Tantra by Dimeshwar Ram Avadhoot

7/10/2014
Tantra
Tantra
Dimeshvar Ram Avadhut
CONTENTS
http://www.abhidharma.ru/A/Ioga/Tantra/Tantra.htm
Introduction
What is Tantra
Distinctive features of the tantric path
Tantric schools and directions
Three types of people in the Tantric practice
Achara - stage of tantric practice
Deity
Shakti
Durga
Kali
Dakshinakalika
Siddhakali
Guhyakali
Bhadrakali
Shmashanakali
Rakshakali or Mahakali
Shiva
Vishnu and Lakshmi
Avatar - incarnation of the Lord
Unity in Diversity
Aspects of tantric practice
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Guru and disciple

Tantric initiations
Purashcharana
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Mantra
Puja - tantric worship
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Yantra
Types of Yoga
The human body and Kundalini Yoga
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Secret rites dedicated

Shmashana sadhana
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Munda sadhana
Shava-sadhana
Magic rituals
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Panchatattva chakra and dedicated

Chakra - circle of initiates
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Siddhi
Bibliography
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Notes
Introduction
There is one college that is called by different names: God, Allah, Krishna, Shiva, Mother, God, Jehovah, Brahman, idea, Supreme Intelligence
Supreme Reality, etc. - All the names the same. Parameshvara (highest lord) is unique and there is no other. Explore this Ultimate Reality is not looking
for anything else. Tantra defines the Absolute as the unity of God and His energy (ie Brahman = Shiva + Shakti or Prakriti Purusha +).
In fact. Indivisibility and devoid of all duality. Therefore, the allegation that it consists of two elements - the unmanifested male and female energy conditionally. Since there are such things as fire and heat, or light a fire, etc., although in reality a warm fire or light a fire are his indisputable qualities,
his energy and inseparable from it. Just there is no distinction between the Absolute and His energy.
In the Indian tradition of the Supreme referred to as Satchidananda (eternity - mind - bliss). In Tantra is the classic definition of the Absolute is
revealed as aspects of his energy, non-different from Him: energy eternity (sat-shakti), the energy of the mind (cit-shakti) and the energy of bliss
(ananda-shakti).
The purpose of Tantric practice is complete unity with the Absolute. By their nature, each individual soul ( Jiva ) is non-different from the Absolute
(Brahman). It also is unborn, eternal, full of bliss and infinite intelligence. However, getting into the material world under the influence of the great
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illusion, the soul ceases to realize his oneness with the Absolute, true awareness loses its essence, full of bliss, and falls under the law of karma 1 .
Committing certain acts, a living being, movable diverse desires in relation to the objects of this world, becomes entangled in the illusion ( maya ). It
falls into the cycle of births and deaths and. replacing more and more of the body experiences pain and pleasure, happiness and unhappiness. Since its
birth, every creature doomed to old age, illness or death. Also inevitable next birth ... All this cycle, in fact, like a dream. Waking up from a dream
illusion, the soul returns to its true state and attain liberation from all suffering ( moksha ). This awakening is the path ( sadhana ), which returns to the
realization of higher Unity ( samarisya ).
What is Tantra
The word Tantra has a broad meaning. Root "tan" is to spread the root "tra" - to save. Tantra distributes great knowledge and thereby saves. Tantra
also means "truth" or "book", "treatise." There are other interpretations of the word.
There is extensive literature known as Tantric literature. Tantric works have different names, usually contain the following words:-Tantra, Agama-,Yamal-Samhita. However, not all products having in their names such words are really tantric in its content. Belonging to the class of tantra is
determined, naturally, not by name, but by the content in the basics of Tantric philosophy and practice, as set out in all the Tantras, recognized as
authoritative by various Tantric schools. There are a number of Tantras, which authority is disputed. Furthermore, at the moment, with the penetration
of the West Yoga, Hinduism and tantra - apply a sufficient amount of pseudo-tantras (or pseudo-tantric works) written pseudo-gurus, non-initiation
into the tantric tradition of continuity and distorting the principles of tantra in accordance with their desires. The appearance of such works is inevitable
and only a familiarity with the true, traditional Tantra and quiet distinction can dispel doubts.
Most of tantra is recorded by the dialogue between the Supreme Lord Siva and His eternal consort Devi. Those writings, in which Davy refers to
Shiva for clarification of various issues such as student to teacher, defined as Agama. Those writings, in which they change roles, called Nigama. This
divine play of Shiva and Parvati gives people the knowledge of the path to liberation and a higher state. In India, there are different kinds of spiritual
writings of the Vedas, Upanishads, Puranas, etc. In all these writings contained one spiritual grain, uniting them as Hindu scriptures. The concept of the
one God, karma, liberation, and gaining a higher state - as is common to all Hindu scriptures as a whole, and Tantras. Tantra, however - it is direct
guide to action, and they contain a wealth of practical techniques for implementation. Contents of tantra covers the whole spectrum of human life, did
not notice any side existence. Despite the fact that Tantra have the same ultimate goal as the Vedanta, some tantric techniques to achieve this goal are
seemingly antithetical to the universally accepted norms of the Vedic tradition. So way vamachara , or so-called "left-hand path" prescribes the rite of
"five entities" ( panchatattva or panchamakara ). Indeed, the rite of the "five M" ( panchamakara ) - this is an important sacrament, which is a
characteristic feature of Tantra. However, it should be understood properly. First of all, each of the "5-element" must be understood in the inner
esoteric sense. Thus, according to yogic terminology Tantras mamsa (meat, flesh), Matsya (fish), mudra (roasted corn, gesture), Madya (wine) and
maithuna (sexual union) constituting panchamakaru or "5M" symbolically represent internal processes in the body of a yogi aspirant to the highest goal
of spiritual development, which is undoubtedly the attainment of the Absolute. Thus, the term mamsa (meat, flesh) means an action known as the
Yoga treatises khecharimudra or "swallowing" their own language, ie - A difficult exercise, in which the yogi is approved in the contemplation of the
Supreme in the top center of the head. The term madya (wine) on the tantric yoga language means that the nectar of divine intoxication, which the yogi
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experiences as a result of their spiritual practice. Maithuna (sexual union) is a mystical connection Kundalini Shakti (energy, located in the lower
center of the trunk) with Para-Shiva (the Absolute residing in the spinner head) in the Sahasrara (ie, in the highest head center) 2 . Thus, many tantric
adepts, following the instructions of their teachers and schools understand the rite "5-elements in the internal sense, and practice it only as yoga
exercises inside the body.
At the same time, in some tantric schools "5M" prescribed not only as a yogic practice inside the body, but - for the part opredlenii followers - these
elements are transferred to the material plane, becoming a real meat, fish, etc. But first, the majority of the followers even these schools are only
allowed to "commuted" ( anukalpa ) version of "5-M". (For example, instead of meat and fish used various herbal products, instead of wine - juice or
milk instead of sex - the worship of Shakti (Goddess)). Secondly, for the ceremony, "5-M" in its material form without substitutions ( pratyaksa ) or
partial replacement elements are allowed only advanced enough adherents who have learned kotrolirovat your mind and feelings that have been
established in meditation and spiritual life. They practice this rite with immediate sensual elements from time to time under the guidance of his guru, not
just for the sake of sense gratification, but in order to further promote the ultimate goal of self-knowledge.
Thirdly, the practice of rites "5-M" using direct material elements committed followers of these schools only for a certain period of time, after which the
practitioner moves to a higher level of perfection, which is no longer any need of an external rites altogether and material "M 5" in particular. While on
this spiritual level ( Divya ) practitioner implements "5 M" in a purely yogic sense, as it was described briefly above, and in the end, having carried
higher maithuna inside the body, ie bringing Kundalini energy in the upper head center, where it merges with a pair of Shiva (the Absolute), reaches
samadhi (higher status). Such a yogi is born again; he is free during his lifetime ( jivan-mukta ), can leave his physical body at will, possesses all
perfections, or psychic powers ( siddhi ). If he stays on the ground, it is only out of compassion for the people subject to the suffering 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 in particular vamachary, should be discarded due to the
stereotypes of all kinds of consciousness.
As Swami says Pratyagatmananda: "Way vamachara (left path) is based on a thorough knowledge of backflow or nivrtti. This return flow
carries the desire to turn in the opposite direction of the process of creating and maintaining entanglement biases and conventions, in which
lies the Jiva or the soul, as Pasha or animal " .
Tantric approach to the spiritual path - a purely practical. True Tantra is devoid of any form of thinking philistine, conventions or pseudo-morality.
Tantra - this sadhana-sastra (ie writing intended for practice). Therefore Tantra can contain any methods, sometimes seemingly completely opposite
to each other, but all are designed to achieve one goal - attainment of the Absolute.
In the Upanishads constantly affirms formula uniform for all Advanta Vedanta: " Sarvam Bramha ECOM "-" Everything (that exists) is the Absolute ",
because in reality there is nothing besides Him. Tantra, being in full accord with the Advaita Vedanta philosophy, fully embodies this supreme principle
in practice. No pure or impure, good or bad, the only way is to realize God in all and all in God.
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Distinctive features of the tantric path

Tantric and Vedic traditions are in constant interaction and even the "interpenetration" for centuries, are in India today, in fact, a single unit. In many
Indian temples belonging to the Vedic schools continuity held tantric worship type 3 , or with obvious elements of Tantrism. In turn, some tantric
traditions prescribe his followers perform Vedic rituals and rules. Several scriptures Vedas and Vedanta tradition used as authorities authors Tantric
texts; and, conversely, a number of teachers of the Vedic and Vedantic traditions recognize the authority of some of the Tantras. Sri Sankaracharya
(VIII-IX century AD), the great preacher of Vedanta, revived the sannyasis (ascetics who took renunciation) in India, not only wrote a lot of Vedantic
works and commentaries on the Upanishads, the Bhagavad Gita and other scriptures, but also and several Tantric texts 4 . The content of various
works, comments, and hymns of the great religious teacher gives you the opportunity to grasp the Vedic and Tantric branches in harmonious unity,
because it is evident that there are no contradictions in the philosophy and worldview of these two systems, leading to the same goal.
Yet, talking about Tantra as a distinctive and self-sufficient for the purpose of implementing the system, it is necessary to identify those characteristics
that distinguish it from any other religious system.
First of all, I must say that Tantra - the science of transformation, but do not suppress or deny. The general spirit of Tantra is clearly positive, based on
the positive experience of meditation and spiritual exercises, not realizing "the sinfulness of all things," his own "sinfulness" or "nullity", etc. As Sri
Ramakrishna said: "The man who follows the day and night:" I am a sinner, I'm a sinner "- actually becomes a sinner." "If you are bitten by a
snake and you will say with firmness:" In me no poison "you will be healed. Likewise, someone who claims with a strong conviction," I am
not bound, I am free, "- becomes free" .
Further, Tantra - it is a practical way to implement, characterized by deep esoteric knowledge of the human body, nature, space and various 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), wise, Niassa, antaryaga (internal worship or contemplation) 5 etc.
Tantra is different from the kinds of external worship, or moral and religious codes of behavior common among the general people, his profound
mysticism. In all true tantric exercises, ceremonies or rituals, the emphasis falls on meditation on comprehension of internal unity, but not on external
rituals. Tantric meditation involves identification with the object of meditation (ie the Absolute in one or another form of personal or beyond forms).
According to Tantra, the person is not aware of itself as divine, can not truly worship the Deity. Such a statement may seem "strange" at first glance,
but, realizing it in the true sense - become the key to the secret door samopoznaniya.Osobenno important is that the path Tantras prescribed as an
effective and even more effective in our time, in the Kali Yuga 6 - "black" age of spiritual degradation, disputes and wars, darkness, ignorance and
misery. This was repeatedly mentioned in themselves Tantrah.V
Mahanirvana Tantra Lord Shiva says: " Truly, truly, and once again I have said is
true: in the Shruti, Smriti, Puranas and other scriptures, prescribed me before, said that without a way Agama 7 in Cali south-there is no
way, namely according to the rules specified in the Agamas should worship the Deity and Kali 8 .
In times past, in the last Yuga - people were able to follow the spiritual principles and requirements set out in the Vedas, to lead a clean life, being in
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direct contact with nature and with God. However, in our time, when the vast majority of people do not have knowledge of the Supreme, has no
spiritual education should not be a true spiritual requirements and wallowing in vanity, work and deeds, forget themselves, their true essence - require
special techniques to " punch "this wall of ignorance and dirt. Methods prescribed for pious people past the south, in its unaltered form do not work
for people born in our time. In Tantra - the same ideas of the ancient scriptures laid out and taught in such a way that they can be effectively
implemented in practice, and thus, the ultimate purpose of all scripture is not exorbitant and utopian, but achievable. In addition, the characteristic
features of this period is "mixing all castes", the weakening of family values, tribal and national foundations, widespread movement of people on the
planet, a lot of information, all kinds of exchanges between cultures, etc. etc.
So Tantra as a practical way to implement free, unlike the Vedic and several other ancient systems of caste or any other social framework, could not
be more right for our time.
It is quite clear that we are not talking about universal salvation while. If you take every single generation of people, Tantra has always been a way for
relatively few. However, in every generation there are those who are ready to embark on the implementation of the tantric path. Coming this way in
accordance with their individual characteristics - slow or fast enough - they are saved. Thus, for centuries Tantra is a powerful liner, transporting its
passengers to the shore, where there is no suffering.
Unlike Agama 9 as a religious and philosophical system for improving and saving people through the practical implementation of knowledge is that it is
not due to any social constraints. Tantric tradition is inherently-social, and even better, over-social, as it is above the rules and restrictions of any social
system.
True Tantra free of utopian ideas of building an ideal society 10 , philanthropy, businesses, as well - is devoid of hierarchy of officers, etc. 11
People from any caste, or even vnekastovy can get tantric initiation and become a member of the Tantric community. Within such communities have
laws tantric initiations and spiritual practices, but not caste distinctions. So some tantric schools and directions completely deny the caste system, and
belonging to a particular caste of their constituent members do not play any role for their subsequent practice. In other areas belonging to a particular
caste may affect certain features of human practice, however, in no way is not the determining factor in spiritual progress. In the secret initiation rites
may participate as fully equal, people of any origin, if they have received the appropriate dedication of teachers.
Those who reach the highest levels of spiritual life, becoming a sannyasi (renounced) completely discarded his previous social status, no matter what it
was burning in the fire of his own caste cord etc. It acts as a general rule for the Vedantic and Tantric for schools. Such a person is above caste and
may subsequently become a teacher for representatives of any caste.
This democratic spiritual principle applies to women. So women who received initiation become full members of the Tantric community. Their spiritual
practice may be somewhat different from that given to men, but this is due to the peculiarities of female nature, but not discrimination. In the history of
tantric schools know a lot of women saints who have attained Siddhi (perfection) in the yogic practice. They honored the followers of these schools
along with the saints - men.
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In the tradition of Shakta 12 - women occupy the exalted position. Feature of this tradition is associated with the worship of the female nature as the
primordial essence pervading, all of which takes place in which all eventually returned. Women are the material embodiment of this energy, ie in them,
it is most manifest. Therefore, the true must see bars in females incarnation itself Devi (Goddess) and provide them with special reverence. Violence or
even rudeness towards women (as well as to animals female) - considered the most serious sin. Great importance is attached to a number of sects rites
known as Kumari Puja and shaktipuja , ie ritual worship of girls or women as boginyam.Takim, we can see that the shackles of discrimination based
on caste and gender are considerably weakened in some completely severed and other tantric directions.
All of the above features of the tantric tradition, it does not. of course, that the actual practice of tantra is totally free of any distortion, inadequate or
improper use of certain methods. Every religion has followers who under the guise of spirituality are trying to solve those problems, or other material.
There are always people who, without being really interested in pursuing a higher purpose, engaged in self-deception, or deceive others. Distortion of
the original religious teachings and practice them in a distorted form of a number of followers is inevitable, especially in this age of Kali. Therefore it is
quite natural that in the tantric tradition has followers and even sects that distort the true meaning of Tantra, remaining in bondage material perceptions
and conditionality.
However, from a practical point of view, ie in terms of direct benefit to the people, the most important is the fact that actually exist, and are subject to
true tantric knowledge and traditions, the observance of which leads to the highest goal of liberation.
Tantric schools and directions

Tantric tradition like green tree. The roots of this tree - this knowledge given by the Lord, the trunk - it's common spiritual aspiration to implement this
knowledge, tree branches - these are different trends and schools, seeking different ways to the same Light. Some of these branches gradually dries;
At the same time, new shoots ... So goes the natural process of transferring knowledge and implementation.
Tantric schools and trends are numerous and sometimes heavily intertwined. Basic schools can be identified by the Deity worship that takes the utmost
importance to each of them. So we can say that there are Hindu Tantric schools, whose followers worship the deities of Hinduism; Tantric Buddhist
School 13 , whose followers worship the deities of the Buddhist pantheon; Jain Tantric School 14 , as well as the direction of Chinese 15 . Hindu Tantric
tradition is divided into five main areas, in accordance with the principle of the Supreme Deity, the worship of whom played a major role in each of
them.
Shakta - Shakti or fans; Saiva - or worshipers of Siva; Vaishnav - worshipers of Narayana (Vishnu) and Lakshmi, or Krishna and Radha; Saura fans of Surya (Sun); and Ganapati - fans god Ganeshi (slonogolovogo son of Parvati and Shiva).
All of these main directions have their numerous sub-areas, branches and offshoots. The first three pillars (Shakta, Shaiva, Vaishnava) - far superior to
the last two (Saura, Ganapati) by the number of schools and followers.
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The most famous and common school Vaishnava Tantra is Pancaratra. Pancaratra (or Pancaratrika) is so named because it grants pursuant to the five
( Pancha ) goals and also because it releases 22 .
In some Agamas Pancaratra recognized sattvika (bright, clear), unlike some other schools, such Vaikhaanasa, which is determined in these sources as
tamasika (dark).
In addition to various forms of worship Narayana or Vishnu (such as Krishna, Rama) and his female incarnation (Lakshmi, Radharani, Sita) Pancharatra also required in the worship of other deities: Shiva, Devi, Ganeshe, Brahman, Mahakala.
Depending on the requirements of different types of worship, there are different varieties Pancaratra. Most Vaishnava schools prescribes conventional
Vedic rules along with performing tantrncheskih practices and does not allow its followers to perform any rituals using sensual elements, such as wine,
sexual intercourse, etc. Panchatattva (5 items) for Vaishnav means guru , mantra , Manas (mind), deva (god) and dhyana- (meditation) Tattva
(elements) 23 .
However, there are some Vaishnava sects that require quite frankly sensual rites. So Vaishnava Tantric sect Sahaja gained notoriety because of such
rites. Sahajiya are two main religious path (marga) vidhi-marga, or the path of instruction, duties and prohibitions, and raga-marga - the path of
spontaneous love, which they follow. Such a division is widely known in the systems that teach about bhakti (love of God), but Sahaja interprets it in a
special way. Their ways quite opposed to generally accepted standards of conduct or religious morality. Sahajiya considers his guru and his
companion as Krishna and Radha. Follower of this trend in his sadhana (practice) chooses as a companion not his wife, but another woman. They
see themselves as themselves Radha and Krishna and simulate lovemaking Krishna with the gopis (cowherd-thrush). The followers of this sect do not
bind themselves performing any duties or discipline.
Becoming prevalent sect Sahaja absorbed a substantial 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 people.
Once again it should be noted that the number of branches, and literature Pancaratra followers. prescribing clean lifestyle and worship is the most
influential school of Vaishnava Tantra. There are also several other schools Vaishnava Tantric tradition: Sri Radha Vallabha, Bhagavata and other
Saiva tantric tradition has many areas, schools and followers. Of these, the most famous are the Trick or Pratyabhidzhna Kashmir 25 Lingayyata or
Veera Shaiva (mainly in the South), Siddhantagama (also primarily in the South).
These schools have an extensive literature on the philosophy and rituals-lam, a number of branches, many temples and followers.
Trick or Pratyabhidzhna - Kashmir Saiva School 26 , teaches about the Supreme, as Shivatva, ie Paramashiva state (Supreme Absolute), or
equilibrium, also called Yama in which reside in the unity of Shiva and Shakti. The aim is to achieve this higher state Paramashiva.
There is an indication that Trick has two main branches - Spanda and Pratyabhidzhna.
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In philosophical sections Trick-Agama

and ending with the elements of nature
Tantra
27
describes in detail the 36 tattvas or "entities", "elements", "substance", starting with Siva-tattva (Absolute)
In the tradition of Trick argues that the Saiva Agamas are eternal in nature. They were open munis (sages) Durvasa himself in the image of Shiva
Shrikantha. Durvasa admonished his three sons, "the resultant consciousness" Tryambaku, Amardaka Shrikantha and teach the eternal religion of
Shiva in its three aspects - abheda bheda and bhedabheda (ie, from a position of not discriminating doctrines, discriminating and not discriminating
discernment).
Of the basic scriptures upon which this school, you can call: Rudra yyamala, Malinividzhayya, Svachchhanda etc. 28
From the numerous comments on these followers schools and other Agama - some preach the doctrine of dualism ( Dwight ), others - non-duality (
advaita ), etc. Product, having the character of pure Advaita metaphysics considered Shiva Sutra, which was opened muni Vasuguptoy (9th century
AD) Vasugupty successors developed the principles outlined in the Shiva Sutra 29 and wrote a number of books, explaining in detail the philosophy of
Kashmir Destinations . 30
Tantric Saiva direction, known as Lingayyata or Veera Shaiva, received a strong spread in the south of India. Veera Shaiva believe that their doctrine
is rooted in antiquity. According to legend, in ancient times, five great prophets were five Ling, or symbols, statues Primordial Shiva, located in five
different places in India, and laid the foundations for the way Lingayyata. In the 12th century AD Karnataka (southern India) was a great preacher of
religion Lingayyata named Basava. He breathed into it new life direction and freed him from the shackles varnashrama (caste system).
The basic principle in the practice of worship is Lingayyata Linge - symbol of Shiva as the Supreme Absolute. Each lingayyata is not removing Neck
lingam, dress during initiation. (Such dedication is usually performed soon after birth).
Lingayyata philosophy has its own characteristics in terms of knowledge and ways of explanation, however, in its essence, it is fully in line with the
philosophy of other tantric schools, for example, Trick, and the philosophy of Vedanta. Veera Shaiva school teacher called the Divine, or Ultimate
Reality word Sthala (Parabrahmam or Parashiva). If Vedanta Parabrahmam (Absolute) is defined as Satchidananda (eternal bliss reasonable) then
according Lingayyata, Parashiva (Absolute) is aware of his limitless being-mind-bliss ( asmi-Prakash-rhea ). This self-awareness is inherent,
inalienable nature of Shiva-Shakti Vimarsha. Vimarsha - Shiva is unmanifest nature or energy consciousness of the Lord.
Such an understanding of the Supreme Siva-Sakti, inherently higher concepts such as Bheda (difference) or abheda (inaudible).
Religious practice is Lingayyata Veera Shaiva or nature of bhakti or Upasana (love, worship). However, unlike the bhakti schools preaching some
form of dualism ( dvaita, Visishtadvaita ). Lingayyata-bhakti is the ultimate aim of complete identification of the worshiper with the object of
worship. Thus, constantly worshiping Shiva lingam in the image and repeating the basic mantra (Namaha Shivaya). Lingayyat gradually goes through
various stages of love and worship to God, in the end, the relationship reaches Samaras-bhakti Mahalingam 31
and immersed in a state or aikya
samarasya (complete identity). As adept Trika school, or other schools that reached the highest state, he - Shiva himself, possessing all the energy (
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shakti 32 ) chit-shakti (power of the mind), Ananda-shakti (energy bliss) iccha shakti (power of will) jnana shakti (power of knowledge), kriya
shakti (energy of action or manifestation); eternal, unlimited, blissful.
Should once again be noted pronounced democratic, vnekastovy character lingayyatskih communities based on principles of equality within them men
and women, which is a natural consequence of contemplation of God in everything - in every person and being. 33
Siddhantagama word or Saiva Siddhanta means more certain stratum tantric Saiva scriptures, common in southern India than a single direction. The
original source of these writings are Shivagam 28 - early works written in Sanskrit. The most famous of these is Kamikagama. Subsequently, this
ancient literature has been greatly supplemented by texts and commentaries in Tamil language. 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 - Pashupati is literature and some other sects, received its spread mainly in the south.
Particularly noteworthy is the direction of Pashupati. Systematize and disseminate the doctrine associated with the great teacher Lakulishi. He lived
around the 10th century BC in Kamarahana 34 . Some Puranas describe it as the last, the 28th incarnation of Shiva. Says that Shiva incarnated in
human form with a club ( Lacoul ) in hand in Bhrigukachchha. Four direct disciple Lakulishi - Kushik Mitra, Gagra and Kaurushya - became the
founders of the four major branches of Pashupati direction. Pashupati considers three basic concepts, true understanding which leads to liberation:
Pasha - "animal" or "beast" that in the terminology of this school 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 just "lord of cattle", as it is understood and translated the uninitiated, but the
"Lord of souls."
According to the doctrine of the school Pashupati Shiva - Single; Jnana -His knowledge of the true nature; Bodhi - is the realization of this
knowledge.
A characteristic feature of Pashupati close myself related tantric branches is neobuslovlsnnost framework of society. Followers of Pashupati,
Kapalikas (or drip) Kalamukha - did not reckon with social norms regarding appearance. Matted long hair, smeared with ashes, sometimes halfnaked or completely naked with maces and skulls - they roam the earth. Their appearance is directly related to meditation on Shiva and Kali in
relevant aspects. In the process of spiritual practices - wearing the attributes of the Deities and the adoption of appearance, inherent - is direct
assistance to perceive themselves as the embodiment of the Divine. In true internal identification - is constant remembrance of the Divine attributes
associated with him - eventually leads to full unity.
Some Vedic literature is divided on the direction of Saiva vaidika (Vedic) and avaydika (non-Vedic), referring to the last areas such as Vama,
Pashupati, Soma, Langan, Bhairava, Kapala, Nakula. Mentioned a number of Saiva branches: Bharat Bhakta Laingika etc., which do not comply with
any caste discrimination. They were not respected by the society. (Thus, for example, was written a number of stories, ridiculed followers Bharata).
School Mattamayura flourished in the 9th century AD near Gwalior and had an extensive literature and many temples and followers.
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Tantric Saiva direction Nath is based on an ancient tradition, has its own literature. Of this area is considered the northern or north-eastern Bengal.
However, hereinafter, this teaching is mainly moved in the other areas of India. Characteristic features are Nath: Practice Hatha and Kundalini Yoga,
strict observance of vows, practice internal meditation (related to kundalini yoga), but not committing any external forms of worship. As signs of
external differences ( Mudra ) - nathas wear large earrings, which can be either flat ( darshan ) or cylindrical ( kundala ). Word Natha translated as
"lord", "lord". In the tradition of Nath - Lord called Adi Nath (Primal Lord, Lord). Adi Nath - it Paramashiva (Highest Shiva), unmanifested, Primal
Lord. His eternal divine consort (ie higher energy Parashakti) referred to in this tradition kyotaku 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
Shiva married to kyotaku, which was embodied in the material universe as Gauri or Chandi.
Natha tradition says five siddhah (great saints) who were the first followers of Shiva, as well as the first nine Nath gurus.
In later literature Nath their deeds of saints and teachers is of paramount importance.
However, the practice of Kundalini Yoga and meditation without an external worship prescribed as the main means to an end, suggests initially
esoteric character Natha tradition.
Deserve special description already mentioned Kapalikas (or drip) and Kalamukha. These "extreme" by out-of-social way of life and worship of the
sect are shakta Saiva practices in nature, since they combine both of these cult; so they will be discussed later in this chapter.
Turning to a brief description Shakti directions, I must say that there are no differences between the concepts Shaivas and Shakti. In fact, they are
based on the same doctrine. There are a number Agam (Tantric texts) that are common to both the Shaiva and Shakta-for directions. Differences exist
only in forms of worship.
Shaivas worship Parameshvara 35 , Shakti worship Parameshvari 36 , but, ultimately, they both reach the highest state, which is conceived as a complete
unity or harmony Shiva-Shakti. Here we can not talk about any elevation of one over the other, or belittling, or secondary in relation to one 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
Davy, right - as Mahesvara.
School Saktas traditionally divided into four main Sampradaya (direction): Gouda, Kashmir, Kerala, and Vilas. The first three areas are related to the
prevailing worship of one or another specific aspect of the Goddess, as well as - to a certain area of distribution. So it is believed that the most revered
in the way Shakti Gouda sampradaya Tara is 37 , in Kashmir, Tripura (or Tripurasundari) in Kerala - Cali. Vilas - defined as "free" Sampradaya. And
areas of high prevalence of these areas - clear by their names. Gouda means Bengal, Kashmir and Kerala - the relevant states and the nearby areas of
India; Vilas - not tied to a specific location.
However, this unit can be taken only as a contingent, especially in connection with the constant changes that occur over time. So - some forms of
worship may be replaced by others, in one direction or another, a form of worship, common in a particular region can successfully "emigrate" to
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another location. Between a number of areas there are close links, and they will inevitably affect the nature and practices. So, you can see what a
paramount place in Gouda or Bengali throughout the region takes over the past centuries the worship of Kali and Durga, along with the worship of
Tara mentioned above. This book reflects the position of Shakta and Saiva, and in the following chapters will describe the various aspects of the
practice, especially Shakti practice, mainly in terms of its Bengali.
Enumerates such Shakta school as Divya, Vira, Pasha Duck Bus, Vama, Kula, Chin Kadimata, Hadimata, Samaya, Parananda, Kapalikas,
Digambaras Kshapanaka.
Nature of the practice of the first six of the above - can largely be understood from their names 38 . Direction Chin or Maha-rank associated with the
region of Tibet and China. It has its own philosophy and practice. On the one hand, the doctrine and practice of Chin directly connected with Indian
Shakta schools, especially those that require Veera sadhana 39 . (This includes the practice of ritual panchatattva Chin) 40 . On the other hand, this area
has its own specific features.
Kali Tantra belonging to the Indian tradition of Shakti 41 , appreciates Mahachina practice, claiming: " By committing mahachina-Krama (rituals) Goddess Tara 42 - quickly grants success . "
Schools and Kadimata Hadimata and Kaghado who is a compound of both, associated with the direction of Kashmir. Kadi takes its name from
"Cali", Hadi - from "Hara" (Shiva), Kaghado - a mix of both 43
.
Samaya school occupies a special place among Shakta schools. Her followers do not make any external rituals and deal only with the inner worship
and meditation associated with kundalini yoga. Focusing on individual mantra received from a guru and a certain yantra 44 - committed in the domestic (
Manas ) level within the body. Such internal "mental" worship is considered a very elusive and his secrets can be learned only from the true successor
of this tradition.
The school is based on five well-texts (Shubhagama-pancaka) associated with the names of Vasistha, Sanak, Shuki, and Sanandana Sanatkumara.
There is an internal division on Samaya samanya, or conventional, and Vishishta or special.
Some commentators tantric texts indicate that not all followers deny Samaya in their practice use exterior ritual. So Lakshmidhara mentions offshoot
samainov who participate in the external worship; Bhaskararayya says samainah that favor the use of wine.
Word samaya contains the unity of Samaya, or Samaya Parvati, Shiva or 45 . Other shakta school called Parananda (or Paramananda) 46 characterized
primarily by the fact that 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 this school, is the practice of ritual "5-M" with the replacement of the first two elements (meat and
fish) for plant products. 47
The school has such units as Uttarachara, Vamachara and Dakshinachara 48 . Names of the first followers of the three listed units ending in-ananda, the
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second - by Nath. Also refers to the two divisions in Vamachare - higher and lower; higher compliance with the principle of non-violence vamachariny
not use in meat and fish.
Parananda instructs his followers, especially those who follow Dakshinachare, strict compliance with instructions 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, teachers are given according to the level of human consciousness, and as it moves in the spiritual practice 49 .
Doctrine and practice Paranavdy described in the works of this school: Parananda Sutra, Paramananda Matasangraha- 50 .
Of particular importance is the direction of Kaul 51 ,
in which there are several sub-areas: Purvakaula, 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 of other listed sub-areas involved in the direct worship of ionization (genitals Shakti).
During worship they identify with Shiva and Devi and become naked and all these Deities. They follow through Vamachary 52 .
Kapalikas Kalamukha and, as already mentioned, are the areas that combine the practice Shakta and Saiva cults Mentioned Kapalikas twelve kinds,
of which the highest is Mahakapalika. States. that is under-Digambara sect Kapalikas and Kshapanaka - under-Digambara sect.
Followers Kalamukha use, in particular, the following tools to achieve success in their practices: washing the ashes of burned corpses, the food of
human skulls, wearing a club setting with wine pitchers and meditation on the divine, abiding on them.
Kapalikas (or drip) are and know the secrets of the six major Mudra (characters) and two upamudra (auxiliary characters or less). These signs are
decorating the neck, ears and head, ash, a sacred thread, skull and mace. Whose body noted these signs are not born again in this world.
Kapalikas achieves liberation through meditation on the Supreme Being abides in the yoni (genitals Shakti) Kapalikas decorated with garlands of
human bones, is taking food out of the skull, drinking wine out of the skull, worships Mahabhayrave 53 with fiery sacrifices, fully identifying himself with
him, his wife ( Bhairavi), or realizing itself as their unity.
Three types of people in the Tantric practice

Hindu Tantras speak of three types of people who can practice Tantra, the necessary dedication of teachers.
The first type is called Pasha (animal). Pasha - these are ordinary people connected fetters integrity, enthusiasm, fear, shame, hatred, family, behavior,
caste, etc. Such people do not have enough faith in the guru mantra and they comply with the Vedic rites. Tantra define this type of people as a lower (
adhama ). Received tantric initiation, follow directions Pasha guru, trying to lead a clean lifestyle and follow the instructions of the Vedas. They are
asked to perform tantric rituals without any sensory elements. Thus leading clean lifestyle and devotion to the Divine worship favorites as instructed
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teacher Pasha gradually progress and change from the pasha ( pasha-bhava ) into a higher state Veera ( Veera bhava ).
The second type, called Vira (hero) - people whose desire for a higher purpose does tantric path steadfastly. Vir is able to perform such ceremonies,
like sitting on a corpse in the burning dark night, meditating with full concentration. Vir is completely devoid of any ideas of duality. People of this state
of consciousness (Vira-bhava) is to break the bonds of lust, hatred and ignorance and become unconditional. Position Veera ( Veera bhava ) is very
close to the next and last of Divya ( Divya-bhava ).
The third and highest type of adepts, practicing Tantra called Divya (divine). Vira, and Divya have much in common, with the only difference that the
former retains some arrogance, and the latter has full qualities such as tranquility ( santa ), modesty or politeness ( Vinita ), charm and "sweetness" (
Madhura ), compassion ( feces ), and, in general, it is like God ( devavat ).
Each of these three types sadhakas (practitioners) requires a certain kind of practice. Pasha is not adhikari (best) practice Veera ( Veera sadhana ).
Vir there is no need to perform rituals 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 on the highest level when running external ( Bahia ) rites, and the use of sensory elements (eg, in the
ritual panchatattva) are already passed stage, and they are not needed. Therefore, the main practice is in the inner Divya worship 54 , kundalini yoga
and meditation inside the body.
From the foregoing it is clear that there are three types of people who have or are likely to get a tantric initiation; Pasha, Vira, and Divya. The first type
is recognized lower ( adhama ), the second medium ( madhyama ), the third - highest ( Uttama ).
Guru devotes person, giving him individual mantra, depending on what level of consciousness ( bhava ) is one.
Special issue is what people prevail in our time and in what kinds of Tantric practice, they can be dedicated. Tantra different answer to this question in
different ways, sometimes seemingly completely contradicting each other. In Pranatoshini states: " In this age of Kali there is no divya or virabhava. People can achieve Mantra Siddhi (perfection in the practice of mantras) only by pasha-bhava " 55 .
In Kalivilasa Tantra (Chapter 6) states that the practice of Divya bhava existed for Satya and Treta Yuga; Vira-bhava for Treta Yuga and Dvapara;
and pasha-bhava-Kali Yuga 56 . In accordance with this Kalivilasa says that wine should not be used in Kali Yuga (gl.5.24). In the same Tantra says
that famous heroes Mahab-Harati-Arjuna, Bhima, Yudhisthira, Rukmini, Draupadi Drona-reached Siddhi (success and perfection) by pasha-bhava.
In Jnana Tantra says that in Kali Yuga bhava no higher than pasha-bhava. This Tantra says that drinking wine was possible in the Satya Yuga, and
worship with the rite'' five entities "( panchatattva ) are not for the age of Kali.
However, highly authoritative Kularnava Tantra says that in this sub-Deity ( Devata ) achar all 57 should be worshiped in the Vira-bhava, no matter
what school of the following may belong worshipers: Shaiva, Shakta, Vaishnava, Saura or Ganapati followers bauddha (Buddhists ), Pashupati or
Sankhya systems (darshan). Mahanirvana-Tantra, which became widely known and accepted, in practice prescribes pasha-bhava, and the Virahttp://www.abhidharma.ru/A/Ioga/Tantra/Tantra.htm
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bhava - with corresponding differences relating to implementation of these ceremonies on different levels. It should be noted that this Tantra is
designed specifically for this age of Kali Yuga, which follows from the words of the Lord Shiva, Devi answering questions.
A.Avalon leads Nigamatantrasary statement of objection and known him. In this Tantra states: " In Gaura and other countries siddhi (success,
perfection) can be achieved by pasha-bhava. " However, this statement is not suitable for Cali-Kui; asked for, as in this age of a person can
lead a life shastricheskogo Pasha ? 58 Such a good plow should not live under the rule of mlecchas 59 . Therefore (in other Tantras) states that
Pasha can not presently reach Siddhi in their bhava and must follow Veera bhava. So Tararahasya prescribing Veera sadhana (practice), denies the
presence of Pasha in the age of Kali, saying: " There is no plow in Kali Yuga " 60 .
And Kalika-Tantra denies prescribed in pasha-bhava use of substitutes of wine in our age, saying that milk, butter and honey were used in the first
three Yuga, but in the present age (Kali Yuga) - people should worship with wine.
Thus, we can see that the viewpoint of the Tantras and their commentators strongly disagree filed issue. 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 61 as a whole, they can be divided into several groups, namely the nature of the practice, which they prescribe. So
some Tantric practices prescribe pasha-bhava, others - Veera, third - Divya (extremely rare option for our century, as Divya for people of Kali Yuga
- is so high level that no preliminary steps he almost nobody can be achieved), the fourth - mixed variants ( mishrita ). All these Agamas focused
mainly on the different types of people. Tantra all agree on the fact that in the Kali-yuga people descend to their level of consciousness and behavior
on the lowest rung. Therefore, the vast majority of people can be defined in Kali-yuga only as Pasha, Pasha 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 pasha. If we understand by the Pasha of people brought up in the spirit of religious scriptures and the rules and following the moral and
religious norms of behavior , the majority of people should recognize below Pasha) 62 . Thus, the question is only in what ways people can transcend
their low state of life and achieve liberation. Prescribed some Tantras practice pasha-bhava has its limits, its "ceiling" because it is clear that the state
itself saint ( siddha ), or the state of freedom in life, referred to in all the Tantras, is higher states of consciousness Pasha, or the conditioned state .
Mahanirvana, like others, strongly praises Kaula Tantra 63 , describing him as Shiva himself and the best guru for all. It can make or not to make
taitricheskie rituals because it is absolutely free.
There is no doubt that the Kaula - Pasha is not practicing in the pasha-bhava. Therefore, the true meaning of some Tantras prescription practices
pasha-bhava is that people must pass to practice pasha-bhava, as certain important step to climb to a higher level of consciousness and, in the end, to
achieve perfection. If it is said that no Vira or Divya in this age of 64 , it means that they are not ordinary people, but not among practicing Tantra and
has risen above the pasha-bhava. Thus, the words of these Tantras be understood in the sense that in this age of ordinary people (ie not dedicated to
Tantra), received taktricheskoe dedication must, go practice pasha-bhava, whose purpose - to bring the mind of man the right way to clean his
thinking and lifestyle, and prepare it for the higher stages of existence.
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In previous yuga people were able to start right away with the practice or even Veera Divya because and so they were already clean lifestyle
prescribed in pasha-bhava. A related statement in Cali Vilasa Tantra practice of Divya in Satya and Treta Yuga, Veera - in two-pair-south and Pasha
- in Kali Yuga 65 . Embarking on the path of Tantra is not necessarily, and perhaps not even desirable to know about the higher levels, because anyway
they will not be able to understand it in its true sense, as long as their minds are not converted to a sufficient degree. Therefore, a number of Tantras
addressed primarily to those ordinary people, praises pasha-bhava, thereby encouraging people to pass this important stage of development, and not
attempt to make inaccessible to their level of consciousness practice.
At the same time, Tantra, designed primarily for Veera practice 66 , focused mainly on people already prepared for such practices. Full confirmation of
this view, according to which the pasha-bhava praised some Tantras, as They urge people to go through this sadhana-Pasha to become prepared for
the spiritual practices of a higher level, contained in Rudrayamale 67 . In this Taitre states: " Kundalini Devi 68 can not be satisfied without pashabhava . "
And also: " Great pasha-bhava brings success in all other bhavah. Without pasha-bhava is impossible to achieve success in other bhavah. "
However, in the same Tantra clearly states the following: "If the pasha, misled Sastras 69 (scriptures), want to release, they should take Virabhava and practice yoga . "
Thus it can be seen that even different locations of the same Tantra may be intended for various types of people. Only freed from stereotypes linear
thinking, you can understand the true meaning of the statement Agam. Anyway, Vira-sadhana (practice in Vira-bhava), which includes clearly
dangerous elements for consciousness of ordinary people, assumes leadership of the true 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
dedication of a guru who sees the level of consciousness of the person and give him the proper practice.
Achara - stage of tantric practice

Shakta Tantra Tantric subdivide the whole way to the Acharya, or different kinds of practices that follow one another. Thus, Acharya - this step or
rung tantric path ( sadhana ), each of which has its own prescribed certain practices. Acara word comes from the root "spell" - "move". Achara
associated with a particular advancement in spiritual practice. Each subsequent acara (step) higher than the previous one.
Kularnava Tantra (Chapter 2) 70 points seven achar:
1.
2.
3.
4.
5.
Vedacharya or.
Vayshnavachara.
Shayvachara.
Dakshinachara.
Vamachara.
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6. Siddhantachara.
7. Kaulachara.
Here is a brief overview of the practices prescribed in various acarah as prescribed Kularnava and some other Shakti Tantra 71 .
In Vedacharya or contain many Vedic rituals, the implementation of which is combined with the initial tantric practice. Next step - vayshnavachara is the path of devotion. Worshiper overcomes blind faith and acquires a firm belief in the saving power of the Divine (Brahman). According
Vishvasara-Tantra (Patala 24) in Vayshnavachare people should follow the rules ( niyama ) Vedacharya or. He should stop eating meat, avoid sexual
intercourse and even talk about it. One should worship Vishnu. This path ( acara ) differs from the first ( Vedacharya or ) resistance tapasya 72 and
contemplation of the Supreme everywhere.
Nitya Tantra also says that vayshnavachare people should not kill animals. In full accordance with the principles and Pranatoshini-Tantra, describing
this stage, says that you should avoid: sexual intercourse and talk about it, violence, backbiting, dishonesty, meat-eating. Never touch the rosary (
small ) or yantra (the symbolic image of God) night. One should worship Vishnu, offer Him all his actions and always look at the world as filled with
Him.
In the third stage - shayvachara - done entering the path of knowledge (jnana). Devotion ( bhakti ) is combined with the power ( shakti ) and solid
inner aspiration for knowledge. Pranatoshini-Tantra indicates that shayvachara Vedacharya or similar, but the difference lies in the fact that if
Vedacharya or prescribed animal sacrifices, then it shayvachare prohibited. Says the same thing and Vishvasara-Tantra, adding that in this meditation
acare committed Shiva.
In the fourth stage - dakshinachara - sadhaka (practitioner) is able to meditate on the three aspects of the energy of the Absolute (Brahman shakti)
kriya (energy of action), iccha (energy will) and Jnana (knowledge of energy). Worshiping Shakti and combining faith, devotion, determination and
knowledge of the sadhak gets right state of mind to worship the Almighty in His three aspects - that is, as Brahma, Vishnu and Maheshvaru (Shiva).
According Pranatoshini, dakshinachara so named because it practiced Dakshinamurthi sage. Another name decryption this stage is that some
practitioners in this acare worship the Goddess energy in the form of the Supreme Dakshina-Kalika (one of the known forms of Kali). At this stage the
sadhaka is Shakta (fan Shakti) and worships the Adya Shakti (primordial energy) as Dakshina-Kalika.
Anyway, dakshinachara is an intermediate step on the tantric path. It completes a worship taking place in the pasha-bhava 73 , for all of the first four
steps are practiced in the pasha-bhava, and prepare the person to another form of worship - Vira-bhava. Therefore, since the consciousness of the
sadhaka (practitioner) has prepared the previous steps, and he was close to joining the "heroic practice" ( Vira-sadhana ) dakshinachara includes
elements similar to Veera rituals.
It is on this, the fourth stage, the process is completed pravrtti , or deploy a stream that formed maya (external energy). This flow of multiplicity and
limitations; being in it, the consciousness of the living being deviated from its true state - the primal unity, which is the cause of constant suffering.
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Through practice correctly performed on stage dakshinachary this thread terminates its predominant effect on the consciousness of the sadhaka, and
starting next Acharya, a man embarks on a path of the backflow ( nivrtti ), leading ultimately to an absolute unity.
Vishvasara-Tantra also argues that dakshinachara is preparation for Vira, and Divya-bhava 74 . Meditation on Parameshvari (Supreme Lady - Higher
Power) after taking vijaya and mantra japa (chanting on beads) will be performed at night.
At the fifth stage - vamachara - sadhaka segues from pravrtti (flow deployment world of material desires) to nivrtti (return flow of the individual
soul to its original free, non-dual state of eternal bliss reasonable ( Satchidananda )).
On stage vamachara sadhaka breaks the shackles of illusion, shame, etc., which is connected type person Pasha (ie people associated instincts and
conventions). This is where you as a way to Shiva (unconnected Supreme Absolute), which ends next acare 75 .
As stated in Pranatoshini, Supreme Goddess to be worshiped according to the instructions Vedacharya or. Happy sadhaka should be restrained as
brahmacarinis practice and concentration. Night - should worship the Goddess with panchatattva (five elements) 76 .
Vamachara word comes from combining the words Vama and acara . Direct meaning Vama - "left". However, the language of the Tantras and it has
another specific meaning. Vama means women committed tantric practice and sitting on the left of the sadhaka during the rite of "5-M".
There is a common division of tantric practice in two main ways - and dakshinachara vamachara. Often, these paths are not quite correctly understood
and opposed to each other. In fact, as already mentioned, considering seven ways of Tantra, starting and ending with Veda Kaula and some Tantra
added to two more - Aghora and yoga acara . Anyway, Shakti Tantra acara considered as one stage stairs leading to the top of self-discovery. In
this context, the opposition and dakshinachary vamachary as "righteous" and "unrighteous" ways, etc. - Unthinkable. However, the conventional
division of the whole tantric way to Dakshin and you really takes place. With this division of the first four stages are combined in the first half of the
way and called dakshinachara 77 for the title of the fourth stage, since the first three stages are considered in this case as a preliminary to directly
dakshinachare. The last three stages - together called vamachara since the beginning of the fifth stage (vamachara) is a very important starting point to
a fundamentally different, more advanced nature of practice.
Such a division of the journey into two main stages has its own meaning, because in the first four practices committed in acarah pasha-bhava 78 , and in
the last three - in Vira, and Divya-bhava. Since Vira, and Divya-bhava close to each other and in fact differ only only complete and sustained
implementation, essentially dividing by Dakshina (practiced in pasha-bhava) and Vama (practiced in Vira, and Divya-bhava) falls between the fourth
and fifth steps.
Another reason is this separation is a philosophical concept pravrtti-nivrtti - outgoing and return flows, which have already been mentioned earlier. It is
with vamachary sadhaka proceeds to the implementation process nivrtti, while the first four stages, ending dakshinacharoy were associated with
pravrtti, material flow deployment of energy upon the consciousness of the sadhaka. With the knowledge of these processes involves the allegation
that vamachara - this is the reverse (viparita) way (ie, in this way provided a recycle stream (nivrtti) .
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For a better understanding of its meaning and Vamachary tantric practice below I present a few excerpts from the work of Swami Pratyagatamanandy
"Tantra as a way to implement": "Some misunderstood left practice (vamachara), for example, according to popular belief, almost all exhaust
the Tantric. Indeed as we shall see, the way vamachara based on a thorough knowledge of backflow or nivrtti. This return flow carries the
desire to turn in the opposite direction of the process of creating and maintaining entanglement biases and conventions that are associated
jiva or soul, as Pasha or animal.
Moreover, need to understand that the path set out in the Shakta Tantra with its special ritualism (eg panchatattva) is not the only
prescribed in Tantra. Kularnava Tantra, for example, points 7 ways or achar, starting and ending with Vedacharya or Kaula. Some other
Tantra is added to this list acara 2: ie - Aghora and yoga ... ". Next Swami indicates a variety of ways and Tantric schools, except as Shakti
school, which prescribes this way, there are several other Hindu and non-Hindu tantric schools, different prescribing practices.
"If we talk about vamachare (which means left as viparita (reverse), and not left in a bad sense of the word 79 , then there is the following
situation. Along the way, the sadhaka (aspirant) must use a certain kind of ritual (technically it is called panchatattva), which admittedly
leads to some abuses in inappropriate cases and under the wrong circumstances it occurred. According to those who do not understand and
do not distinguish between (true and false) - this introduces a whole ritual cult of Tantra under suspicion. Those who understands nothing
regarding backflow or reverse the process (nivrtti), which is included in the theory and practice of so-called left hand path, of course, unable
to comprehend that there may be any common ground between this way (vamachara) and the theory and practice of Advaita Vedanta. In
the fact that the basic elements of a thoroughbred duplicate panchatattva worship, in their rough, replaced or esoteric forms 80 can be found
in all layers of the Vedic, and moreover, it is possible modification of the ancient Vedic worship and placing special emphasis in worship
through the influence that comes from -outside India itself (eg - from Tibet or Mahachina). All thinking people must be recognized that the
worship panchatattva, at its core, and the idea - it's legitimate (valid) form of Advaita worship "...
As rightly pointed A.Avalon, Vama - Veera is sadhana (practice); at this stage committed Chakra worship, Siddhi can be destroyed by their discovery
of 81 , so Vama - secretive way.
The way to achieve the status of Shiva, implemented in vamachare, completed the sixth Acharya siddhantachare . At this stage, the sadhak
(practitioner) has an even more profound knowledge which is hidden in the Scriptures, as a fire in the wood. He is completely free from any fear or
doubt that afflict Pasha. He holds fast to the Truth. Frank and open, he does not worry about "what people will say." So he can make a ritual
panchatattva 82 open. A.Avalon gives the following interesting explanation for this: " How not considered reprehensible to drink ( wine ) is open in
sautramani Yajna ( Vedic ritual ) , and the wine is drunk siddhantachare open. How not condemned the murder of horses in asvamedha
Yajna ( also Vedic rite ) so do not commit crimes and killing of animals, and in this religious practice ( dharma ) " 83 . In Nitya Tantra says that
"clean" or "unclean" thing becomes clear as a result of ritual purification.
Siddhantachari 84 , bearing a bowl of human skull and rudraksha beads, wanders the earth in the guise of the Bhairava 85 .
Further, with the help of the guru, the sadhaka has the opportunity to reach the highest stage - kaulachary . At this stage, he becomes liberated in life (
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jivanmukta ) and gaining the highest knowledge of the Absolute (Brahman), reaches a state of Parama Khan 86 . Truly, this is the highest goal of
tantric sadhana (practice).
Perfect praise Kaula-dharma (religion Kaula), as the highest of all dharma (religion) is contained in Mahanirvana Tantra. Only Shiva himself has full
knowledge of kaulachare. Just as the trace of any animal disappears in the wake of an elephant, and any religion ( dharma ) was dissolved in Kauladharma (religion Kaula). At this stage there is no any regulations or prohibitions, there are no restrictions related to time or space, there are no rules.
Kaula - is itself Sadasiva (eternal Shiva) and the highest guru for all 87 . There is no one better than the Him. Kaula 88 sees the Absolute (Brahman) in all
and all in the Absolute. It can make or not to make any tantric rituals, as it is absolutely free.
"Just as water flowing into the ocean, it becomes inseparable from it, people immersed in kaulacharu denied any separation (the Higher)"
.
89
Importantly, the level of achievement kaulachary does not depend on birth, caste, social status, etc. " All the people on this earth, from vipra (ie
Brahmins) to out-caste, are in this kaulachare adhikari " 90 .
This statement should be understood in the sense that people can become Kaul is any origin. Such adept stands above any ordinary priest. Therefore it
is said: " Even the untouchable (by birth) Kaula-jnanis 91 exceeds a Brahmin, whereas a Brahmin who has not attained kaulachary below
should be considered untouchable (candala) " 92 .
It is said that a great blessing comes from honoring St. Kaula. "Millions of holy places and all the deities, beginning from Brahma, reside in the
body Kaula 93 . Even the land where dwells Kaula should be honored and revered men and gods. Great Kaul passed higher initiation is one with Shiva
(Shivaatma), free from righteousness and sin, just as a human only 94 , he saves the world, wandering the earth, and instructing people.
However, only a few can recognize the true Kaul, because it can be in a variety of guises. " Inside - Shakti outside - Saiva, Vaishnava staying at
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 states: " The person who worships Kali without kaulachary - reaches neither 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 has a shape, a manifestation of the sound and may have different
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names and definitions. Supreme Reality simultaneously devoid of all qualities <(I> nirguna) and has the qualities ( Saguna ), devoid of any form (
nirakara ) and has forms ( Sakara ). Higher aspects of His boundless and limitless. It is variously celebrated in the Scriptures. In Mundaka
Upanishad says:
"He did not grasp the idea and do not see beyond race and color. He has no arms or legs. It - immortal, omnipresent, infinite in the great,
and in the small. It - That the eternal, which receive their sight, as the source of all wisdom beings " .
(1.1.6-7)
"He - is invisible, non-coverage, eternal, beskachestven; He - an inexhaustible source of all" .
(1.1.6-7)
And in Ken Upanishad states:
"There does not penetrate the eye, words or mind. We do not know, we can not comprehend how he can be described: He - above
comprehensible and incomprehensible. So we heard from the ancient sages (rishis), explain to us this truth" .
(1 )
In various writings contain many similar words praising the One, the Eternal, devoid of any duality (ekamevadvitiyam) or nirguna Brahman (Absolute
beskachestvennogo), self-existent, which has no form, no qualities, its highest. In Kularnava Tantra contains the following sloka:
"There is the Supreme Absolute - indivisible, good (Shiva), omniscient. Creator of the whole universe. Lord of the whole world, pure, devoid
of duality (advaita), shining his own light (svaprakashah), having neither end nor beginning, unchanging, transcendent, free qualities
(nirguna), full eternity - knowledge - bliss, whose particles are all living beings " .
(1 ullasa. 7-9)
In Mahanirvana Tantra has the following lines of Gd:
"Constant, not having a base, devoid of intrinsic time differences, untroubled abiding gun is 96 , all-seeing, all soul. observer of everything.
LORD.
Secretly hidden in all beings, all-pervading, eternal covering all modes and sense objects residing abroad to all organs feelings.
One who is beyond the universe. Which is the original cause of the universe. Which is not comprehensible mind and not express in words. He
knows everything, but nobody knows him "
(II ullasa. 35 - 37)
Although Brahman and "can not be seen through the eyes." It is unlimited - is in everything and is everything. Khalvidam Sarvam brahma everything in reality is Brahman.
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In Chandogya Upanishad says:

" In fact, this whole universe - Brahman. It - start end and the life of all . "'
(3.14)
And also:
" It is assumed that the inner world of Brahman - consciousness, and we must assume that in the outside world Brahman - space. These two the object of contemplation . "
(3,18,1)
Also in Shaktisangama Tantra states:
" Everything in this world - that is moving and still - is Brahman . "
Absolute can be apprehended only in unity. When denied or Absolute manifests itself in the form of, or, conversely, when the Absolute is denied
qualities and forms - comprehension of the Supreme Unity impossible. When we talk about some fruits such as an orange, we mean the whole fruit, ie
not just the peel, pulp or seed separately, but together, as one unit. So, when we talk about God, we mean not only Nirgunam (ie beskachestvenny
aspect), or not only the Saguna (aspect possess the qualities), not only Murtha (aspect with form) or amurtam (aspect out of shape ) 97 , but One,
incorporates all these aspects.
This apprehension of the One in His various aspects was perfect explained by Sri Ramakrishna in living parables and dialogues. He said: "As one of
the same material, such as water, different name differently - one calls it" water ", the other" boil ", the third" Aqua "and another -" Mrs.
"- so there is one sachchitananda, eternal - being - bliss calls some as God, by some as Allah, by some as Hari, and by others as Brahman. "
"... Sat-chit-ananda has different forms. Devotee who worships God in one aspect only, knows Him only in this aspect. But he who honors
Him in His various aspects, only he can say:" All of this forms one God, for God is so diverse. "He has no form and has no form, and there
are many such forms which no one knows."
"God has form and has no form, and he - that which transcends both form and formlessness. And only He alone can say - what else is he" .
In the scriptures there is a prayer: " O Lord, Thou hast is personal and form. impersonal and you also do not have the form. You manifested
Himself in human form and lived among us, but the Vedas say that you are above the words and above the mind - the ineffable, intangible
and unthinkable ... " 98 .
Famous religious poet Kabir Bengal (1488-1512) said in his poems: " God. shaped - my mother, God without form - my father. Whom I will
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humiliate whom I will raise up? between them - a complete balance . God is personal, but at the same time has no form. Who can say how
much he has issues! " 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 of Shakta She
realized as the Primordial Goddess, Primal Power ( Adya Shakti ), from which all things happen. She has many names, dimensions and shapes. In the
religions of the different countries and in different centuries She is worshiped, addressing different aspects of Shakti and formam.Velikolepnoe
description as contained in the Original Essence "Devi-Mahatmyam" ("The greatness of the Goddess") 100 .
In dialogue with the king, the sage (Rishi) reveals knowledge about the Great Shakti. He says: "She co-create everything in this universe, the
movable and immovable. If she is supportive, then the people she becomes the giver of gifts and ultimate redemption. It - higher knowledge.
CAUSE final release, Eternal; She also cause entanglement transformation . It - Supreme above all gods " .
Again, the king asks the sage "Sir, who is the Devi (Goddess), which you call Mahamaya How it happened, what the scope of its activities, the
Brahmin What is its nature? What Its shape? From where she happened to All what I want to hear from you on top of knowing Brahman
(Absolute) . "
Rishi said: "It is eternal. It is embodied as the universe. It pervades all. Nevertheless. It incarnates diverse - just hear about it from me. When
it manifests itself to fulfill the purpose of the gods, it is said that she was born in this world, though, really. It is eternal ... "
(Devi Mahatmyam-1. 56-66).
"Divine Mother performs all the functions in the universe. To understand its true nature, it is necessary to take all aspects of life and death
as a manifestation of her inexhaustible spirit full of bliss and peace. Himself Lord Brahma, the creator of this world, turns to her with these
words:" Thee is born this whole universe. You created this world. You it is supported on the Goddess (Devi), and you always devour it in the
end. O Thou, having its form this whole world, during creation - You manifest as creative forces, while maintaining - You appear in the form
of Power. maintain, and during the dissolution - You appear in the form of destructive force. You - the supreme knowledge, as well as a
great mistake, a great mind and contemplation, as well as a grand illusion, the great Goddess (Devi), as well as the great demon (Asuri).
You - Primal Cause of all, leading to the three modes of motion
dissolution (the universe) 102 .
101
. You - the dark night of what is happening from time to time of
You - a great night and the final dissolution of the terrible night of delusion. You - Goddess of luck. Management, modesty, intelligence, full
of knowledge, modesty, food, joy, peace and patience. Armed with a sword, spear, 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.
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And whatever and wherever there was a conscious (real) or unconscious (unreal), which would force all this does is you possess. O Thou
soul of all, how can I glorify Thee (more)?
(Devi-Mahatmya 1,75-82)
Shakti is both the One Who puts into the minds of even the illusion of sages and gods, and the One Who bestows eternal liberation. Satisfied, she
grants and enjoyment ( bhukti ) and liberation ( mukti ) 103 .
Brahman (the Absolute) and Shakti (Supreme Energy) are inseparable and form a coherent 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 world of
phenomena ... I call it Brahman, when it is 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 Divine Mother. But Brahman and Kali - are one and the same thing ... But its different aspects are given
different names " ...
Names, aspects and forms of Shakti worshiped in Tantric traditions are many and varied. Speaking of the Hindu tradition as a whole, it is necessary to
name a few well-known aspects of Her: Sati, Parvati, Uma, Durga, Kali - She is the consort of Shiva; Lakshmi and Radharani - She is the wife of
(respectively) of Vishnu and Krishna; Saraswati - She's wife of Lord Brahma, etc. Each of the gods, responsible for some of the functions in the
universe has its the feminine, or energy. All these female incarnation or energy are the epitome of the Single Mother - Energy. Therefore She is often
referred to simply as Amba, or Amma Ma, which means Mother in different languages.
In the tradition of Hindu Tantra is particularly important place in such aspects of the worship of Shakti Durga, Kali, Tara. In all of these aspects is the
spouse of Shakti or Divine Force inseparable from Shiva (the Absolute as the highest). Each of these aspects has many forms and specific
manifestations, endowed with the appropriate names. Tantric Deities are as terrible and horrible and gracious and lovely aspects and forms. Often
both are seemingly contradictory qualities, merge them together. Worshiping the Deity horrific forms, which at the same time and are extremely
beautiful, we thereby attain unity of the Divine Games Reality unity in all its manifestations.
Durga
Durga name is usually translated as "Elusive". Goddess worship in the form of Durga is particularly prevalent in the East India - Bengal and other
nearby areas. She devoted many hymns, stories, chants, rituals, temples, etc etc. With great pomp and joy is celebrated in Bengal, Durga Puja Goddess autumn festival, which lasts 10 days or more.
Durga is his devotees in various forms. So famous for its variety of images. For example, in his four-armed form She is portrayed as a goddess sitting
on a lion (or tiger) and held in his hands a conch, discus, bow and arrows (or sword); She is dressed in red clothes and beautiful jewelry. It fills all
three radiance of peace and surrounded by the gods. It's terrible for the demons. opposed to the gods, but merciful to those who worship her.
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In Devi-Mahatmyam tells of. Davy as embodied in order to destroy unusually heavy demons ( asuras ) - Madhu and Kaitabha 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 Yoganidra. Queen of the
universe, and said, praising the great Goddess, begging her to wake Vishnu that He awakened his power killed these two great asuras.
Further tells 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 where dwelt Shiva and Vishnu and asked for their assistance. Then,
hearing the words of the gods zlonravnyh Asura, Vishnu and Shiva angry. From their faces, full of anger, and of the bodies of all the gods came forth a
great Light. He was like a blazing flame of a mountain and filled all around. From this glow that fills the three worlds. was the female figure. Light of all
the gods were created her perfect body. So Durga embodied in the universe in order to win a great battle with Mahishasura his horde of demons.
During the battle of her third eye was black Goddess Kali, affecting the entire universe wild laughter.
There was also a lot of other female deities. And they all headed Durga, expressed their hordes of demons headed Mahishasura. In the end, Durga
and Her divine army destroyed the hated world of demons and restored order in the universe
As already mentioned, Durga is portrayed differently. So there are images where she has a different number of hands: 2, 4, 8, 10, 12, 18.
Images are used for meditation or contemplation, which is accompanied by a repetition of mantras related to this Goddess.
It should be noted that the worship of Durga (as well as Kali or Tara) quite often linked to animal sacrifice, which is done by some fans during the big
puja (worship) and holidays. However, not all the tantric school prescribe such sacrifices, and some consider them lower forms of worship or
completely prohibit them. So school admirers Parananda Shakti (or Paramananda) teaches its followers to avoid any violence towards living beings
and prescribes sacrifice during the puja only gifts of plant origin.
There are nine forms of Durga, called Navadurga (9 Durg), which are the following names: Shaylaputri, brahmacarinis, Chan daghanta, Kushmanda,
Skandamata, Katyayyani, Kalaratri, Mahagauri, Devaduti. In addition, such forms are known as Dzhayadurga, Shulin, Vanadurga etc.
Kali
Kali worship 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 activities elevate her prayers as at household altars, and in temples or on the piazzas. For centuries, poets, mystics, such as
Ramproshad devote Cali wonderful poems and songs.
Life and spiritual practice of many great Tantrik inseparably linked with the name of Kali. Among them are such well-known authors Shakti Tantra as
Krsnananda, Purnananda, Sarvavidya and others. Sri Ramakrishna, who lived in the 19th century, from the early years was a priest of the Kali temple,
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and devote all his life and work. He has had numerous experiences in the form of the Absolute Cali and was in direct Contakts Her.
Word potassium literally means "black", "dark", "dark blue". Also, Cali is so named because it - Mistress time.
(The word potassium - is feminine of kala - one of the names of Shiva, meaning "black", "time", "destiny", "death".)
Kali forms are numerous and cover all areas of activity and existence in the universe. As Mother of all phenomena and beings - It creates, preserves
and destroys the universe. She - Energy Treokogo Shiva different from Him most, and only the Maha Kala can know Her true greatness. How
Shmashanakali - She. Mistress being death, lives in cremation ground. As Raksha Kali It protects from all misfortunes (such as epidemics, natural
disasters, disease); as Shyama Kali - She appears in dark blue appearance, and especially kind to His devotees. Like a spider weaved a web of lives
in it, and the Divine Mother Kali, creating this world in him.
It is like a spider and spider web woven. It entangles creatures their threads, and it also gives the complete liberation of his fans.
Here are some forms of Kali, Davao Shakti Tantra meditation.
Dakshinakalika
She called Dakshina because generously gives His gifts predannym.Ee hair disheveled. It is decorated with a necklace of human heads, she's got 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 gift ( varadamudra ), his upper right arm It guarantees freedom from fear ( abhaya mudra ). She has dark skin, she naked. She wears in
his ears as ornaments two corpses on Her Time out of the hands of the dead bodies, three Its eyes shine like the morning sun. Her whereabouts cremation place. It stands on the chest Mahadeva (Shiva), lying like a corpse. It is flanked by jackals. Her face horrific, blood dripping from the
corners of her lips. According to another embodiment, Nude ( Digambar ) She sits on Mahadeva, which lies like a dead man in her big and tall chest,
she takes the initiative in sexual play with Mahakala.
Another image Dakshinakaliki ironed follows: is darker skin color, four hands in his right hands she holds a dagger ( kartrika ) and a human skull;
garland of human heads adorn her head and neck; necklace of snakes on her breasts. Her a piece of black cloth and a tiger skin on the back. His leftfooted She stands on the chest of the corpse, his right foot - on the back of a lion licking corpse.
Siddhakali
In his fine form this Kali holds a sword in his right hand, which concerns the moon above her head. The body of the Goddess crowded nectar flowing
from the moon. She drinks the blood of the skull, which holds in his left hand. She is naked and her hair disbanded. Its body color is like the blue lotus.
It is decorated with a crown of precious stones and various ornaments. Sun and moon shine like earrings in her ears. It is worth putting your left foot
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forward (position Alidha).

Guhyakali
It is black as a thundercloud. She is dressed in a black cloth, she sunken eyes and ferocious teeth, protruding tongue dangling, smiling face. She wears
a necklace and a sacred thread of snakes. She sits on a bed of snakes.
A handful of her hair matted to heaven. She sips wine from a skull. She wears a garland of 50 human heads. She has a full belly. Above her head 1000 hoods of Ananta, the king of snakes. On all sides surround hoods snakes. Great snakes Takshaka encircles her left arm as a bracelet, Ananta right. She wears a girdle of snakes on her leg - bracelet of precious stones. Dead bodies adorn her ears. To her left - Shiva in the form of a boy. She
has two hands. Her face expresses satisfaction. It is decorated with nine jewels; Serve her 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'll swallow the whole world in one gulp, like a little piece of food!" In his two hands she holds a noose (or two lasso
shining like flames).
Shmashanakali
It is as black as black mountain ointment. Her whereabouts - cremation place. In Her disheveled hair, withered body and an awesome view. In Her
sunken red eyes. She holds in her right hand skull filled with wine, and in his left hand - svezheotrublennuyu head. With a smiling face. She constantly
chews raw meat. Her body is decorated with various ornaments. She is always naked and drunk with wine. The usual place to worship her - a place
of cremation, where the worshiper must perform rituals, being naked.
Rakshakali or Mahakali
She is black. She has four hands, and. It is decorated with garlands of goals - one garland on her head, the other - on the shoulders. In his two right
hands she holds a sword and two lotus. In his left hand She holds a dagger and a skull. Her matted hair touching the sky. She wears a necklace of
snakes. She has red eyes. She wears a black cloth around her waist and a tiger skin. Her left leg - on the breast of the corpse, right foot - on the back
of a lion. She sips the wine explodes with laughter terrible and utters loud uterine sounds. She is incredibly awful.
There are also many other forms and images of the Goddess, which basically combines certain elements of the above her appearance.
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Pictures of Cali, which may seem to the uninitiated set of cruelty, indecency, savagery and so on. Contain a deep symbolism. So whereabouts Cali places cremation ( shmashana ) - naturally conjures up thoughts of the inevitability of death, about the fragility of earthly existence and the entire
material. Guns, which she holds in her hands - symbolize strength destruction. Only when chipped fetters of material existence, one can realize the
Supreme Truth. Cali - Performer Law It pays beings by their deeds, no one can escape their fate. It kills all sorts of demons and people entangled in
Maya, thereby responding to the natural process of evolution of the universe. In fact, it is eternal, and all individual souls are eternal beings, too.
Therefore, the whole 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 another. The tragedy of the individual souls that they "flirt" and cease to be aware of their true condition - freedom of eternity,
bliss. Cali is in eternal bliss, she drinks wine inexhaustible energy. For those beings who want to return to its original, the only real state of bliss - Cali
becomes the Great Mother and Helper, protected from all troubles. She is depicted nude ( Digambar ) (Her only clothing - space), as it is free from
all illusory veils of material existence. Those who worship her as the Absolute or Eternal Primal Energy, She does the same free and happy as she is.
So in the song he loved to sing Sri Ramakrishna, are the words: "Fan of the Divine Mother is free even in this life and enjoy eternal bliss" .
Potassium depicted black as a black color all differences disappear. She - the eternal night, in the midst of which it stands for "nothingness", staying in
a static, but at the same time potentially dynamic state that precedes manifestation. Undeveloped presented in the form of Shiva as a corpse ( Shava )
on which she sits or stands.
About black Goddess Sri Ramakrishna said: " Can you say that Kali black? She appears black from a distance, but if you feel it is true - it is
not black. Akash (sky, air) has no color, but if you look at it from deep well, it appears black. Ocean water appears blue, but a 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 black. She developing with his hair. Illuminates the 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, ie had a light complexion, but blackened,
covered by a passion for her lover (Shiva). As a result of their divine union, Krishna was born. Next Kali tells his Son about how at the end of a
certain world-period (day of Brahma) It will become beloved Radha, who is born from the body of Kali.
One of the values
of goals 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 thread of the alphabet "language of the gods" 105 , consisting of the same number of syllables. Such symbolism is
important in connection with the science of mantra yoga, carefully developed in tan-tric tradition 106 . Garland (small) goals similar to the rosary ( japamala ) as rosary bead on each particular type contains its own Bija mantra is formed from one or another syllable alphabet. Garland goals represents
the entire Sanskrit alphabet, syllables, which, in turn, contain the power of the gods and symbolize the gods themselves. (So
the first consonant
alphabet syllable "ka" means, primarily Samu Cali, and the syllable "ha" - Hara or Shiva). 50 syllables of the alphabet and, respectively, 50 goals is a
manifestation of the state of the original sound ( Shabda ), from which the creation of the universe. Kali wears this garland on his body and it shows
that the manifest creation returned to its original state of Oneness.
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Gestures ( mudra ), which makes Cali with hands, known as abhaya or releasing fear and vara ( varada ) - giving gifts. Abhaya indicates that those
who call Kali, she is released from the horrors of existence and fear of death. Varada Mudra means that the Goddess gives worship her as gifts of
pleasure and absolute liberation.
10 Mahavidya
10 forms of Shakti are the most revered in the Tantric tradition:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
Cali.
Tara - the power of golden embryo (Hiranyagarbha), which develops the universe.
Shodashi (also known as Lalita or Tripurasundari) - personification of completeness and perfection.
Bhubaneswar - the power of the material world.
Bhairavi - the power of destruction and death.
Chhinnamasta - boginya.derzhaschaya hand in his own severed head. It expresses a state samoprodleniya created a world in which every selfdestruction entails self-renewal.
Dhumavati - represents the force of burning all out leaving only ashes and smoke ( dhuma ).
Bagala - goddess with the head of the crow is a terrible quality of living beings, such as cruelty, anger, jealousy.
Matangi - the embodiment of forces of domination.
Kamala (also known as Lakshmi) - it is a purely spiritual consciousness, giving a variety of gifts and exempting straha.Eto prekrany aspect of
Shakti, the embodiment of strength or beauty and happiness.
Shiva
Shiva - the highest object of veneration for Shaivas. Followers of Shaiva and Shakta schools he perceived as highest Absolute. Parashiva - it
Parabrahmam or Parameshvara, Highest Eternal Absolute, above which there can not be anything. That is how He is glorified in the Scriptures.
Svetasvatara Upanishads contains stunning slokas dedicated to his greatness:
" nondual, He, the Lord of the network (maya), governs by His (divine) forces all the worlds, and in fact, he always remains only liaising
with divine powers and manifesting - know it become immortal.
Rudra 108 controlling all worlds by His divine powers, indwelling every being created all the worlds and became their podderzhatelem, draws
them back inside during dissolution. Since (a) He is one (actually exists), they (Rishi knowing 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 his legs everywhere. This one Deity,
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creating heaven and earth, giving people hands and bird wings . "
(Ch. 3, 1-3).
" I know this great Purusha (Person), sparkling like the sun, and remaining out of darkness. Having known (only) his (one), one transcends
death, there is no way (for attainment of higher states).
This Purusha pervades all, there is nothing higher or lower in relation to Him, it is nothing less or more than he (a) He's the One (Valid)
exists in its glittering splendor, motionless as a tree.
That above the highest (cause of the universe) has no form, and there is disease. Those who know it (this Ultimate Reality) - become
immortal, while others receive only suffering.
He has throughout his face, head, neck, abides in the mind of all beings, pervading. He is Lord (Bhagavan) He - pervading Shiva.
He - a truly great Lord, He - encourages inner light essence to comprehend perfectly clean. He - Manager, Light and Indestructible . "
(Chapter 3, 8-12).
" This Purusha in fact, all that vzraschivaemo food, and all that was and will be. Moreover. It - Mr. immortality . "
(ibid., 15).
" I know him, ancient, free from disease. On-Soul of all. It - pervasive and pervades everything. Due to Him brahmavadiny (people
speculating about the Absolute) talk about the unborn, to talk about it as the Eternal . "
(There well 21).
In His unmanifested aspect of Shiva - devoid of all forms and qualities, supine and boundless Absolute. Shakti dormant in him; They - One. This
unmanifested Absolute state nor the mind can comprehend, nor feelings. It is called Shunya because it beyond the limits of comprehension.
However, when there is a creation of the universe, of the unmanifested Paramashiva arise His manifestation, possessing form and qualities. They are
manifested in the universe with His Shakti, as without Shakti - the gods have their power or ability to do anything. According saktas (worshipers of
Shakti), Shiva without Shakti (ie, when the dormant Shakti) is inactive and is like a dead 109 . Under the doctrine of the Saiva, all the gods in the
universe arise from the Absolute, called Parashiva (one with Parashakti) during the creation of the universe. Everything that exists comes from the
union of Shiva and Shakti.
So in the universe appear Brahma (the creator), Vishnu (the Guardian), Shiva (the Destroyer) with their spouses, as well as all the other gods.
Lord Shiva manifested in the universe has many forms, aspects and names.
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"Shiva" means "good." It is also called Shambhu (Essence which benefit) Sadasiva (eternal good), Shankar (Relaxing) Maheshvara (Great Lord),
Rudra (Howling), Ishan (Lord), Bhairava (disastrous), etc.
The image of Shiva as a personal God with qualities (Saguna) - unique and extremely delectable. It has a wide variety of aspects and features.
In some of its forms He manifests Himself as full of tenderness and charm as a flower petal at dawn. In other - He merciless Lord of Death
(Mahabhayrava), demons and punishing people who does the Supreme Court. He - Resolute Judge and Lord of all living and dead. Sankara - He
appears as a great yogi (Mahayogi), immersed in contemplation. In his hand a rosary on his body - the 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 - their patron. He gives the blessing, peace, serenity to all those who turn to Him with love, He frees from fear.
Shiva - the highest of the yogis. His abode - in the mountains of Himalaya 110 , on top of Mount Kailash. There, among the snowy peaks inaccessible
beings unattainable, he remains in meditation, always immersed in his beginning. Above his head the crescent woven into his beautiful hair. By His long
tresses golden water cascade down a great Ganges. He has three eyes. It is decorated with snakes; Wearing trident He - Bishop immortality infallible.
In the Puranas, Smriti, Tantra and other scriptures tells of a variety of images and deeds of Shiva.
Original body of Shiva, or his thin essence - this Lingam. People, spirits and the gods themselves worship Him in this undeveloped, the highest form.
When Brahma and Vishnu were arguing about which of them was highest LORD before them was a pillar of fire. " It looked like a fire that
consumes the universe during its destruction. sparkled He surrounded in flames. He had no beginning, no middle, no end " 111 . Brahma and
Vishnu wanted to measure this post. Brahma turned swan and flew up to the top to find it; Vishnu, becoming underwater turtle, went down into the
depths of the ocean to find its base. However, the great gods could not find nor its beginning nor end. Then, realizing that it is infinite, and so Overview, Top, bowed before him in awe. Maheshvara was then of Flamestrike, called Mahalingam (Great Linga), and appeared before them in his
usual form.
This phenomenon is Shiva, as with his other great acts involving holiday Shiva Ratri ("Night of Shiva"), which is celebrated every year in January or
February 112 . In this holiday prescribed fasting and meditation, followed by a feast and chanting the names of the Great Lord (Maheshvary).
Lingam - the supreme object of veneration, honoring his - worship the unmanifested, the unknowable mind and senses Shiva.
As Yogi, devotional contemplation in the abode of snow, Shiva is absolutely free from any desire.
His eternal consort, embodied in the material world as Parvati (inhabitant of the mountains), a child has decided that she will only marry Shiva.
However, no matter how she tried to reach his goal, Shiva does not pay her any attention. Introspective. He was insensitive to the external world.
Uma (Parvati) sacrificed everything, threw off all jewelry and luxury apparel and became a mountain recluse. She bathed in ice water, eat leaves from
the trees and fasted, making more and more severe austerity and worshiping Treokomu. Thus passed for century after century. Not only the mind but
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also all the gods want her union with Shiva, as only their marriage could be born war god Skanda 113 , able to defeat the hordes of demons headed by
Taraka. So the gods sent Kamadeva (god of love), so that he pierced with arrows heart of the Great Yogi. After many unsuccessful attempts and
tweaks Kama finally managed to pierce the heart of Shiva. But at the very moment when he released his arrow. Siva incinerated him his third eye,
turning it into a handful of ashes.
Parvati has long ministered to Siva, bringing him flowers and water, but is 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.
So great dream come true Goddess mountains (Parvati), and they celebrated the wedding soon. Then, riding on the sacred bull Pande, Uma and
Maheshvara went on a snowy mountain Mandara, where in quiet woods and thickets of faithful love.
Uma gave birth to two sons: the first - elephant-headed god Ganesha, the god of wisdom, facilitative, remover of all obstacles (Vinayaka), and the
second - Skanda (Kartikeya or Subramanya also), the god of war, a powerful military leader, winning the evil demons.
Rati, the wife of the god of love Kama, was to Shiva with Uma tearfully, belittling His return to her husband, who only fulfilled its purpose. Mahadeva
(Great God) explained to her that he only burned material shell of her husband, and promised that Kama will continue - until the occurrence of the
global period - 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 heavenly beings.
Being the eternal Lord of the Mountains (Girishanta, Giritra) Siva experiencing their spouses, who are incarnations of his eternal Shakti, but they are
subject to death, because they receive a material body. So when the first wife of Mahadeva, Satie, left his body, he fell into despair and how crazy
smeared with ashes from vsklochennymi hair almost naked wandering around the world, carrying her corpse ...
Shiva - the ecstatic dancer (Nataraja). He creates his dance and destroys the world. All the gods accompany him in this heavenly dance.
In his terrifying form of Shiva - inhabitant places burnings (Shmashanavasi), followed by a retinue everywhere spirits and demons, Spouse terrible Kali.
By drinking poison to save the universe from destruction, became Maheshvara Sinesheim (Nilakantha). His neck encircled by a cobra, which cools
your body heat from the poison.
How ascetic yogi, Shiva roamed the earth, almost naked, with matted long hair, skull or begging bowl. He - the patron of desperate and oppressed.
He - as terrible and unforgiving Rudra Bhairava, and the most beneficent, the merciful, gentle and kind Sundareshvara (Lord beauty and
attractiveness). He - prekrasnoliky gray-haired old man and a young man, a devotee contemplation. He - devouring Chanda, and the Lord who heals
all diseases ( vaydyapatha ). Worshiping Him, the Lord of Immortality ( Amarnath ), being undoubtedly attain immortality and eternal bliss.
Vishnu and Lakshmi

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Vishnu (or Narayana) and Lakshmi are the supreme deity for followers of Vaishnava schools and napravleniy.Mahavishnu (Great Vishnu) and his wife
(Lakshmi) form a single supreme, because Lakshmi is the eternal energy of the Lord (Bhagavan), full of bliss.
In some writings Narayana recognized as Primal. So Maha Upanishad states: " In the beginning of creation, there was only the Supreme Person,
Narayana. There was no Brahma, Shiva or 114 , no fire, no moon, no stars in the sky, no sun . "
Narayana as the Supreme Absolute (or Mahavishnu) is in all and is undeveloped as not having neither form, qualities, and having the form and
qualities.
" Narayana has two aspects - Murtha (with form) and amurtam (beyond all forms) . "
(Tripadvibhuti - Mahanarayyana - Pack.)
Mahavishnu and Lakshmi are many beautiful forms and dimensions, which are honored in various Vedic scriptures and hymns, and in tantric works 115 .
Special beauty and charm differ Their images such as Krishna and Radha, Sita and Rama.
Krishna, having the names of Govinda, Gopala, Madhava, Kesava and others - is the object of worship for many people. It has different images. In
one of them - He playful boy, the son of Nanda and Yasoda. Being a shepherd (Govinda Gopala) He plays His divine flute. Cowherd-thrush (gopis),
the main of which Radha, running up to the sweet sounds of the magic flute. Young Krishna dancing and indulge in amorous games with His Divine
girlfriends who, in fact, are the manifestations of His divine beloved Radharani (Radha).
Adult Krishna - a skillful warrior and wise counselor. Before the great battle that marks the arrival of Kali Yuga (Iron Age), he told the Bhagavad Gita (Divine Song) his friend Arjuna on the field of Kurukshetra.
All these images and deeds - the game Lord. Should never think that he - just a man. In Krishna Upanishad: " Krishna - is the eternal Brahman . "
The image of Rama Narayana - the pious prince, the great hero Ramayyany. Went into exile with his faithful wife Sita and brother Lakshmana, Rama
Sita loses that cunning and insidious force captures the demon Ravana and carries on his island Lanka. Rama with his brother and friends, most of
which becomes the monkey Hanuman, goes in search of his beloved wife, and eventually joined the battle against the hordes of demons, defeats them
and releases certain Sita. The image of Vishnu Narasinhi acting in their formidable aspect of human-lion, rending their claws ruthlessly evil demon.
All of these forms and acts should be understood in the highest sense, as the game (lila) of the Lord and His manifestations.
Avatar - incarnation of the Lord

Listed ten full incarnations ( purnavatar ) Vishnu in the material world, described in the Puranas and other scriptures:
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1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
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Matsya (Fish in the image).

Kurma (Tortoise).
Varaha (Boar).
Narasinha (Chelovekolev).
Vamana (dwarf).
Parasurama (Rama with an ax).
Rama.
Krishna.
Buddha.
Kalki.
Last full incarnation, Kalki is to appear at the end of the running now Kali Yuga, or "black", "Iron Age" to punish the evil and restore justice. Then, as
the scriptures say, at the end of "Iron Age" comes complete mixing of castes among the people prevail rascals. Under the guise of religion will be
preached unbelief. Barbarians - the rulers of the people will be exploited. Then will be the last avatar of Vishnu, Kalki, on a white horse in red robes,
in armor and arms. He will administer the supreme court. However, according to the Scriptures, it will happen through many millennia.
Also purnavatar (full incarnations) of Vishnu and the other gods (Almighty aspects) are also many temporary incarnations (kalavatara). One
embodiment acknowledge the Lord Tea-Tanju (15th century AD) It is known as Gauranga, as Radha and Krishna together in Him in one body. There
is also glad others - known and unknown avatar.
Some embodiments of Shiva mentioned in the description of tantric directions. In fact, the material world comes sufficient number of incarnations of
Shiva and Shakti, however, only a few can recognize them 116 .
Sri Ramakrishna's followers recognize this great teacher, preached the unity of all religious paths, the epitome of Bhagavan (the Lord).
Jesus Christ is recognized by many followers of Hinduism as the embodiment 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), dressed in white and tells him about his
destiny: He must be born of the Virgin (Kumari) in the country Mlecchas 117 and preach the Supreme Law to save people 118 .
Sri Ramakrishna attained direct communication with God in His various aspects, said: " One and the same avatar (incarnation), a dip in the ocean
of life, is in the same place under the name of Krishna and plunged again, is elsewhere under the name of Christ " .
Thus, we can see that the Lord has many various aspects and forms, he also has enough incarnations that descend into this world for centuries and
millennia, being born in different countries, and operate the highest mission, the will of God, giving people different keys to the doors of eternal
liberation.
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However, at the same time, says the head of the society "Panchama Veda" A.P.Olshevsky must avoid two extremes: 1) recognition of too many
personalities avatars (naively) and 2) the recognition of the true avatars such (unknowingly) .
I'd add that "Avatar-mania" is rampant in many countries. People often announce incarnations of individuals who have not attained selfmention the fact, to be sent to this world as avatars.
120
, not to
Some of these people are religious teachers, others - just magicians or fakirs, and others - false teachers, whose mission is, in fact, is not to bring
people to emancipation.
Sri Ramakrishna said enough about avatars and how they differ from Siddha (ie people who have reached perfection and liberation, thus completing
his earthly existence). He said: "On the tree of Sat-chit-ananda (bliss eternal reasonable) reside innumerable Rama, Krishna, Christ, etc., one
or two of them from time to time come into this world and make it powerful change and spiritual revolution . "
"Avatar or savior - a messenger of God. It acts as a governor of a powerful monarch. When there is any disturbance in the remote province,
the king sends his deputy to suppress these disorders. Similarly, whenever there is a drop of religion in any part of the world . the Lord sends
His avatar there. "
"How big powerful steamer moving rapidly Waters, dragging in tow barges and rafts, so when the savior (avatar) descends, it easily carries
thousands across the ocean of maya (illusion)."
"Locomotive reaches the destination itself and drags long train loaded with cars. Similarly acts savior. They bring to the feet of the
Almighty 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 during the rainy
season, water is extracted easily everywhere. So God usually achievable with enormous suffering through prayer and punishment, but when
coming down (stream incarnation). Lord can be seen everywhere. "
"What level reaches Siddha? (Perfect man and well-cooked food and something else called siddha. Here - pun.) How brindzhal potatoes,
etc., as well cooked (Siddha), are soft and gentle, so and when a person reaches perfection (siddha), he becomes himself humility and
tenderness. "
"Five kinds of Siddha can be found in this world:
1. Swapna Siddha - those who attain perfection through inspiration in a dream.
2. Mantra Siddha - those who achieve excellence through a sacred mantra.
3. Hathat Siddha - reaching perfection suddenly as some poor person can become rich instantly, finding hidden treasures, or marrying
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and having got into a wealthy family, and many sinners fully cleaned immediately and enter into the kingdom of heaven.
4. Kripa Siddha - those who achieve perfection through the great mercy of the Almighty, like some poor man becomes very rich kindness
king.
5. Nitya Siddha - those who always perfect. How pumpkin brings a strong first fruit, and then - your flower, so eternally perfect (nityasiddha) is born as a siddha, and all apparent efforts and difficulties occurring in his subsequent life exist only in order to show an
example to mankind. "
"Siddha Purusha (the perfect man) is like an archaeologist who rake a layer of dust and discovers creek, which for centuries was closed
thickets. Differently operates avatar. He is a great engineer, opens a new stream in the place where formerly there was no water . Greats
(siddha) may grant exemption only to those in whom are hidden water goodness and kindness, but the avatar makes even one whose heart
seemed to be devoid of any love and dry like a desert. "Nobody knows the greatness of the sacrifice which makes High Lord, when He
became incarnate or clothed in flesh. "
"Saviours are to 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, Iswara,
etc. Therefore, between its aspects, forms and names in reality there are no contradictions.
In Rudraksha-Hridaya Upanishad says: " Who repeats Sri Rudra, Rudra, Rudra, he is freed from all sins by chanting this (name) of the Lord " 121
. In the same Upanishad explains: " 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, no doubt about it " 123 .
Expression of the unity of Vishnu and Shiva is the traditional image of the shape Harihara, one half of which forms the body of Vishnu, while the other Maheshvara. About the need to recognize equally both Higher says Skanda Mahapurana: " Hari is in Vishnu Kanchi, Siva is in Shiva Kanchi " 124 .
Those worshipers who do not distinguish between these two - very easy to reach salvation, but others who distinguish between them, raising the One
and considering lower than others, fall into a bad position 125 . And in Shaktisangama Tantra states: " He who dwells in the form of Vishnu - is
Shambhu 126 , the one who is in the form of Shambhu - Hari is 127 " 128 .
Aspects of tantric practice

Guru and disciple
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Initiation from a guru is necessary to make tantric practice. Without contact with the true spiritual teacher no real Tantric practice impossible. This is
stated in many Tantras. Tantra unanimously give priority to the role of a guru in the life of a disciple. As the journey through the thicket of jungle alone
and unaided, long and heavy, full of all sorts of dangers, becomes unbearable, and committing spiritual practice without a teacher does not bring the
desired result. Journey becomes easy with the help of an experienced guide who knows the route and helping the traveler to overcome all obstacles
and ways to avoid the danger. Also on the spiritual path is the guru guide who knows all the twists, danger and step of the way and ready to help
students successfully overcome all obstacles and stages and, eventually, to help him get out of the jungle and suffering delusions and become as free,
like himself.
Tantra says that as a guru and disciple ( shishya ) must possess certain qualities. Choosing a guru is very important. Man, unable to distinguish the true
from the false spiritual teacher is like a patient who is trying to find a medicinal herb, cured of his illness, but can not distinguish it from the others and
confuses it with another herb, from the use of 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 themselves have not reached the depths of implementation, however, pretend to be saints or
enlightened, give initiations and lecture. To help a person in choosing a true spiritual teacher, Tantra describe a number of qualities that should or
should not have a guru. So lists a number of features that can determine that a person can not be a guru. These signs include serious diseases such as
blood poisoning, leprosy, eye disease, infertility; congenital anomalies - such as extra limbs or lack of them, a dwarf body, etc., and also - even such
an outward sign, like bad teeth or nails. Among the unacceptable character traits or ways of behavior listed: fraud or deceitfulness, greed,
talkativeness, sad or miserable condition, not committing prescribed practices evil or wickedness, stay under the thumb of his wife, and gambling;
teacher also should not be one of whom referred to as unworthy other sadhaka (ascetics), or one that does not speak about his teacher.
These signs here (based on some Shakti Tantra) are not intended to present a full picture, but give some idea of
undesirable qualities guru, and most
importantly, indicates a note which should be treated to a choice of the guru and his definition of competence.
The various "decrypt" the word guru . So (according to work Tantrarnava quoted by Krsnananda,) syllable "ha" provides siddhi (success), "y" means
Shambhu (beatific, one of the names of Shiva), and "ra" - removes sin. Thus. 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 giver of the benefit (or prosperity), "y" means the state of Shiva and
"ra" - burns sin. Thus, the guru - is the one who bestows knowledge, the benefit (or prosperity), the state of Shiva and removes sin. Another proposed
meaning of the word guru is that "gu" means darkness (ignorance or illusion) and "ru" - destroying the darkness. So guru - is the one who dispels the
darkness (ignorance, illusion).
Guru should be calm, clean as in behavior and appearance, have a good reputation, be meditative, versed in Tantra, attained success ( Siddhi ) in
mantra meditation, affable and friendly, able to lead a disciple, etc. A guru, according to Tantra, should be respected more than the father.
Trainee 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, immoral, unhappy, mean, hate mantra, speaking evil, hate holy places, devoid of respect
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for the guru having impure heart, lazy, boastful, sick, irritable, jealous speaking roughly owning dishonest wealth mined having a bond with the wife of
another, hostile to the wise, pedantic, arrogant, rude, strongly attached to sense objects, evil, greedy, etc. - Not worthy of initiation into the tantric
practice.
A distinctive feature of the tantric view is that a woman is not only recognized as capable of becoming a guru, but according to tradition-picta, namely
initiation, receives from the guru-women ( odhepika ) has tremendous power and is considered the best.
According to the tantric tradition, if a person leaves his guru because of any material motive or motives, he commits a grave sin thereby, and will be
forced to pay for this offense for a long time. However, if the student ( shishya ) made
incompetent teachers, or in his uncleanness, etc. - He should
leave such a "teacher" and look for another.
Guru are of two major types: diksa guru and siksa-guru .
Diksa gurus - it's the teacher who gives the student a dedication to passing it to this point, the spiritual energy needed to perform sadhana (practice).
Siksa guru - a teacher who teaches and guides the student in accordance with the Scriptures. The same can be guru to disciple and diksa and siksa
gurus, devoted disciple and then instructing him during the whole of the spiritual path. However, it also happens that a person takes dedication from
one teacher, but then receives instruction from another teacher or gurus, each of which directs it to a specific period of the spiritual path. Thus, the
assertion that a person should have only one guru to be understood in the sense that a person should not have two or more gurus at one and the same
time, but can receive guidance and spiritual help from only one.
However, this does not preclude the presence of different gurus at different stages of sadhana (practice). Therefore it is said that as a bee in search of
honey, flit from one flower to another, and the disciple ( shishya ) to go from one teacher to another in search of knowledge.
Tantric initiations
There are different kinds of tantric initiations given by teachers in different circumstances and conditions at different stages of sadhana (practice).
Diksha (or dedication) puts a person on the path to salvation, or promote it in this way, eliminating internal contamination or impure substance (small).
Tantric initiation have to be individual. Student teacher sees "through", he knows what type of people (or Bhava ) belongs to the last and what kind of
experience he needs 129 . During individual initiation ( diksha ), primarily guru "carries" the energy of the Supreme Guru (Paramaguru) in his own body
and then directs the flow of energy in the body of a disciple. Thus, the guru should be regarded as the incarnate God Shiva or Highest (Parabrahmam).
According to some Tantras, such as Prapanchasara Tantra (Chapter V), diksha so named because it leads the mind and body in a state of divine (
divya-bhava ) and destroys ( kshinuyat ) sins ( duritani ). (As further stated in the same Tantra - guru deity ( Devata ) and mantra - must be
grasped as one ( aykyam ).
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It should be noted that a person can perform tantric rites or practices only after initiation obtained from the guru tantric tradition, but not from the usual
guru or priest (purohita). Tantric rites or practices committed without tantric guru or a routine priest ( purohita ) do not bring the desired results.
Usually the father or brother also can not be a guru. The husband can not be a guru of his own wife as long as he did not become a siddha mantra, ie
has not reached perfection in mantra yoga. However, as already mentioned, dedication, giving women gurus in Shakta tradition, recognized especially
effective. At eight times more powerful considered dedication received from his mother. According to other sources, received during the initiation
mantra from his mother, the son can find well-known eight siddhis (perfections) 130 .
Mahanirvana-Tantra says that the followers of Shakti schools Saiva, Vaishnava, Saura and Ganapati preferred gurus in their schools; however, Kaul
131 - the best guru for all.
During diksha guru and disciple are in vzaimokontakte alone. The most common type of this ritual is to initiate, during which the student will give the
individual guru mantra. This rite of passage known as the mantra diksha.
Guru, who want to take initiation, choose an auspicious day and time for this ritual. In some cases, the student consults future horoscope with
horoscope gurus 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 disciple. Thus, concentrating on this favorite deity, the sadhaka (practitioner) will live in the rhythm of this
deity and attain unity with Him.
Guru usually sits facing east, a student sits in lotus posture ( Padmasana ) next to it. In order to clear the initiation process and make it effective, the
guru first repeats his basic mantra and calls his own favorite deity ( Ishta Devata ). Then, three times he whispers diksa-mantra in the right ear pupil.
The mantra must be kept secret and shall not be disclosed under any circumstances. It is believed that even written mantra loses its impact. Once given
a mantra, the main part of the mantra diksha ends.
According to some Tantras, diksha (initiation) is of three main types: shambhavi, shakteyi and Mantri . In shambhavi - cleared student
consciousness. In shakti (or shakteyi ) - awakens spiritual energy. In Mantri - mantra awakens force and gods.
With the help of initiations ( diksha ) eliminated impure substance acting on the student. They listed three main types:
1. Anava - of this substance occurs limitations of the individual soul ( jiva ), by which a man being inherently Absolute (Shiva), sees himself as a
limited personality, which is connected to a fetter of the material energy. As long as this substance is not resolved, comprehension Shakti as
higher energy identical with Shiva impossible.
2. Buddhigata - by eliminating this substance is achieved true knowledge.
3. Mayiyya - this substance is the cause of the false ego or self ( ahankara ). As long as it persists, it is impossible to attain salvation.
According to other sources, deeksha can be the following three types: Anavi , shakti , and shambhavi . States that Anavi includes mantra arcana
(worship), asanas (sitting postures) nyasa (Annex hands to various parts of the body, accompanied by appropriate mantras), dhyana (meditation)
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and upacaras (various items offered to the Deity).

Diksha is also subdivided into 10 subspecies:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
Smarty - with this kind of dedication, a student remembers guru, living in a foreign country and thus freed from sin.
Manasi - student mentally contemplates guru sitting in front of him, and thus his mind cleared.
Yaugi - guru enters the body of the student, as described in the Yoga Sastra, and connects his soul with its own subtle body.
Caksusa - is a special contemplation picked compassion for all living things and implementing state "I am Shiva".
Sparshiki - guru, feeling as the Supreme Shiva, head touches the pupil with a certain mantra while making Shivahasta.
Vacika - in this dedication guru, considering his own mouth as the mouth student identity, lovingly puts into the mouth disciple divine mantra,
along with yantras (symbolic image of the Deity) and Niassa (see above), etc.
Mantri or mantriki - see above.
Hautri - during this initiation kindles a fire that burns and then throughout the ceremony in Kunda (special recess for committing ritual homa fire)
or sthandila (sacrificial place or sacrificial vessel).
Shastri - a dedication includes transmitting shastricheskogo knowledge (knowledge contained in the Scriptures) suitable apprentices, employed
in the service of the guru.
Abhishechika - in this kind of dedication made
the worship of Shiva and his consort as staying in a jug of water which is then sprinkles guru
disciple. Persons receiving such dedication, called abhisiktah .
According to another division, diksha is of two kinds:

1. Vahirdiksha - is "external dedication" consists of puja, homa and other external rites. With this initiation awakens sattvika (light, clean)
condition.
2. Antardiksha - this "internal initiation", which helps to awaken the Kundalini energy.
There is a special kind of diksha, which is described in Mahanirva-on-Tantra (Ullas). This kind of dedication is called brahma-diksha and is
considered, according Mahanirvana, the highest form of initiation. Follower of any school - Shakti Saiva, Vaishnava, Saura or Ganapati - can get this
initiation. Belonging to a particular caste also plays no role - a person of any caste can get this dedication. The usual restrictions imposed in connection
sdikshey - discarded in brahma-diksha. So, the father may initiate his son, brother - brother, uncle - his nephew, husband, wife, grandfather-grandson.
Even permitted, contrary to usual practice, to provide their own (individual) mantra student. In short, no instructions and prohibitions Shastras
(scriptures) neotnosyatsya to this kind of diksha. During brahma-diksha guru devotes student ( shishya ) in meditation on Brahman, the Supreme
Being. Similarly, the student receives from the guru brahma-gayatri , that is the mantra of a certain kind, dedicated to Brahman (Absolute).
Abhishek or a special kind of dedication
Abhishek - a special kind of dedication, during which the student sprinkled water. At different stages of the spiritual life, student receives appropriate
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different types of Abhishek. 8 species listed abhishek which may be given at different levels of practitioner of his sadhana (path):
1. Shaktabhisheka - a dedication that is designed for the student who has just embarked on the path of spiritual perfection ( sadhana ). This
dedication guru reveals the nature of Shakti and wonderful new energy breathed into the pupil.
2. Purnabhisheka - dedication, designed for the student who has acquired through the commission of a suitable condition Purashcharany (See Sec.
"Purashcharana"), etc. This sadhana begins with this dedication.
then lists:
3. Kramadikshabhisheka.
4. Samradzhyabhisheka.
5. Mahasamradzhyabhisheka.
6. Yogadikshabhisheka.
7. Purnadikshabhisheka.
(It should be noted that since the Tantric practice is built on individual contact between the guru and disciple, in accordance with the abilities of
the student, his qualities I progress in sadhana - guru gives him many initiations as deems necessary. Therefore, the above intermediate initiation
are not required or necessary for all).
And finally:
8. Mahapurnadikshabhisheka - represents the quintessence of all initiation. With this dedication sadhaka reaches the top of the spiritual life.
Thereafter abhiseka - it makes symbolic rite own funeral ( Shraddha ), offers a 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
himself gradually implements a state of "I am That" (through practice ajapa mantra ) 132 , achieves liberation in life and becomes Paramahansa
133
. Indeed, the realization of the identity of the jiva (soul) and Brahman (Absolute) - the highest goal of tantric initiation.
Purashcharana
Purashcharana - an important ceremony that takes place in the first place ( puratah ) after initiation 134 . In Mahaney Tantra, it is argued that this
ceremony is so called because it is performed worship the lotus feet ( carana ) chosen deity through japa (repetition of mantras on beads), homa
(ritual drink offering fuel to the fire) and wild horses (sacrificial sprinkling) 134 .
Purashcharana usually consists of five parts ( anga )
1.
2.
3.
4.
5.
Japa .
Homa .
Tarpan .
Abhishek (ablution).
Brahman-bhojana (Brahmins feast).
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At its core, is a powerful incentive Purashcharana or stimulant for the student, came to the tantric path. During this ceremony, which consists of
several parts, is very intensive spiritual practice that is necessary in order to support the impact of prior and dedication to make a real change in
consciousness and the internal state of the pupil. It is believed that this rite, which includes intensive worship, performed after the dedication,
ensures success in further regular practice. After committing this rite succeed in repeating mantras.
During purashcharany, the amount committed Jap (mantra repetition), hamster (libations to the fire), tarpan (sacrificial sprinkling with
appropriate contemplation), etc. - Varies, depending on the worship of a particular deity. In addition, Tantpax provides detailed guidance - in
which a ratio of the number of times must be performed all these actions (japa, homa, Tarpan etc.).
Anyway, during the period of the purashcharany, which may last several days, the sadhaka (practitioner) is completely immersed in the sphere
of tantric worship, constantly chanting and performing the rituals. These days prescribed maximum isolation from external influences and the
strict observance of purity and abstinence. Perpetrated with sincere dedication, this ritual can provide a powerful impetus and ensure progress in
spiritual practice.
When it is impossible for one reason or another to commit homa, tarpana and abhishek - they can replace a very large number of japa
(chanting). (In this case, Japa repeated two times larger than each of the outstanding items and may be several tens of thousands). However
Brahmin-bhojana (feeding, treat Brahmins) - irreplaceable. Brahman-bhojana considered as a very important part of the whole ceremony. If
there were any shortcomings during the commission of all other parts of the rite, the case can be corrected completely satisfied devotional
Brahmin wonderful feast, which is the completion of the entire ceremony. However Brahmins invited to the feast this must be of suitable quality.
Only tantric Brahmin Brahmin ie having tantric initiation, rather than just "twice-born" may be invited. (If invited ordinary Brahmin, not initiated in
tantric tradition is thereby committed a great sin, and the rite becomes useless).
For followers of Kulachary 136 , only Brahmins initiated in accordance with the kula-burial can be appease.
As for the number of invited Brahmins, they, according to some sources, should be 1/10 of the number of perfect abhishek (ritual bath). (Thus,
there may be from one to several persons.)
It should be noted that the rite is performed purashcharana not all tantric traditions. First, as we know, there are tantric directions and schools
that do not use any external rituals and doing yoga only inside the body (for example, mine-scale Samaya), or - Ashtanga Yoga 137 . Further,
even in Shakti directions Bengal, where the rite purashcharana has spread, it is not done by all, as some of Tantra argue that such rituals as
Homa, Tarpan, or even abhiseka purashcharana generally not effective in our time (Kali) . (This claim such as Tantra Kalivilasa and others
calling for the practice pasha-bhava 138 in Kali Yuga). However, for some other tantric schools and sub-sectors (such as the number of subareas Kaula) rite purashcharana remains alive and effective in our time, as Tantra, the authority of which they are based, include this ritual in the
category of important and necessary for success in the practice prescribed for our time (Kali Yuga).
There are various options purashcharany commission, according to which rite may not necessarily consist of five parts of the above, but may
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include from one ( ekanga ) 139 to 18 ( ashtadashanga ) pieces, depending on the different types of worship or conditions.
So Veera 140 - purashcharana may consist of seven parts ( anga ) - that is, to the usual five (japa, etc.) are added:
6. Shaktipuja .
7. Kumari Puja 141 .
There are indications that for kaulika - purashcharana consists of 16 parts, but for aghori - of 18.
Different seasons, months, etc., as well as various places, various tirtha (sacred places), considered auspicious for making purashcharany, depending
on the various forms of worship of God or Deity. However, as is the case with all the other rites purashcharana if committed with the direct
participation guru, he decides everything about the circumstances and conditions of ritual.
For Divya and Vira 142 sadhakas especially favorable places are: the place of burning corpses, empty house, the seat of skulls ( mundasana ), rock
cave, etc.
Among unsuitable for the rite places: places full Mlecchas (meat eaters, low level of consciousness, the leading low life), immoral people or vicious
animals, where can somehow 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 dance, chewing betel, etc., dishonesty, cunning, killing animals, communion with heretics and
evil people, touching the dog, etc., acceptance of food not offered to the Deity, accepting gifts or food from others.
As tantric practice in general, and in fulfillment of this ritual in particular, the guru plays a very important role. Before and after the ceremony should
take place gur-puja (worship of the guru). First act committed during the day is a welcome guru. If the guru is present in person - he takes part in
worship, just preside over the ceremony. In his absence, he may entrust it to someone in my family, having the appropriate qualifications (eg - son and
wife), or - any of the other sadhakas (practitioners).
During purashcharany be to worship day. However, for those who have already passed purnabhisheka dedication, as well as for those who embarked
on the path virabhavy, and are also required to worship at night.
Mantra
Mantra plays a crucial role in all tantric practice. mantra - it's the sound or vibration energy, concentrating on which attain salvation 143 . Usually the
word mantra translates as "cleansing the mind or consciousness" as "man" means mind or consciousness ( Manas ) and "tra" - clean. Another meaning
of the word, driven in some Tantras due to the transfer of the syllable "man" as knowledge and syllable "tra" as "that which saves." So it is stated: " The
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mantra is so named because it makes one who has attained perfection (Siddhi) (in its repetition) from the bondage of rebirth through
knowledge (manana) universe " 144 .
Mantra - 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 science of meditation. By focusing on this energy of God, manifested as sound, we enter into direct contact
with the Supreme, bringing our minds cleared and eventually 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 open for people secret knowledge about the
divine sound energy that can lead the sadhaka (practitioner) in the state of consciousness that goes beyond the ordinary range of human thoughts and
emotions. Process of repeating a mantra - it's not boring and joyless occupation, but a lively and attractive action, during which we engage in relations
with God (with the Supreme Reality) and plunging deeper and deeper, penetrate to the superconscious. In other words, by repeating the mantra we
grasp its true essence, which is the eternal bliss reasonable ( Satchidananda ).
Tantra contains esoteric knowledge about Bija mantra.
Bija mantra - a "seed-syllable" having internal latent potency or energy, which may be disclosed as a result of its proper repetition. "Monosyllabic
Bija mantra for tant-parameter sadhana (practice) the same as the seed for a tree: the seed has the potential tree, just one sound and can contain the
totality of the divine in its vibration " 145 .
Expression bidzhakshara or "seed-syllable" used to refer to the Tantras Bija mantras consists of two words: Bija - "seed" and Akshara , which
means as "syllable" and "incorruptible" 146 .
In the formation of various Bija mantras involved all the syllables of the Sanskrit alphabet. In the formation of a particular bija mantras, some syllables
are grouped in such a way that they form a single "seed-syllable" ( bija ). Thus, each bija ("seed-syllable") is actually composed of several fused
together letters or syllables. Each of these components of syllables has a certain symbolic significance. Each Bija mantra ends with a point in a
semicircle (called the sign anusvara ), which is put in writing and over syllable nasalization is sound (ie, (m) or (n), spoken in the nose). The very point
( bindu ), completing the "seed-syllable" ( bija ) is a symbolic expression of the primordial state of unity of Shiva-Shakti (or Absolute and Its energy
self-realization). Bindu is a symbol of liberation, as a means of concentrating on internal nasalize sound by repeating the bija-mantra with a sense of
primal unity of Shiva-Shakti attain liberation.
Each deity (that is, every aspect of God) has its Bijuu. Student receives a bija mantra guru during initiation and, thus, comes into direct contact with
one or another aspect of God. Poseivaetsya seed in soil that is plowed, cleaned and watered. Similarly Bija mantra is placed in the heart of the
student, clean water and irrigation of divine mercy.
Knowledge Bija mantras and secret science of their practical application - a distinctive feature throughout 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 fancy can be stowed in a few
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verses, and then summarized in a few lines, and finally reduced to bija mantra that although and is the smallest unit of sound, will maintain
a full force throughout the doctrine " 147 . Even after the most repetition bija, its impact continues. Energy stored in each such "seed-syllable" may be
aktvivizirovana and powered. It is argued that the strength of a particular bija can be concentrated in the brain and awaken ajna center to the action
desired.
Such bija mantras like Om, Hrim, CREAM, SHRIM, KLIM, HUM PHAT and others, individually or in various combinations, are used throughout
the tantric tradition. For a man from the meaning of "seed-syllables" remains unknown and their repetition may seem "mumbling magic formulas", or
something like that. In fact - in each of the Bija Mantra has a deep 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
represent the three functions in relation to the universe: A creation (deity - Brahma), Y - maintenance (Vishnu) and M - destruction (Shiva). About
mantra OM as saying, about the king of all sound vibration mother, quintessence of the whole cosmos, the key to eternal wisdom and power. Pranava
148
is the original sound from which the entire universe is born, whom she supported 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 a particular type of exercise or spiritual rituals.
Here are a few Bija mantras with explanations of their internal semantic meaning:
HRIM
called Maya Bija - is the bija mantra goddess Bhu-vaneshvari, Mother of the universe, the feminine energy spheres. 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
sound dismissive of suffering 149 .
SHRIM
Lakshmi bija - Bija goddess Lakshmi, the divine consort of Vishnu. Expresses the feminine energy of abundance and diversity. May be
repeated for purchasing anything and in order to obtain pleasure. "Sha" - means a transcendent deity of abundance, "ra" - wealth, "and" achievement or satisfaction, "m" - infinity or liberation from suffering.
HUM
Kurchatov bija - Bija Shiva. Syllable "ha" means Shiva long "U" - Bhairava or destructive aspect of Shiva, the sound "m" means higher
Liberator from suffering (thus, all three components of the syllables are different aspects of Shiva). This bija - the protective arms, as it causes
the force of Shiva, which is how to create, and destructive; He will save us from suffering.
CREAM
Kali bija - Kali bija expressing power over creation and destruction. By repeating this mantra removes all obstacles. "Ka" - means Cali, "ra" Absolute (Brahman), "and" - transcendent power of illusion ( Mahamaya ); "M" - the primordial sound, releasing from suffering 150 .
KLIM
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Kama-bija - Bija mantra god of love Kama, or - Bija amorous desires Shiva or Krishna in the form of Kamadeva (god of love). Expresses
pleasure, enjoyment, bliss, "ka", symbolizes Kamadeva, or transcendental loving desire (Kama), "la" - means the force 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, CHROME - another bija Shiva PHAT - Bija used for destruction or
dissolution of 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 151 possess boundless power. Power Mantras diverse. Some mantras will prevail,
in others pleasure; some dominant creative force in the other - destructive in some peace prevails.
Mantras are divided into male, female and neutral 152 . Such mantras as HUN, PHAT - male. Such as HRIM, CREAM, SUVAH - female. 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
SUVAH - female on Namah - neutral.
Mantra, consisting of several syllables or words are how-to various body parts. So Pranava, located at the beginning of the mantra, such as in the
mantra Om Namaha Shivaya is the "face" of the mantra, the vowels are the "heart" mantra, etc.
As already mentioned, different and longer bija mantras are used in a variety of meditative exercises, rituals and rites, due to the concentration on the
various aspects of the Divine.
There moola mantra , or "indigenous", the basic mantra for this or that tradition. Each of the major deities has its moola mantra. So, moola mantra of
Lord Shiva - Om Namaha Shivaya; moola mantra of Vishnu or Narayana - OM NAMO NARAYYANAYYA. Moola mantra are very powerful and
repeated as the main relevant worshipers tantric traditions.
Mantras are repeated on the beads, and then the process is called japa. Another type is the mantra ajapa mantra or mantra that mentally pronounce
breathing and not counted on beads or fingers. Such ajapa mantra called the great mantra of liberation. Mantra repeated after the pranayama
(breathing exercises), considered to be particularly effective and is called mantra japa . Mantras uttered during worship ( puja ) and a small amount
of time rituals, do not need to use a rosary.
Japa (repetition of mantras or on beads) is of three kinds: Manas , upamsu and vacika . In Manasa-japa should repeat its syllables (or syllable)
mentally comprehended the meaning of the mantra.
When this is possible vizulizatsiya each Sanskrit syllable mantra during this mantra meditation. Manasa-japa - recognizes the highest level of chanting.
In upamsu japa - sadhaka, concentrating on the Divine consciousness, slightly moving the tongue and lips and its repetition may be barely audible.
This level of repetition is considered average. In vacika japa - repeated mantra aloud. This level of repetition recognized worst.
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Rosary beads used for repeating mantras are of various kinds, depending on the deity worshiped, as well as on the number of beads. Traditional
number of beads to repeat is 108 (a sacred number, such beads called Uttama (best). However, for various purposes can be used as a rosary from
55 ( madhyama - average), 28 mi ( adhama - worst) beads, as well as of 100,50, 30, 27,15, 14, 10, beads 8.
Circle of beads that are on the thread or cord ends one large bead (109th in the case of E-108 beads), which is called the Mayor and then directly
symbolizes deity worshiped. After each node is usually done beads on a string, which would make comfortable.
Various beads ( small ) are used in the case of worship different deities and various rituals and meditations. Rosaries can be made
of different
materials: wood, crystal, gold, silver, copper, pearl, Coral, ivory, shells, etc. To repeat mantras addressed to Ganeshe - recommended small (rosary)
made
of elephant tusk ( gadzhadanta-small ) for Vishnu mantras - rosary sacred tree tulsi ( tulsi-mala ); for Shiva mantras - rosary of Rudraksha
seeds of the sacred tree ( rudraksha-mala ); Kali mantras - metal or crystal or Rudraksha; Maha-sankha - (or rahasyam) small (beads made
from
unburned parts of the human skull) are prescribed for certain Davy - and Shiva mantras.
Rosary given by the guru during mantra diksha 153 , have a special power. Only from a guru can be obtained instructions on how to properly chant how
to use small (rosary), how to store them, etc. Repeating a mantra received from guru devotion, firmed up the great path mantra-yoga sadhaka after a
certain period of time up to the mantra-siddhi (perfection by repeating mantras) and eventually reaches fulfillment of all desires and complete
liberation.
Puja - tantric worship

Tantric puja or worship plunges man into the mystery of self-contemplation and communion with the Divine. Tantric Puja differs from the worship
conducted in conventional churches their special esotericism, and meditative insight into the depth of all things.
Puja is of two basic types: internal or mental ( manas puja ) and external ( bahya Puja ). Internal ( Manas ) is recognized as the best puja.
According to some of Tantra, the commission external rituals bahya Puja without mental or internal Manas Puja - useless. Seek God is somewhere in
neglecting God within himself - it is the same, what to look for glass, neglecting Kaustubha gem lying in your own hands 154 .
Commission external rituals is important enough at certain steps of the practice in many tantric traditions. However, the main focus in any case should
fall on the inner contemplation and state of mind of the worshiper. When the sadhaka reaches high levels of practice and is already fully established in
meditation using external images and elements of worship, he becomes able to indulge in a purely internal meditation or contemplation.
At this level there is no need for any external objects or actions that have served the purpose of the concentration of the consciousness and keep it on
the object of meditation.
Sri Ramakrishna said: " Archer learns to shoot, first choosing the aim big and wide and reaches objects in this great ease. These large objects
provide him the ease with which it may then have to shoot at a smaller label on the target. So when consciousness is trained on images
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shaped, it becomes easy to focus on the fact that it has no form . "
During the puja, made
an offering to the Divine various items ( upacara ), which express all the elements of material nature and quality of the
worshiper, he sacrifices the Absolute. With this sacrifice requires deep inner dedication ( atma-Samarpan ).
For doing puja, worshiping, clearing space seats with special mantra and movement of the hand, sits in a meditative pose ( padmasana or siddhasana
) with the face turned to the east or north of 155 . First, you must make worship guru ( Guru Vandana ), uttering the appropriate concentration mantra
guru initiates. Then recited the mantra Ganapati ( Ganapati-Vandana ) to he bestowed his blessing to conduct the ceremony. Mantras addressed to
other deities can also be pronounced with the same purpose. Followed by various meditative and enforcement actions, such as Niassa , or certain
applications of hands to the body, accompanied by the appropriate mantras; bhutashuddhi - cleansing elements or material elements that make up the
body; kavaca - protection from any adverse effects, etc. All of these actions are intended to perform the ritual cleanse, cleanse the body of the
worshiper mentally and help him realize the fact that it is the abode of the Divine ( devalayya ), as well as protection from negative forces that may
prevent the commission Rituyla.
Such acts committed as a mere formality, do not have their strength.
Then committed pranayama or breathing exercise, which should lead the mind and body in the right condition when prana or vital energy is well
distributed throughout the body. After pranayama Sadhaka sits straight and not moving, and gradually relax your mind your body focuses in a
particular center ( chakra ) of the body and watching your breath. With inhalation and exhalation he mentally repeats ajapa mantra (mantra aloud
unpronounceable) according to how his teacher taught. With this inner repetition sadhaka realizes: "I am That", and thus realizes his Self (Atman) or
himself, as the Supreme Absolute (Paramatman).
Next, the sadhaka imagines that this Absolute, that is, himself as a Life, is in one of the centers of the body ( chakra ) in the form 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 ( dhyana ) to a selected aspect of the Godhead dwells in a certain chakra of the body. To enhance this meditation is performed action,
known as Nyasa . (See above.) During meditation, the worshiper ( upasaka ) seems to be inviting the Deity, having certain forms and features appear
to make him worship. When the Personal Deity is sadhaka behold Him in your chakra and worships. During worship Deity offers 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 that
completes the offer of food ( nayvedya ). These elements ( upacara ) offered to the Deity, with the corresponding elements of material nature, their
Bija mantras and worshiping qualities:
Ulachara
Element or an element of
nature
Bija Mantra
Quality
1. Padya-water
water (An)
you
Sneha or acquaintance
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2. Ganja-sandalwood
powder
Earth (Prthvi)
Lamas
Visvasa vera
Z. Pushpa
Celestial ether or space

(Akasha)
cad
Samman-admiration
4. Dhupa incense-
air (Vayu)
yum
Bhakti-love
5. Deepa-fire (light)
fire (Tedzhas)
frames
Zealous-knowledge
6. Nayvedya-a granular
food
soul (Jiva)
ohm
Tadatmyabodharealization of identity
Quality or spiritual states that the worshiper sacrifices Absolute - require some deciphering. So
1. Sneha - familiarity or acquaintance - means "friend relationship" towards the Divine.
2. Visvasa - is the belief that the worshiper is protected Deity, whom he worships. This attitude towards the Divine as a faithful friend.
3. Samman - this admiration greatness deities worshiped exhibits during meditation. This attitude toward the Divine as to esteemed Master or
Teacher.
4. Bhakti - a strong love. Worshiper perceives God (or Goddess) as "a" ("a").
5. Vigorously - this knowledge of the truth, that the worshiper and the object of worship is one. It is only knowledge, but still not a real
implementation of this knowledge.
6. Tadatmyabodha - is the realization of the identity of the worshiper and the object of worship.
Thus, these elements offer ( upacara ) Divine - it is nothing. as shown by bringing the sacrifice of material nature Absolute. Offering every item
sadhaka raises in my mind the association with the universal elements - water, earth, fire, etc., and thus takes on the character of universal puja
sacrifice forever. Dedication of the worshiper is that he fully surrenders to the Supreme mentally burning in the fire sacrifice his body, feeling,
consciousness. As a result, if such sacrifice is successful, the worshiper directly perceives the material universe returns to its original state of oneness
with the Absolute (ie - the process nivrtti 156 ), back of his own body, mind and senses into a state of union with the Absolute, the state of non-duality,
"One without the other. " Status of this Unity ( samarasyya ) - is the highest goal of tantric practice.
If you are an internal or mental Manas Puja, no material objects is not used - all the elements are visualized inner contemplation and offered to the
Deity, is staying in one of the chakras of the body. If the outward worship ( puja bahya ), the sadhaka Ishta Devata transfers (favorite deity) of his
chakra in the murti or image of the Divine, situated in front of him, and then offers incense-material objects: flavored water, sandalwood powder, fiery
light flowers and specially prepared food. Of these elements of the proposal - the first five symbolize Prakriti, or material nature, while the last (sixth) http://www.abhidharma.ru/A/Ioga/Tantra/Tantra.htm
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food ( nayvedya ) - is Para Prakriti or higher nature. This - Amrita or nectar of immortality.
When making external worship (puja bahya) number of proposed elements ( upacara ) can be increased and be 10, 16, 18 or 64. However, all
these options expanded worship - it is simply designed forms offers the basic elements of nature ( panchapachara ).
Another important part of the puja is to repeat the mantra japa. Usually it takes place after the proposal upacara and is a continuation of intensive
meditation on college in the form of a personal deity. However, another sequence, when directly worship upacaras completed proposal.
If bahya Puja ceremony ends with the sadhaka returns Favorites Divine in your body and chakras, knowing full unity, his concluding mantra. In the
case of mental worship ( Manasa-puja ), the transfer of the Godhead is not required and the puja is completed comprehension and spelling Unity
respective mantras.
Yantra
Yantra - a symbolic image of the Deity, which serves the purpose of concentration. Absolute manifests Himself in the form of perfect geometric
shapes, the concentration of which leads to the attainment of the Supreme. In order to carve out the perfect stone sculpture, you must have
appropriate tools and yantra 157 - this is the tool through which our consciousness "milled" and becomes perfect, being concentrated on the Absolute
Reality. Yantra is a specific geometric shape, filled with esoteric symbolism and having mystical powers. Each line, circle, triangle or point of such a
mystical diagram has deep symbolic significance or more decryption. How can I draw a general plan for any, even the most complex structure, and
such a plan may consist of just a few geometric shapes and lines, and yantra is a geometrical expression of the whole universe, as well as the
unmanifested Source of this universe.
There are various kinds yantra used for various concentrations. However, the overall meaning and comprehension techniques remain the same for all.
At the heart of any yantra is parabindu or point which symbolizes unmanifested Absolute. This is a graphic expression parabindu primordial sound
(nada) that existed prior to any manifestation. This unmanifested Absolute can be comprehended as Shiva who is in the form of linga in yoni of Shakti,
or - as the Primal Shakti, depending on some form of meditation. Anyway, in fact, parabindu always an expression of the primal unity of Shiva-Shakti,
the Absolute and Its Energy unmanifested state. Eternal Mahabindu resides outside manifestations of nature 158 .
Parabindu (Principal Bindu) manifests as aparabindu (non-tertiary bindu) as a result of a love desire ( kamakala ), after which there is creation or a manifestation of the universe. Graphically this manifestation appears in the form of triangles, circles, etc., formed around a central point. All these
figures are deployed from the outside, in the center on the following principle: the farther they are removed from the corners of the central point, the
more dense material substance or force they represent 159 .
It should be understood that both the source of creation, and in its being always really only exist only Shiva and Shakti, are inseparable unity. No Shiva
without Shakti and Shiva Shakti without 160 . All forces and forms of emanation arising during development - this generation of Shiva-Shakti, or their
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material manifestation.
Trace the process of universal manifestation and the graphical display on the example of Sri Chakra - the queen of all yantra, diagram embodying the
fullness of creation. Sri Yantra 161 - is symbolic; displaying the form of Shakti ( svarupa) , Her forces and emanations, displaying the form of the
universe ( Visvarupa ), symbolizing the various stages of manifestation of Shakti.
From a central point, called parabindu (higher bindu), manifested as a result of amorous desires (kamakala) aparabindu that appears as a small circle
framing parabindu undeveloped. Aparabindu symbolizes the beginning of manifestation and polarization Shiva-Shakti. Bindu of this triangle is formed,
called a mule-Tricon (fundamental, basic triangle) 162 . This triangle expresses the three forces providing creation or three bindu - mixed ( mishra )
bindu, combining nature Shiva and Shakti, Shiva static and dynamic Bindu-Shakti-bindu. This triangle is also called kamakala as it was the result of
divine desire 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 are a number
of symbolic values
associated with the number 3. So they mean: Shakti manifested in its three aspects - as will ( iccha ), knowledge ( jnana ) and
action ( kriya ). And Shakti three gods - Brahma, Vishnu n Rudra (Shiva), perform the functions of creation, preservation and destruction of the
universe. Another meaning of the triangle - the three gunas ( sattva, rajas and tamas ), presented his hand, while Bindu itself, located in the center,
above any gunas or qualities of material nature ( gunatita ). The main triangle ( mule-Tricon ) also means three aspects of Shakti-young ( Trividhabala ), excellent ( Tripura Sundari ) and horrifying ( Tripura Bhairavi ). Moola Trikona also expresses a triple process of creation ( shriti ) maintain
( sthiti ) and dissolution ( samhara ).
From the central triangle ( mule-Tricon ) deployed large triangles that form the vertices of its circumference, more remote from the center of the chart.
Total these triangles ( yoni ) in Sri Chakra nine ( Nava ), so Sri Chakra (or Sri Yantra) is sometimes called Navayoni Chakra. Of these 9-intersecting
triangles - five points downward directed symbolize Shakti, while four upward - Shiva. On each of the circles formed by the vertices of triangles, or between them - staying different deities are manifestations of Shiva-Shakti and responsible for some of the functions in the universe. They control the
various elements, or the elements and forces of the universe, such as soul, body, name, form, sound, touch, taste, smell, mind, intelligence, ego, etc.,
etc., as well as diverse forces as attraction and repulsion, love and hate, passion and anger, etc. All these deities have their own forms, instruments and
satellites, symbolizing a particular state, or an element of the material universe, or some force anything.
During meditation on the yantra meditation process begins with external outermost figures representing the most densely-material forces or
manifestations of the Supreme Reality, and should gradually towards the center, passing more subtle planes of creation and, ultimately reaching Source
of all. Thus, the process is perceived nivrtti, or collapse of the universe to its original undeveloped state. This concentration on the mystical diagram
associated with the mantra or mantras of God, on which the meditator. Guru reveals secret relationship to the student with the corresponding yantra
and mantra dhyana (meditation). As a result, proper meditation on the yantra, the sadhaka gradually realizes his unity with the object of meditation.
Worshiping deities and forces staying in Figures yantra contemplating gradually approaching the center and perceiving the universe returns to its
original state of Oneness, realizes its identity with the Absolute. Such meditation is used as a weapon yantra and mantra-yoga is a powerful tool
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towards achieving samadhi (superconscious bliss).
Types of Yoga
Tantra has at its disposal a variety of techniques and practices. As in a nice garden, you can find an abundance of a variety of fruits, beautiful flowers
and herbs, and in Tantra can find a variety of practices, rituals, modes of worship, meditation, exercise and methods of implementation.
Yoga - a "connection" with the Absolute, which is achieved by means of liberation from suffering and the highest state (Satchidananda). 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 described in this book may be considered as different types of yoga, leading to a
single target.
Here are the main types of yoga, which are described in the Tantras:
Jnana-yoga - (Yoga of Knowledge)
it consists in constant meditation on Brahman (Absolute) as the only reality and contemplation of the universe as a manifestation of His 164 .
Bhakti Yoga - (Yoga of Love)
consists of devotional, love worship may include how certain rituals and mantras, contemplation of the Divine within himself, etc. 165
Mantra Yoga
Science is the repetition of mantras - with the highest concentration of the substance of sound, or the sound as shown by Absolut. Mantras such
a concentration leads to the attainment of unity, achieving siddhi and liberation ( moksha ).
Raja Yoga
is meditation on the six chakras: Muladhara, svadhishthana, Manipur, Anahata, etc., according to the channel, ida, pingala, sushumna. It raja
yoga Kundalini yoga includes, or they can be understood as the same.
Laya Yoga
Meditation is a glistening Absolute (Brahman) in the thousand-petaled lotus in the upper head chakra (Sahasrara), after sight and mind focused
on the eyebrows. Through laya yoga achieved dissolution ( laya ) in the Absolute, or - a full immersion in the Ultimate Reality (Parabramha).
Hatha Yoga
consists of several steps:
1. yama and
2. niyama - are to control the mind, feelings and behavior at three levels of thought, speech and physical action. This includes such basic
principles as nonviolence ( ahinsa ), adherence to truth ( satya ), non-stealing ( asteyya ), non-attachment to things ( Aparigraha )
bogonapravlennost ( brahmacharya ) 166 , as well as - purification of mind and body ( saucha , multiple dhauti , etc. d). In addition, the
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prescribed study the scriptures ( swadhyaya ) and inner devotion to God (Ishvara pranidhana).
3. asana - certain body positions, performance, which makes the body healthy, distributes vitality properly and thus brings a person into a
suitable condition to focus on college. For sufficiently long meditations are typically used for this most comfortable sitting postures, such
as padmasana (lotus pose) or siddhasana (perfect posture).
4. 4) pranayama - breath control and vitality (prana) that is required for the subsequent concentration.
5. 5) Pratyahara - withdrawal of the senses from their objects. Brings the mind to quiet, independent of external influences the state in which
you can successfully practice meditation.
This completes the "Hatha Yoga itself" 167 , is a preparation for dhyana-yoga (yoga, meditation or contemplation), ie "Actual raja yoga." In the
highest sense, hatha yoga is a combination of "ha" or the individual "I" with "tha" or Shiva (the Absolute). According to this understanding, Hatha
Yoga incorporates not only the preliminary stage, but the final stages of contemplation ( dharana, dhyana, samadhi ) and leads to a higher
purpose. Also raja yoga in the broadest sense, also called Ashtanga Yoga 168 , includes 8 pieces all five stages of the actual hatha yoga
meditation + three stages ( dharana, dhyana, samadhi .)
Last 3 steps Ashtanga yoga - it dharana or concentration, dhyana or contemplation (meditation) and samadhi (supreme bliss).
Samadhi Yoga
is undoubtedly the highest stage of implementation and quintessence of all yogas. Tantric works is described as having six species - dhyanayoga, 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 the Samadhi
Yoga.
Here told that great expert yoga Gheranda Chande his disciple in his last 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,
and by devotion to him.
2. Who has faith in the doctrine in his guru and his Spirit (Atman) and whose mind (Manas) every day wakes up, he then yogi reaches this
wonderful practice.
3. Separate from the body of Manas (mind) and connect it with the Supreme Spirit (Paramatma) - know it as Samadhi (ecstasy, the highest
state) exemption from all states of consciousness.
4. I am Brahman (Absolute) and nothing else, I - the true Brahman, and suffering is not my portion, May nature is absolute beingconsciousness-bliss (sat-chit-ananda), I am always available and his own "I".
Further disclosed sacrament six kinds of Samadhi Yoga:
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1) Dhayana Yoga Samadhi ("eskstaz through meditation"):

5. From shambahvi-wise asking self-knowledge (ie, the Spirit, or his own "I") (Atma-PRATYAKSHA): behold Bindu - point of light, the sun
disk or a flame as the Absolute (Brahman), connecting with the mind (manas ).
6. Put your "I" in the middle "kha" 169 and "kha" in the middle of your "I". Behold thus their "I" as a cough, do so that you do not hurt
anything. Constantly filled with bliss, man goes so samadhi .
2) Rasananda samadhi ("ecstasy of bliss through the palate"):
7. Through the practice khechari-wise, when the tongue goes up, success could be achieved (Siddhi) in samadhi. All other methods are
unnecessary .
3) Nada Yoga Samadhi ("ecstasy through sound"):
8. Slowly breathing in, do Bhramari-kubhaka and breathe very weak (gradually) - thus there is the sound of buzzing bees.
9. Listening to the sound, similar to the buzzing bees, then concentrated his mind (manas) to thereby arisen Samadhi bliss and knowledge as
Soham (I - He, ie Brahman).
4) Layasiddhi Yoga Samadhi ("ecstasy through success in dissolving"):
10. Performing yoni mudra, the feeling that you're becoming one with Shakti, to experience supreme bliss with the Universal Spirit
(Paramatma).
11. Full of bliss, you'll be through knowing "I - the Supreme (Brahman)," one with God and reach Adwa-ta (non-dual) samadhi .
5) Bhakti Yoga Samadhi ("ecstasy through devotional love"):
12. Behold in his heart his favorite deity - in his usual form. So thinking, you will feel through bhakti yoga (yoga devotional love) the highest
pleasure.
13. With joyful excitement (pulaka) and tears of happiness comes ecstatic state. So be felt samadhi, it arises without exaltation (Unmani)
mind (manas) .
6) Raja Yoga Samadhi ("ecstasy means" royal yoga)
14. Through exercises in Masmurchchha-Kumbaka - connects your mind (Manas) to "I" (Atman). Through this connection, the Supreme "I"
(Paramatma) you will attain samadhi " .
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The human body and Kundalini Yoga

The human body - is the universe or cosmos. Everything that there may exist and can be found inside the body. All elements or material elements such
as earth, water, fire, etc., as well as all elements of the psychic nature are in person. Of all these elements of nature created by the body. Coming
together, these elements are creating it, decaying - destroyed. In Tantra contains a detailed knowledge of the body as a microcosm of all the
knowledge centers, channels, shells and internal currents existing in the body.
The body consists of a 5-shells or Kosha :
1.
2.
3.
4.
5.
Annamaya - shell, created food, ie plotnomaterialnoe body, which can be readily seen or "touch."
Pranamaya - shell, created life-breath.
Manomaya - shell, created consciousness.
Vijnanamaya - shell superconsciousness.
Anandamaya - shell or body of bliss.
Inside the human body is a huge number of channels. Of all of these channels ( nadi ) of particular importance to the practice of yoga are ida, pingala
and sushumna. Sushumna - the longest canal, penetrating the whole body from the bottom of its center ( Muladhara ) to the top of the head (
caxacpapa ). Ida begins below the navel ( mnipura chakra ) should be top, crossing on its way sushumna twice, and on the left side, through the side
of the left nostril is included between the eyebrows ( Ajna Chakra ). Pingala be symmetrically on the other side, and enters through the right nostril
between the eyebrows, so once again connecting with ida and sushumna. The above mentioned three channels are the most important in the
commission of kundalini yoga.
In the body there are six major psychiatric centers called, chakra (circle). All of these centers are located in the channel Sushumna, 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) called muladhara and lies
between the anus and the genitals. Color psychic energy of the center - yellow. This chakra corresponds to the elements of the earth and the Bija
Mantra 170 LAM. Red Lotus this center has four petals, each of which is defined Sanskrit syllable. Inside the lotus are symbolic figures of the
center (circle, square and triangle pointing down) within which resides the Kundalini Shakti in the form of a snake wrapped around the
lingam (symbol of Shiva original).
The word Kundalini means "coiled" as the energy ( shakti ) as a snake coiled three and a half times around the lingam and remains dormant.
The second is called the psychic center svadhishthana is slightly above the genitals. Its elements - 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 crescent.
Fifth Chakra - visuddha also sometimes called Bharat. It is located at the throat. This chakra is like a smoky color and lotus with sixteen petals.
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His element ether or heavenly space ( akasha ); Bija mantra - HAM. In this chakra inscribed circle downward triangle, inside which is another small
circle.
Sixth Chakra - Ajna - is on the forehead between the eyebrows. It is also called paramakula and muktatriveni . His element or substance - the mind
(or consciousness); Bija mantra - AUM. Lotus this chakra has two petals. In chakra inscribed circle downward triangle in the lower corner of which is
the lingam.
Above, on top of the head, is Sahasrara-Padma, the thousand-petalled lotus, in which resides the Spotless Mind, or Shiva himself.
Divine energy, or force, called Kundalini is in a dormant state in the lower center - Muladhara, like a snake coiled. If awaken this eternal energy - it
will begin to rise up through the central channel Sushumna. During this ascent of Kundalini person experiences unusual sensations and states, as this
great Shakti (energy) gradually reveals each chakra and fills his bliss. As the ascent of Kundalini lotus each chakra is opened and filled with bliss.
With each level of their associated lifting Kundalini, special conditions that can hardly be described in words.
It should be understood that all of the chakras, like the Kundalini energy - is subtle psychic energy, but not coarse material organs or body substances.
Therefore, as the chakras are on a more subtle level than the material body, that is, as it were, at the same time - and in the body and outside of it, the
exact location of a chakra can only be determined individually, in the process of concentration and meditation practice.
Awakening Kundalini Shakti and its penetration through all the centers lying on the sushumna called Chakra bheda (penetration chakras).
Relationships Kudalini Shakti, located in the lower chakrams, and Shiva, the indwelling top thousand-petaled lotus, likened the relationship lovers.
Shakti awakened from sleep and rushes upstairs to her beloved husband. Nothing can stop her, for she is covered only desire - to merge with Him.
Resting on the passes (ie in different chakras), Shakti rises higher and higher. Finally, when it passed all six major centers. It rises to Sahasrara-padmethousand-petalled lotus, where Shiva, the Absolute and Eternal, is in yogic contemplation, red Shakti encircles his white wife and they merge together,
plunging into the Eternal Bliss.
The man who manages 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 not suffer as her karma completely burned. It is only by the supreme will, or out of compassion for living
beings, the yogi who has reached this state can return to the material world and teach others the great science of liberation.
Sri Ramakrishna received tantric initiation from women sannyasins 171 Bhairavi Brahmani, doing tantric practice under her leadership, has achieved
Kundalini awakening and its lift that leads to the top of the spiritual path. Ghanananda Swami 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 an upward flow of Kundalini
Shakti. He talked about it this way: "Until then, until it (ie, Kundalini) does not reach the head, I retain consciousness; but when it comes
back - I'm dying for this world. Eyes and ears cease to perceive and it is impossible to say. With someone who can talk then? The very
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distinction between "I" and "you" disappears. When the Kundalini reaches the heart, or even to the throat, I can talk and talk, but when it
rises above the throat, I feel as if someone takes my mouth, and I can not utter a word. "Many times Sri Ramakrishna was trying to tell
about their experiences when 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 their experiences as long as the energy is not reached throat. then, pointing to the sixth center, on level brow, he said:
"When the mind reaches this point, the person receives a vision of Para-matmana (Supersoul) and empties into the samadhi 172 . Only a thin
transparent coating separates Jiva (individual soul) of Paramatma (Supersoul). And then he sees as "... But as soon as Ramakrishna tried to
explain it in detail, he disappeared into samadhi (superconsciousness). When his consciousness sank down a little, he tried again, but could
not tell 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 stops me, she will not let me do that . "
Sri Ramakrishna happened pointed to the fact that the Scriptures speak of five different kinds of movement of the Kundalini, which are like the ants,
frogs, snakes, birds, monkeys. It is also sometimes compared centers (chakras) with the planes of consciousness mentioned in Vedanta and retell their
experiences language Vedanta: " Vedanta speaks of seven planes (or levels) in which consciousness moves and acts. Consciousness ordinary
person moves and acts only in the bottom three centers and satisfaction satisfied itself through the usual fun - eating, drinking, sleeping and
reproduction. But when consciousness reaches a fourth center, opposite the heart, man sees the divine light. From this state (ie, from this
level), it is, however, often sinks back down into the three lower center. When the mind rises to the fifth center - opposite 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
as hurt if I hit on the head, if anyone was talking about worldly affairs. Since I could not stand such talk, I used to run away to Panchavati
173 , where he was safe.
However, even from this state a person can slide down, so it must be very careful. But when the mind reaches the sixth center - at the level
of eyebrows - then there is nothing to fear. At this level of vision achieved Paramatma (Supersoul) and people always in samadhi
(superconsciousness). However, his consciousness is not soluble in Paramatma, as there is a thin transparent coating between the sixth and
sahasrara center, the highest center. But human consciousness is already so close to the Paramatma, he thinks that it is dissolved in it. With
this level of consciousness can descend into the fifth or, at most, the fourth center, but not less . "
Sri Ramakrishna said that usually spiritually aspiring soul ( jiva ) can not return from this state (ie, fall to this level), but remaining in samadhi
(superconsciousness) within 21 days without a break, tear the thin coating and become one with the Paramatma (Supersoul). The body of a man
dying. This is the eternal union of the jiva (soul) and Paramatma is known as the transition to the seventh plan (or level). Only the avatars or
incarnations, which is destined to be teachers of humanity can return to this exalted state and live for the good of others.
The last assertion of Swami Ghananandy concluding the above passage about Kundalini does not seem straightforward. The fact that, according to the
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 skill in raising the Kundalini thousand-petalled lotus ( Sahasrarapadma ) and, thus achieving liberation, free or not to return to this material world. Of course, such persons are not "ordinary people" mentioned by Sri
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Ramakrishna. Such persons are called Kaula, as their body Kundalini dwells in his supreme abode. Kaula - really incarnation (avatar) of the Most
High, he - Shiva himself in human form, he - the best guru for all. However, it should always be remembered that, in the words of Ramakrishna, " Jiva
(individual soul) - is Shiva ", so every true sadhaka (or sadhika), having all the necessary steps and practices received an extraordinary gift raise the
Kundalini can be Kaula, etc. is Shiva himself in human form, not bound by anything.
Kundalini shines like a million suns and cool as millions of moons. By raising the Kundalini reached the highest state of life. When the Kundalini rises the whole body is filled with the finest ambrosia music, this music is called divine kudzhana (singing) Kundalini.
Kundalini is perceived not only as an individual energy residing in the body, but also as the Great Goddess herself, unlimited, eternal, having their
abode of the universe. She called Mahakundalini (Great Kundalini). If sadhak reaches implementation Mahakundalini is surpassing limited individual
condition, it is approved in the universal unconditioned state.
Mahakundalini - is the root of all things. Its diverse aspects. She - pervading Shakti. She - Tharaka
Paramatma (supreme soul).
174
, Kama
175
, Agni
176
, Nada
177
. She -
Secret rites dedicated

Tantric system esoteric in nature and, therefore, practices and rituals can be committed followers of tantric direction only after initiation. The initiation
process, as well as obtaining a disciple of certain practices, knowledge and skills instruction from the guru - in Tantra are purely personal and secret
nature. The only way to save the truth and effectiveness of practical tradition. Outsiders can not retrieve the proper use, "on the occasion of" finding
out some secret mantra, or "grabbing" a piece of knowledge about any rite. Not received adequate explanation, or even not being really ready for this
sadhana (practice), people trying to practice so do not achieve the desired results. If they are driven with material motives - such amateur attempts
may turn to them the severe consequences of 178 - up to insanity and extremely adverse conditions after death. Therefore, in the Tantras are constantly
repeated words about the need to transfer knowledge only to initiates and the strict confidentiality practices and rituals derived from his guru.
Among all tantric practices are those who are particularly secret, they should be protected from outsiders, just as noble woman protects the secret
parts of his body from strangers. However, the general idea of
these secret rites, objectives and results, and even a description of their conditions
found in many Tantras available sufficiently wide range of people, along with all the other topics addressed in the scriptures. In our time, when
information about Tantra is becoming more and more public, reaching people in an incredibly distorted or unexplained form - required books and
comments, giving an idea of
the true meaning of tantric techniques, including secret rites, and explaining the importance of these practices in terms of
the tradition itself.
Prejudice, wholesale rejection of Tantra, misunderstanding of its nature - rampant in India, so the more and beyond. Such rejection, fear or a false idea
of
tan-tric system based primarily on ignorance of the true aims and principles of this tradition, as well as, of course, linked to the limited thinking of
people.
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In view of the foregoing, I believe is appropriate to give this book a glimpse of some secret tantric rituals, their sense of the conditions and results.
Shmashana sadhana
Shmashan or cremation, plays an important role in the performance of a number of tantric practices. First of all, the place of burning dead bodies - is
an appropriate resting place for renunciation ( sadhu, sannyasi ), 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; personally, every day can be seen as something for which people tended so
carefully, what to spend all their energies, thoughts, impulses, savings that fed and watered, washed, deduce walk, dress, treated as composing novels,
poems and romances etc. etc. - very quickly and inevitably turns into a handful of ashes, like an old burnt clothing. It is on the site of the burning can
feel the unity of life and death, it is - the most favorable place for the practice of non-attachment to material illusion mirages. Fire vseochischayuschaya element. No wonder the Upanishads says that the Lord manifests Himself in the material world in the form of fire.
According to the tantric tradition - practice meditation or mantras shmashane is particularly effective. Under favorable conditions, this practice can be
achieved very quickly.
So many tantric sadhakas settle on the ground burning, live there permanently and practice different types of sadhana However, I must say that in
modern India shmashan - it is not always and not everywhere a peaceful place. It happens that in such places live a lot of people, but few of them are
engaged in the practice for real. Known shmashany increasingly become places of visit or even the entertainment coming people there. In times past,
when such great tantric saints as Bamakhepa in Tarapithe lived and performed worship in these shmashanah it was secluded and quiet places, really
favorable for intensive Bhavana (meditation). For fulfillment of intensive practice is best to find a really quiet place, free from crowds, not even
necessarily associated with well-known places of worship. In such a place can run the whole spectrum of tantric practices. In this chapter I will give a
brief description of some special rites committed taantrika 179 .
Munda sadhana
It is a practice that uses the skull ( Munda ). For this sadhana can be used as human skull and skull some animals. Of these skulls constructed a special
sitting for meditation, or a skull buried in the ground or sand over them. set the altar.
According Yogini Tantra, if the rite is performed with three skulls, it can be used a human skull, the ox and the cat, or three human skulls. If the ritual is
performed with five skulls, you must have the following Munda: jackal, snakes, dogs, monkeys and humans, or five human Mund. According to
another embodiment, the seating on three Munda can be used skull monkeys, jackals and humans; to sit on the five Mundo skull snakes, monkeys,
jackals and two men. With a lack of even a single skulls Munda may serve the purpose of committing this practice 180 .
Munda endowed with a certain energy, which if properly cleansing and use will contribute to achieving rapid results in the practice of meditation. As
there are boosters reactions in chemistry and using Mund can achieve a sufficiently rapid results in the practice of personal mantra and kundalini yoga.
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Shava-sadhana
(Practice with a corpse)
It should be noted that as the Munda and Shava and similar elements Veera sadhana 181 , have been in use just finished form, the sadhaka must not
take any violent action towards anyone. It is already clear from the chapter "Guru-disciple" for initiation into the true tantric tradition must possess
appropriate qualities, such as the tendency to meditation bogonapravlennost, goodwill to all beings, control of the senses, etc., etc. These qualities of
character such as cruelty or anger, contrary to the very foundations of tantric systems and practices. Tantric sadhaka must not commit any violence
towards living beings, if it is not due to extreme necessity. This need can be protection, which will be discussed in the description of magic rituals. In
some areas performed animal sacrifice ( 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 Munda sadhana Shava-sadhana, etc., the guru himself or sadhaka find the skull or the corpses of dead animals or people and clearing the
appropriate ritual actions, use them in practice. It may be, for example, the following bodies of dead people: storm killed, bitten by a snake, drowned,
killed in battle or fight, etc. According Tantrasara Krishnananda, prohibited the use of a number of bodies, including women, suicide, the leper, the old
and stale corpses. If you can not find a suitable rite corpse, the sadhaka can perform the ceremony with a symbolic substitute corpse made of grass or
some darbha grains (barley, rice, etc.).
Common in the West works of literature and film, depicting tantric as villains, bloodthirsty, terrifying fanatics willing to kill and sacrifice anyone - not
more than the fruit of imagination of authors rely on the massive success. Doing no harm - the highest law that should be followed in this world. Must
absolutely clear that the herein described have special rituals of a link with the subtle energies, but have nothing to do with the murder or anything in
this way.
If the guru deems necessary for the good of the student conduct Shava-sadhana, then finding a suitable Shava, they make preparations for this ritual.
With the help of special magical action ( mantra, Niassa, kavaca etc.) are cleansing the location selected for the rite, cleansing Shavy and other used
items. Hands and feet (or legs and hair) bound corpse so that during the ritual did not arise unforeseen troubles. Ceremony is held at night, preferably
at midnight, in a secluded place. Guru guides the student and helps him in magical protection from unwanted influences, and to the chanting was really
effective. Sadhaka sits on shavu and under the guidance and support guru repeats japa (mantra on beads). During this ritual must continue japa with
intense concentration of mind as long as the corpse has not filed for signs of life. Then the sadhaka should implore poluozhivshego corpse any gift. So
nothing can be certain Siddhi 182 . In turn, the sadhaka can provide some service leaves this world soul, bestowing her blessing, providing a more
favorable existence. He can also bring gifts to the families and loved ones of the deceased.
If you do not take precautions and leave a corpse is not related, it may happen that awakened polumertvets, while still in a deranged state, casts or
even grab a sadhaka, especially if the deceased had a strong enough body.
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Once the goal is achieved rite, Shava returns to the state of the dead, and then frees the sadhak limbs tied corpse. Then, our bodies and relevant
blagoslovitelnye saying mantras, he should throw the body into the river, or bury or burn. After that - all items used in the ceremony, thrown into the
water. Sadhaka takes ablution and returned home. It is believed that the divine power resides in the body of the sadhaka within 15 days from the time
of this ceremony. During this period - it should lead particularly abstemious lifestyle - not to have sex with my wife, do not listen to the songs, not to
watch dancing, etc.
Magic rituals
In the tantric tradition uses certain magic rituals. They can be of different nature. Some of these rituals are protected from unwanted influences, can
somehow prevent spiritual practice or even pose a serious danger to the life of the sadhak circle practitioners or surrounding people and sentient
beings.
In Tantra Shaktisangama reasons for using special magic methods are described as follows: (Shiva says): "During the great horrors and disasters,
threats to life, the loss of the kingdom, with the loss of property, destruction of offspring, and the danger of the epidemic destruction of the state prescribed methods of protecting the country , defeat the hostile state, to achieve full satisfaction, these methods are called Shatkarma sadhana " 183 . In
fact, this description may be intended only for ordinary people only, i.e. Pasha, which is above all such concepts as "my family", "native blood", "my
country" or "country", etc. etc. For unconditioned Veera and especially Divya there is only one family - worshiping the Supreme, one genus - Kula,
one kingdom - Satchidananda (eternal bliss reasonable) or the Kingdom of the Good Father (Shiva - the "good"). However, in any case, the methods
of practical magic can be used to create favorable conditions for the sadhana, or as protection from hazards or adverse effects with respect to
sadhakam, chakra (circle of initiates) or others. To achieve a result in some magical ritual - must be Dixit (ie, to be initiated by a guru). Each ritual
requires a combination of several components in the correct sequence. Such components can be certain leaves, roots, liquid mixtures, as well as
special mantra to ensure the desired result. For example, to cure diseases of the sadhak should drink ghee (clarified butter) in an amount of 1 fell,
uttering a special mantra. To eliminate thirst sadhaka should prepare a special mixture of grated red sandalwood water and uttering a particular mantra
over this mixture 108 times, drink this "medicine" and say the words that destroy thirst. To eliminate hunger should be prepared from a mixture of
special pills krishnachitra and ghee. Then, repeating a number of times kama-bija and special mantra against hunger, need to take these pills.
Of magical rituals, that target is the sadhak can be called (except those already briefly described the rituals of healing diseases, eliminate hunger and
thirst): stopping urination, ejaculation cessation, immobility preservation, elimination of laziness, sleep termination, exemption from all diseases.
As for the healing of others, then, if necessary, the sadhak has Siddhi, can heal the sick person or animal, or even revive the recently deceased.
But along with these and other rituals, which can be used to work on his mind and body, or to help others, there is also a series of magical rituals, the
implementation of which is solely for protective purposes. (In cases of extreme necessity apply especially powerful techniques that can destroy any
dark forces). These rituals protective nature include: implementation of their own control over someone else's consciousness ( vashikarana );
introduction of anyone in the state of immobility ( stambhana ); destruction ( ustadana ); killing ( Marana ); creating hostility between two beings (
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vidveshana ); expulsion ( uchchatana ), etc. Six of such rituals are combined in a number of tantra under one name - Shatkarma (six actions).
First of all, it should 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 necessary components - plants, seeds, roots, animal dung, 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 of these
actions , psychic powers and worship Shiva and Shakti - achieve the desired results, even such as the expulsion of any given locality or killing. It
should be clarified that such severe mental techniques are applied only in the most extreme cases, when the sadhaka has no choice. All actions
Shatkarmas can only apply to this scoundrel, devoid of faith in God, the doers of iniquity, and trying to harm the sadhus (holy ascetics) or sadhakam.
Such people are demonic qualities do not want to hear any blissful exhortations. They are aggressive, selfish, want power, capable of any crime. And if
such people as fate occurred to cause this or that evil towards the individual sadhak or sadhike or even chakra (ie towards the tantric circle of
initiates) - they will not stop any reasonable arguments. Then the sadhaka can make such a ritual Shatkarma in secret - and the result will appear in the
distance. So not seeing themselves hostile persons may, for example, two scoundrels incite each other ( vidveshana ) any subordinate their control
(vashikarana) expel dangerous people (or beings) from the locality ( uchatana ) and if there is no other way - slay demonic creatures body, lifethreatening or Sadhaka chakra ( Marana ) 184 .
There are also magical rituals such as theft protection, etc., as well as reviving a dead ritual (unlike the ritual of Shava-sadhana that in this case, if
necessary, the sadhaka revives the dead and returns it to earthly existence) . In addition, there are certain magical rituals are designed specifically for
the acquisition of certain siddhis (perfections or mental superpossibilities), for example, the ability to understand the cries of birds and beasts, or
"hypnotize" or kept under control by the people, even the king.
Panchatattva chakra and dedicated

Panchatattva - the five elements, which together represent a characteristic feature of the tantric path. Panchatattva or panchamakara - that's five
words beginning with Sanskrit letters "m", which literally means: Mansa - meat, Matsya - fish, Mudra - roasted grain, madya - wine and maithuna sexual union. However, external or primitive understanding of these elements has nothing to do with Tantra. Tantric teachers say
" Drink wine, meat eating, mating - this is not Tantra. Perform external rite - this is not Tantra . " All elements of the universal nature of the
inside of the body. Therefore, you should meditate inside his body, knowing all the elements of nature in vnutrennnem sense. And due to this realization
is achieved liberation. Therefore, according to esoteric decryption, the word Tantra means "tan" - this inner knowledge of the universal substance,
staying in the body and "tra" - liberation through this knowledge.
Rite panchatattva can be practiced at various levels - domestic or "divine" ( Divya ) directly material ( pratyaksa ), as well as full or partial
replacement of elements ( anukalpa ). However, only the inner panchatattva rite is the real foundation of the tantric path. That distinguishes it from the
ordinary person sadhaka. Only he who commits panchatattvu inside the body and has already reached the desired results in this - really versed in
Tantra, but not the one who performs the rite of "5M" in material form and not practicing it inside the body. Only due to internal meditation achieved
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freedom from all attachment, Siddhi (perfection), liberation and ultimate pleasure. None of the external rituals or their combination does not lead to this
result. Therefore, on a path of Tantra, the necessary dedication and guidance from the teacher should carefully practice the rite panchatattva inside the
body. This is the secret essence of Tantra. Who knew it and put into practice - becomes free in this life and eternal bliss finds, leaving this material
world. The inner meaning of each of the "5-M" stands as follows:
Madhya Pradesh - (wine) - this lunar ambrosia ( somadhara ), which drips from the thousand-petalled lotus at the top of the head ( brahmarandhra) . A true yogi always drink the divine nectar of the moon and become carefree, always drunk with this heavenly energy.
Mansa - (meat, flesh) - the language, the function of which is speech. "Picking" it (ie, "swallowing" the language with a special yogic exercises) sadhaka
controls his speech. Even more important is that learning (using a special yogic exercises called khechari-wise ) "swallow" your language sadhaka
raises it high, propelling it into the cranial opening forehead. Due to this, the sadhaka becomes able to drink the divine nectar ( madya ) flowing from
the brahma-randhra (from the top of the head) this heavenly divine nectar intoxicates like wine.
Matsya - (fish) - two fish that are always swim in the rivers Jamuna and Saraswati, ie body in channels Ida and Pingala. Ie fish - a "moon" and "sunny"
currents within the body. Performing pranayama (breathing exercises), the sadhaka "eats" these "fish" through kumbhakas (breath during
pranayama), ie, the sadhaka engaged kundalini yoga - he directs these two currents (being in the ida and pingala) in central channel of his body - and
sushumna, making lifting Kundalini bring these currents to Ajna (at the forehead) 185 , where these energies "eaten" or completely absorbs superconsciousness. (For this and committed kumbhaka or delay in breathing during pranayama).
Mudra - or as it is called in Bengal - Bhaja (fried corn) - is the knowledge of the Supreme Spirit who dwells in the body. On the great thousandpetaled lotus ( padma-sahsarara ) located on top of the head, the Spirit of. He is like the glow of a billion suns and cool - great many moons. This
Supreme Being has extraordinary charm and with Him dwells Kundalini Shakti. Whoever acquires knowledge of this enchanting Soul - is a fan of
Mudra. In this yogic state ( dhyana ) mind was completely covered the implementation of the Supreme.
Maithuna - (union) - is the unity of Shakti Kundalini with Shiva in the body of the sadhak. This is the highest of all the compounds. This is achieved by
the methods of Kundalini Yoga, already described previously. Reaching such unity, the sadhaka has the highest knowledge of the Absolute ( brahmajnana ) and enjoys ineffable bliss. This is called sadhaka atmarama 186 as his delight is in the Atma, in the Sahasrara. Sexual union ( maithuna ) - it's
the base or root of creation, maintenance and destruction. He is regarded as the great fundamental principle of the Scriptures. This union takes all
targets and gives the most elusive knowledge of Brahman (the Absolute). Someone who understood the importance of maithuna (unity) in its esoteric
sense, and implemented it using the yogic process (kundalini yoga and meditation) within the body - up to higher unity ( paramaythunam ) and
immersed in the bliss superconscious ( samadhi ). For him there is no fear of death, nor the burden of the new birth, no suffering, no worries. It is
absolutely free ( jivanmukta ), enjoying eternal bliss ( parananda ), he - he Sadashiva.
Chakra - circle of initiates

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Chakra - this mystical "circle" consisting of dedicated sadhakas sadhika and 188 , which together form a single divine union. Committing sadhana in a
"circle" is devoted to an unusually powerful. The results of those efforts that every sadhak separately, multiplied many times during the chakras. So. for
example, in Mahanirvana Tantra affirms that sadhak having true knowledge, gets the same positive result from repeating the mantra only once in the
chakra that by committing hundreds purashcharan 189 on savasana, Mundasane 190 or Chitasane 191 . It is also said that making chakra within six months,
the sadhaka can get everything just not wish to surpass death. Through constant of chakra sadhaka (or sadhika) attains liberation. In many tantric
scriptures contain the same statement that where there is bhoga (material enjoyment) - why should yoga (connection with the Absolute), and where
there is yoga - no bhoga, however - those who worship Shakti - given as enjoyment ( bhoga, bhukti ) and liberation ( moksha, mukti ).
That is, in the Tantric system can be successfully combined pleasure ( bhukti ) and liberation ( mukti ). Pleasure in itself is not something reprehensible
or "indecent." Anyway, you can not deny the fact that material enjoyment - a reflection of divine bliss ( ananda ). Therefore, with the Tantric
perspective, completely deny material enjoyment - not necessarily. Need to do so that it does not constitute a material pleasure put, would not lead to
suffering, thus becoming an obstacle to the achievement of liberation, but on the contrary, contribute to the release. Tantra - a system that successfully
combines seemingly incompatible things - intense inner meditation, rituals, which may include elements and sensual liberation from all suffering and the
cycle of rebirth. However, for material enjoyment, it is necessary that they are clean. It is in this condition, and there is a secret key to a happy
existence. " Any object - clean or unclean - is clean as a result of the purification ritual ", having all the necessary practical skills and constantly
performing this formula, the sadhaka, the consciousness of which is concentrated in the Supreme (Brahman) is exempt from the adverse consequences
of their actions.
In chakra can practice different rituals - ie, as meditation is associated only with internal worship 192 and rituals combining internal worship with all the
basic elements of nature.
The basic principle of the chakras - this is a common bogonapravlennost. A requirement in relation to everything that happens in this chakra is
cleanliness. Therefore chakra permitted only people whose consciousness is purified from the defilement of ignorance, fear, hatred, conventions. Only
Dixit (dedicated), past the ear necessary preparatory sadhana assertive towards higher knowledge allowed in chakra.
Chakra, in which rituals are practiced using the direct material elements that give pleasure ( bhoga ) - intended only for Veera and sadhika sadhaka,
but not for plow 193 .
In Mahinirvana Tantra clearly states: evil or perverse, cruel, sinful, atheists who speak badly about Kula
should never participate in the chakra.
194
, or those who follow pashachara
195
Each chakra belongs to a sadhaka - Shiva himself and must constantly osoznovat himself to them, each sadhika - Shakti itself and must be kept
osoznovat itself as such. Therefore, within the true chakra, there can be no external differences - no caste or any other social divisions, no age or
nationality.
Being in the chakra to avoid volatility of consciousness should not talk or talk about topics not related to the ritual should not spit etc.
196
headed
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chakra worth chakreshvara (Bishop chakra), which preside over the ceremony, and all controls over that the whole process was in its true direction.
Thus the purity requirement is met in respect of persons belonging to the chakra, their consciousness and behavior.
Cleanliness of the place, as well as all elements of the ritual - is done using special mantras and various magical cleansing action, which can be grouped
under the general title shuddhi or shodhana (purification).
Should say again that the only people who are at Veera, ie already mastered self-control, hard to worship the Supreme may be admitted to practice
panchatattva in material form ( pratyaksa ) or partially replaced.
Tantra warn of the danger of abuse "five M" 197 . Drinking wine through the measure makes the person unable to be worshiped ( upasaka ). Those
who are not able to control their feelings (ie, can not be regarded as Veera) - must make panchatattvu with substitutes ( anukalpa ) - instead madya
(wine) - they should drink milk, honey and the like; instead mamsa (meat) - use ginger, salt, sesame, wheat, garlic, etc.; instead maithuna (sexual
union) - they should worship the lotus feet of the Great Goddess (Shakti).
There are different opinions about what exactly form Veera - worshipers must perform the rite panchatattva. The fact that the methods and practices
of the different features of tantric directions sometimes quite different from each other. It is therefore understandable that their prescriptions for this
ritual have differences. This does not mean one or the other wrong option, but indicates the characteristics of these areas. So in some tantric directions
on stage and Veera sadhaka sadhika can make "5 M" directly using all five material elements ( pratyaksa ).
However, it should be remembered that throughout the sadhana is decisive opinion and to specify the guru; not all get exactly initiation into this
practice. Other tantric directions - all taught to make panchatattvu only inside the body. There are those that require mastery of esoteric science
panchatattvy implementation within the body 198 and it is the foundation of the practice of these directions. However, mastering the implementation
panchatattvy inside the body, a follower of such direction (or subnet) becomes loose and can perform or not to perform the rite of "5-M" in material
form (or partial replacement), since in any case, he already owns a "secret key. "
Direction Parananda thinks is best ( Uttama ) one of panchamakara in material form - the commission of the rite without meat and fish, which is
prescribed instead to use herbal products. The remaining 3 elements Veera sadhaka direction Parananda can practice in the direct form ( pratyaksa ).
In practice, education Veera Chakra and find all the necessary conditions and elements - it is very rare. Only this will most Bhairavi chakra (circle)
can be formed and exist. No true tantrik never be satisfied self-deception and will not deceive others, wishful thinking. Therefore, if there are no other
Veera or not the necessary conditions and elements for this chakra sadhaka should neither try to imitate this ceremony with anyone, nor fall into
trouble. It should be constantly practicing inner panchatattvu 199 worshiping Almighty (Parameshvari) - and desired, 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, can make Veera Chakra in this rite
"5-M" and sadhana together to achieve excellence. Panchamakara ritual can take place in this chakra follows.
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Chakreshvara cleans place to sit and worship with special mantras and actions and sits down. All other sadhakas sadhiki and sit side by side, forming
a single circle ( chakra ). Left of each sadhaka sits shakti (ie dedicated to sadhika chakra). Each sadhak and Shakti can conduct ritual together after
they have received the appropriate blessings and guidance of a guru who directs rite. Performed puja 200 and meditation. For this chakreshvara draws
before a yantra 201 and mandala.
This place is then placed the sacred pitcher filled with different substances (rice, cottage cheese, flavored water, etc.). Puja is performed with the offer
sandalwood powder, incense and flowers. Accomplished meditation on Bhairava Bhairavi, then - on their original unity. Next, the cleansing of the five
elements - panchatattva-sanskar . Each of the 5 basic elements (covered or cleaned with a special mantra which is repeated a number of times (eg
108). Worships Kuleshvare and Davy. Thus performed consistently offer grain). To purify each of these elements is repeated mantras and circle
certain ritual performed sprinkling proposed tattva (element). As already mentioned, in a number of ways instead of some elements of the Substitute (
anukalpa ). (For example, instead of meat and fish and vegetable products, instead of wine - juice, milk or honey, etc.)
Maithuna (sexual union) is the most sacred and the culmination of efforts of the entire ceremony, so this cleansing tattva (element rite) paid a lot of
attention and time.
When done properly, the rite "5 M" - as it provides extraordinary power and liberation.
The ceremony should take place at the divine level, consciousness involved in it must be permanently residing in the Brahman (the Absolute).
In Kularnava Tantra Lord Shiva speaks to Davy: "Te, who lovingly offer us both wine and meat, constantly bringing us (as a sacrifice) pleasure
(ananda) - they are my beloved, they Kaulika."
(5 Ullas, 71 ).
Tantra prohibit such actions as the adoption of wine or sex outside chakra. However, within the chakras - in bogonapravlennom consciousness and
self-control under the guidance of a guru - such actions are conducive to excellence in Veera sadhana. About the eligibility to use these elements in the
circle of devoted himself says Shiva Kularnava Tantra, comparing with the well-known elements of ancient Vedic rites. Kuleshvara So, for example,
says: " As drinking Soma meetings Brahmins prescribed during the sacrifice (Agya), so too in this way (Acharya) as prescribed by the
scriptures (Sastras) - giving pleasure as well as the release of drinking wine - is bringing benefit . "
(Kularnava Tantra, 54 st., 90).
Tantra says on panchatattva rite in the esoteric circle of devoted Veera not as something indecent (so it is understood by many people whose
consciousness is in blinkers restricted view), but as an elevated process leading to the superconscious state and the final liberation. So Nirvana Tantra,
designed to make Veera Sadhana said: " Panchatattva (exists) to (achieve) Nirvana Mukti (absolute liberation). When the individual soul
(Jiva) is dissolved in the higher soul (Paramatma), it gets the benefit of absolute liberation (mukti Nirvana). As water soluble in water, so
too through worship with panchatattvoy sadhaka reaches dissolution (or immersion) in Paramatma (supreme soul) . "
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With regard to the last item rite panchatattva ( Sesa-tattva ), called maithuna (sexual union), it deserves a separate description, as is the completion
of the entire ceremony and has a special meaning. As already clearly stated above, the only dedicated ( Dixit ) Veera sadhika sadhaka and may
participate in the ceremony and at the end of the ceremony to make maithunam. Can only make maithunam sadhakas and shakti that passed before
this wedding ceremony ( vivaha ). As indicated in Mahanirvana Tantra sadhaka who commits maithuna with a woman without going to this wedding
ceremony sanctifying ( vivaha ), commits the sin of cohabitation with another man's 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 the sadhak already married according to tantric ritual, then he can make the worship of chakra with his wife (of course, already has
the necessary dedication).
According to some Tantras, such Mahanirvana, in Kali Yuga (ie in the current period) sadhaka should have maithunam only with his wife. However, in
the same Mahanirvana further states that Veera sadhaka owning and possessing a Siddhi 202 (perfections) can make maithunam inside chakras also
with parastri, ie on the other dedicated to the chakra woman who was not his wife before. Committing shesha-tattva with parastri devoted to chakra allowed for Veera and several other Tantras 203 .
If two-dedicated sadhak and shakti - want to make Veera sadhak together, they must go through the wedding ceremony right in the meeting chakra.
During this colorful ceremony guru blesses new pair performed a special puja (worship or offering), during which all throw flowers and shout "svasti"
204
. Guru also gives the necessary instructions about the conduct of Sesa-tattva 205 , as it requires a special art of transforming energy that achieve the
highest superconscious state both. Such a condition is not available to ordinary people.
So in true maithuna chakra can not be compared with any mating animals or sex with ordinary people, or even loving relationships with emotionallydeveloped people, since the possession of yoga and meditation on college aspirations - displays Veera Tantrikas committing maithuna at exorbitant
blessed level of being. In this state of freedom "two become one" in this - comprehension of the original unity of blissful Siva-Sakti.
However, in order to have everything just so - requires prior purification and intense joint supreme worship.
In one embodiment, this may occur ritual follows. Please make shakti sadhak and corporate worship and meditation. They do worship the guru and
uttering mantras addressed to him, get an invisible protection, guarding against all negative. Sadhaka and shakti mantras are also turning to the gods
directly related to the Divine Couple (Shiva-Shakti). Further object of meditation and shakti sadhak is Bhairava and Bhairavi (ie Shiva and Shakti).
During this meditation through various Nyasa 206 , ajapa mantra ("I am He" or "I have it"), and other means - realized the identity of the object of
meditation. Thus, realizing itself as Mahakala and Davy 207 - they drink together suggested wine or voskurivayut bhange. Then the following to direct
awareness of the body as the body shakti of the goddess. Referring to all parts of the body shakti, starting with the thumb of the right leg and up to the
top of the head, the sadhaka pronounces certain mantras over every part of her body.
He then realizing its divinity, worships Shakti yoni, offering water, flowers, wine, sandalwood powder and saying the word mantra. Then shakti sadhak
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and make worship Kali. Various mantras and hymns can be uttered in the address of the Great Goddess, and with respect to Her earthly incarnation.
Shakti sadhak and meditate on the higher unity of Kali and Shiva. Then shakti worship linga ( phallus ) as Shiva himself with certain mantras. Then
again, both immersed in the inner meditation and contemplate the sexual union of Shiva-Shakti, then shakti sadhak and come into close contact. Shakti
sadhak touches chest and repeats one lap Maya Bija, meditating on the occurrence of Kundalini in the Sushumna 208 , then repeating another circle for
her yoni. Lata ( shakti ) with the head of the sadhak and utters the words that evoke energy and giving force.
Both need to immerse themselves in the implementation of the free-forever originally sheer Soul. Shakti then urges his lover to dissolve it. Shakti - as
universal yoni - Requests sadhaka - as universal linga - enter her womb. Both perceive themselves and each other 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 thinks - "now enjoy the fullness of
happiness inside me," and Shiva - sadhaka form - also wishes to give its full bliss of Shakti. Both are free and comprehend the nature of eternal bliss,
reaching a higher state of superconscious unity.
Siddhi
Word Siddhi in direct translation means "success", "achievement" or "perfection". This word is used when talking about the success or achieving
excellence in a particular sadhana (practice). For example, there is such a thing as a mantra-siddhi (success or perfection in chanting). It is believed
that the highest Siddhi (perfection) - is the attainment of liberation ( moksha ) from the bondage of rebirth and all kinds of suffering. However Siddhi a broad concept and also 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 mantras - is the attainment of liberation; At the same time, the mantra-siddhi can also mean
achievement sverheste and the Strength to get the desired result with the utterance of mantras. Thus the mantra-siddhi - this is 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 is glad
other siddhis (perfections or supernormal), which may be acquired as a result of tantric sadhana (practice). Of all such supernormal (siddhi) best
known in the Tantric tradition are asta-siddhi, or eight perfections:
1.
2.
3.
4.
5.
6.
7.
8.
Anima - the ability to take the form of a smaller less.

Mahima - the ability to take the form of an enormous size.
Laghima - the ability to become easier motes.
Garima - the ability to become extremely heavy.
Prapti - the ability to get anything at will.
Prakamya - unshakable will.
Ishitva - superiority over others.
Vashitva - the ability to hold others under their control.
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Reaching perfection ( Siddhi ) in their sadhana taantrika becomes able to do his subtle body is visible or acting on this material plane and perform
miracles in the material world - as in a thin and dense material in the body.
Ishitva (superiority or "dominance" over others) suggests a number of super-powers. For example, having a vac-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 ) and wander at will in the subtle body ( sukshma sarira )
in different worlds and levels of the universe.
There are also many lesser siddhis, such as understanding the language of birds and animals, a victory in any debates.
As is already clear from the above definitions Siddhi, there is nothing in this material, or in other worlds, which could not get a tantrik attained success
in their sadhana. He can have any pleasure at will ( kamya Siddhi ), have extraordinary power of attraction or charm ( akarshana, Mohana,
vashikarana ), and have power over people and other creatures.
However, all these perfections or superpowers - nothing compared to the highest perfection, ie the achievement of a higher state (Satchidananda),
the state of freedom - is suffering and limitations of the phenomenal world. Therefore siddha (perfect adept) - is the one who has achieved this state of
perpetual and became absolutely free, but not the person who has not reached such a state, but it has some of the super-powers, which may act on
the material plane.
In the world there are often people who have those or other abilities. But in itself possess supernatural powers does not speak of any real progress in
spiritual practice, or of the truth of that explain or do people with them. Moreover, in this age (Kali Yuga) inevitably there are more individuals who
possess some superhuman, but far from achieving the highest perfection ( moksha ). Therefore, they are not free, subject to cycling rebirth and
suffering, but at the same time, able to display certain psychic powers. Some of these people use or exhibit the ability (such as hypnosis or mental
effects) is clearly not for the good, ie they have a psychological impact on other people, which does not contribute to the liberation of souls, but on the
contrary, can only just put them in even greater confusion and connectedness. Naive to believe that such people must look like villains, black
magicians, etc. or make only negative actions. On the contrary, many of these people look very decent and can cure diseases of the body. For
materialistic consciousness, which reduces everything to a small segment of the existence of several decades, treatment of diseases of the body with
the help of supernatural powers seems undeniable boon. But in terms of the liberation of the 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
shore release more dense fog.
The only real benefit - that 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, illusions, anxiety and suffering can not be considered a true blessing. Potent drug may relieve pain for a
few hours, but then the pain will come back with a bang. This medicine does not cure, but only for a few hours creates the illusion that the person is
healthy. Strong mental effects from the active therapists, healers, etc. - Like such a drug. Furthermore, there are "side effects" - both from the use of
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potent drugs, and of such impacts. Instilled in people - just crave this "healing" and essentially commit their individual will to the person possessing the
impact forces. Tantra teaches entrust our will to God, and as the release from the power of illusion - to comprehend its unity with Him, its not different
from the Supreme. With regard to relations with the guru, then, firstly, Shiva 209 - the only guru for all. It can have various earthly incarnations as earthly
guru, but they all teach, though in different ways, science release. Misfortune of people that often they can not recognize the true guru of semi-or
pseudo-guru guru, true Siddha (ie sadhaka who has attained liberation as well as the possession of supernatural powers) from the "fakir", a sorcerer
possessed thirst for fame psychiatrist covered by the lust for power figure, etc., etc. Last appears in this world much more than the first (ie, Siddha ),
besides seeking to acquire recent fame, popularity (although often deny it), while the former are not concerned about such problems at all. Number of
people with mental superhuman, conduct mass hypnosis, psychotherapy and mass treatment or their strength is a huge audience. All of it was in ancient
times, there will be, our reaction to it depends on our perception. However, purely from a practical point of view, if a man gives his will personality
with a certain force mental impact, but far from the door release and thus jerking material or conceited motives - it is a guarantee that they are in such
an unclean flow of energy, the person would be referred in this movement further away from the shore of liberation and a higher state. Therefore the
prudent man never surrenders herself "fakirs" or "healing therapists" and catches the alluring bait - the promise of health, youth and long life.
A true tantric saint ( siddha ) does not commit acts of psychological violence on human beings unless it is necessary to protect against aggressive
forces. If siddha, with such superpowers as "obvorozhenie" ( Mohana, akarshana ) hold under its own control ( vashitva ), etc.,. First, it is almost
never seeks to fame of such actions, but rather keep it secret from the uninitiated. Siddha is the inner state of peace and devoid of any vain or
ambitious motives. Secondly, Siddha holds the key of the door release, and his body drenched nectar higher state, because he is already bathed in the
sacred waters of immortality, ocean Satchidananda, so those whom it affects in any way, do get undoubted benefit, then there is really close to the
objective of higher.
The individual soul ( Jiva ) are inherently free, blessed, not limited by anything and possesses the fullness of Siddha. Only through their own efforts,
with the support and guidance of guru and by the grace of the Almighty, you can return to its original state, to achieve full disclosure of the Siddha and
get the greatest of them - a state of absolute freedom ( Nirvana Mukti ), defined as the eternal bliss reasonable (Satchidananda).
Bibliography
Publication in Russian:
1. A.Avalon (Dzh.Vudrof) - "Shakti and Shakta" "3meinaya strength."
2. Swami Abhedananda - "Proclamation of Ramakrishna," Publishing House "New Man", 1914
3. "Gheranda Samhita" - lane. com and. B.Saharova.
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.
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5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
Tantra
Mahanirvana-tantra.transl. and ed. by A.Avalon.

SCBanerjee - "Tantra in Bengal", Calcutta, 1978.
Chakravarti - "Tantras: Studies on Chintaharan their religion culture". Calkutta, 1963.
"The Cultural Heritage of India" - Ed. by Haritas Bhattacharya.Ramakrishna Institute of Culture, Calcutta, vol.4-"The religions", in 1956.
"Devi-Mahatmyam" - English transl. by SwJagadiswarananda, Sri Ramakrishna Math, Mylapore, Madras. 1953.
Swami Ghanananda - "Sri Ramakrishna and His Unique Message". Ramakrishna Vedanta Centre, London, 1970.
Swami Harshananda - "Hindu Gods and Goddesses", Mysore.Sri Ramakrishna Ashrama. 1981.
A.Mookerjee and M.Khanna - "The Tantric Way-Art-Sdence-Ritual", London, 1977,1989.
M.Muller - "Sri Ramakrishna, his life and sayings".
S-Shankaranarayanan - "Sri Chakra", Pondicherry 2,1970.
"Svetasvatara-Upanisad" - With Sanskrit com. by Sri Shankaracharya.
Notes
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
T.e.zakon cause and effect. (back)

A more detailed description of the values
" 5-M", see Ch. "The secret initiation rites." About kundalini see Sec. "The human body and Kundalini Yoga." (back)
See Ch. "Puja - tantric worship." (back)
To Tantric texts, the authorship of which represented Adi Shankaracharya is no doubt, in particular carry-Saundarya Lahari ("Wave of Beauty"), which includes
great praise Shakti "Ananda Lahari" ("Wave of Bliss"). (back)
These aspects of the practice will be described in subsequent chapters. (back)
According to ancient Indian scriptures, the last of the 4 periods of time, known as the Kali Yuga, or "black", "iron" age began about 5 thousand years ago. (back)
Agama - another word Tantra. (back)
Sathyam Sathyam Sathyam punah mayochyate
Vinahyagama Margot kalau nasty gatih Priya Shruti smrti puranadau mayeyvoktam purashive Agamokta vidhanena kalau Devan yadzhet Sudha (MahanirvanaTantra.) (back)
Ie Tantra. (back)
For who will try to make winter summer? (back)
Relationship "guru-disciple" should be a completely different character. (back)
Ie worshipers of Shakti or energy in the form of the Absolute, or the Mother Goddess. (back)
Bauddha. (back)
Jain. (back)
Chin. (back)
See Sandilya-Sanhita, Pancaratra-Agama, Bhakti-Khand. (back)
Knowledge of the material and spiritual substances (tattva). (back)
Communication with the Absolute (Brahman). (back)
Detachment. (back)
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20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
Tantra
"Ignition" is happening as a result of intensive meditation practice in combination with certain vows. (back)
Love for "Fairhair" Krishna or Narayana. (back)
This is indicated by the syllable "tra". (back)
So stated in some Shakti Tantra, such as Pranatoshini. (back)
Sri Chaitanya - the great saint, preacher teaching bhakti (love of God), who appeared in the 15th century AD in Bengal. According to the Vaishnava tradition he is
the incarnation of Lord Krishna and His divine beloved Radha, united in one body. (back)
Kashmir - North India. (back)
This school has other names, such as Trick-shasana, Rahasya Sampradaya, Tryambaka Sampradaya. (back)
Tantric work is usually called the Kashmir School Agama. (back)
Known as agama this school are: Vijnana Bhairava-, Uchchhushma-Bhairava, Ananda-Bhairava, Mrgendra, Matanga, Netra, Iaishvasa, Svayyambhuva etc. (back)
Other names for this product: Shivopanishad Sangraha-or-Shivarahasyagamashastra Sangraha. (back)
These works are divided into Spanda Shastra and Pratyabhidzhna Shastra, in connection with the two main branches Trick. (back)
Ie relationship "identical love" with the object of worship which is the Primal Essence (Mahalingam). (back)
In the tradition of Trick of all infinite energy or shakti Absolute (he called Parameshvara, Paramashiva, Chaitanya Parasamvit etc.) stands out 5 main: MI. (back)
This vision of the world is called Rudraksha (Rudra + Aksha) - "The Eye of Rudra (Shiva)." Lingayyat repeats the mantra on the material embodiment of this
principle - the beads of rudraksha sacred tree. (back)
Modern Caravan (in Kathiawar Peninsula) in southern India. (back)
Ie, the Absolute, as the Supreme Lord Shiva, the One with His integral energy (Shakti). (back)
Ie Absolute as a Higher Power, one with your spouse unmanifested (Shiva). (back)
It has other images than different Tara Buddhist pantheon. (back)
See Ch. "Achara - stage of tantric practice." (back)
See the chapter "Three types of people in tantric practice," "Achara - stage of tantric practice." sadhana practice. (back)
Rite "5-M". See Ch. "The secret initiation rites." (back)
Kali - Tantra prescribes mainly Veera sadhana. (back)
See Ch. "Deity", Shakti. (back)
Tantraraja-Tantra gives a detailed description of these three doctrines. It is believed that Kularnava Tantra - the highest in Taitra Kahadimata. (back)
See chapter "Mantra", "Yantra". (back)
See Lakshmidhara. About Shiva and Parvati - see Chap. "Godhead." (back)
The name of this school means "Supreme Bliss." (back)
See Ch. "The secret initiation rites." (back)
Uttarachara means "High Road"; about the values
and Vama Dakshinachara see Sec. "Achara - stage of tantric practice." (back)
See the chapter "Three types of people in tantric practice," "Achara - stage of tantric practice." (back)
If the first of these is the famous work of the school, then the second, until recently, has not been published. (back)
On the meaning of words and to Kaula see Sec. "Achara - stage of tantric practice" of Kaula. (back)
Ie Shiva the Destroyer in its aspect, the Lord of Death and Immortality. (back)
Antaryaga-mental worship inside the body, not connected to any external elements of the ritual. (back)
That is, through the practice prescribed for Pasha. (back)
According to Indian cosmology, the existence of the universe is divided into four periods, each of which consists of many thousands of years (every next period
is shorter than the previous one). "Satya-yuga - the" golden age ", a period of prosperity, spirituality and justice. True Law (dharma) is in this period," four legs.
"Gradually there is a deviation from the original Truth and reducing the level of spirituality of people. In Treta Yuga - Law is set to "three legs", in the southDvalara - on "two", and finally in Kali - "Iron Age" in which we now live. law (dharma) only holds only "one leg." lack of spirituality, injustice, suffering,
razdor.zhestokost, misery, ignorance, and so reach their peak. However, in Kali-yuga the Lord incarnates in its various forms (such as Krishna, Jesus, Shiva, etc.)
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57.
58.
59.
60.
61.
62.
63.
64.
65.
66.
67.
68.
69.
70.
71.
72.
73.
74.
75.
76.
77.
78.
79.
80.
81.
82.
83.
84.
85.
86.
87.
88.
89.
90.
91.
92.
93.
94.
Tantra
and instructs people on the path of eternal salvation. (back)

"The Way." (back)
Ie Pasha, well-read in the scriptures (scriptures), and the following requirements thereof. (back)
Carnivores low way of thinking and behavior referred mlecchas. (back)
Pa pashushcha kalau kvachita. (back)
Tantric scriptures. (back)
A related statement Tararahasya that in Kali Yuga no Pasha. (back)
See the end of Sec. "Achara - stage of tantric practice." (back)
See above statement of Pranatoshini. (back)
Incidentally, Kalivilasa Pasha-bhava is understood in a very "extended sense" because This Tantra prescribes the use of four of the five M (except wine) in their
immediate material form, which corresponds to Vira-bhava. (back)
For example, such as Nirvana Tantra, Kali Taitra, Shaktaianda-Tarango, Tararahasya etc. (back)
This Tantra is unquestionable authority for a number of Shakta and Saiva for some schools. (back)
See Ch. the book "The Human Body and kundalini yoga." (back)
Refers to the Scriptures (Shastras), common among ordinary people, but not Tantra. (back)
And Pranatoshini Dzhnyanadipa-Tantra. (back)
This overview of the various acara does not claim the only true description of practices and processes, such as pravrtti-nivrtti (see later in this chapter.)
Implemented on these steps, because Tantric various sub-areas may have their own distinctive interpretation of regulations concerning these and achar, or
describe some other Acharya. For example, some add Aghora and Yoga Acharya. However, Kaul is undoubtedly the highest Acharya. (back)
Spiritual "fire" associated with exercise in self-restraint is called tapasya. (back)
See Ch. "Three types of people in tantric practice." (back)
See chapter .. "Three types of people in tantric practice." (back)
See Kularnava tantra. (back)
Ie, performing the rite 5-M (See chapter "Secret initiation rites") without substitutes or replacements for certain - depending on varying scales. See also
Vishvasara-Tantra. (back)
Or Pashvachara - see A.Avalon (Dzh.Oudrof), "Shakti and Shakti." (back)
See chapter .. "Three types of people in tantric practice." (back)
In English. the word 'left "or" left-handed "-" left "- also has such meanings as" dubious "," illegal "," inauspicious ", etc. .. (back)
See Ch. "The secret initiation rites." (back)
Ibid. (back)
Ibid. (back)
A.Avalon (Dzh.Vudrof), "Shakti and Shakti." (back)
Sadhaka located on stage Siddhantachara. (back)
Ie Shiva in His aspect of the yogi - Lords smerti.navodyaschego horror demons and humans. (back)
Free, unrestricted, blessed Spirit. (back)
Kaulika sarvesam guru. Kaula highest recognized guru for all followers of tantric schools such as Shakti, the gang, Vaishnava Ganapathy, Saura, etc. (back)
Ie Kaula, located at kaulachara. (back)
Mahanirvana-Tantra, gl.14. (back)
Ibid. Ie can achieve this kaulachara. (back)
Ie kaulacharu dedicated to having knowledge. (back)
Ibid. (back)
Ibid. (back)
Ie in fact, he - Shiva himself, taking the human form. (back)
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95. "Acts of Shakti bahih Saiva Vaishnava sabhayam mats

Nana Rupa dharah Kaula vicharanti mahi tal "
(Kularnava Tantra). (back)
96. Guna ("rope") - or the principles of quality, beginning of Nature (Prakriti). Three gunas - Tamas (dark or inert), rajas - (passionate or active) and sattva (light, true
or harmonious). (back)
97. See, for example, Gopalottara-Pack. "Swarup (the original form of God) is of two kinds: Saguna and nirguna." In the Vishnu Purana it is said: "We are two aspects
of Brahman-Murthy (with form) and amurtam (out of shape)." And in Tripadvibhuti - Mahanarayyana - Pack. (back)
98. From the book. "Proclamation of Ramakrishna" (Swami Abhedananda), ed. "New Man", 1914. (back)
99. Ibid. (back)
100. "Devi-Mahatmyam" - is part of "Markandeya Purana." Dedicated to the greatness of Devi. (back)
101. Qualities or modes of Nature. See above. (back)
102. Pralaya - dissolution of the universe, what is happening at the end of the world cycle, which consists of a 4-south (See above.) (back)
103. It is full of compassion for those who are devoted to her, but terrible for those who do not obey and act against it. (Note 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 divine Sanskrit - dzvanagari. (back)
106. See Ch. "Mantra". (back)
107. Ie - 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 it sits or stands Shakti (as Kali, etc.). (back)
110. Himalaya - "Abode of snow." (back)
111. Of "Linga Purana." (back)
112. Exact date is given on the Indian lunar calendar. (back)
113. Also called Kartikeya, Subramanya. (back)
114. In this case, should not be confused as gunavatara.t.e Shiva. manifested in the material universe and performing the functions of control over the mode of Tamas
and destruction, with Paramashiva who - Narayana himself. (back)
115. Also famous Mahabharata and Ramayyany, Vishnu and Lakshmi diverse described and glorified in the Srimad-Bhagavatam, as well as tantric scriptures such as
Brihad Brahma Samhita, Wykeham-Nasagama.Shandilya Samhita, Narada Pancaratra, Padma Tantra, etc. ( ago)
116. Sri Ramakrishna brought about this next example: "When Bhagavan Sri Ramachandra came into this world, only seven Rishis (sages) were able to recognize in him
the incarnation of Lord. So when God comes down to this world, but only a few can know His divine nature" . Sufficiently detailed description of the various
picture contained in the Agamas such as Mundamala-Tantra, Tantra Toda. (back)
117. Ie in a country dominated by people of low way of thinking and life, do not adhere to the truth. (back)
118. Next tells the performance of this mission. All major stories coincide with the Gospels. (back)
119. That is, anyway, the recognition of the avatars of those who use them in reality is not. (back)
120. Alternatively, such persons themselves declare themselves incarnations, saviors, etc. (back)
121. Sri Rudra rudreti yashtam briyadvichakshanah
Kirttanatsarvadevasya sarvapapaih pramuchyate (back)
122. Rudrovishnu rumalakshmistasmay tasyay Namo Namah (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. Ie Shiva. (back)
127. Ie Vishnu. (back)
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128. Vishnu rupa rupa dharah sambhuh Shambhu Dhar harih Shaktisangama-Tantra (Kali-khanda, VIII patala). (back)
129. Layer in the same way diksa Gvndharva treated in Tantra and Shritattva-Chintamani (whose author admits Purnananda). In Gandharva Tantra is expressed as
follows: "It gives divine knowledge and brings the destruction of sin, so it is called diksa."
Gyan divyam yato dadhi, kuryat papakshayyam tatah
Ato dikshetisa prokta
(Gandharva Tantra). (back)
130. Sm.gl. "Siddhi". (back)
131. See Ch. "Achara - stage of tantric practice." (back)
132. Ie personal mantra received from a guru who is not repeated on beads (japa), but mentally pronounce the process of respiration. (back)
133. Supreme spirit, free from any pain or restrictions. (back)
134. This transcript of the word given in "Yamala." (back)
135. Puryate caranam tasya japa homadi-tarpanaih
(Mahanila-tantre. Patala 26) (back)
136. Sm.gl. "Achara - stage of tantric practice." (back)
137. See, for example, tantric works Gkeranda Samhita, Shiva Samhita. (back)
138. Sm.gl. "Three types of people in tantric practice." (back)
139. So Mundamala Tantra says that in unsuitable conditions (to commit other rituals) is just a repetition of the mantra (japa) serves the purpose purashcharany. (back)
140. See Ch. "Three types of people in tantric practice." (back)
141. Ie worship of a woman (in the case of Shakti Puja) or girl (in the case of Kumari Puja) as the most Davy (Goddess). Such a woman or girl can be absolutely any
origin, but it is required to have a tantric initiation. After polkloneniya - sadhaka gives her dakshina, ie a gift. (back)
142. Sm.gl. "Achara - stage of tantric practice." (back)
143. Mananat Trait um mantras: "Mantra LRA what saves (trayate) by the concentration (mananat) (her). (back)
144. Mananam visva vijnaniya Tran-samsara-bandhanat
yatah carotenoid-samsiddhah mantra um yachyate tatah
(Pingala-Tantra, quoted in Sharadatilake).
Prapanchasara According to Tantra, mantra has this name because it gives an understanding (or knowledge) Tattva (ie entity) and saves (trayyate) fear (suffering
or death.) (back)
145. From the book. A.Mukerdzhi and M.Khanna "Tantric way ..." (in English. Lang.). (back)
146. Akshara - "incorruptible" - one of the epithets of Brahman (the Absolute). (back)
147. A.Mukerdzhi, M.Khanna "Tantric path." (back)
148. So call syllable OM in the tantric tradition, for all bija mantras have their names, and which should be used in a conversation without uttering a sound while most
mantras aloud. (back)
149. See Varadi-Tantra, Tantra-Prapanchasara (Ch.IV). (back)
150. See Varadi-Tantra, Tantra-Prachanchasara (Ch.IV). (back)
151. See Varadi-Tantra. (back)
152. (Napumsaka). See eg., Sharadatilaka. (back)
153. Mantra - initiation (see Sec. "Tantric initiation"). (back)
154. Shaktananda - tarangini, ullasa VI. (back)
155. In some cases - the compass may be different. (back)
156. See Ch. "Achara - stage of tantric practice." (back)
157. "Yantra" is translated from Sanskrit as'' tool "," gun. " (back)
158. "Bindu superior material elements (tattva)" (Yamala). (back)
159. See chart. Sri Chakra. (back)
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160.
161.
162.
163.
164.
165.
166.
167.
168.
169.
170.
171.
172.
173.
174.
175.
176.
177.
178.
179.
180.
181.
182.
183.
184.
185.
186.
187.
188.
189.
190.
191.
192.
193.
194.
195.
196.
197.
Tantra
So Kamikagama states: "Know that this whole universe, movable and immovable, is Reality Shiva Shakti." (back)
Or Sri Chakra, see illustration. (back)
"The main point in the middle of yantra - is the Supreme Shakti, swelling, It takes the form of a triangle. (Kamakalavilasa). (back)
Akyam vatmanorahur - yogis. (back)
See, for example, Pranatoshini. (back)
See chapter "Puja - tantric worship", "Mantra" and "Yantra", etc. (back)
Can also be understood in a narrow sense as vozderzhanie.Eti five constitute yama. (back)
In various texts found as a description of these five steps in a different order, and some other forms of exercise, such as Mudra (see Gheranda Samhita), etc. In
addition, some Tantra Hatha Yoga can be understood in a narrow practical sense - as preparatory to the meditative practice of psycho-physical and breathing
exercises. So pranatoshiii describes hatha yoga as consisting of six cleansing actions (tshauti etc.) and practices puraka (inhalation), kumbhaka (holding the
breath) and rechaka (exhalation), which are performed in the normal or reverse order, in accordance with rules pranayama. (back)
Yoga, consisting of 8 parts. (back)
"Kha" - "Heaven." (back)
See Ch. "Mantra". (back)
Renounced women. (back)
Superconscious state of bliss. (back)
A sacred tree under which Sri Ramakrishna loved to indulge the inner contemplation. (back)
Aum. (back)
Love. (back)
Fire. (back)
Primal Sound. (back)
Committing secret sadhana (practice) under the leadership of false teachers - even worse, both fall into the dark regions of the universe, full of ignorance and
suffering. Poet must take initiation from a bona fide guru sovsrshaya secret rituals under his leadership - can achieve great success. If you do not see such a guruthen call on the Almighty, and He will (sooner or later) will send you a bona fide spiritual master. (back)
Tantric followers direction. (back)
So stated in Shakti Sangam - Tantra. (back)
Sm.gl. "Three types of people in tantric practice," "Achara - stage of tantric practice." (back)
Supernatural powers. See Ch. "Siddhi". (back)
Shaktisangama-Tantra, Kali-Khanda, Patala 12 shl.14 17. (back)
This is done by writing certain formulas, etc. casting and special mantras addressed to the Great Goddess in Her terrifying aspects. (back)
See Ch. "The human body and Kundalini Yoga." (back)
Atma - "Soul"; frames - means divine pleasure of loving union of Shiva-Shakti, so this syllable - one of the names of Brahman (the Absolute). (back)
Eternal Absolute Good. (back)
Ie having tantric initiation of men and women. (back)
See Ch. "Purashcharana." (back)
On Shava (corpse), the seat of skulls (Munda). (back)
On-site for cremation. (back)
Manas Puja, Antaryaga - see Chap. "Puja - tantric worship." (back)
Sm.gl. "Three types of people in tantric practice" Divya-free or not to participate in any rituals. (back)
Ie make a practice designed to plow. (back)
See Mahanirvana-Tantra of Bhairavi-chakra. (back)
For example: Mahanirvana - Tantra. (back)
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Tantra
198.
199.
200.
201.
202.
203.
See the previous chapter. "Panchatattva chakra and dedicated." (back)

See the previous. Chap. "Panchatattva chakra and dedicated." (back)
See Ch. "Puja - tantric worship." (back)
See Ch. "Yantra". (back)
Sverhestvennymi abilities like yasnovidenie.sposobnost leave this body and return to it at will, etc. (back)
Interestingly. that Kalivilasa-Taitra prescribing pasha-bhava in this age of Kali, the description of the rite panchatattva maithunam recommends not just in material
form, but parayoni-maithunam. (back)
204. Formula harmony and happiness. (back)
205. Ie "Last item" rite maithuna. (back)
206. Appendix folded fingers or flower to certain parts of the body, accompanied by appropriate mantras. Purpose-nyasa realize your body as the abode of the Divine.
(back)
207. Ie Shiva in the manifest (Saguna) and Shakti aspect. (back)

208. See Ch. "The human body and Kundalini Yoga." (back)
209. Good. (back)
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Guru and disciple

Secret rites dedicated

Panchatattva chakra and dedicated

Distinctive features of the tantric path

Tantric schools and directions

In philosophical sections Trick-Agama

Three types of people in the Tantric practice

Achara - stage of tantric practice

In Chandogya Upanishad says:

. You - the dark night of what is happening from time to time of

forward (position Alidha).

Vishnu and Lakshmi

Avatar - incarnation of the Lord

Matsya (Fish in the image).

Aspects of tantric practice

and upacaras (various items offered to the Deity).

According to another division, diksha is of two kinds:

Puja - tantric worship

Celestial ether or space

towards achieving samadhi (superconscious bliss).

1) Dhayana Yoga Samadhi ("eskstaz through meditation"):

The human body and Kundalini Yoga

Secret rites dedicated

Panchatattva chakra and dedicated

Chakra - circle of initiates

, or those who follow pashachara

Anima - the ability to take the form of a smaller less.

Mahanirvana-tantra.transl. and ed. by A.Avalon.

T.e.zakon cause and effect. (back)

and instructs people on the path of eternal salvation. (back)

95. "Acts of Shakti bahih Saiva Vaishnava sabhayam mats

See the previous chapter. "Panchatattva chakra and dedicated." (back)

207. Ie Shiva in the manifest (Saguna) and Shakti aspect. (back)

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