Archive for the ‘tantra’ Category
Lakshmi Ganesh Yantra
Afterwards, give WITH BOTH HANDS the red flower that was placed on the yantra to a special female, wife, mother, daughter, best friend, girlfriend, etc., whether or not she was present during the invocation. At the moment you give it to her, imagine her to be the Mother Goddess Herself.
Three Goddesses & Tantra
Those who use the knowledge of the Black Goddess to grow the ego, often obtain worldly power, but who uses it to make the ego transparent, obtains liberation.
Tantra and Speech
In Tantra, the bijas don’t represent things, but mark their spaces, “so that they may be known,” not as energizing sound, but by reflection and its analogy.
Tantra Discussion from “What is Tantra?”
Finding a tantric guru is easy, there must be a hundred pages or more on Google; finding a lineage with the goods is a different story…
What is Tantra?
The Tantric Tradition begins when Shiva instructs his consort Parvati in the Art of Immortality.
Tantric Goddess, Mother Renuka
Tantric Goddess, Mother Renuka
Mother Renuka is an incarnation of the Great God Shiva’s consort, Parvati, the Lady of the Mountain. She was born out of the fire of a sacrifice performed at a Prayag Kumbh Mela in the Treta Age by the rishi-sage Agastya, and coming of age, married the rishi-sage Jamadagni. She reflects a complement to Mother Lakshmi, the Earth Mother, who is the consort of the God Vishnu, The Maintainer. While Mother Lakshmi is Fecundity and Her daughter, Prosperity, Renuka is Enigma and Her daughter, Transformation.
Two main stories about Mother Renuka find their telling, performance, and appearance in folk arts wherever there are devotees of this mother. They are both tales from which the Traditions of the Mysteries, Tantra, and Magic find a surface reflection. For many tantriks and other devotees, these stories are a hook, a beginning, that take the adept into deep subterranean caverns, below the surface of the world.
In the first story, the virtuous Renuka’s husband, rishi-sage Jamadagni questions her thought-chastity. Angry at her response, he orders his sons in then order of their age to kill their mother. They refuse their father, all except the youngest son, Parshuram, Axe-wielder, who happened to be an incarnation of God Vishnu. Following the order of his father without hesitation, he lopped off his mother’s head with his handy axe.
Seeing his son in such a distraught state, having committed such an atrocious act, he offered Parshuram a boon, a wish, as a reward for his unswerving duty to his father. With salty tears running down his face, the fourteen year old boy told his father that he wanted his mother back. “That’s it?” his father questioned him. “No Victory Over Enemies, World Empire, Victory Over The Gods, or Immortality? You name it!” Parshuram was never one to mince his words. He was a very serious character, didn’t joke around; he was all business. “No, give me my mother back,” he said.
For Jamadagni, the Knower of All Things, this was not a major problem. Taking care that her head was in exactly the right position, facing straight forward on the shoulders of her headless body (for once attached, the head would be fixed permanently in that posture), he fastened his wife’s head back on her body and she came back to life. continue reading…
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The Gunas (Tantra Vidhya)
The Gunas
Purusha, primordial consciousness or spirit, the potential subject of knowledge, the syllable “a,” and Prakriti, primordial matter as yet unmanifest, nature in potential, the potential object of knowledge, the syllable “i” manifest through Cosmic Mind Stuff – reflected in an unruffled mirror-lake of Intellect, into a separation between a subject and an object of knowledge.
A discrimination arises between the Same and the Other, which are identical reflections of one another. The World’s existence, however, requires a drop in the mirror-lake, causing a ripple, a desire for identity, for separation. That first rippled reflection of I-dentity, named ahamkara, Ego Principle, appears as Movement, itself, and we may distinguish three qualities, gunas, that excite the World into manifestation.
If there were only sattva, The Balanced, then Ego would remain transparent and Movement would only be potential. Rajas, the Active, attracts, as the agent of The Same, transforms and assimilates. Tamas, the Passive, repels, as the agent of the Other, and maintains the isolation of things.
Rajas, the Active, supported by the subjective sattva, the Balanced, attracting matter to consciousness, manifests the eleven organs, named indriyas, which are reflected in man – five organs of knowledge: organ of smell, organ of taste, organ of sight, organ of touch, and organ of hearing; the five organs of action, the hands, legs, tongue, anus, and genitals; and the organizing organ of mind.
When subjectivity is not present, the qualities of activity, rajas, and inertia, tamas, reflect the subjective organs of knowledge as objective Rudimentary Elements, tanmatras: perceived by smell, perceived by taste, perceived by sight, perceived by touch, and perceived by hearing. Further reflection, as if another mirror is inserted, renders the five rudimentary elements into the five Gross Elements, the mahabhutas: earth, water, fire, air, and ether demonstrating The Passive, tamas, maintaining the ultimate isolation of things.
