. Is it possible to say that Kali black She
appears black from a distance, but if you truly feel it - it's not black Akash (sky, air) has no
color, but if you look at it from deep well, it appears black. the water appears blue ocean, but
little water zacherpnete hand and you will see that in fact it has no color . "
" Is my Divine Mother is black? Oh mind, you say? Although it is black. It is with their
developing hair. Covers lotus of the heart ."
(Song) .
104

Interesting facts about the Goddess can be found in Kalivilasa Tantra. where it is stated that it
was Gauri, that is, had a light complexion, but was black, covered by a passion for her lover
(Shiva). As a result of their divine unity, Krishna was born. Next Kali tells his son about how
at the end of a certain world period (day of Brahma) It will be the beloved of Radha, who is
born from Cali body.
One of the goals values garlands worn by Kali, is that each head is a symbolic representation
of one of the letters of the Sanskrit alphabet. Thus, the entire strand of 50 goals, is the
alphabet string "language of the gods" , consisting of the same number of syllables. Such
105

symbolism is important in connection with the science of mantra-yoga, elaborate in an

insulating tan tradition . Garland (small) heads similar rosary ( Japa-low ) as the beads on
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each bead contains its own specific type bja Mantra formed of a particular syllable alphabet.
Garland heads represents the entire Sanskrit alphabet, which syllables, in turn, contain the
power of the gods and represent the gods themselves. (Since the first consonant of the
alphabet syllable "ka" Indicates a primarily Samu Kali, and the syllable "ha" - Hara or Shiva).
50 alphabet and syllables respectively heads 50 are shown by the state of the original sound (
sabda ) from which the creation of the universe. Kali wears the garland on your body and it
shows that the manifestation of creation returned to its original state of Oneness.
Gestures ( mudra ) that Cali makes with his hands, known as Abhaya, or are exempt from
fear, and var ( varada ) - giving gifts. Abhaya indicates that those who call Kali, she is loosed
from the horrors of existence and the fear of death. Varadi-wise means that the Goddess gives
gifts to worship her as a pleasure and absolute liberation.
10 Mahavidya
10 forms of Shakti are the most revered in Tantric tradition:
1. Kali.
2. Tara - the power of the golden embryo (Hiranyagarbha), from which the universe
evolves.
3. Shodashi (also known as Lalita, or Tripurasundari) - the personification of the
completeness and perfection.
 4. Bhubaneswar - the power of the material world.
5. Bhairavi - the power of destruction and death.
6. Chhinnamasta - boginya.derzhaschaya in his hand his own severed head .It
expresses the state samoprodleniya created world in which every self-destruction leads to
self-renewal.
7. Dhumavati - is the force of all the burning, leaving behind only ashes and smoke (
dhuma ).
8. Bagala - goddess with the head of a crow, is the terrible quality of living creatures,
such as cruelty, anger, jealousy.
9. Matangi - the embodiment of forces of domination.
10. Kamala (also known as Lakshmi) - it is a purely spiritual consciousness, giving a
variety of gifts and detracting from straha.Eto prekrany aspect of Shakti, or power of the
embodiment of beauty and happiness.
Shiva
Shiva - the highest object of worship for Shaivas. Followers of the Saiva and Shakta schools
he perceived as the highest Absolute. Parashiva - it Parabrahman or Parameshvara, highest
Eternal Absolute, above which there can not be anything. That's how He is glorified in the
Scriptures. Svetasvatara Upanishad contains a great slokas, dedicated to his greatness:
" Non-duality, He, the Lord of the network (maya), manages with the help of his (divine)
force all worlds; in fact, He is always the only, keeping in touch with the divine forces and
manifesting - know this become immortal.
Rudra , managing all the worlds by His divine power that dwells within every being who
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created all the worlds and became their podderzhatelem, pulls them back inside during the
dissolution. Since (a) He's one (actually exists), they (the Rishis who know Brahman
prozrevateli Supreme Reality) is not looking for any other (deity).
He (Rudra) has his eyes everywhere. Their faces everywhere. His hands are everywhere and
also their feet everywhere. This one Deity, creating the heavens and the earth, gives people a
hand and a bird's wing . "
(Chap. 3, 1-3).
" I know the great Purusha (Person), shining like the sun, and remaining out of darkness
Having known (only) Him (of one), the man is superior to the death;. There is no way (to
comprehend the higher states).
This Purusha pervades everything, there is nothing higher or lower in relation to him, it's
nothing less or more than he (a) He is One (Valid) is in its sparkling splendor, immobile as a
tree.
What is above the highest (the causes of the universe) I do not form and there is disease.
Those who know it (the Supreme Reality) - become immortal, while others are only suffering.
He has throughout his face, head, neck, dwelling in the mind of all beings, all-pervading. He
is Lord (Bhagavan), he - the all-pervading Shiva.
He - a truly great Lord, he - encourages internal light essence to completely clean
comprehension. He - Manager, Light and indestructible . "
(Chapter 3, 8-12).
" This Purusha in reality, all that vzraschivaemo food, and all that was and will be the
addition of OH -.. Mr. immortality ."
(Ibid, 15).
" I know him, the ancient, free of infirmities On-soul He just -.. Is all-pervading and pervades
everything in connection with it brahmavadiny (people speculating about the Absolute) talk
about the unborn, spoke of him as the Eternal. ".
(Ibid, 21).
In His unmanifested aspect of Shiva - devoid of all forms and qualities, supine and infinite
Absolute. Shakti is dormant in him; They - the One. This unmanifested absolute state does
not comprehend nor the mind nor the senses. It is referred to as Shunya, because it is beyond
comprehension limits.
However, when there is a creation of the universe, from the unmanifested Paramashiva occur
His manifestation, having the shape and qualities. They are manifested in the universe with
His Shakti, because without Shakti - the gods have their power or ability to do anything.
According Saktas (Shakti worshipers), Shiva without Shakti (ie, when the dormant Shakti)
completely inactive, and like a dead . According to the doctrine Saiva all gods arise in the
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universe of Absolute, referred Parashiva (one with Parashakti) during creation of the
universe. Everything that exists comes from the union of Shiva and Shakti.
Since in the universe there are Brahma (the creator), Vishnu (the Guardian), Shiva (the
Destroyer), with their spouses, as well as all the other gods.
Shiva Lord shown in the universe, has many forms, aspects and names.
"Shiva" means "good." It is also called Shambhu (Essence of which the benefit), Sadasiva
(eternal good), Shankar (Soothing) Maheshvara (Great Lord), Rudra (Howling), Ishan (Lord),
Bhairava (terrible), etc.
Shiva image as a Personal God having qualities (saguna) - a unique and extremely attractive.
It has a wide variety of aspects and features.
In some of its forms He manifests Himself as full of tenderness and charm, like a flower petal
at dawn. In other - He merciless Lord of Death (Mahabhayrava), avenging demons and
people who does the Supreme Court. He - Resolute Judge and Lord of all the living and the
dead. As Shankara - It appears as a great yogi (Mahayogi), immersed in contemplation. In his
hand a rosary on his body - a loincloth of tiger skin. He sits, absorbed in the blissful state of
rest, his eyes closed, a smile on the face of the eternal satisfaction. He bespechalen and free
from fear. Wild animals are not afraid of him, he was - their patron. He bestows blessing,
peace, peace to all those who turn to Him with love, he is free from fear.
Shiva - the highest from the yogis. His abode - in the mountains of Himalaya , on top of
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Mount Kailash. There, among the snow-capped peaks, inaccessible beings, unattainable, He
is in meditation, always immersed in his beginning. Above his head the crescent, interwoven
in his beautiful hair. By His long golden curls cascade down the great water of the Ganges.
He has three eyes. It is adorned with snakes; Wearing trident, he - Lord of immortality,
infallible.
In the Puranas, Smriti, Tantra and other scriptures tells of a variety of images and deeds of
Lord Shiva.
The original body of Shiva, or his subtle essence - a Lingam. People, spirits and gods
themselves worship Him in the unmanifested, the highest form. When Brahma and Vishnu
were arguing about who is the highest Lord, they were a pillar of fire in front of them. " He
looked like a fire that consumes the universe at the time of its destruction. He sparkled,
surrounded by flames. He had no beginning, no middle, no end " . Brahma and Vishnu
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wanted to measure this post. Brahma turned a swan and flew up to the top to find it; Vishnu
becoming underwater turtle, I went down into the depths of the ocean to find his base.
However, the great gods could not find its beginning and no end. Then, realizing that it is
infinite, and therefore - the original, highest, bowed before him in awe. Maheshvara then
appeared from the pillar of fire, called Mahalingam (Grand Lingam), and appeared before
them in its usual form.
This phenomenon of Shiva, as well as with his other great acts related holiday Shiva Ratri (
"The night of Shiva"), which is celebrated once a year in January or February . In this
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holiday prescribed fasting and meditation, followed by a feast, and the chanting of the names
of the Great Lord (Maheshvary).
Lingam - the supreme object of reverence, honoring Him - worship the unmanifested, the
unknowable mind and senses Shiva.
As Yogi, devotional contemplation at the monastery of snow, Shiva is absolutely free from
any desires.
His eternal consort, embodied in the material world as Parvati (inhabitant of the mountains), a
child decided to marry only for Shiva. However, no matter how trying it is to achieve its goal,
Shiva does not pay her any attention. Self-absorbed. He was insensitive to the outer world.
Uma (Parvati) sacrificed everything, threw off all jewelry and luxury apparel and became a
mountain hermit. She bathed in the icy water, ate leaves from trees and posts, making
increasingly severe austerities and worship Treokomu. So passed century after century. Not
only the mind, but all the gods wanted her union with Shiva, since it is only on their marriage
could be born god of war Skanda , capable to defeat the hordes of demons led by Taraki.
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Therefore, the gods sent Kamadeva (god of love), so that he pierced with arrows heart of the
Great Yogi. After many unsuccessful attempts and tricks Kama finally managed to pierce the
heart of Shiva. But at the very moment when he released his arrow. Shiva incinerated him his
third eye, turning it into a handful of ashes.
Parvati has long ministered to Shiva, bringing him flowers and water, but completely
indifferent to everything he did not pay her any attention. Now everything has changed.
Pierced by an arrow of Cupid, Maheshvara saw a beautiful woman, who ministered to Him,
and He felt an extraordinary sense of love. Thus it was realized the great dream of the
Goddess Mountain (Parvati), and they will soon celebrate a wedding. Then, riding on the
sacred bull Pande, Mind and Maheshvara went on a snowy mountain Mandara, where in the
quiet woods and thickets of faithful love.
Uma gave birth to two sons: the first - elephant-headed god Ganesha, the god of wisdom,
favoring, remover of all obstacles (Vinayaka), and the second - Skanda (Kartikeya or as
Subrahmanya), the god of war, a powerful military leader, who overcomes the evil demons.
Rati, the wife of the god of love Kama, was to Shiva with Uma, with tears in his eyes,
diminishing him to return to her husband, who only fulfilled its purpose. Mahadeva (Great
God) told her that he had burned only the material shell of her husband, and promised that the
Kama will continue - until the specified period of the world - to be in its visible form only to
her, but remain invisible to all other creatures. After that, he will once again have a material
body, and will be visible to the gods and celestials.
Being eternal Lord of the Mountains (Girishanta, Giritra), Shiva is going through his spouse,
who is the embodiment of his eternal Shakti, but they are subject to death, as are material
bodies. So, when the first wife of Mahadeva, Satie, left his body, he fell into despair, and like
a madman, smeared with ashes from vsklochennymi hair, almost naked wandering around the
world, carrying her dead body ...
Shiva - the ecstatic dancer (Nataraja). His dance It creates and destroys the world. All the
gods accompany him in this heavenly dance.
In his terrible form of Shiva - the inhabitant places burnings (Shmashanavasi), followed
everywhere retinue of spirits and demons, Spouse terrible Kali.
By drinking poison to save the universe from destruction, Maheshvara became Sinesheim
(Nilakantha). His neck encircled by a cobra, which cools your body heat from this poison.
As the yogi-devotee, Shiva wanders the earth, almost naked, with matted long hair, with a
skull and a begging bowl. He - the patron of the desperate and the oppressed. He - like a
terrible, unforgiving Bhairava and Rudra, and the most beneficent, the merciful, tender and
kind Sundareshvara (Lord beauty and attractiveness). He - prekrasnoliky boy and a gray-
haired old man, devotional contemplation. He - devouring Chand, and the Lord who heals all
diseases ( vaydyapatha ). Reverencing Him Master immortality ( Amarnath ) being surely
acquire immortality and eternal happiness.
Vishnu and Lakshmi
Vishnu (or Narayana) Lakshmi is the presiding deity for the followers of Vaishnava schools
and napravleniy.Mahavishnu (Great Vishnu) and his wife (Lakshmi) form a single college,
because Lakshmi is the eternal energy of the Lord (Bhagavan), full of bliss.
In some scriptures Narayana is recognized as the beginning. So Maha Upanishad states: " In
the beginning of creation there was only the Supreme Personality Narayana There was no
Brahma, no Siva. , no fire, no moon, no stars in the sky, no sun . "
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As the Supreme Absolute Narayana (or Mahavishnu) is in all things, and is both the
unmanifested, having neither form nor qualities, and having a shape and quality.
" Narayana has two aspects - Murta (with form) and amurtam (beyond form) ."
(Tripadvibhuti - Mahanarayyana - Pack.)
Mahavisnu Lakshmi and have many fine forms and aspects which are famed for how
different Vedic literature and hymns and works in tantric .115

Special beauty and charm are different Their images of Krishna and Radha, Sita and Rama.
Krishna, who also has the names of Govinda Gopala Madhava Keshava and others - is the
object of worship for many people. It has a variety of images. In one of them - He is a playful
boy, the son of Nanda and Yasoda. Being a shepherd (Govinda Gopala) He plays on His
divine flute. Gopikas-thrush (gopis), the main of which Radha, run together at flute magic
sweet sounds. Young Krishna dances and indulge in amorous games with His Divine
girlfriends, who, in fact, are the manifestations of His divine lover of Radharani (Radha).
Adult Krishna - a skillful warrior and a wise counselor. Before the great battle, marks a
coming of Kali Yuga (Iron Age), he told the Bhagavad - Gita (Song of the Divine) to his
friend Arjuna at Kurukshetra.
All these images and deeds - the game Lord. You should never think that He - just a man. In
Krishna Upanishad says, " Krishna - is the eternal Brahman ."
In the image of Rama Narayana - the pious prince, the hero of the great Ramayyany. Went
into exile with his faithful wife Sita and brother Lakshmana, Sita Rama loses that cunning
and insidious force captures the demon Ravana and carries on his island Lanka. Rama with
his brother and friends, chief among which becomes the monkey Hanuman, goes in search of
his beloved wife and, eventually, joining the battle against hordes of demons, defeats them
and frees the faithful Sita. The image of Vishnu Narasinhi serve in their formidable aspect of
human-lion, mercilessly rending His evil demon claws.
All of these forms and acts to be understood in the highest sense, as a play (lila) of the Lord
and His manifestations.
Avatar - incarnation of the Lord
It listed ten full incarnations ( purnavatar ) Vishnu in the material world, described in the
Puranas and other scriptures:
1. Matsya (in the form of fish).
2. Kurma (turtle).
3. Varha (boar).
4. Narasinha (Chelovekolev).
5. Vmana (dwarf).
6. Parashurama (Rama ax).
7. Frame.
8. Krishna.
9. Buddha.
10. Kalki.
Recently, the complete incarnation, Kalki must appear at the end of Kali Yuga, running now,
or "black," "Iron Age", to punish evil and restore justice. Then, as the scriptures say, the end
of "Iron Age", comes complete mixing of castes among the people will prevail villains.
Under the guise of religion will be preached unbelief. Barbarians - rulers will exploit the
people. And then shall appear the last avatar of Vishnu, Kalki, riding a white horse, in red
robes, in armor and with weapons in their hands. He will manage the high court. However,
according to the Scriptures, it will happen even after many thousands of years.
Furthermore purnavatar (complete embodiment), Vishnu and other gods (Gd aspects) are
also, in many embodiments the time (kalavatara). One embodiment acknowledge the Lord
Chai Tanju (15th century AD) is known as Gauranga as Radha and Krishna united in Him in
one body. There is also pleased to others - well-known and little-known avatar.
Some of the embodiments of Shiva has been said in the description of the Tantric lines. In
reality, the material world comes to a sufficient number of incarnations of Shiva and Shakti,
however, only a few can recognize them . 116

The followers of Sri Ramakrishna recognize this great teacher, preached the unity of all
religious ways, the epitome of Bhagawan (the Lord).
Iisus Hristos is recognized by many Hindus as an incarnation of God. In Bhavishya Purana
contains a direct description of the Son of God (Ishaputra) and his great mission. The Son of
God is the king Shaka country (North India, Kashmir.) In white robes and tells him about his
mission: He must be born of the Virgin (Kumari) in the country mleccha and preach
117

Supreme Law to save people . 118

Sri Ramakrishna attained direct communication with God in its various aspects, said: " One
and the same avatar (incarnation), plunged into the ocean of life, is in the same place under
the name of Krishna and plunged again, is in a different location under the name of Christ " .
Thus, we can see that the Lord has many personal aspects and forms, as he has enough
incarnations that descend to this world for centuries and millennia, being born in different
countries, and carry a higher mission, God's will, giving people different the keys to the doors
of eternal liberation.
However, at the same time, says the head of the company "Panchama Veda" A.P.Olshevsky,
you must avoid the two extremes: 1) the recognition of too many individuals avatars (naively)
and 2) the recognition of the true avatars such (unknowingly) .
I'd add that the "avatar-mania" is rampant in many countries. People often announce
incarnations of Lord persons who have not attained self-realization , not to mention the fact,
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to be sent to this world as avatars.

Some of these people are religious teachers, others - just magicians or fakirs, and others -
false teachers, whose mission is, in fact, is not to lead the people to freedom.
Shri Ramakrishna a lot of talking about avatars and how do they differ from the Siddha, (ie
people who have achieved perfection and liberation, thus completing his earthly existence).
He said: "On the Sat-chit-ananda (bliss eternal reasonable) tree reside innumerable Rama,
Krishna, Christ, etc., one or two of them from time to time come into the world and make it
mighty change and spiritual revolution ".
"Avatar or savior - a messenger of God, he acts as the governor of a powerful monarch When
there is any trouble in a remote province, the king sends his viceroy to suppress these
disturbances Similarly, whenever there is a falling of religion in any part of the world... . God
sends to your avatar. "
"How big powerful steamer fast moves in the waters, dragging in tow barges and rafts as
well as a savior (avatar) descends, it is easy to tolerate thousands across the ocean of maya
(illusion)."
"Locomotive reaches the destination itself and drags a long train loaded with cars. Similarly
acts Savior. They bring to the feet of the Almighty are many people heavily loaded cares and
sorrows of this world."
"In some seasons, the water can only be obtained from deep wells and with great difficulty,
but when the area inundated in the rainy season, water is extracted easily everywhere. So
usually, God is achievable with enormous suffering, through prayer and punishment, but
when comes down (incarnation flow). Lord can be seen everywhere. "
"What level reaches siddha (perfect man, and well-cooked food s something else called
siddha Here -. A play on words.) How brindzhal and potatoes, etc, being well cooked
(siddha), are soft and tender, because and when a person reaches perfection (siddha), he
becomes himself humility and tenderness. "
"Five kinds siddha can be found in this world:
1. Swapna siddha - those who attain perfection through a dream inspiration.
2. Mantra Siddha - those who achieve perfection with the help of a sacred mantra.
3. Hathat Siddha - reaching perfection at once, like some poor man can become rich
instantly, finding hidden treasure or marrying and having got into a wealthy family, so many
sinners are cleared fully and immediately enter the kingdom of heaven.
4. Kripa Siddha - those who attain perfection through the great mercy of the Almighty,
like some poor person becomes very rich goodness of the king.
5. Nitya siddha - those who are always perfect. As the pumpkin first brings a strong
fruit, and then - a flower, so eternally perfect (nitya-siddha) is born as a siddha, and all
apparent efforts and difficulties occurring in his later life, exist only in order to set an example
to mankind. "
"Siddha-purusa (the perfect man) is like the archaeologists who rake the dust layer and
reveals the brook, which for centuries has been closed thickets. A different acts avatar. He is
a great engineer, opens a new stream in a place where previously there was no water . Great
people (siddha) may grant exemption only to those in whom are hidden water of goodness
and kindness, but the avatar saves even one whose heart seemed to be devoid of any love and
dry as a desert. "no one knows the greatness of the sacrifice which makes the High Lord,
when He gets in densification or clothed in flesh. "
"Rescuers are Brahman (the Absolute God) waves to the ocean."
Unity in Diversity
It should be understood that all personal forms of God - these are different aspects and forms
of the same entity called the Supreme Absolute, Easwara, etc. Therefore, between its aspects,
forms and names in reality there are no contradictions.
The Rudraksha-Hridaya Upanishad says: " Who follows: Sri Rudra Rudra Rudra, he is freed
from all sins by chanting this (name) of the Lord " . In the same Upanishad explains: "
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Rudra - is Vishnu and Uma - Lakshmi, I worship Him " . 122

Also in the Padma Purana it is stated: " He who is Vishnu - there are also Rudra, there is no
doubt " .
123

Expression of Siva and Vishnu unity is the traditional form image Harihara, one half of which
constitutes Vishnu body, and the other - Maheshvara. On the necessity of recognizing equally
both Higher says Skanda Mahapurana " Hari is in Vishnu Kanchi, Shiva is in Siva Kanchi " 124

. Those worshipers who do not distinguish between the two - reach salvation is very easy, but
others who distinguish between them, apart from raising the One and lower than the other,
get into a bad situation . And in Shaktisangama Tantra affirms: " He who abides in the form
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of Vishnu - is Shambhu , the one who is in the form of Shambhu - is Hari ' .
126 127 128

Aspects of tantric practice

Guru and disciple
Initiation from the guru is necessary for the fulfillment of tantric practice. Without contact
with the bona fide spiritual master, no real tantric practice impossible. This is stated in many
of tantra. Tantra unanimously give priority to the role of the guru in the life of the disciple.
As a journey through the jungle thickets alone and unaided, long and heavy, full of all sorts
of dangers, it becomes unbearable, and committing spiritual practice without a teacher does
not bring the desired result. The journey becomes easy with the help of an experienced guide
who knows the route and helping the traveler to overcome all obstacles and avoid the danger
of the path. Also on the spiritual path, the guru is a guide who knows all the twists,danger and
step of the way and is ready to help the student to successfully overcome all the obstacles and
stages and, in the end, to help him get out of the jungle of error and suffering, and to be as
free as he was.
Tantra says that the guru and disciple ( sisya ) Must possess certain qualities. Choosing a
guru is very important. Man, unable to distinguish between bona fide spiritual master from
the false, like a patient who is trying to find medicinal herbs, cured of his illness, but it can
not distinguish it from the others and confuse it with any other herbs, from the use which the
disease can not be cured. So many people, being unable to distinguish between a true teacher
of the pseudo-teachers, seek the help of "teachers" who do not reach the depth of
implementation, however, pretend to be saints or enlightened, given the dedication and
lecturing. To help a person in choosing a true spiritual teacher of Tantra describe a number of
qualities that should or should not have a guru. Since lists a number of grounds on which it
can be determined that a person can not be a guru.These signs include serious illnesses such
as blood poisoning, leprosy, eye diseases, infertility; congenital anomalies - such as extra
limbs, or the lack of them, a dwarf figure and so on, as well as - even such an external sign of
how bad fingernails or teeth. Among the unacceptable character traits or behavior patterns are
listed: fraud or deceitfulness, greed, talkativeness, sad or unhappy state without committing
prescribed practices, evil or depravity, being under the thumb of his wife, and gambling;
Teachers also should not be the one of whom is referred to as unworthy other sadhakas
(ascetics), or one that does not speak about his teacher.dwarf physique and the like, and also -
even an external indication as bad nails or teeth. Among the unacceptable character traits or
behavior patterns are listed: fraud or deceitfulness, greed, talkativeness, sad or unhappy state
without committing prescribed practices, evil or depravity, being under the thumb of his wife,
and gambling; Teachers also should not be the one of whom referred to as unworthy other
sadhakas (ascetics), or one that does not speak about his teacher.dwarf physique and the like,
and also - even an external indication as bad nails or teeth. Among the unacceptable character
traits or behavior patterns are listed: fraud or deceitfulness, greed, talkativeness, sad or
unhappy state without committing prescribed practices, evil or depravity, being under the
thumb of his wife, and gambling; Teachers also should not be the one of whom referred to as
unworthy other sadhakas (ascetics), or one that does not speak about his teacher.being under
the thumb of his wife, and gambling; Teachers also should not be the one of whom referred to
as unworthy other sadhakas (ascetics), or one that does not speak about his teacher.being
under the thumb of his wife, and gambling; Teachers also should not be the one of whom
referred to as unworthy other sadhakas (ascetics), or one that does not speak about his
teacher.
These are the signs (on the basis of certain Shakti Tantra) are not intended to create a
complete picture, but they give some idea of the undesirable qualities of the guru, and the
main points to note which should be taken to the choice of the guru and the determination of
its competence.
It provides a variety of "decoding" the word guru . So, (according to the Tantrarnava which
cites Krishnananda,) the syllable "ha" provides Siddhi (success), "we" means Shambhu
(Bringer Fortunately, one of the names of Shiva) and "pa" - removes sin. In this way. guru -
is one. who is Shiva himself, and he who destroys sin; He - the highest. According to another
embodiment, the syllable "ha" means knowledge and the benefit of the giver (or prosperity),
"y" signifies the state of Shiva and "pa" - burns sin. Thus, the guru - is the one who gives
knowledge, good (or prosperity), the state of Shiva and removes sin. Another proposed
meaning of the word guru It is that "Gu" means darkness (ignorance or illusion) and "ru" -
destroying the darkness. So the guru - is one who dispels the darkness (ignorance, illusion).
Guru should be quiet, clean both in behavior and in appearance, have a good reputation, be
meditative, versed in Tantra, attained success ( Siddhi ) in mantra meditation, welcoming and
friendly, able to lead the pupil, etc. A guru, tantra assertion should be respected more than a
father.
The disciple must be calm, polite, humble, pure behavior, prone to meditation, pious, good
character, generous, pious, samoobuzdannym etc.
Those who behaves unworthily, silly, irreverent, sinful, cruel, wicked, wretched, vile, hate
mantras, speaking evil, hating the holy places, devoid of respect to the guru with an unclean
heart, lazy, boastful, sick, irritable, jealous speaking roughly, holding mined dishonest
wealth, who have connection with the wife of another, hostile to the wise, meticulous,
ambitious, coarse, strongly attached to sense objects, evil, greedy, etc. - are not worthy of
initiation into the tantric practice.
A distinctive feature of tantric view is that the woman is not only recognized as capable of
becoming a guru, but, according to PICT-tradition, it is the dedication received from guru
female ( odhepika ) is very powerful and is considered the best.
According to the tantric tradition, when a person leaves his guru because any material
motives or motives, he commits thereby a grave sin, and will be forced to pay for this offense
for a long time. However, if the student ( sisya ) convinced of the incompetence of the
teacher, or in his uncleanness, etc. - he should leave this "teacher" and look for another.
Guru are of two main types: diksha-guru and siksa-guru .
Diksha-guru - it is the teacher who gives the disciple initiation, passing it at this point the
spiritual energy needed to perform sadhana (practice).
Siksa-guru - a teacher who teaches and instructs the student in accordance with the
Scriptures. The same can be guru to disciple and diksa and siksa-guru and dedicated student,
and then instructing him throughout the whole of the spiritual path. However, it also happens
that a person is initiated by a single teacher, but then receives guidance from other teachers or
gurus, each of whom teaches it in a certain period of the spiritual path. Thus, the statement
that the man should have only one guru to be understood in the sense that a person can have
two or more of the guru in the same time, but can receive instructions and spiritual assistance
from only one.
However, this does not preclude the presence of various gurus at different stages of sadhana
(practice). Therefore it is said that as a bee in search of honey, flies from one flower to
another, and the pupil ( sisya ) to go from one teacher to another in search of knowledge.
tantric initiations
There are different types of tantric initiations given by teachers in different circumstances and
conditions at different stages of sadhana (practice). Deeksha (or dedication) puts a person on
the path to salvation, or propels him along the way, eliminating internal contamination or
impure substance (small). Tantric initiation must necessarily be individual. The teacher sees
the student "through and through", he knows to what type of people (or bhava ) belongs to
the past and what kind of experience it is necessary . During individual initiation ( diksa )
129

guru first "moves" the energy of the Supreme Guru (Paramaguru) in your own body and then
directs the flow of energy in the body of the student. Thus, guru to be regarded as incarnate or
Shiva High God (Parabrahmam).
According to some Tantras, such as Prapanchasara Tantra (Ch. The V), diksha so named
because it gives the mind and body into a state of divine ( divya-bhava ) and destroys (
kshinuyat ) sins ( duritani ). (As further stated in the same Tantra - guru deity ( Devata ) and
mantra - should be perceived as one ( aykyam ).
It should be noted that a person can perform tantric rituals or practices only after the
dedication received from guru tantric tradition, but not from the usual guru or priest
(purohita). Tantric rituals or practices committed without tantric guru or a routine priest (
purohita ), Do not bring the desired results. Usually a father or brother also can not be a guru.
The husband can not be a guru of his own wife as long as he does not become a siddha-
mantra, ie I have not reached perfection in Mantra Yoga. However, as already mentioned, the
initiation given by the guru female, in the tradition of Shakti recognized particularly
effective. At eight times more powerful initiation is considered received from his mother.
According to other sources, received during the initiation mantra from his mother, the son can
find the well-known eight siddhis (perfections) . 130
Mahanirvana-Tantra says that the followers of the schools Shakti Shaiva, Vaishnava, Saura
and Ganapati preferred gurus of their schools; however, the Kaula - the best gurus for
131

everyone.
During diksha guru and disciple are in vzaimokontakte alone. The most common form of this
ritual is the initiation, during which the guru will give the student an individual mantra. This
is known as the initiation ritual mantra diksa.
Guru, who want to take initiation, choose an auspicious day and time for this ritual. In some
cases, the future student horoscope horoscope checked against the guru to determine exactly
when the mantra is to be transmitted. Guru also determines the Ishta Devata, favorite deity or
aspect of the Divine, which corresponds to the individual student. Thus, it is concentrating on
favorite deity, the sadhaka (practitioner) will live in the rhythm of this deity and achieve
unity with Him.
Guru usually sits facing east, the student sits in the lotus position ( padmasana ) next to it. In
order to clear the process of initiation and to make it effective, the guru first repeats its main
mantra and calls its own favorite deity ( Ishta Devata ). Then, three times he whispers diksha-
mantra in the right ear of the student. The mantra should be kept secret and must not be
disclosed under any circumstances. It is believed that even the written mantra loses its
impact. Once given a mantra, the main part of the mantra diksha is over.
According to some tantra diksha (initiation) is of three main types: shambhavi, shakteyi and
Mantri . In shambhavi - cleaned consciousness pupil. The shakti (or shakteyi ) - awakens
spiritual energy. In Mantri - awakens the power of mantras and the gods.
With initiations ( diksa ) eliminated impure substance acting on the pupil. They were
transferred to three main types:
1. Anava - of this substance occurs the limitations of the individual soul ( jiva ), due to
which a person, being by nature Absolute (Shiva), sees itself as a limited personality, which is
associated with fetters of the material energy. As long as this substance is not resolved,
comprehension Shakti as the Supreme Energy, identical with Siva impossible.
2. Buddhigata - through the elimination of this substance is achieved true knowledge.
3. Mayiyya - this substance is causing false ego or self ( ahankara ). As long as it
persists, it is impossible to attain salvation.
According to other sources, diksha may be three of the following types: Anab , shakti , and
shambhavi . It is said that Anab includes mantras, arcana (worship), asana (sitting postures),
nyasa (hand application to different parts of the body, accompanied by the relevant mantras),
dhyana (meditation) and upacara (various items offered to the Deity).
Diksha is also subdivided into 10 sub-species:
1. Smarty - in this type of initiation, the disciple remembers guru, living in a foreign
country and therefore is exempt from sin.
2. Manasi - student mentally contemplates guru sitting in front of him, and thus his
mind cleared.
3. Yaugi - guru enters the body of the student, as outlined in the Yoga-Shastra, and
connects his soul with its own subtle body.
4. Caksusa - is peculiar intuition, picked up a sense of compassion for all living things
and the implementation of the state, "I am Shiva".
5. Sparshiki - guru, feeling like the Supreme Shiva, touches the pupil of the head with a
specific mantra, making thus Shivahasta.
 6. Vachik - in which the guru dedication, considering his own mouth as identical with
the pupil mouth with love divine mantra puts into the mouth of the student, together with
the yantra (a symbolic representation of the Godhead) and Niassa (see above), etc.
7. Mantri or maantrika - see above..
8. Hautri - during this initiation kindled a fire that burns and then during the ceremony
in Kunda (special recess to commit ritual homa fire) or sthandila (sacrificial place or sacrificial
vessel).
9. Shastri - this initiation includes transmitting shastricheskogo knowledge (knowledge
contained in the Scriptures) suitable apprentices, employed in the service of the guru.
10. Abhishechika - in this kind of dedication made the worship of Shiva and his wife like
staying in a jug with water which is then sprinkles guru disciple. The person receiving such a
dedication, called abhishikta .
In another division, Diksha is of two kinds:
1. Vahirdiksha - is "external initiation" includes puja, homa and other external rites.
With this initiation awakens sattvika (bright and clean) state.
2. Antardiksha - a "domestic dedication," which helps to awaken the Kundalini energy.
There is a special kind deekshas, which is described in Mahanirva-on-Tantra (Ullas). This
kind of dedication is called brahma-diksha and is considered, according to Mahanirvana, the
highest form of initiation. A follower of any school - Shakta, Shaiva, Vaishnava, Saura or
Ganapati - can receive this initiation. Membership of a particular caste also plays no part - a
person of any caste can receive this initiation. The usual restrictions imposed in connection
sdikshey - discarded in the Brahma-diksha. So, the father may initiate a son, brother - brother,
uncle - his nephew, husband, wife, grandfather-grandson. Permission is even contrary to the
usual practice, to give one's own (individual) student mantra. In short, no instructions and
prohibitions Shastras (scriptures) neotnosyatsya this diksha mind. During brahma-diksha guru
committed disciple ( shishya ) in meditation on Brahman Higher Essence. Similarly, the
student receives from the guru brahma-gayatri , mantra that is a certain kind of dedicated to
Brahman (the Absolute).
Abhishek or a special kind of dedication
Abhishek - is a special kind of dedication, during which the student sprinkled with water. At
different stages of the spiritual life, the student receives a respective different kinds of
Abhishek. Abhishek listed 8 species that can be given to a practitioner at different stages of
his sadhana (the way):
1. Shaktabhisheka - a dedication that is designed for the student who has just
embarked on the path of spiritual perfection ( sadhana ). This dedication to the guru reveals
the nature of Shakti and wonderful new energy is inhaled into the pupil.
2. Purnabhisheka - initiation, intended for a student who has acquired a suitable state
by committing Purashcharany (See chapter "Purashcharana"..), Etc. This sadhana begins with
this dedication.
Next are listed:
3. Kramadikshabhisheka.
4. Samradzhyabhisheka.
5. Mahasamradzhyabhisheka.
6. Yogadikshabhisheka.
 7. Purnadikshabhisheka.
(It should be noted that, as the Tantric practice is based on the individual contact between
the guru and disciple, according to student abilities, his qualities, I progress in the sadhana -
the guru gives him so many initiations, as considers it necessary therefore above
intermediate dedication are not. mandatory or necessary for all).
And finally:
8. Mahapurnadikshabhisheka - represents the quintessence of all initiation. With this
initiation sdhaka apex of spiritual life. After that, abhishek - he makes a symbolic rite of his
own funeral ( Shraddha ), offers the sacred thread and tuft of hair from the head ( sikha ) fire
as an expression of complete self-sacrifice ( purnahuti ). At this stage the relationship guru -
shishya (teacher - student) completed. Sadhaka he gradually realizes the state of "I Am That"
(through practice ajapa mantra ) attains liberation while living and becomes Paramahansa
132 133

. Indeed, the realization of the identity of the Jiva (soul) and Brahman (Absolute) - the highest
goal of tantric initiation.
Purashcharana
Purashcharana - is an important ritual, which is performed primarily ( puratah ) after
initiation . In Machne Tantra alleged that this rite so named because it is carried worship
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lotus feet ( carana ) watchlist Divine by Japa (mantras on beads), Homa (rite with libation
the flames) and tarpans (sacrificial sprinkling) . 134

Typically Purashcharana consists of five components ( Ang )

1. Japa .
2. Homa .
3. Tarpan .
4. Abhisheka (bath).
5. Brahman-bhodzhana (treat brahmanas).
At its core, is a powerful incentive Purashcharana or stimulant for the disciple, which
came on the tantric path. During this ritual, which consists of several parts, carried out
an intense spiritual practice, which is essential in order to maintain the effect of the
previous consecration and to make a real change in the consciousness and the internal
state of the pupil. It is believed that this rite, including intensive worship, performed
after initiation ensures success in further regular practice. After the commission of the
rite succeed in repeating mantras.
During purashcharany, the number of committed Jap (recitation of mantras), rats
(libation into the fire), tarpan (sacrificial sprinkling with the appropriate
contemplation), etc. - varies, depending on the worship of a particular deity. In
addition, Tantpax provides detailed guidance - in which the ratio of the number of
times must be performed all these actions (japa, homa, tarpan, etc.).
Anyway, during the period of the purashcharany, which can last several days, the
sadhaka (practitioner) is completely immersed in the scope of tantric worship,
constantly chanting and performing the necessary rituals. These days prescribed
maximum isolation from external influences and strict adherence to purity and
abstinence. Committed with sincere dedication, this ritual can give a powerful
impetus and to ensure progress in spiritual practice.
If it is impossible for some reason or other to make homa tarpana and abhishek - they
can be replaced very large number of japa (chanting). (In this case, Japa repeated two
times larger than each of the elements unfilled and may be several tens of thousands).
 However, a Brahmin-bhodzhana (Feeding, refreshments Brahmins) - irreplaceable.
Brahman-bhodzhana regarded as a very important part of the whole ritual. If there
were any flaws at the time of all the other parts of the rite, the case can be corrected
completely satisfied devotee brahmana wonderful feast, which is the completion of
the entire ceremony. However, the Brahmans are invited to a feast should be relevant
qualities. Only tantric Brahman, the Brahman, having tantric initiation, rather than
just "twice-born", may be invited. (If the inviting ordinary Brahmin, is not initiated in
the Tantric tradition, it is thus committed a great sin, and the ritual is useless).
For followers of Kulachary , only brhmaas initiated according to Kula-rites may
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be appease.
As for the number of invitees brahmanas, they, according to some sources, to be 1/10
of the number of perfect Abhishek (ritual washing). (Thus, there may be from one to
several persons.)
It should be noted that purashcharana rite is performed not in all tantric traditions.
Firstly, as you know, there are tantric and schools that do not use any external rituals
and yoga are engaged only in the body (for example, mine-scale Samaya), or -
ashtanga yoga . Further, even in the Shakti directions Bengal, where the rite
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purashcharana has spread, it is not done by all, as some of Tantra say that such rituals
as the homa, tarpan, Abhishek or even purashcharana generally not effective in
modern times (Kali Yuga) . (That claim Tantra such as a Kalivilasa et al., Calling for
the practice plow-bhva in Kali-yuga). However, for some other Tantric schools and
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sub-sectors (such as the number of sub-areas Kaula), purashcharana rite remains alive
and effective in our time, as Tantra, which they rely on the authority include this ritual
in the category of important and necessary to succeed in the practice prescribed for
our times (Kali yuga).
There are various options committing purashcharany according rite which may not
necessarily consist of the five above-mentioned parts, but may include from one (
ekanga ) to 18 ( ashtadashanga ) parts, depending on the type of worship or
139

conditions.
so vira - purashcharana may consist of seven parts ( anga ) - that is, five ordinary
140

(japa, etc.) are added:

6. Shakti Puja .
7. Kumari Puja . 141

There are indications that for kaulika - purashcharana consists of 16 parts, and for Aghori - of
18.
Different seasons, months, etc., as well as various places, various tirtha (sacred site),
considered favorable for making purashcharany, depending on the various forms of worship
of God or Deity. However, as is the case with all the other rites, if purashcharana done with
the direct participation of the guru, he decides everything about the circumstances and
conditions of the rite.
For Divya and Vira sadhaks particularly favorable locations are: location cremation, empty
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house seat of skulls ( mundasana ) mountain cave, etc.

Among unsuitable for the rite of places: places full mleccha (meat-eaters, low level of
consciousness, leading a low life), immoral people or vicious animals, places where one way
or another can prevent the practice.
Among the actions or patterns of behavior prohibited during purashcharana: overeating,
talkativeness, laziness, excessive sleep or insomnia, daytime sleep, listening to vocal or
instrumental music, watching the dance, chewing betel nut, etc., dishonesty, cunning, killing
animals, communion with heretics and evil people, touching the dog and so on, the adoption
of food, not offered to the Deity, acceptance of gifts or food from others.
As in tantric practice in general, and in the commission of the rite in particular guru plays a
very important role. Before and at the end of the ceremony must be performed gur-puja (guru
worship). The first action, committed during the day is greeting guru. If the guru is present in
person - it takes part in worship, preside over the whole ceremony. In his absence, he may
entrust it to someone from your family, having a suitably qualified (eg - son and wife), or - to
any of the other sadhakas (practicing).
During purashcharany should perform the worship day. However, for those who have already
passed the initiation purnabhisheka, as well as for those who have entered the path virabhavy,
and it is also required to worship at night.
Mantra
Mantra plays a crucial role in the whole tantric practice. Mantra - is the sound or vibration
energy, concentrating on that reach salvation . Usually the word mantra is translated as
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"cleansing the mind or consciousness" as "man" refers to the mind or consciousness ( Manas
), and "tra" - cleaned. Another meaning of the word, is described in some Tantras associated
with the transfer of the syllable "man" as the knowledge and the syllable "tra" as "that which
saves". So it is stated: " The mantra is so called because it saves one who has attained
perfection (Siddhi) (in its repetition) from the bondage of rebirth through knowledge (mana)
of the universe " .
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Mantra - is the Absolute, manifested in sound. She - she Shakti united with Shiva, manifests
itself as a sound vibration. Concentration on the sound is a proven and effective means of
mastering meditation science. By focusing on this energy of God, manifested as sound, we
are entering into direct contact with the Supreme, with the result that our consciousness is
purified, and finally we are saved from all suffering.
There are many mantras that with the right attitude to them and repetition lead to a higher
state. Tantra is opened to people the secret knowledge of the divine sound energy, which can
lead the sadhaka (practitioner) in the state of consciousness that goes beyond the ordinary
range of human thought and emotion. The process of chanting - it's not boring and joyless
occupation, but a lively and attractive action during which we engage in the sphere of
relations with the Almighty (with the Supreme Reality), and going deeper and deeper,
penetrate into the area of the superconscious. In other words, by repeating the mantra we
grasp its true essence, which is the eternal bliss reasonable ( Sachchidananda ).
Tantra contains the esoteric knowledge of the bija-mantra.
Bija-Mantra - a "seed-syllable" with a hidden internal potency or energy, which may be
disclosed as a result of its correct repetition. "Monosyllabic Bija-Mantra for bonus-symmetric
with sadhana (practice) the same as the seed for a tree: the seed has the potential to tree, just
one sound and might contain the totality of the divine in its vibration" .
145

Expression bidzhakshara or "seed-syllable" used in tantra to refer Bija Mantras, composed of

two words: Bija - "seed" and Akshara , which means both "style" and "incorruptible" . 146

In the formation of different Bija Mantras together all the syllables of the Sanskrit alphabet.
In the formation of varying bja mantras several syllables are grouped so as to form a single
"seed-syllable" ( bja ). Thus, each bija ( "seed-syllable") actually consists of several merged
together letters or syllables. Each of these components has certain syllables symbolic
significance. Each bja Mantra point ends in a semicircle (the sign called anusvara ) which,
when placed over the writing style and sound Nasalization means (i.e., (m) or (n) spoken
intranasally). The very point ( bindu ), the final "seed-syllable" ( bija ) Is a symbolic
expression original state unity Shivashakti (Absolute or His and is self-energy). Bindu is a
symbol of liberation, as a means of concentrating on internal nasalize sound by repeating the
Bija-Mantra with a sense of the original unity of Shiva-Shakti attain liberation.
Each deity (that is, every aspect of God) has its Bijuu. Student receives a Bija-mantra of the
guru at the time of initiation, and thus comes into direct contact with one or another aspect of
God. Poseivaetsya seed into the soil, which is plowed, cleared and watered. Similarly, the
Bija Mantra is placed in the heart of the disciple, clean water and irrigation of divine mercy.
Knowledge of Bija-mantras and secret science of their practical application - a distinctive
feature of all the tantric system. " It is believed that the Bija-Mantra contains all the potency
and the full meaning of the doctrine. A treatise consisting of thousands of poems, can be
installed in a few verses, then summarized in a few lines, and finally reduced to the Bija-
Mantra, which, although and is the smallest unit of sound, will maintain a full force
throughout the doctrine " . Even after repetition of bija, its impact continues. The energy
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stored in each such "seed-syllable" may be aktvivizirovana and powered. It is argued that the
power of this or that BG may be concentrated in the brain and heart of ajna awaken to the
desired action.
Such bja mantras like OM HRIM, KRIM, SRIM, CLIM HUM PHAT et al., Individually or
in various combinations, are widely used throughout the tantric tradition. For a man from the
meaning of "seed-syllables" remains unknown and their repetition may seem "muttering
incantations," or something like that. In fact - in each of the Bija-Mantra contains profound
meaning.
Bija-Mantra OM - the most powerful sound, the source of all mantras and the key to
implementation. It consists of three sounds: A-Y-M, which symbolize the three functions in
relation to the universe: A -tvorenie (Deity - Brahma), Y - maintenance (Vishnu) and M -
destruction (Shiva). About Mantra OM speak as of the king of all sound vibration mother
quintessence of the whole cosmos, the key to eternal wisdom and power. Pranava is the148

original sound, from which comes the whole universe, which it is supported and in which it
enters after dissolution.
Repetition bijas and other Maitri permeates all aspects of tantric practice. Each Bija can be
repeated both separately and in combination with other mantras, depending on the fulfillment
of this or that kind of spiritual exercises or rituals.
Here are a few Bija Mantras with details of their internal semantic meaning:
Hrim
called Maya-Bija - a Bija-mantra of the goddess Bhu-vaneshvari, the Mother of the
universe, the feminine energy spheres. The syllable "ha" means Lord Siva, "RA" -
Shakti long "and" - Mahamaya (transcendental illusion) nasalize sound "m" (or "n") -
the source of the universe (Shiva-Shakti), or the sound releasing from suffering . 149

Shrim
Lakshmi Bija - Bija goddess Lakshmi, the divine consort of Vishnu. It expresses the
feminine energy of abundance and diversity. It can be repeated to acquire something
and to obtain pleasure. "Sha" - means the transcendence of the divine abundance,
"Ra" - the wealth, "and" - achievement or satisfaction, "m" - infinity or liberation
from suffering.
HUM
 Khurcha-bija - Bija Shiva. The syllable "ha" means Shiva, a long "U" - Bhairava or
destructive aspect of Shiva, the sound "m" means the highest of the Liberator from
suffering (thus, all three components of a syllable are different aspects of Siva). This
Bija - protective weapon, since it causes the power of Shiva, which is how to create,
and destructive; He will save us from suffering.
CREAM
Kali Bija - Kali Bija expressing the power of creation and destruction. By repeating
this mantra eliminated all obstacles. "Ka" - means Kali, "RA" - Absolute (Brahman),
"and" - transcendence power of illusion ( Mahamaya ); "m" - the original sound,
releasing from suffering . 150

KLIM
Kama-bija - Bija-mantra of the god of love Kama, or - Bija amorous desires of Shiva
or Krishna in the form of Kamadeva (god of love). Expresses pleasure, enjoyment,
bliss, "ka" -simvoliziruet Kamadeva, or transcendental loving desire (Kama), "la" -
signifies the power of the god Indra or space (or heaven); long "and" - satisfaction and
happiness, "m" - liberation.
There are also many other Bija-mantras, such as ayam - Bija goddess Saraswati, except -
another Bija Shiva PHAT - Bija used for breaking or dissolving the negative forces and
influences, DUM - Bija goddess Durga, GAN - Bija god Ganeshi and etc.
Mantras are used in accordance with the practice of Kundalini Yoga possess infinite power.
151

The strength of mantras diverse. Some mantras will prevail, in others to enjoy; some
dominant creative force, in others - a destructive, peace prevails in some.
Mantras are divided into male, female and neutral . Such mantras like Hong, PHAT - men.
152

Such as Hrim, CREAM, Svaha - women. Mantra Namah - neutral kind. Therefore, if the
mantra consisting of several syllables or words ending on HUM PHAT - it is considered a
masculine mood if Svaha - female, on Namah - neutral.
Mantra, consisting of several syllables or words are as it were, the different parts of the body.
So Pranava, located at the beginning of a mantra, such as in the mantra Om Namaha Shivaya
is the "face" of the mantra, the vowels are the "heart" of the mantra etc.
As already mentioned, different bija mantras and longer used in various meditation exercises,
rituals and ceremonies, due to the concentration on the various aspects of the Divine.
There mula-mantra , or "root", the basic mantra for a particular tradition. Each of the major
deities, has its mule-mantra. So, mule Shiva Mantra - Om Namaha Shivaya; mula-mantra, or
Vishnu Narayan - Om Namo NARAYYANAYYA. Mula mantras are very powerful and are
repeated as the main fans respective tantric traditions.
Mantras are usually repeated on the beads, and then this process is called japa. Another type
mantras is ajapa Mantra or mantra which mentally pronounce the breath is measured and not
on beads or fingers. Ajapa This mantra is called the great mantra of deliverance. Mantra
repeated after the pranayama (breathing exercises), considered to be particularly effective
and is called mantra-japa . Mantra, spoken during worship ( puja ) rites and a small amount
of time, do not require the use of the rosary.
Japa (repetition of mantra or on beads) is of three kinds: Manas , upamsu and vacika . The
Manas-japa should repeat its syllables (or syllable) mentally comprehended the meaning of
the mantra.
It is possible vizulizatsiya each syllable Sanskrit mantras during a mantra meditation. Manas-
japa - recognizes the highest level of chanting. In upamsu japa - sadhaka, concentrating the
mind on the Divine, slightly move the tongue and lips, and its repetition may be barely
audible. This level of repetition is considered average. In vacika japa - a mantra repeated
aloud. This level of repetition recognized worst.
Rosary beads used to repeat mantras come in different types, depending on the Godhead, who
is worshiped, as well as by the number of beads. Conventional amounts of beads for
repetition is 108 (sacred number, such beads are called uttama (best) However, for a variety
of purposes may be used as beads from 55 (. Madhyam - average) 28+ ( adhama - worst)
beads, as well as of 100,50, 30, 27,15, 14, 10, 8 beads.
Circle beads located on the filament or cord ends one big bead (109th in case of E-108 beads)
that is called directly Mayor and symbolizes the Divine, which worship. After each bead is
usually done knot on a thread that makes repetition convenient.
Different beads ( small ) are used in the case of worship different Deities and various rituals
and meditation. Rosary beads can be made of different materials: wood, crystal, gold, silver,
copper, pearls, Coral, ivory, shells, etc. To repeat manthras facing the Ganeshe -
recommended small (beads) made from Elephant Ivory ( gadzhadanta-low ) for Vishnu
manthras - rosary sacred tree tulsi ( tulsi-low ); for Shiva mantras - beads of rudraksha seeds
of the sacred tree ( rudraksha-mala ); Kali mantras - metal or crystal or Rudraksha; Mach-
sankha - (or rahasyam) is small (beads made of unburned parts of a human skull) prescribed
for certain Davy - and Shiva-manthras.
Rosary given by the guru at the time of mantra-diksha , have a special power. Only by the
153

guru instructions as to how to correctly recite the mantra may be obtained to use small
(rosary), how to store them, etc. Repeating mantras received from the guru with devotion,
established itself on the great path of Mantra Yoga, the sadhaka after a certain period of time
up to the mantra-siddhi (perfection as a result of the repetition of mantras) and, finally,
reaches fulfillment of all desires and complete liberation.
Puja - worship Tantric
Tantric puja, or worship a man plunges into the mystery of self-contemplation and
communion with the Divine. Tantric puja is different from the worship conducted in
conventional churches to its special esotericism, meditative and penetration into the depths of
all things.
Puja is of two main types: internal or mental ( manas puja ) and external ( Bahia-puja ).
Internal ( Manas ) Pj recognized as the best. According to some Tantric, performing
external rituals bahya Puja without mental or internal Manasa Puja - useless. Seek God
somewhere on the outside, ignoring God within oneself - is the same as what to look for
glass, ignoring Kaustubha gem lying in your own palm . 154

Committing external rituals is quite important at certain stages of the practice of many tantric
traditions. However, the main focus in any case, should fall on the inner contemplation and
the state of mind of the worshiper. When the sadhaka reaches high levels of practice and are
already fully established in the meditation using external images and elements of worship, he
becomes able to indulge in purely internal meditation or contemplation.
At this level, there is no need for any external objects or actions that previously served the
purpose of the concentration of the consciousness and keep it on the object of meditation.
Sri Ramakrishna said: " .. The shooter learns to shoot, initially selecting aim high and wide
objects and achieves in this great ease these large objects provide him the ease with which it
may then have to shoot at smaller mark on the target So, when the mind is already trained on
the images shaped, it becomes easy for him to concentrate on what has no form . "
During the puja, made an offering to the Deity of various subjects ( upacara ), which express
the all the elements of material nature and quality of the worshiper, he sacrifices the
Absolute. With such a sacrifice is needed deep inner dedication ( atma-Samarpan ).
To make a puja, the devotee, clearing the place of sitting with special mantra and the
movement of a hand, sits in a meditative pose ( padmasana or siddhasana ) with the face
turned to the east or north . First, one should perform the guru worship ( -vandana guru )
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uttering a corresponding concentration mantras initiates guru. Then recited the mantra
Ganapati ( Ganapati Vandana, ) to ensure that he has revealed his blessing to hold the
ceremony. Mantras facing the other god may also be uttered for the same purpose. Followed
by various meditation and protective actions, such as nyasa , or specific hand application to
the body, followed by respective mantras; bhutashuddhi - cleansing elements or elements of
material from which the body is composed; kavaca - protection against any adverse effects,
etc. All of these actions are intended to perform the ritual cleanse, cleanse the body of the
worshiper mentally and make him aware of the fact that it is the abode of the Godhead (
devalayya ), as well as protection against negative forces that may hinder the fulfillment
Rituyla.
Such acts committed as a mere formality, do not have their strength.
Then committed pranayama , or breathing exercises that should lead the mind and body in a
good state when the prana or life energy is well distributed through the body. After
pranayama the sadhaka is sitting straight and still and gradually relax the mind the body, it
focuses in a particular center ( chakra ) of the body and watching your breath. With inhaling
and exhaling it mentally repeats ajapa mantra (neproiznosimym aloud mantra) according to
how his teacher instructed. With this inner repetition, the sadhaka realizes: "I am That", and
thus realizes his Self (Atman), or himself, as the Supreme Absolute (Paramatma).
Further, the Sadhaka imagines that the Absolute, that is he himself as a soul, is in one of the
centers of the body ( chakra ) in the form of a chosen deity ( Ishta Devata ). Sadhaka is both
Absolute (as the Supreme Spirit), and worship Him (as a consciousness and a sense of "I").
Realizing that way, it makes meditation ( dhyan ) to the selected aspect Divine dwells in a
specific body chakra. To enhance such meditation performed action, known as nyasa . (See
above). During meditation, the worshiper ( upasaka ) Seems to be inviting the Deity, having
certain forms and features to come to him for the commission of worship. When a personal
deity is sdhaka contemplate it in his chakra and worships. During the worship of the Deity
are offered a variety of items, which can be 5, 18 or more - depending on the circumstances.
The most traditional is the proposal of the five elements - panchapachara which completes
the food supply ( naivedhya ). These elements ( upacara ) offered to the Deity, with the
corresponding elements of material nature, they Bija mantras and qualities the worshiper:

The elements or
Ulachara Bija-Mantra Quality
element Nature

Sneha or
1. Padya-water Water (An) you
acquaintance

2. Ganja-
sandalwood Earth (Prthvi) lamas Visvaso vera
powder
 Ether or
Samman-
Z. Pushpa heavenly space cad
admiration
(Akasha)

4. Dhupa-
air (Vayu) yum Bhakti-love
incense

5. Deepa-fire Ryan-
fire (Tedzhas) frame
(light) knowledge

6. naivedhya- Tadatmyabodha-
predagaemaya shower (jva) ohm realization of
food identity

Quality or spiritual states, who worship sacrifices Absolute - require some deciphering. So
1. Sneha - familiarity or acquaintance - means "friend relationship" towards the Divine.
2. Visvaso - is the belief that the worshiper will be protected by the deity to whom he
worships. This attitude towards the Divine as a true friend.
3. Samman - is admired the majesty of the Godhead, who worship manifests during
meditation. This is related to the Deity as a much-esteemed Master, or Teacher.
4. Bhakti - a strong love. Worshiper perceives God (or Goddess) as "a" ( "a").
5. Ryan - a knowledge of the truth that the worshiper and the object of worship is one.
It is only the knowledge, but not yet the real implementation of this knowledge.
6. Tadatmyabodha - is the realization of identity of the worshiper and the object of
worship.
Thus, the proposal above elements ( upacara ) Divine - is nothing. as the offering of material
nature manifested in the sacrifice of the Absolute. Offering each item, the sadhaka raises in
your mind association with the universal elements - water, earth, fire, etc., and thus takes on
the character of the universal puja sacrifices forever. Devotion of the worshiper is that he
fully surrenders to the Supreme mentally burning in the fire of sacrifice my body, feeling,
consciousness. As a result, if such a sacrifice successfully worshiper directly grasps the
material universe return to its original state of unity with the absolute (i.e. - the process nivrtti
), the return of his own body, mind and senses into a state of union with the Absolute, the
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state of non-duality, "One without the other." Status of the Unity ( samarasyya ) - is the
highest goal of tantric practice.
If you made an internal or mental Manasa Puja, no material objects is not used - all the
elements are rendered inner contemplation and offered to the Deity, staying in one of the
chakras of the body. If the outward worship ( Bahia-puja ), the Sadhaka carries Ishta Devata
(chosen deity) of his chakra in the Deity or Deities image that is in front of him, and then
offers tangible items-incense: flavored water, sandalwood powder, fire lamp flowers and
specially prepared food. From these elements of the proposal - the first five represent the
prakrti, or material nature, whereas the last (sixth) - food ( naivedhya ) - is Para-Prakriti, or
the higher nature. It - Amrit or nectar of immortality.
When performing external worship (bahya-Pj) number of proposed elements ( upacara )
can be increased and equal to 10, 16, 18 or 64. However, all these embodiments the extended
worship - it is simply designed shape offers basic elements of nature ( panchapachara ).
Another important part of the puja is the repetition of mantra japa. Usually, it is done after the
offer upacara and is a continuation of intensive meditation on the Supreme in the form of a
personal deity. However, other sequence that directly worship concludes with suggestions
upacara.
In the case of the Bahia-puja ritual ends with the sadhaka returns Favorites Deity in the
chakras of your body and being aware of the full unity, his concluding mantra. In the case of
mental worship ( Manas-pj ) Divine transfer is not required and terminates Pj
comprehension Unity utterance and respective manthras.
yantra
Yantra - a symbolic depiction of the Godhead, which is used for the concentration of the
target. Absolute manifests itself in the form of perfect geometric shapes, the concentration
which leads to the cognition Superior. To carve in stone a perfect sculpture, you must have
appropriate tools and yantra - is a tool through which our consciousness "milled" and
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becomes perfect, being concentrated on the Absolute Reality. Yantra is a specific geometric
shape, filled with esoteric symbolism and possessing mystical powers. Each line, circle,
triangle or point diagram of such Mystic has deep symbolic value or more decryption. How
can I draw a general plan for any, even the most complex structure, and the plan may consist
of only a few geometric shapes and lines and yantra is a geometric expression of the entire
universe, as well as the unmanifested Source of this universe.
There are various types of yantra used in different concentrations. However, the overall
meaning and comprehension techniques remain the same for all.
At the heart of any Yantra is parabindu, or a point that represents the unmanifested Absolute.
This parabindu is a graphic expression of the original sound (Nada) existing prior to any
symptoms. This unmanifested Absolute can be grasped as Shiva, who abides in the form of
Linga in a yoni of Shakti, or - as the Primal Shakti, depending on some form of meditating.
Anyway, in reality, parabindu always an expression of the original unity of Shiva-Shakti, the
Absolute and its energy in the unmanifested state. Eternal Mahabindu resides outside
manifestation of nature .
158

Parabindu (Principal bindus) appears as aparabindu (non-tertiary bindus) as a result of a love

desire ( kamakala ), after which creation occurs, or - a manifestation of the universe. In
graphic terms, this manifestation is displayed in the form of triangles, circles, etc., formed
around a central point. All these figures are deployed in the center-out on the following
principle: the farther they are removed from the corners of the central point, the more dense
material substances or forces they represent .159

It should be understood that both the source of creation, and in its manifestation is always
really exist as soon as Shiva and Shakti are in indissoluble unity. No Shiva without Shakti
and Shakti without Shiva . All the powers, emanations and forms that arise during
160

development - a generation of Shiva-Shakti, or their material manifestation.

Let us examine the process of universal manifestation and its graphical display on the
example of Sri Chakra - the queen of all Yantra, chart, contains all the fullness of creation.
Sri Yantra - it is symbolic; display a form of Shakti ( svarupa) , her forces and emanations,
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the display form of the universe ( Visvarupa ), symbolizing the different stages of
manifestation of Shakti.
From the central point called parabindu (higher bindus) appears as a result of a love desire
(kamakala) aparabindu which is displayed as a small circle, framing parabindu undeveloped.
Aparabindu symbolizes the beginning of the manifestation of the polarization and Shiva
Shakti. Formed triangle, called from this bindus mula Trikoni (native, main triangle) . This
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triangle expresses the three forces to ensure creation or three bindus - Mixed ( misra ) bindus
combining nature and Shiva Shakti Shiva bindus static and dynamic Shakti bindus. This
triangle is also called kamakala, since it was the result of divine will of Shakti and Shiva.
He is the yoni, or female reproductive organs, which is generated from the material universe.
Three sides or three corners of the triangle have a number of symbolic meanings associated
with the number 3. So they mean: Shakti manifest in its three aspects - how will ( iccha ),
knowledge ( jnana ) and action ( kriya ). Also Shakti three gods - Brahma, Vishnu n Rudra
(Siva) performing the functions of creation, maintenance and destruction of the universe.
Other value triangle - the three gunas ( Sattva, Rajas and Tamas ), presented his hand, while
the bindu itself, located in the center, above any gun, or the material qualities of nature (
gunatita ). The main triangle ( mule-Trikoni ) Also means the following three aspects of
Shakti-young ( Trividha-bala ), excellent ( Tripura Sundari ) and terrifying ( Tripura
Bhairavi ). Mule-Tricon also expresses a triple creation process ( Styria ), maintaining ( sthiti
) and dissolving ( samhara ).
The central triangle ( mule-Tricon ) deployed large triangles, which form its vertices
circumferentially, more remote from the center of the chart. All these triangles ( yoni ) in the
Sri Chakra nine ( nava ) So Sri Chakra (or Sri Yantra) sometimes called Navayoni Chakra.
Of these 9 intersecting triangles - five directed downwards vertices symbolizes Shakti, while
four upwardly - Shiva. On each of the circles formed by the vertices of triangles, or -
between, - staying different god are manifestations Shivashakti and responsible for certain
functions in the universe. They control the various elements, or the elements and forces of the
universe, such as the soul, the body, the name, form, sound, touch, taste, smell, mind,
intelligence, ego, etc., etc., and such a variety of forces both attraction and repulsion, love and
hate, passion and anger, etc. All these deities have their own forms, weapons and satellites,
symbolizing a particular state, or an element of the material universe,or certain force
anything.
While meditating on the yantra meditation process starts with the exterior, the outermost
figures representing the most densely-material forces, or manifestations of the Supreme
Reality, and gradually to be the center, going through all the finer plans of creation and,
ultimately reaching source of all. Thus, the process is attained nivrtti or coagulation of the
universe in its original non-developed state. Such a concentration on Mystic diagram
associated with the mantra or mantras Divine to which meditated. Guru reveals the secret to
the disciple relationship Yantra with appropriate mantras and dhyana (meditation). As a
result of right meditation on yantra, sadhaka gradually realizes his oneness with the object of
meditation. Worshiping deities and forces staying in the figures Yantra contemplating
gradually approaching the center and, perceiving the universe returns to its original state of
Unity, realizes his identity with the Absolute. This meditation is used as a weapon yantra and
mantra yoga is a powerful tool towards achieving samadhi (superconscious bliss).
types of yoga
Tantra has at its disposal a variety of methods and practices. As in a good garden, you can
find an abundance of a variety of fruits, beautiful flowers and herbs, and Tantra can find a
variety of practices, rituals, forms of worship, meditation, exercises and methods of
implementation.
Yoga - a "bond" with the Absolute, whereby is achieved the liberation from suffering and the
highest state (Sachchidananda). In Tantra yoga is understood as the identification of the
individual being with the Spirit (Atma) . 163

Thus, all the various methods of implementation, including those that have been described in
this book can be regarded as different types of yoga, leading to the same goal.
Here are the main types of yoga, which are described in Tantra:
Jnana Yoga - (Yoga of Knowledge)
it is constant meditation on Brahma (Absolute) as the sole Reality and contemplation
of the universe as his manifestations . 164

Bhakti Yoga - (Yoga of Love)

is devotional, love worship may include as specific rituals, and mantras contemplation
Divine inside etc. 165

Mantra Yoga
It is the mantra repetition science - with a focus on the highest sonic substance, or the
sound as a manifestation of the Absolute. Repetition manthras such a concentration
results in attainment of unity and achieve siddhic release ( moka ).
Raja Yoga
It is meditation on the six chakras: Muladhara, svadhishthana, Manipura, Anahata,
etc., in accordance with the channels of Ida, pingala, sushumna. It was in Raja Yoga is
part of Kundalini Yoga, or they can be understood as the same thing.
Laya Yoga
It is meditation on the radiant Absolute (Brahman) in the thousand-petalled lotus in
the upper crown chakra (Sahasrara), after the sight and mind focused on the bridge of
the nose. Laya Yoga is achieved by means of dissolution ( laya ) in the Absolute, or -
total immersion in the Ultimate Reality (Parabramha).
Hatha Yoga
It consists of several steps:
1. yama and
2. niyama - are in control of the mind, feelings, and behavior in the three levels
of thought, speech and physical action. These include such basic principles as the
non-violence ( ahinsa ) adherence to truth ( Satya ) nevorovstvo ( asteyya )
detachment to things ( Aparigraha ) bogonapravlennost ( brahmacarya ) , and -166

purification of mind and body ( saucha various dhauti etc.). Furthermore, prescribed
study Scriptures ( swadhyaya ) and inner dedication Gd (Eswara-pranidhana).
3. Asana - certain body positions, execution, which makes the body healthy,
distributes vital energy properly, and thus, leads a person to a suitable condition for
concentration on High. For sufficiently long meditation usually most convenient to
use this sitting postures -such as the padmasana (lotus posture) or siddhasana
(perfect posture).
4. 4) pranayama - breath control and life force (prana) needed for subsequent
concentration.
5. 5) Pratyahara - sensory distraction from their facilities. It brings the mind to
a calm, independent of external influences a state in which it is possible to
successfully practice meditation.
This concludes the "actual Hatha Yoga" , which is a preparation for dhyna yoga
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(yoga or meditation contemplation), i.e. "actually raja yoga." In the highest sense,
Hatha Yoga is a combination of "ha" or individual "I" with "tha" or Shiva (Absolute).
 According to this understanding, hatha yoga incorporates not only a preliminary
stage, but the last stage contemplation ( dharana, dhyna, SAMADHI ) and leads to
the ultimate goal. Also, the Raja Yoga in the broadest sense of the word, also called
Ashtanga Yoga , includes 8 pieces: five stages actually hatha yoga + meditation
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three stages ( dharana, dhyna, SAMADHI ).

3 stage of ashtanga yoga - is Dharana or concentration, dhyana or meditation
(meditation) and samadhi (supreme bliss).
Samadhi Yoga
It is undoubtedly the highest stage of implementation, and the quintessence of all
yogas. In tantric works, she is described as having six types - dhyana yoga, nada yoga,
yoga rasananda, layyasiddhi Yoga, Bhakti Yoga and Raja Yoga.
In Gheranda Samhita, tantric work, guiding the practice of all the main sections of hatha and
raja yoga, the last (7th) chapter is devoted to Samadhi Yoga.
That's what told the great expert yoga Gheranda Chande his pupil in his final admonition:
Gheranda said:
1. So, samadhi is a great yoga master, and its thanks to the very good fortune. It is achieved
through the kindness and mercy of the teacher, as well as by devotion to him.
2. Who has faith in the doctrine, in his guru and his Self (Atman) and whose mind (Manas)
day wakes up in the day, the yogi achieves then this great practice.
3. Separate from Manas body (consciousness) and connect it with the Supreme Spirit
(Paramatma) - find out how it is the samadhi (ecstasy, the highest state) Liberation of
consciousness from all states.
4. I am Brahman (Absolute) and nothing else, I - the true Brahman, and suffering is not my
destiny May nature is absolute being-consciousness-bliss (sat-chit-ananda), I am eternally
free and his own "I ".
Further revealed the mystery of the six kinds of Samadhi Yoga:
1) Dhayana-yoga-samadhi ( "eskstaz through meditation"):
5. With shambahvi-wise to exercise self-knowledge (ie, the Spirit or your own "I") (Atma-
PRATYAKSHA): behold bindu - a bright spot, the sun disk or a flame as the Absolute
(Brahman), is connected to this consciousness (Manas ).
6. Put your "I" in the middle "kha" and "kha" in the middle of your "I". Contemplate this
169

way their "I" as the Kha, do so that nothing you do well. Constantly filled with bliss, man
passes thus into samadhi .
2) Rasananda Samadhi ( "ecstasy by Bliss taste"):
7. Through the practice khechari-wise, when the tongue is up, will reach success (Siddhi)
samadhi. All other methods are unnecessary .
3) Nada-yoga SAMADHI ( "through sound ecstasy"):
8. Slowly breathing in the air, do Bhramara-kubhaka and inhale very little (gradually) - thus
there is the sound of buzzing bees.
9. Listening to this sound like the buzzing of bees, then concentrates his mind (Manas) to
thereby arisen Samadhi bliss and knowledge as the Soham (I - He, ie Brahman).
4) Layasiddhi-yoga-samadhi ( "ecstasy through success in dissolving"):
10. Making yoni mudra, the feeling that you are becoming one with the Shakti, to experience
supreme bliss with the Universal Spirit (Paramatma).
11. Ananda, you'll be through awareness "I - Supreme (Brahman)," one with God and reach
Adva-ta (non-dual) samadhi .
5) Bhakti yoga SAMADHI ( "ecstasy by devoted love"):
12. Behold in his heart his beloved Deity - in his usual form. So thinking, to feel you through
bhakti-yoga (yoga devotional love) the highest pleasure.
13. With excitement (pulaka) and tears of happiness comes to an ecstatic state. So it will be
felt samadhi, it arises without exaltation (Unmani) consciousness (Manas) .
6) Raja yoga SAMADHI ( "ecstasy through" the regal yoga):
14. Through exercises Masmurchchha-Kumbaka - connects your mind (Manas) to "I"
(Atman). Through this connection with the Higher "I" (Paramatma), you will attain samadhi
".
The human body, and Kundalini Yoga
The human body - is the universe or cosmos. Everything that exists and can exist, can be
found inside the body. All elements or material elements, such as earth, water, fire, etc., as
well as all the mental elements of nature are in person. Of all the elements of nature created
body. Joined together, these elements are creating it, breaking up - destroyed. In Tantra,
contains a detailed knowledge of the body as a microcosm, the knowledge of all the centers,
channels, membranes and internal currents, active in the body.
The body consists of 5 or shells Kosha :
1. Annamaya - shell, created food that plotnomaterialnoe body, which can be easily
seen, or "touch it".
2. Pranamaya - shell, created the vital breath.
3. Manomaya - shell, created consciousness.
4. Vijnanamaya - sheath of super-consciousness.
5. Anandamaya - shell or body of bliss.
Inside the human body there is a huge number of channels. Of all of these channels ( nadi ) of
particular importance for the practice of yoga are ida, pingala and sushumna. Sushumna - the
longest canal, penetrating through the body from the bottom of its center ( muladhara ) to the
top of the head ( caxacpapa ). Ida begins below the navel ( mnipura chakra ), it should be
upward, crossing on its way sushumna twice, and on your left, through the side of the left
nostril part between the eyebrows ( Ajna Chakra ). Pingala be symmetrically on the other side
and enters through the right nostril between the eyebrows, thereby again connecting ida and
sushumna. Three channels described above are most important when making kundalini yoga.
In the body there are six major psychic centers called, chakra (wheel). All these centers are
located in the sushumna channel which extends from the base of the trunk up to the top of the
head along the spine and is the core of the body. The lowest chakra (center) is called
Muladhara, and is located between the anus and the genitals. The color of the psychic energy
of the center - yellow. This chakra corresponds to the earth element and the Bija-Mantra 170

LAM. Red Lotus this center has four petals, each of which is defined Sanskrit syllable. Inside
lotus are symbolic figures of the center (circle, square, and triangle pointing downward),
which resides inside Kundalini Shakti as snakes, wound around lingam (Shiva original
symbol).
The word kundalini means "coiled", as the energy ( shakti ) in the form of a snake coiled
three and a half times around the linga and remains in a dormant state.
The second is called psychic center svadhishthana , it is slightly above the genitals. His
element - water; its color - milk; Bija-Mantra - YOU. Lotus this chakra has six petals, each of
which is defined by the Sanskrit syllable. Inside the lotus - a circle and a crescent moon.
Fifth Chakra - visuddha, also sometimes called Bharati. It is on the level of the throat. This
chakra smoky color and is similar to a lotus with sixteen petals.
Its ester or heavenly space element ( ka ); Bija-Mantra - HAM. In this chakra circle
inscribed triangle pointing down, inside which there is another small circle.
Sixth Chakra - Ajna - is at the level of the forehead between the eyebrows. It is also called
paramakula and muktatriveni . His element or substance - mind (or consciousness); Bija-
Mantra - AUM. Lotus this chakra has two petals. The chakra circle inscribed downward
triangle in the lower corner of which the lingam.
Above, on top of the head is the Sahasrara-Padma, the thousand-petalled lotus, in which
resides the Spotless Mind, or Shiva himself.
Divine energy, or force, called Kundalini resides in a dormant state in the lower center -
Muladhara like a serpent coiled. If you awaken this eternal energy - it will begin to rise up
through the central channel Sushumna. During this ascent of Kundalini person experiences
abnormal sensations and state, as this Velikaya Shakti (energy) gradually reveals each chakra
and fills it with bliss. As the ascent of Kundalini, every lotus chakra is opened and filled with
bliss.
With each level the Kundalini raising their linked, special conditions that can hardly be
described in words.
It should be understood that all of the chakras, as well as the very energy of Kundalini - a
subtle psychic energy, but not grossly material organs or body substances. Therefore, as the
chakras are located at a more subtle level than the material body, that is, as it were, at the
same time - and in the body and outside it, the exact location of a particular chakra can only
be determined individually, in the process of concentration and meditation practice.
The awakening of Kundalini Shakti and its penetration through all the centers lying on
sushumna called Chakra bheda (penetration chakras).
Relationships Kudalini Sakti located in the lower chakrams and Shiva indwelling upper
thousand-lotus likened relationship lovers. Shakti is awakened from his sleep, he rushes
upstairs to her beloved husband. Nothing can stop it, because it is covered by one desire - to
merge with Him. Resting on the passes (i.e., in different chakras) Shakti rises higher and
higher. Finally, when it passed all six major centers. It rises to the Sahasrara-Padma -
tysyachelepestkovomu lotus, where Shiva, the Absolute and the Eternal, is in yogic
contemplation, red white Shakti wraps his wife and they merge together, plunging into the
Eternal Bliss.
The man who managed to awaken their kundal and raise it to the sahasrara, enters a state of
nirvikalpa samadhi - the highest and eternal state of bliss. This individual soul is born again
and does not suffer because its karma is completely burned. It is only by the supreme will,
and out of compassion for living beings, the yogi who has reached this state can return to the
material world and to teach others the great science of liberation.
Sri Ramakrishna received tantric initiation from women sannyasins Bhairavi Brahmani,
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engaged in tantric practice, under her leadership, has achieved the awakening of the
Kundalini, and its lift, which leads to the summit of the spiritual path. Swami Ghanananda in
his book "Sri Ramakrishna and His unique message" (chapter "Towards Tantras") says: " As
a result of the practice of tantric disciplines, Sri Ramakrishna experienced the upward flow
of Kundalini Shakti He talked about it this way:". Until then, while she (ie the Kundalini)
reaches the head, I retain consciousness; but at that moment, when she comes back - I'm
dying to this world. Eyes and ears cease to perceive and it is impossible to say. With someone
who can then talk about? The very distinction between "I" and "thou" disappears. When the
Kundalini reaches the heart, or even to the throat, I can talk the talk, but at the moment when
it rises above the throat, I feel as if someone stops my mouth, and I can not say a word.
"Many times Sri Ramakrishna was trying to talk about their experiences when the Kundalini
Shakti rise above the throat, but could not do it. One day, he decided to make a special
attempt and went on to describe his experiences as long as the energy has not reached the
throat. Then, pointing to the sixth center, level brow, he said: "When a oznanie reaches this
point, the person receives a vision of Para-matmana (Supersoul) and flows into the samadhi 172

. Only a thin transparent coating separates the Jiva (individual soul) of the Paramatma
(Supersoul). And then he sees as "... But as soon as Ramakrishna tried to explain it in detail,
he disappeared into the samadhi (superconsciousness). When his consciousness sank down a
little, he tried again, but could not say anything at this time, as again went into samadhi After
several unsuccessful attempts, he said with tears in her eyes. "Well, what can I do? I
sincerely want to tell you everything, but Mother stopped me, she does not let me do it . "
Sri Ramakrishna had happened pointed to the fact that the Scriptures speak of five different
types of movement of the Kundalini, which are like the ants, frogs, snakes, birds, monkeys. It
is also sometimes compared the centers (chakras) with planes of consciousness referred to in
Vedanta and recounted his experiences tongue Vedanta " Vedanta speaks of seven planes (or
levels) in which consciousness moves and acts. The consciousness of the average person
moves and acts only in the three lower centers and satisfied himself satisfaction through the
ordinary pleasures - food, drink, sleep and reproduction. But when the consciousness reaches
the fourth center, opposite the heart, man sees the divine light. From this state (i.e., with this
level), it is, however, often falls back down into the three lower center. When consciousness
rises to the fifth center - in front of the throat, the sadhaka can not talk about anything, but
only God. When I was in this condition, which occurs when the consciousness of this center, I
felt like I was hit on the head hurt, if someone was talking about worldly matters. Since I
could not stand that kind of talk, I happened to run away Panchavati , where he was safe.
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However, even in this condition a person may slip down, so he must be very careful. But
when the consciousness reaches the sixth center - at the level of eyebrows - then there is
nothing to fear. At this level, achieved the vision of the Paramatma (Supersoul) and the man
is always in samadhi (superconsciousness). However, his mind still does not dissolve in the
Paramatma, as there is a thin transparent coating between the sixth center and sahasrara,
the highest center. But the human mind is already so close to paramatma that it seems that it
is dissolved in it. With this level of consciousness can descend into the fifth or, at most, the
fourth center, but not below . "
Sri Ramakrishna said that usually spiritually-aspiring soul ( jiva ) can not return from this
state (ie, down to this level), but remain in samadhi (superconsciousness) within 21 days
without a break, tear thin coating and become united with Paramaathma (Supersoul). A
man's body dies. This is the eternal unity of jiva (soul) and Paramatma is known as the
transition to the seventh plan (or level). Only avatars or incarnations, which is destined to be
teachers of humanity can come back from this exalted and live for the good of others.
The last statement of Swami Ghananandy, completes the passage of Kundalini above, it is not
unique. The fact is that according to Tantric tradition, any true sadhaka who has reached the
highest levels in their practice, by the grace of the Great Goddess and guru, and through their
own efforts, reaches Kundalini awakening and its uplift. Best of sadhakas master the skill of
raising Kundalini thousand-petalled lotus ( sahasrara-padma ) And, thus achieving
liberation, free or not to return to the material world. Of course, such persons are not
"ordinary people", referred to by Sri Ramakrishna. Such persons are called Kaula, since their
body Kundalini is in his supreme abode. Kaul - really epitome (avatar) of the Most High, he -
Shiva himself in human form, he - the best gurus for everyone. However, it should always be
remembered that, in the words of Ramakrishna, " Jiva (individual soul) - is Shiva ", so every
true sadhaka (or sadhika), having passed all the necessary stages of practice and received an
extraordinary gift of raising the Kundalini can be Kaul, that is. e. Shiva himself in human
form, not bound by anything.
Kundalini shines like millions of suns, and cool as a million moons. Through raising the
Kundalini reached the highest state of life. When the Kundalini rises - the whole body is
filled with the finest ambrosia music, this is called the divine music Kujang County (singing)
Kundalini.
Kundalini is perceived not only as an individual energy, is in the body, but also as the Great
Goddess herself, unlimited, eternal, having his abode universe. She called Mahakundalini
(Great Kundalini). If the sadhaka reaches the realization Mahakundalini, surpassing the
limited individual state, he argued in the universal unconditioned state.
Mahakundalini - is the root of all things. Its diverse aspects. She - pervasive Shakti. She -
Tharaka , Kama , Agni , Nada . She - Paramatma (supreme soul).
174 175 176 177

Secret initiation rites

Tantric system is esoteric in nature and, therefore, practices and rituals can be committed
followers of Tantric directions just after the dedication. The process of initiation, as well as
obtaining a pupil of certain practices, manuals, knowledge and skills from the gurus - are in
Tantra purely personal and secret character. The only way to save the validity and
effectiveness of the practical tradition. The uninitiated may not derive the proper benefit, "on
the occasion of" finding out any secret mantra, or "grabbing" a piece of knowledge about any
ritual. Do not get proper clarification, or even without being really prepared for this sadhana
(Practice), people who try to practice in this way, do not reach the desired results. If they are
at the same time motivated by material motives - such amateur attempts can turn to them with
grave consequences - up to the insanity and the extremely unfavorable conditions after
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death. Therefore, in tantra constantly repeated the word about the need to transfer knowledge
only to the initiated and the strict confidentiality practices and rites derived from his guru.
Among all tantric practices there are some that are particularly secret, they should be kept
away from outsiders, just as noble a woman protects a secret part of her body from the
outsiders. However, the general idea of these secret rites, objectives and results, and even a
description of the conditions of their carrying out is found in many Tantras available
sufficiently wide range of people, along with all the other topics covered in these scriptures.
In our time, when the information about Tantra is becoming more and more public, reaching
people in an incredibly distorted or unexplained form - necessary books and comments,
giving an idea of the true meaning of tantric practices, including secret rituals, and explaining
the importance of these practices in terms of the tradition itself.
Prejudice, wholesale rejection of Tantra, a lack of understanding of its essence, - rampant in
India as well, especially and beyond. Such a rejection, fear or a false picture of the tan and an
insulating system based primarily on the ignorance of the true aims and principles of this
tradition, as well as, of course, associated with the limited thinking of people.
In view of the foregoing, I think it appropriate to give this book an idea of some secret tantric
rites, their sense of the conditions and results.
Smasana sadhana
Smasana or cremation, plays an important role in the performance of a number of tantric
practices. First of all, the place of burning dead bodies - it is a good haven for renunciation (
sadhus, sannyasis ), Discard the bonds of worldly attachments and free from the burden of
external conditionality. Here it is good to reflect on the transience of all material; firsthand,
on a daily basis can be seen as something of what people tended so carefully how to spend all
their energies, thoughts, impulses, savings that are fed and watered, washed, derive a walk,
dress, treat, what writes novels, poems and romances etc. ., Etc. -. Very quickly and
inevitably turns into a handful of ashes, like old clothes burned. It is the place of burning, you
can feel the unity of life and death, it is - the most favorable place to practice non-attachment
to the mirages of material illusion. Fire - vseochischayuschaya element. Not without reason
in the Upanishads says that God manifests Himself in the material world in the form of fire.
According to the tantric tradition - meditation or practice mantras shmashane is particularly
effective. Under favorable conditions, this practice can be achieved very quickly.
Therefore, many Tantric sadhaka settle on the ground burning, live there permanently and
practice different kinds of sadhana, however, it must be said that in modern India Smasana -
this is not always and everywhere a peaceful place. It happens that in these places live a lot of
people, but few of them are engaged in the practice for real. Known Smasana are increasingly
becoming the place to visit, or even entertainment coming to the people. In the past, when
such great tantric saints as Bamakhepa in Tarapithe, lived and performed worship at these
shmashanah, it was secluded and quiet location, really friendly intensive Bhavana
(Meditation). To make a intense practice really is best to find a quiet place, free from the
crowds, do not even associated with well-known places of worship. This location can be
performed entire spectrum tantric practices. In this chapter I will give a brief description of
some of the special ceremonies committed tantrik . 179

Munda sadhana
It is a practice that uses skulls ( Munda ). For this sadhana can be used as a human skull and
skull some animals. Of these skulls constructed a special seat for meditation, or skulls buried
in the earth or sand over them. set the altar.
According Yogini Tantra, if the rite is performed with three skulls, it can be used human
skulls, an ox and a cat, or three human skulls. If the rite is performed with five skulls, then
you need to have the following Munda: jackals, snakes, dogs, monkeys and humans, or five
human Mund. According to another embodiment for seating on three Mundi skull can be
used monkeys, jackals and human; seating five Mundo skull snakes, monkeys, jackals and
two men. With a lack of even one Munda skulls can serve the purpose of fulfillment of this
practice .
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Munda endowed with a certain energy, which if properly cleansing and use will contribute to
the rapid achievement of results in the practice of meditation. As there are reaction
accelerators in the chemical and using Mund can be achieved fairly rapid results in practice
and individual mantras of Kundalini Yoga.
Shawa sadhana
(Practice with a corpse)
It should be noted that both Mundas and Shava and similar elements vira sadhana , have
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been used directly in the final form, the sadhaka should not take any violent actions against
anyone. As is clear from the chapter "guru-disciple", for the dedication of the true Tantric
tradition, you must have the proper qualities, such as the tendency to meditation,
bogonapravlennost, goodwill to all beings, control of the senses, etc., etc. These qualities of
character as violence or anger, contrary to the very foundations of the Tantric system and
practice. Tantric sadhaka must not commit any violence against living beings, if it is not due
to extreme necessity. Such protection need be, as will be discussed in the description of the
magic rituals. In some areas of animal sacrifice is made ( balidana ), but the highest of
tantric, as well as the highest of the tantric sub-areas, do not make such sacrifices, performing
internal meditation and mental sacrifice their feelings and states of consciousness within the
body ( antaryaga ).
As for the Munda-sadhana-Shava Sadhana, etc., the guru himself or of the sadhak find the
skull, or the bodies of dead animals or people and clearing the appropriate ritual actions, use
them in practice. This may be, for example, the bodies of these dead people: killed
thunderstorm bitten snake drowned killed in the battle or combat etc. According Tantrasara
Krishnananda, it prohibited the use of a number of bodies, including women, the suicide, the
leper, the old and stale bodies. If you can not find a suitable ceremony corpse, the sadhaka
can perform the ceremony with a symbolic substitute for the corpse made of grass darbha or
some grains (barley, rice, etc.).
Common in the West, literature and cinema, depicting Tantrikas as the villains, bloodthirsty,
terrible fanatics ready to kill and to sacrifice anyone - no more than the fruit of imagination of
authors rely on a massive success. Non-harming - the highest law, which should be followed
in this world. It is necessary to completely clear that special rites described here have a
connection with the work with subtle energies, but have nothing to do with the murder or
something in this sort.
If the guru considers it necessary for the good of the student conduct-Shava Sadhana, then
finding a suitable Shava, they make preparations for this ritual. With special magic actions (
mantra nyasa, kavaca etc.) made purification location selected for rite Shavy cleansing and
other elements used. Arms and legs (or feet and hair) of a corpse tied in such a way that
during the ritual did not have unforeseen trouble. Ceremony is held at night, preferably at
midnight, in a secluded location. Guru directs the actions of the student and helps him in the
magical protection from unwanted influences, and to a repetition of the mantra to be truly
effective. Sadhaka sits on Shavu and under the guidance and with the support of the guru
repeats japa (Mantra on beads). During this ritual should continue japa with intense
concentration of consciousness as long as the body will not give a sign of life. Then the
sadhaka must implore poluozhivshego dead man a gift. Thus nothing can be defined siddhic 182

. In turn, the sadhaka may provide some service leaves this world soul, bestowing her
blessing, providing more favorable to exist. It can also bring gifts to the families and relatives
of the deceased.
If you do not take precautions and leave the corpse is not bound, it may happen that
awakened polumertvets, while still in a deranged state, casts or even grab the sadhaka,
especially if the deceased had a fairly strong body.
After the ceremony the goal is reached, Shava returns to the dead state, then it releases the
bound corpse sdhaka limbs. Then our bodies and uttering appropriate blagoslovitelnye
mantras, he should throw the body into the river, or to bury or burn. After that - all items used
in the ceremony, thrown into the water. Sadhaka bathe and returned home. It is believed that
a divine power is in the body of the sadhaka within 15 days from the time of commission of
the rite. During this period - it should be carried out especially abstemious lifestyle - do not
have sex with my wife, do not listen to songs not watch dancing, etc.
magic rituals
In the tantric tradition using certain magical rituals. They can be of different nature. Some of
these rituals are protected from unwanted influences, can somehow interfere with spiritual
practice or even pose a serious danger to the life of the sadhaka, or a range of practitioners of
other people and living creatures.
In Shaktisangama Tantra reasons for the use of special magical methods are described as
follows: (Shiva says): "In a time of great horrors and disasters, threats to life, the loss of the
kingdom, with the loss of property, the offspring of death, the danger of the epidemic and the
death of the state - prescribed methods to protect the country , the defeat of a hostile state to
achieve full satisfaction, these methods are called Shatkarma sadhana " . In fact, such a
183

description may be intended only for just ordinary people, ie Pasha, which is above all such
notions as "my family", "Native Blood", "my state" or "fatherland", etc. etc. For
unconditioned Vira, and Divya moreover there is only one family - worshiping the Supreme,
one genus - Kula, one kingdom - Sachchidananda (eternal bliss reasonable) or the Kingdom
of the Good Father (Shiva - "good"). However, in any case, the methods of practical magic
can be used to create favorable conditions for sadhana, or as protection against hazards or
adverse effects with respect to sadhakas, chakra (the circle of the initiated) or others. To be
effective in a particular magic ritual - Dikshita be necessary (i.e., to be initiated from the
guru).Each ritual requires alignment of several components in the correct sequence. Such
components can be certain leaves, roots, liquid mixtures, as well as special mantras providing
the desired result. For example, for treatment of diseases sdhaka must drink ghee (clarified
butter) in an amount of 1 fell, uttering special mantras. To eliminate thirst sadhaka must
prepare a special mixture of grated red sandalwood with water and uttering some mantra over
this mixture 108 times, drink this "medicine" and say the words that destroy thirst. To
eliminate hunger special pills from a mixture krishnachitra and ghee should be prepared.
Then, by repeating a number of times kama-bija and special mantra against hunger, you need
to take these pills.
Of magical rituals, whose action is aimed at the very sadhaka, you can call (except those
already briefly described rites cure disease, eliminate hunger and thirst): cessation of
urination, cessation of ejaculation, maintaining immobility, eliminating laziness, sleep
termination of exemption from all diseases.
As for the healing of others, if necessary, the sadhak having Siddhi, can heal a sick person or
an animal, or even revive the recently deceased.
However, along with these and other rituals that can be used to work on his mind and body,
or to help others, there are also a number of magical rituals, the implementation of which is
exclusively for protective purposes. (In cases of extreme necessity applies particularly
powerful techniques that can destroy any forces of darkness). These rituals protective nature
are: the implementation of self-control over someone else's consciousness ( vashikarana );
administering to anyone in immobility ( stambhana ); destruction ( ustadana ); killing (
marana ); creating hostility between two entities ( vidveshana ); exile ( uchchatana .), Etc.
Six of this kind of rituals are combined in a number of tantra under one name - Shatkarma
(six performances).
It should first be noted that all types of rituals Shatkarmas not include any physical contact
with a person with respect to whom they are directed. Sadhaka finds the necessary
components - the plants, seeds, roots, animal excrement, bones, fluids, etc., writes the
necessary formulas, draws special Yantra, speaks with a strong concentration of special
mantras, ritual objects manipulated according to the regulations and by the totality of all these
actions , psychic powers and the worship of Shakti and Shiva - achieve the desired results,
even such as the expulsion of someone from the area or killing. It should be clarified that
such a strong psychological methods are used only in the most extreme cases, when the
sadhak has no choice. All actions Shatkarmas can only be applied with respect to these
scoundrels,lacking faith in God, you workers of lawlessness and trying to harm Sadhu (holy
eremites) or sadhaks. Such people are demonic qualities do not want to hear any benevolent
admonitions. They are aggressive, selfish, want power, capable of any crime. And if such
people by the will of fate occurred to cause this or that evil is relative to the individual
sadhaka or sadhike, or chakra (ie in relation to the tantric circle of initiates) - they will not
stop no reasonable arguments. Then the sadhaka may make such Shatkarma ritual in secret -
and the result will appear in the distance. So not seeing themselves hostile individuals, can,
for example, to pit the two against each other villains ( vidveshana ), subordinate someone to
their control (vashikarana) to expel dangerous people (or beings) from the area ( uchatana )
and, if there is no other way out - to kill the body of a demonic creature that threatened the
life of the sadhaka or chakra ( Marana ) . 184

Also known magic rituals such as protection from theft and the like, as well as ritual
revitalizing dead (unlike the ritual of Shava-sdhana that in this case, if necessary, sdhaka
animates the deceased and returns it to the earth's livelihood) . In addition, there are certain
magical rituals that are designed specifically for the acquisition of certain siddhis (perfections
or mental sverhvozmozhnostey), for example, the ability to understand the cries of birds and
animals, or "hypnotize" or to keep under control the people, even the king.
Panchatattva and Chakra dedicated
Panchatattva - the five elements, which together are a characteristic feature of tantric path.
Panchatattva or panchamakara - this five words beginning in Sanskrit with the letter "m",
which literally means: Mansa - meat, Matsya - fish, mudra - roasted grain, Madhya - wine
and Maithuna - sexual union. However, external or primitive understanding of these elements
has nothing to do with Tantra. Tantric teachers say:
" Drinking wine, eating meat, mating - this is not a Tantra initiate an external rite -. It is not
Tantra ." All the elements of the universal nature of the inside of the body. Therefore, one
should meditate inside his body, knowing all the elements of nature in the sense INTERNAL.
And liberation is achieved by this realization. Therefore, according to the esoteric decrypting,
the word Tantra means "dance" - it is an internal knowledge of the universal substance, is in
the body, and "tra" - liberation through this knowledge.
Rite panchatattva can be practiced on different levels - the inner or "divine" ( divya )
immediately material ( pratyaksa ), as well as complete or partial replacement of elements (
anukalpa ). However, only an inner rite panchatattva is the true foundation of tantric path.
That distinguishes it from an ordinary Sadhaka person. Only those who commit panchatattvu
within the body and has already reached the desired results - really versed in Tantra, but not
one who performs the ritual "5 M" in material form and does not practice it within the body.
Only through inner meditation attained freedom from all attachments, Siddhi (Perfection),
and the release of all pleasures. None of the external rites, or even their combination does not
lead to such a result. Therefore, on a path of Tantra, the necessary dedication and guidance
from the teacher, should be carefully practiced ritual panchatattva inside the body. This is the
secret essence of Tantra. Who realized this and put into practice - is free in this life, and finds
eternal bliss, leaving this material world. The internal value of each of the "5-M" is
interpreted as follows:
Madhya - (wine) - a lunar ambrosia ( somadhara ), which drips from the thousand-petalled
lotus at the top of the head ( brahma-randhra) . A true yogi always drink the divine nectar of
the moon and become carefree, always intoxicated with this heavenly energy.
Mansa - (meat and flesh) - a language whose function is to it. "Belly" it (ie "swallowing" the
language with the help of a special yogic exercises) sadhaka controls his speech. Even more
important it is that learning (using special yogic exercises called khechari-wise ) "swallow"
their language, sadhaka lifts it high, pushing it into the cranial hole to the forehead. In this
way, the sadhaka becomes able to drink the divine nectar ( Madhya ) flowing from the
brahma-randhra (from the top of the head) this heavenly divine nectar intoxicating as wine.
Matsya - (fish) - are two fish that are always floating in the rivers Jamuna and Saraswati, ie in
body channels ida and pingala. Those. Fish - a "moon" and "sunny" currents within the body.
Performing pranayama (breathing exercises), the sadhaka "eats" those "fish" using kumbhaka
(holding the breath during pranayama), ie, the sadhaka engaged in Kundalini yoga - it directs
these two currents (located in Ida and Pingala) in the central channel of your body - and
sushumna, making raising Kundalini brings these currents to ajna (forehead on the level) , 185

where the energy "consumed" or completely absorbs ultra-consciousness. (For this and
committed kumbhaka or holding the breath during pranayamas).
Mudra - or as it is called in Bengal - Bhaja (fried corn) - the knowledge of the Supreme Spirit
who dwells in the body. On the great thousand-petalled lotus ( sahsarara-padma ), located on
the top of the head, the Spirit of. He is like the glow of millions of suns, and cool - great
crowd Lun. This Supreme Being has extraordinary charm and with Him abides Kundalini
Shakti. Whoever acquires knowledge of this enchanting Soul - is a fan of Mudra. This yogic
state ( Dhyana ) mind completely covered the implementation of the Supreme.
Maithuna - (unity) - a union of Shakti Kundalini with Shiva in the body of the sadhaka. This
is the highest of all the Union. This is achieved using the methods of Kundalini Yoga, already
described previously. Reaching such a unity, sdhaka has the highest knowledge Absolute (
Brahma jna ) and enjoys inexpressible bliss. Such sdhaka referred atmarama as his 186

enjoyment is in the Atma, in sahasrara. Sexual union ( Maithuna ) - is the foundation or root
of the creation, maintenance and destruction. He is regarded in Scripture as the great
fundamental principle. This union fulfills all the objectives and gives the most elusive
knowledge of Brahman (Absolute). Anyone who understood the meaning of Maithuna
(union) in its esoteric sense and realized it with the yogic process (Kundalini yoga and
meditation) in the body - tops unity ( paramaythunam ) and immersed in the bliss of
superconscious ( samadhi ). For him, there is no fear of death, nor the burden of the new
birth, no suffering, no worries. He is absolutely free ( jivanmukta ), Enjoying eternal bliss (
parananda ), he - he Sadashiva.
Chakra - the circle of initiates
Chakra - is a mystical "circle" consisting of dedicated and sadhakas sadhika , which
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together form a single divine union. Making a sadhana in such a "circle" is devoted to an
unusually powerful. The results of the efforts made by each sadhak alone, multiplied many
times during the chakras. So. for example, in Mahanirvana-Tantra says that a sadhaka who
has true knowledge, gets the same good results from the repetition of the mantra only once in
the chakra that means committing hundreds purashcharan on Shavasana, Mundasane or
189 190

Chitasane . It is also said that making the chakra within six months, the sadhaka can get
191

everything you desire only to surpass death. By continuously carrying out the chakras
sadhaka (or sadhika) attains liberation. In many tantric scriptures contain the same assertion
that where there is bhoga (material enjoyment) - why should Yoga (connection with the
Absolute), and where there is yoga - is not bhoga but - those who worship Shakti - given as a
blend ( bhoga, bhukti ) and release ( moka, Mukthi ).
That is, in the tantric system of pleasure (can be successfully combined bhukti ) and liberation
( mukti ). Pleasure in itself is not something reprehensible or "indecent". Anyway, there is no
denying the fact that this material pleasure - is a reflection of divine bliss ( ananda ).
Therefore, a Tantric perspective, completely deny the material pleasure - not necessarily. We
need to do so that it does not create material enjoyment put, would not lead to suffering, and
thereby becomes an obstacle to the achievement of liberation, but on the contrary, would help
release. Tantra - a system that successfully combines the seemingly incompatible things -
intense inner meditation, rituals, which may include sensory elements and liberation from all
suffering and the cycle of rebirths. However, for material enjoyment, it is necessary that they
were clean. It is in this condition, and there is a secret key to a happy existence. " Any object -
pure or impure - is clean as a result of the ritual of purification ", possessing the necessary
practical skills and constantly performing this formula, the sadhaka whose consciousness is
focused on the Supreme (Brahman) is exempt from the adverse consequences of their actions.
In chakra can practice various rituals - i.e. as meditation associated only with inner worship 192

and rituals combining internal worship with all major elements of nature.
The basic principle of the chakras - this is a common bogonapravlennost. A requirement in
relation to everything that happens in the chakra is the purity. Therefore, in the chakra are
allowed only people whose consciousness is cleared of contamination of ignorance, fear,
hatred, conventions. Only Dixit (dedicated), ear passed the necessary preparations sadhana,
established themselves on the path to higher knowledge, be allowed into the chakra.
Chakras, which are practiced rituals with direct use of material elements that give pleasure (
bhoga ) - intended only for Vira-Sadhaka and sadhika, but not for Pasha . 193

In Mahinirvana Tantra clearly states: evil or perverse, cruel, sinful, atheists who speak ill of
Kula , or those who follow pashachara - should never participate in the chakra.
194 195

Each belongs to a chakra sadhaka - Shiva himself and must constantly osoznovat himself to
them, each sadhika - Shakti itself and must be osoznovat themselves as such. Therefore, in
the true chakra there can be no external differences - no caste or any other social divisions, or
age, or national differences.
Being in a chakra to avoid volatility of consciousness, do not chat or talk on topics not related
to the ritual, do not spit, etc. At the head of the chakras should chakreshvara (chakra ruler),
196

who directed the entire ceremony and controls so that the whole process was in the true
direction. Thus the requirement is met in respect of cleanliness within the chakra persons,
their consciousness and behavior.
Purity space and all the elements of the ritual - is carried out by means of special cleaning
manthras and various magical actions that can be grouped under the general name suddhi or
shodhana (purification).
It must be said again that the only people who are at Vira, ie already mastered self-control, in
worship Higher solids can be admitted to practice panchatattva material form ( pratyaksa ) or
by a partial replacement.
Tantra warns against the misuse of "five-M" . Drinking wine through a measure makes a
197

person unable to be worshiped ( upasaka ). Those who are not able to control their feelings
(ie, can not be regarded as Vir) - should make panchatattvu substitutes ( anukalpa ) - instead
of Madya (wine) - they should drink milk, honey, etc .; instead mamsa (meat) - Ginger use,
salt, sesame, wheat, garlic, etc .; instead Maithuna (sexual union) - they should worship the
lotus feet of the Great Goddess (Shakti).
There are various opinions about which particular form of Vira - worshipers must perform the
rite panchatattva. The fact that the methods and characteristics of the various tantric practice
areas are sometimes very different from each other. It is therefore understandable that their
regulations regarding this ritual have differences. It does not speak about the incorrectness of
one or the other option, but points to the characteristics of these areas. So in some tantric
directions on stage Vira-Sadhaka and sadhika can make "5 M" with the direct use of the five
material elements ( pratyaksa ).
However, it should be remembered that throughout the sadhana is decisive opinion and
instructed the guru; not all get it in the dedication of this practice. Other Tantric directions -
all taught to do panchatattvu only within the body. There are those that require mastery of
secret science implementation panchatattvy inside the body and this is the basis for the
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practice of these areas. However, possessing implementation panchatattvy inside the body, a
follower such direction (or subnet) is free and can commit or not commit rite "5 M" in the
material form (or partial replacement), since it already has in any case a "secret key. "
Direction Parananda finds the best ( uttama ) of one material in the form panchamakara -
accomplishing this rite without meat and fish, which prescribe use instead of vegetable
products. The remaining element 3 Vira sdhaka Parananda direction may be practiced in the
form of immediate ( pratyaksa ).
In practice, education Vir Chakra and finding all the necessary conditions and elements - it is
very rare. Only at will most Bhairavi such chakra (circle) may be formed and exist. No true
tantrik never satisfied self-deception, and will not deceive others, wishful thinking.
Therefore, if there is no other Vira, whether or not the necessary conditions and elements for
this chakra sadhaka should neither try to imitate this ceremony with anyone, nor to fall into
trouble. It should be constantly practicing internal panchatattvu worshiping Almighty
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(Parameshvari) - and everybody in this world or another, will be granted.

If the will of Mahadeva this chakra, led by a true guru whose consciousness is always in
Brahman, really exists, Veera can make in this chakra ritual "5-M" and the joint sadhana to
achieve excellence. Ritual panchamakara may extend in a chakra follows.
Chakreshvara cleans the seat and worship with special mantras and actions and sits down. All
other sadhakas sadhiki and sit side by side, forming a single circle ( chakra ). To the left of
every sadhak gets shakti (that is devoted to chakra sadhika). Each sadhaka and Shakti can
perform the ritual together after they have received the appropriate blessings and guidance
from a guru who runs the ceremony. performed puja and meditation. For this chakreshvara
200

draws to a yantra and Mandala.

201

At this place then placed sacred jug filled with different substances (rice, cheese, flavored
water, etc.). Pooja is performed with a proposal to sandalwood powder, spices and flowers.
Accomplished meditation Bhairava, Bhairavi, then - in their original unity. Next, the
cleansing of the five elements - panchatattva-sanskar . Each of 5 basic elements (illuminated
or cleared with a special mantra which is repeated a number of times (e.g. 108). Worships
Kuleshvare and Davie. Thus, performed sequentially bid Higher madya (wine), mamsa
(meat), Matsya ( fish), mudra (roasted grains). For purification of each of these elements is
repeated a certain circle mantras produced ritual sprinkling proposed tattwa (element). As
already mentioned, in a number of ways replacement (used in place of some of the elements
anukalpa ). (For example, -rastitelnye foods instead of wine instead of meat and fish - juice,
milk or honey, etc.)
Maithuna (sexual union) is the most sacred and the culmination of all the action of the rite, so
purification of the tattva (the ritual element) is paid a lot of attention and time.
When done properly, the rite "5 M" - it provides both extraordinary power and liberation.
The entire ritual must take place on the divine level of consciousness involved in it must be
constantly in Brahman (the Absolute).
In Kularnava Tantra Lord Siva says to Devi, "Te, who lovingly offer two of us wine and
meat, constantly bringing us (the sacrifice) pleasure (ananda) - they are My beloved, they
Kaulika".
(5 Ullas, 71).
Tantra prohibit such actions as taking a wine or sex outside the chakras. However, within the
chakras - in bogonapravlennom consciousness, self-control and guidance of a guru - such
actions are conducive to excellence in Vira-sadhana. About the legality of using these
elements in a circle dedicated to Shiva himself says in Kularnava Tantra, comparing with the
elements of a well-known ancient Vedic rites. So Kuleshvara, for example, says: " Like drink
Soma to Brahmins meetings prescribed in the sacrifice (Aghia), just as well and in this way
(Achara), prescribed by the scriptures (Sastras) - giving both pleasure and release of
drinking wine - is bringing benefit . "
(Kularnava Tantra, 54 st., 90).
Tantra is said to hold panchatattva ritual in an esoteric circle of Vira dedicated not as
something indecent (so it is understood by many people whose consciousness is in blinkers
restricted view), but the sublime process leading to the superconscious state, and the final
release. So Nirvana Tantra, intended for Vira Sadhana says: " . Panchatattva (exists) to
(achieve) nirvana-mukti (absolute liberation) When the individual soul (Jiva) dissolves in the
Supreme Soul (Paramatma), it gets the benefit of the absolute release (Nirvna-Mukthi). as
the water dissolves in the water, and also by precisely with panchatattvoy worship, sdhaka
reaches dissolution (or dipping) in Paramtm (highest capita) . "
As regards the latter item panchatattva rite ( sesa-tattwa ) called maithuna (sexual union), it
deserves a separate description because it is the completion of all Rite and has a particular
value. As already clearly stated above, the only dedicated ( Dixit ) Vira-Sadhaka sadhika and
may take part in the ceremony, and at the end of the ceremony to make maithuna. Make
maithuna Only sadhaka and the shakti, that the wedding ceremony (held in front of this
vivaha ). As indicated in Mahanirvana Tantra, sdhaka who performs maithuna a woman
without passing before sanctifying wedding ceremony ( vivaha ) performs sin cohabitation
with another wife.
According to the Tantric tradition, this material body marriage can be of two main types;
until his death, and for a certain period of time ( Saiva vivaha ). Thus, if sdhaka already
married according tantric rite, it can perform worship chakra with his wife (of course, already
having the required initiation).
According to some tantra Mahanirvana example, in Kali-yuga (ie, in the current period)
sadhaka must have maithuna only with his wife. However, in the same Mahanirvana further
indicates that the Vira-Sadhaka owning and possessing a Siddhi (perfection) can perform
202

maithuna inside chakras also with parastri, i.e. the other dedicated to the Chakra woman who
was not before his wife. Committing shesha-tattva with parastri devoted to chakra - it is
permitted for Vira and in several other Tantras . 203

If two-devoted sadhaka and shakti - want to make Vira-Sadhaka together, then they have to
go through a wedding ceremony directly on the chakras meeting. During this colorful
ceremony guru blesses a new pair, performed a special puja (worship or offering), during
which all throwing flowers and shouting "Swasti" . Guru also gives the necessary
204

instructions about the conduct of Sesa-tattva , because it requires a special art energy
205

conversion, ensuring the achievement of higher super-conscious state both. Such a condition
is not available to ordinary people.
Therefore maithuna in true chakra can not be compared with any mating animals, nor with
sex everyday people, not even a love relationship emotionally developed people, since
possession of yoga and aspirations meditation on Higher - displays Vira Tantrikas
committing maithuna at exorbitant blessed level of being. In this state of freedom, "the two
become one," and this - comprehension of the original unity of the blessed Shiva-Shakti.
However, in order to have everything just so - it is necessary preliminary cleansing and
intensive joint worship of the Supreme.
In one embodiment, the ritual may occur as follows. At first, the sadhaka and Shakti make
joint worship and meditation. They commit guru worship and reciting mantras addressed to
him, get invisible protection, guarding against all adverse. Sadhaka and shakti also treated
with mantras to the gods directly related to the divine pair (Shiva-Shakti). Sdhaka further
object of meditation and akti is BHAIRAVA and Bhairavi (i.e. Siva and Shakti).
During this meditation using various Nyasa , ajapa mantra ( "I am He" or "I have it"), and
206

other assets - realized the identity of the object of meditation. Thus, recognizing themselves
as Mahakal and Davie - they drink wine with a proposed or voskurivayut bhanga. Then
207

follows a procedure that promotes the direct awareness of the body as the shakti of the
goddess body. Touching all parts of shakti body, starting with the thumb of the right leg and
up to the top of the head, the sadhaka says some mantras over every part of her body.
Then, realizing her divinity worships Shakti Yoni, offering water, flowers, wine, sandalwood
powder and reciting appropriate mantras. Then the sadhaka and the shakti worships Kali.
Various mantras and hymns may be pronounced both in Great Goddess address, and with
respect to its terrestrial embodiment. Sadhaka and shakti meditate on the higher unity of Kali
and Shiva. Then Shakti worship linga ( phallus ) of Shiva as the most certain mantras. Then
again, both are immersed in internal meditation and contemplate the sexual union of Shiva
Shakti, then the sadhaka and the shakti come into close contact. Sadhaka touches chest shakti
and repeats one lap of Maya-Bija, meditating on the entry into Sushumna Kundalini , then208

repeat another round, touches her yoni. Lata ( shakti ) As for the head of the sadhak and utters
the words that evoke energy and give strength.
Both must immerse themselves in the realization of the eternally free initially sheer Soul.
Then Shakti encourages his lover to dissolve in it. Shakti - as a universal yoni - asks the
Sadhaka - as a universal linga - enter into its fold. Both see themselves and each other not
only as Shiva and Shakti. She thinks - "I am yours and you are mine Shakti Shiva", and he -
"I am yours and you are mine Shiva Shakti". Shakti muses - "now enjoy the fullness of bliss
within me", and Shiva - the form of the sadhak - also wishes to give its full bliss of Shakti.
Both are free and comprehend the nature of eternal bliss, achieving a higher state of super-
conscious unity.
siddhi
Word Siddhi literally means "success", "achievement" or "perfection". This word is used
when talking about the success or excellence in a particular sadhana (practice). For example,
there is such a thing as a mantra-siddhi (success or perfection in the repetition of a mantra). It
is believed that the highest Siddhi (perfection) - this is the attainment of liberation ( moksha )
from the bondage of rebirth and all kinds of suffering. However Siddhi - a broad concept, and
except for the highest success in spiritual practice, it also means perfection, which can be
manifested on the material plane. So, if we talk about Mantra-Siddhi, the highest success in
building a mantra - it is the attainment of liberation; At the same time, the mantra-siddha can
also mean achieving sverheste-stvennoj forces get the desired result with the utterance of
mantras. Thus, the mantra-siddhi - it is as perfection in the highest sense, and the
achievement of excellence in the use of mantras on the material plane.
In the tantric tradition, the main goal is to achieve the highest perfection, that is moksha or
nirvana-mukti (absolute liberation). However, there rad other Siddha (perfections or
supernormal) which can be uncovered as a result tantric Sadhanas (practitioner). Of all of
these supernormal abilities (Siddhi), the most famous in the Tantric tradition are asta-siddhi,
or eight perfections:
1. Anima - ability to take the form of smaller less.
2. Mahima - the ability to take the shape of an enormous size.
3. Laghima - the ability to become easier to speck.
4. Garima - capacity to become extremely heavy.
5. Prapti - the ability to get anything desired.
6. Prakamya - unshakable will.
7. Ishitva - superiority over others.
8. Vashitva - the ability to hold others under his control.
Reaching perfection ( siddhi ) in his sadhana, tantrik is able to do his subtle body visible or
acting on this material plane and perform miracles in the physical world - both in the small
and in a dense material body.
Ishitva (superiority or "dominion" over the other) involves a series of superpowers. So, for
example, has Vak-Siddhi (perfection of speech) can pronounce certain words - and they will
come true. Perfect adept ( Siddha ) may also possess such supernormal as clairvoyance and
knowledge of the past, present and future. Perfect tantrik can also leave his material body (
sthula sarira ) at will and wander in the subtle body ( sukshma sarira ) of different worlds
and levels of the universe.
There are also many lesser siddhis, such as understanding the language of birds and beasts,
victory in any disputes.
As is clear from the above definitions Siddhi, there is nothing in this material, or in other
worlds, which could not get a tantrik has attained success in their sadhana. It can have any
enjoyment of desire ( Kama-siddha ), have extraordinary power attractiveness or charm (
akarshana, Mohan vashikarana ), as well as having power over people and other beings.
However, all these perfections or superpowers - nothing compared to the highest perfection,
that is, a higher state of achievement (Sachchidananda), the state of freedom - is suffering
and limitations of the developed world. Therefore, siddha (perfect adept) - is the one who has
reached this state of perpetual and became absolutely free, but not the person who has not
reached such a state, however, has some of the super-powers, which may act on the material
plane.
In a world often there are people who have those or other abilities. But in itself the possession
of supernatural powers does not speak of any real progress in spiritual practice, or the truth of
what is explained or do people with them. Moreover, in this age (Kali-yuga) inevitably there
are more individuals who have certain supernormal abilities, though far from achieving the
highest perfection ( moksha ). Therefore, they are not free, subject to the cycle of rebirth and
suffering, but at the same time, able to display certain psychic powers. Some of these people
are using or showing ability (such as hypnosis or mental effects) is clearly not good, that is,
they have a mental effect on the others, which does not contribute to the liberation of souls,
but on the contrary, can only only put them in an even more confusing and connectedness. It
would be naive to believe that such people must look like the villains, the black magicians,
etc. or perform only negative actions. On the contrary, many of these people look very
decently and can cure diseases of the body. For the materialistic mind, which reduces
everything to a small segment of the existence of a few tens of years,cure illnesses of the
body with the help of supernatural powers seems undeniable boon. However, from the
perspective of the liberation of the individual soul - a cure illnesses of the body itself is
neither positive nor negative. Mental impact that next psychics, hypnotists or "treating
psychiatrists," creates the illusion of temporary relief, but in fact - only a veiled Beach release
more dense fog.
The only real benefit - this is what contributes to the liberation from all suffering. Those
effects that heal only the body, but do not contribute to the purification of the human mind
from ignorance, delusions, anxiety, and suffering can not be considered a true blessing.
Potent drug may relieve pain for a few hours, but then the pain will return with renewed
vigor. This medication does not cure, but only for a few hours creates the illusion that a
person is healthy. Strong mental effects from the active therapists, healers, etc. - Like this
drug. In addition, there are "side effects" - as from the use of potent drugs, and of such
impacts. Suggestible people - just crave this "healing" and essentially commit their individual
will to the person having the impact forces.Tantra teaches us to entrust our will to God, as
well as the liberation from the power of illusion - to comprehend their unity with Him, their
non-different from the Supreme. As for the relationship with the guru, then, first of all, Shiva
- the only guru for all. It can have different earthly incarnations as a guru of the earth, but
209

they are taught, though in different ways, the science of liberation. Misfortune people is that
they often can not recognize a true guru of gurus or semi-pseudo-gurus true siddha (ie
sadhaka has attained as a liberation, and possession of supernatural powers) from the "fakir",
a sorcerer obsessed thirst for glory psychiatrist covered thirst figure of authority, etc., etc. The
latter appears in this world, much more than the first (ie, Siddha ), Besides the past seeking to
acquire fame, popularity (though often deny it), while the former are concerned about such
problems at all. A number of people with mental supernormal, conduct mass hypnosis, mass
and psychotherapy treatment, or is their strength a huge audience. All this has been since
ancient times, is and will be our response to it depends on our perception. However, from a
purely practical point of view, if a person gives his will to the person possessing a certain
power of the psychic influence, but far from the release of the door and therefore jerking
material or vain impulses - it is a guarantee that they are in a polluted flow of energy, the
person will be referred to these over further away from the shore of liberation and the
supreme state. Therefore, a reasonable person never entrusts herself "fakirs" or "healing
therapists" and does not come across on the alluring bait - Promises health, youth and
longevity.
True tantric saint ( siddha ) commits acts of mental violence against living beings, if it is not
caused by the need to protect against aggressive forces. If siddha and shows such
superpowers as "obvorozhenie" ( Mohan, akarshana ) hold under its own control ( vashitva ),
Etc., then. Firstly, it is almost never sought fame of such action, but on the contrary, keeps it
a secret from the uninitiated. Siddha is located in the inner rest and devoid of any ambitious
or ambitious intentions. Secondly, siddha holds the key of the door release, and his body is
impregnated with the nectar of the highest state, because he is already bathed in the sacred
waters of immortality, Sachchidananda ocean, so those whom it affects in any way, do get
undoubted benefit, the there is really close to the objective higher state.
Individual shower ( jva ) inherently free, blessed is not limited by anything and Siddha has
fullness. Only through their own efforts, with the support and advice of the guru and the
mercy of Allah, you can return to its original state, to achieve disclosure of all siddha and get
the highest of them - a state of absolute freedom ( nirvana-mukti ), defined as the eternal
rational bliss (Sachchidananda).
Bibliography
Publications in Russian:
 1. A.Avalon (Dzh.Vudrof) - "Shakti and Shakti", "3meinaya force".
2. Swami Abhedananda - "Proclamation of Ramakrishna", publishing house "New
Man", 1914
3. "Gheranda Samhita" - trans. and com. B.Saharova.
In English and Sanskrit-English languages:
4. A.Avalon - "Tantrik texts", ed. by A.Avalon.London.Luzas-Calcutta: Vol.3
Prapanchasara-tantra, 1914, Vol.6 Kalivilasa-tantra, 1917. Mahanirvana-tantra.transl. and ed.
by A.Avalon.
5. SCBanerjee - "Tantra in Bengal", Calcutta, 1978.
6. Chakravarti - "Tantras: Studies on Chintaharan their religion culture". Calkutta, 1963.
7. "The Cultural Heritage of India" - Ed. by Haritas Bhattacharya.Ramakrishna Institute
of Culture, Calcutta, vol.4- "The religions", in 1956.
8. "Devi-Mahatmyam" - English transl. by SwJagadiswarananda, Sri Ramakrishna Math,
Mylapore, Madras. 1953.
9. Swami Ghanananda - "Sri Ramakrishna and His Unique Message" .Ramakrishna
Vedanta Centre, London, 1970.
10. Swami Harshananda - "Hindu Gods and Goddesses", Mysore.Sri Ramakrishna
Ashrama. 1981.
11. A.Mookerjee and M.Khanna - "The Tantric Way-Art-Sdence-Ritual", London,
1977,1989.
12. M.Muller - "Sri Ramakrishna, his life and sayings".
13. S-Shankaranarayanan - "Sri Chakra", Pondicherry 2,1970.
14. "Svetasvatara-Upanisad" - With Sanskrit com. by Sri Shankaracharya.
notes
1. T.e.zakon cause and effect. (Back)
2. A more detailed description of the values "5 M" cm. In Ch. "The secret initiation rites." About
Kundalini see. Chap. "The human body, and Kundalini Yoga." (Back)
3. See. Ch. "Puja - tantric worship." (Back)
4. For tantric texts whose authorship in the face of Adi Shankaracharya is no doubt, in
particular, carry-Saundarya Lahari ( "Wave of Beauty"), which includes a magnificent eulogy Shakti-
"Ananda Lahari" ( "Wave of Bliss"). (Back)
5. These aspects of the practice will be described in subsequent chapters. (Back)
6. According to the ancient Indian Scriptures, the last of 4 periods of time, known as Kali-south,
or "black", "iron" age began approximately five thousand years ago. (Back)
7. Agama - another word Tantra. (Back)
8. Sathyam sathyam punah sathyam mayochyate
Vinahyagama Marg Kalau Nasti gatih priyah Srutis smrti puranadau mayeyvoktam purashive Agamokta
vidhanena kalau Devan yadzhet sudha (Mahanirvana-Tantra).

(Back)

9. Those. Tantra. (Back)

10. For who will try to make the winter the summer? (Back)
11. Relationship "guru-disciple" should be a completely different character. (Back)
12. Those. Absolute Shakti fans or in the form of energy or Goddess Mother. (Back)
13. Bauddha. (Back)
14. Jaina. (Back)
15. Chin. (Back)
16. See. Sandilya-Sanhita, Pancaratra-Agama, Bhakti-Khand. (Back)
17. Knowledge of the material and spiritual substances (tattva). (Back)
18. Communication with the Absolute (Brahman). (Back)
19. Detachment. (Back)
20. "Fire" is happening as a result of intensive meditation practice in conjunction with certain
vows. (Back)
21. Love for "Fairhair" Krishna or Narayana. (Back)
22. This is indicated by "tra" syllable. (Back)
23. So say some Shakti Tantra, such as Pranatoshini. (Back)
24. Sri Chaitanya - a great saint, preacher of the teachings of bhakti (love of God), who appeared
in the 15th century BC in Bengal. According to the Vaishnava tradition he is the incarnation of Lord
Krishna and his beloved Radha's divine, united in one body. (Back)
25. Kashmir - the northern region of India. (Back)
26. This school has other names, such as Trick-Shas, Rahasya Sampradaya, Tryambaka
Sampradaya. (Back)
27. Tantric works Kashmir Schools usually called Agama. (Back)
28. Agama known of this school are also: Vijnana-Bhairava, Bhairava Uchchhushma-Ananda-
Bhairava, Mrgendra, Matanga, Netra, Iaishvasa, Svayyambhuva and others. (Back)
29. Other names for this product: Shivopanishad-Sangraha or Shivarahasyagamashastra-
Sangraha. (Back)
30. These works are divided into Spanda Shastri and Pratyabhidzhna Shastra, in connection with
two main branches Trick. (Back)
31. Those. relationships "identical love" with the object of worship which is the Primal Essence
(Mahalingam). (Back)
32. In the tradition of Trick of all infinite energy or shakti of the Absolute (he called
Parameshvara, Paramashiva, Chaitanya, Parasamvit etc.) stands out 5 basic: MI. (Back)
33. Such a vision of the world is called Rudraksha (Rudra + Aksha) - "Eye of Rudra (Shiva)."
Lingayyat repeats the mantra on the material embodiment of this principle - beads of rudraksha
sacred tree. (Back)
34. Modern caravan (in Kathiawar Peninsula), south India. (Back)
35. That is, the Absolute, as the Supreme God Shiva Common integral with His energy (Shakti).
(Back)

36. Those. Absolute as a higher power, one with his spouse unrevealed (Siva). (Back)
37. She has other images, different than Tara Buddhist pantheon. (Back)
38. See. Ch. "Adjara - stage of tantric practice." (Back)
39. See the chapter "The three types of people in the tantric practice", "Achara - stage of tantric
practice.". sadhana practice. (Back)
40. Rite "5 M". See. Ch. "The secret initiation rites." (Back)
41. Kali - Tantra prescribes mainly Vira-sadhana. (Back)
42. See. Ch. "Divinity", Shakti. (Back)
43. Tantraradzha-Tantra gives a detailed description of these three doctrines. It is believed that
Kularnava Tantra - the highest in Taitra Kahadimata. (Back)
44. See chap. "Mantra", "Yantra". (Back)
45. See. Lakshmidhara. About Parvati and Shiva - Chap.. "Deity". (Back)
46. The name of this school means "Supreme Bliss". (Back)
47. See. Ch. "The secret initiation rites." (Back)
48. Uttarachara means "higher path"; about the values of Vama and Dakshinachara see. Chap.
"Adjara - stage of tantric practice." (Back)
49. See the chapter "The three types of people in the tantric practice", "Achara - stage of tantric
practice.". (Back)
50. If the first of these is the famous work of the school, then the second, until recently, has not
been published. (Back)
51. About the meaning of the words where and Kaula see. Chap. "Adjara - stage of tantric
practice" of Kaula. (Back)
52. See. Ch. "Adjara - stage of tantric practice." (Back)
53. Those. Shiva in his aspect of the Destroyer, the Lord of Death, and Immortality. (Back)
54. Antaryaga-mental worship inside the body, is not associated with any element of the
external ritual. (Back)
55. That is, through the practice prescribed for the plow. (Back)
56. According to the Indian cosmological existence universe is divided into four periods, each
consisting of many thousands (each successive period is shorter than the previous one). "Satya-yuga -
the" golden age "., The period of prosperity, spirituality and justice, the true law (dharma) costs during
this period," four legs "Gradually, a deviation from the original Truth and reduced the spiritual level of
the people in Treta Yuga -.. Law stands on the "three legs", in Dvalara-south - on the "two", and
finally, in the Kali Yuga - "iron age" in which we live now law (dharma) holds only only "one leg".. lack
of spirituality, injustice, suffering, razdor.zhestokost, misery, ignorance, and so reach its peak.
However,and Kali Lord His embodied in various forms (such as Krishna, Jesus, Siva et al.) teaches and
people on the road eternal salvation. (Back)
57. "Way". (Back)
58. That is Pasha, a well-read in the shastras (scriptures), and following their instructions. (Back)
59. Meat-eaters low way of thinking and behavior referred mlecchas. (Back)
60. Pa pashushcha kalau kvachita. (Back)
61. Tantric scriptures. (Back)
62. A related statement Tararahasya that in Kali-yuga there is no plow. (Back)
63. See. Chapter end. "Adjara - stage of tantric practice." (Back)
64. See above. Approval of Pranatoshini. (Back)
65. By the way, in Kalivilasa pasu-bhava is understood in a very "extended sense", since This
Tantra requires the use of four of the five M (except for wine) in their immediate material form that
corresponds to the vira-bhava. (Back)
66. Such as for example Nirvana Tantra Kali Taitra, Shaktaianda-taranga, Tararahasya et al. (Back)
67. This Tantra is an unquestionable authority for a number of Shakti and some Saiva schools.
(Back)

68. See. Ch. the book "The human body, and Kundalini Yoga." (Back)
69. This refers to the scriptures (Shastras), common among ordinary people, but not Tantra. (Back)
70. And Pranatoshini Dzhnyanadipa-Tantra. (Back)
71. OVERVIEW different acara not intended to only correct description practices and processes
such as pravrtti-nivrtti (see. In this description Ch.) Performed at these levels, since various tantric
sub-areas can have its own distinctive interpretation of and regulations concerning these achar, or
describe some other Acharya. For example, some add Aghora and Yoga Acharya. However Kaul
undoubtedly is the highest Acharya. (Back)
72. Spiritual "fire" associated with exercise in self-restraint is called tapasya. (Back)
73. See. Ch. "Three types of people in tantric practice." (Back)
74. See. Ch .. "Three types of people in tantric practice." (Back)
75. See. Kularnava tantra. (Back)
76. Ie, performing the rite 5 M (see chapter "secret rite of passage.") Without substitutes, or
with certain substitutes - depending on varying scales. See. Also Vishvasara-Tantra. (Back)
77. Or Pashvachara - see A.Avalon (Dzh.Oudrof), "Shakti Shakti".. (Back)
78. See. Ch .. "Three types of people in tantric practice." (Back)
79. In English. word 'left "or" left-handed "-" left "- and also has such values as" equivocal ","
illegal "," boding bad ", etc ... (Back)
80. See. Ch. "The secret initiation rites." (Back)
81. Ibid. (Back)
82. Ibid. (Back)
83. A.Avalon (Dzh.Vudrof), "Shakti Shakti". (Back)
84. Sadhaka located on Siddhantachara stage. (Back)
85. Those. Shiva in his aspect of the yogi - Lords smerti.navodyaschego terror to the demons and
humans. (Back)
86. Free, unrestricted, the blessed Spirit. (Back)
87. Kaulika sarvesam guru. Kaul is recognized for the highest guru followers of the tantric schools
such as Shakti, the gang, Vaishnava, Ganapathi, Saura and others. (Back)
88. Those. Kaul, who is on kaulachara level. (Back)
89. Mahanirvana-Tantra, gl.14. (Back)
90. Ibid. Those. can achieve this kaulachara. (Back)
91. Those. dedicated to kaulacharu possessing knowledge. (Back)
92. Ibid. (Back)
93. Ibid. (Back)
94. Those. in fact, he - Shiva himself, taking human form. (Back)
95. "Acts of Shakti bahih Shaiva-Vaishnava sabhayah mats
nana-rupa-dharah Kaula vicharanti mahi tale"
(Kularnava Tantra). (Back)
96. Guna ( "rope") - the quality or principles, the start of Nature (Prakriti). The three gunas -
tamas (darkness or inert), rajas - (passionate or active) and sattva (light, true or harmonious). (Back)
97. . See, for example, Gopalottara-Up .: "Swarup (the original form of God) is of two kinds:
Saguna and nirguna". The Vishnu Purana says: "There are two aspects of Brahman -murtam (with
form) and amurtam (out of shape)." And in Tripadvibhuti - Mahanarayyana - Vn. (Back)
98. From the book. "Proclamation of Ramakrishna" (Swami Abhedananda), ed. "New Man," in
1914. (Back)
99. Ibid. (Back)
100. "Davy Mahatmyam" - is part of the "Puranas Markandeyya-" .posvyaschennaya greatness
Davy. (Back)
101. Qualities or modes of Nature. See above. (Back)
102. Pralaya - the dissolution of the universe, what is happening at the end of the world cycle,
which consists of 4 south (See above.). (Back)
103. It is full of compassion for those who are committed to it, but it is terrible for those who do
not obey and act against it. (Approx. Swami Dzhagadishvaranandtsy). (Back)
104. "Proclamation of Ramakrishna," St. Abhedananda, gl.V. (Back)
105. Sanskrit is called devabhasha, which means "language of the gods." Also, the font is called
the divine Sanskrit - dzvanagari. (Back)
106. See. Ch. "Mantra". (Back)
107. Those. - The Supreme Shiva - is the Supreme Absolute, or the highest Lord. (Back)
108. Rudra - one of the names of Shiva. (Back)
109. He therefore izobrazhetsya a corpse, on which sits or stands Shakti (Kali, etc.). (Back)
110. Himalaya - "Abode of Snow". (Back)
111. From the "Linga Purana." (Back)
112. The exact date is determined on the Indian lunar calendar. (Back)
113. Also known as Kartikeya, Subrahmanya. (Back)
114. In this case, should not be confused how gunavatara.t.e Shiva. manifested in the material
universe and perform control functions on the mode of Tamas and destruction, with Paramashiva
who - himself Narayana. (Back)
115. Also well-known and Ramayyany Mahabharata, Vishnu Lakshmi and diverse and are
described in famed Bhagavatam, and also in such tantric scriptures as Brhad Brahma-Samhita, Vaykha
Nasagama.Shandilya-Samhita, Nrada-Pancaratra, Padma Tantra et al. (Back)
116. Sri Ramakrishna brought about this the following example: "When Bhagavan Sri
Ramachandra came into this world, only seven rishis (sages) were able to recognize in him the
embodiment of Lord So when God comes down to this world, but only few can know His divine
nature." . Sufficiently detailed description of various avatars is contained in such as the Agamas
Mundamala-Tantra Toda Tantra. (Back)
117. Those. in a country dominated by people of low way of thinking and living, not adhering to
the truth. (Back)
118. Next is narrated on the execution of the mission. All of the major stories coincide with the
Gospels. (Back)
119. That is, one way or another, the recognition of the avatars of those who use them is not
actually. (Back)
120. Alternatively, such persons themselves claim to be incarnations of the Savior, etc. (Back)
121. Sri Rudra rudreti yashtam briyadvichakshanah
Kirttanatsarvadevasya sarvapapaih pramuchyate (Back)
122. Rudrovishnu rumalakshmistasmay tasyay Namo Namaha (Back)
123. Yo sau visnuh svarupena Sacha Rudra on samshayyaha
(Padma Purana, bhumikhande). (Back)
124. Skanda- Mahapurana, Badarikasrama-Mdhatmya, chapter 1, verse 42. (Back)
125. Skanda- Mahapurana. Badarikasrama-Mahatmya, Ch. 1, verse 42. (Back)
126. Those. Shiva. (Back)
127. Those. Vishnu. (Back)
128. Vishnu rpa dharah sambhuh Shambhu rpa Dhar harih Shaktisangama-Tantra (Kali-khanda,
VIII patala). (Back)
129. Identically layer diksa treated in Gvndharva Tantra and Shritattva-cintamani (author of which
is recognized Purnananda). The Gandharva-Tantra is expressed as follows: "It gives divine knowledge
and brings the destruction of sin, so it is called diksha."
Jnanam divyam yato dadhi, kuryat papakshayyam tatah
Ato dikshetisa prokta
(Gandharva Tantra). (Back)
130. See Sec "Siddhi". (Back)
131. See. Ch. "Adjara - stage of tantric practice." (Back)
132. Those. personal mantra received from the guru, which is not repeated on beads (japa), but
mentally pronounced with the breathing process. (Back)
133. The supreme spirit, free from any pain or restriction. (Back)
134. This transcript of the speech given in the "Yamala". (Back)
135. Puryate caranam tasya Japa-homadi-tarpanaih
(Machne Tantra. Patala 26) (Back)
136. See Sec "Adjara - stage of tantric practice." (Back)
137. See., E.g., tantric product Gkeranda-Samhita, Shiva-Samhita. (Back)
138. See Sec "Three types of people in tantric practice." (Back)
139. So Mundamala Tantra says that in unsuitable conditions (to commit other rituals) only
chanting (japa) serves the purpose of purashcharany. (Back)
140. See. Ch. "Three types of people in tantric practice." (Back)
141. Those. woman worship (in the case of Shakti Puja) or a girl (in the case of Kumari Puja) as the
most Devi (Goddess). Such a woman or girl can be absolutely any origin, but it must necessarily have a
tantric initiation. After polkloneniya - Sadhaka gives her daksina, ie any gift. (Back)
142. See Sec "Adjara - stage of tantric practice." (Back)
143. Mananat Treiten IT mantra: "Mantra LRA that saves (trayate) by the concentration
(mananat) (her). (Back)
144. Mananam visva-Tran vijnaniya samsara-bandhanat
yatah karoti-samsiddhim um mantra yachyate tatah
(Pingala-Tantra cited in Sharadatilake).
According Prapanchasara Tantra, mantra is so called because it gives an understanding of (or
knowledge) tattva (t.e.Suschnosti) and saves (trayyate) fear (of suffering and death). (Back)
145. From the book. A.Mukerdzhi and M.Khanna "Tantric path ..." (in English. Lang.). (Back)
146. Akshara - "incorruptible" - one of the epithets of Brahman (Absolute). (Back)
147. A.Mukerdzhi, M.Khanna "Tantric path." (Back)
148. So called syllable om in the Tantric tradition, for all Bija Mantras have their own names, and
which should be used in a conversation, not speaking a very sound of the mantra aloud. (Back)
149. See. Varadi-Tantra, Prapanchasara-Tantra (Ch.IV). (Back)
150. See. Varadi-Tantra, Prachanchasara-Tantra (Ch.IV). (Back)
151. See. Varadi-Tantra. (Back)
152. (Napumsaka). See. Eg., Sharadatilaka. (Back)
153. Mantra - ordination (see chapter "Tantric initiation.".). (Back)
154. Shaktananda - tarangini, Ullas VI. (Back)
155. In some cases - of the compass may be different. (Back)
156. See. Ch. "Adjara - stage of tantric practice." (Back)
157. "Yantra" is translated from Sanskrit as '' tool '' gun. " (Back)
158. "Bindu superior material elements (tattwa)" (Yamala). (Back)
159. See. Diagram. Sri Chakra. (Back)
160. So Kamikagama states: "Know that all this universe, movable property and real, is the reality
of Shiva-Shakti". (Back)
161. Or Sri Chakra. See illustration. (Back)
162. "The main point in the middle of yantra - is the Supreme Shakti; swelling, it takes the shape
of a triangle (Kamakalavilasa).. (Back)
163. Akyam vatmanorahur - yogis. (Back)
164. See., Eg, Pranatoshini. (Back)
165. See the chapter "Puja - tantric worship.", "Mantra" and "Yantra" and others. (Back)
166. Can also be understood in the narrow sense as vozderzhanie.Eti five constitute Yama. (Back)
167. In various texts occurs as the description of the above five steps in a different order, and
certain other types of exercise, such as wise (see Gheranda Samhita.), Etc. Furthermore, in some
Tantras hatha yoga can be understood in the narrow practical sense -. Both preparatory to the
meditative practice of psycho-physical and breathing exercises. So pranatoshiii describes hatha yoga,
as consisting of six cleaning action (tshauti, etc.) and practice puraka (inhalation), kumbhaka (holding
the breath) and rechaka (exhale), which are carried out in the normal or reverse order, in accordance
with the pranayama rules. (Back)
168. Yoga consisting of 8 parts. (Back)
169. "Kha" - "Heaven." (Back)
170. See. Ch. "Mantra". (Back)
171. Renunciation women. (Back)
172. Superconscious state of bliss. (Back)
173. The sacred tree under which Sri Ramakrishna loved to indulge in inner contemplation. (Back)
174. Syllable Aum. (Back)
175. Love. (Back)
176. Fire. (Back)
177. Primordial Sound. (Back)
178. Making a secret sadhana (practice) under the leadership of the false teachers - even worse, -
both fall into the dark regions of the universe, full of ignorance and suffering. It is therefore necessary
to take initiation from a bona fide guru, sovsrshaya secret rituals under his leadership - you can
achieve great success. If you do not see this guru then invoke the Almighty, and He will (sooner or
later) will send you a bona fide spiritual master. (Back)
179. Followers of Tantric directions. (Back)
180. So stated in the Shakti Sangama - Tantra. (Back)
181. See Sec "Three types of people in the tantric practice", "Achara - stage of tantric practice."
(Back)

182. Supernatural forces. See. Ch. "Siddhi". (Back)

183. Shaktisangama-tantra, Kali-Khanda, Patan 12 shl.14-17. (Back)
184. This is accomplished by writing certain formulas, etc. and casting of special mantras
addressed to the Great Goddess in Her terrifying aspects. (Back)
185. See. Ch. "The human body, and Kundalini Yoga." (Back)
186. Atma - "Soul"; frames - means divine pleasure of loving union of Shiva-Shakti, so this syllable
- one of the names of Brahman (Absolute). (Back)
187. Eternal Absolute Good. (Back)
188. Those. having a tantric empowerment of men and women. (Back)
189. See. Ch. "Purashcharana". (Back)
190. On Shava (cadaver), the seat of skulls (Mundas). (Back)
191. At the site of the burnt corpses. (Back)
192. Manasa Puja, Antaryaga - Chap.. "Puja - tantric worship." (Back)
193. See Sec "Three types of people in the tantric practice of" Divya-free or not to participate in
any rituals. (Back)
194. See. Ch. "Adjara - stage of tantric practice." (Back)
195. Those. commit practice designed to plow. (Back)
196. See. Mahanirvana-Tantra- about Bhairavi-chakra. (Back)
197. For example: Mahanirvana - Tantra. (Back)
198. Cm. Previous Chapter. "Panchatattva chakra and dedicated." (Back)
199. See. Previous results. Ch. "Panchatattva chakra and dedicated." (Back)
200. See. Ch. "Puja - tantric worship." (Back)
201. See. Ch. "Yantra". (Back)
202. Sverhestvennymi abilities like yasnovidenie.sposobnost to leave the body and return to it at
will, etc. (Back)
203. It is interesting to note. that Kalivilasa-Taitra prescribing pasu-bhava in this age of Kali, the
description of the rite panchatattva recommends maithuna not just in material form, but parayoni-
maithunam. (Back)
204. The formula of harmony and happiness. (Back)
205. Those. "Last element" rite maithuna. (Back)
206. Attachment fingers folded flower or to certain parts of the body, followed by respective
mantras. The purpose of Nyasa-aware of your body as the abode of the Divine. (Back)
207. Those. Shiva manifested (Saguna) and Shakti aspect. (Back)
208. See. Ch. "The human body, and Kundalini Yoga." (Back)
209. Good. (back)


*
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