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Tantra Sadhana A Practical Introduction To Kaula Magick Mogg Morgan
Taxes may be applicable at checkout. Learn more. Return policy. Some practices in the Tantras are regarded as mandatory or extremely necessary for spiritual empowerment and are accepted by people with respect as the practices are neither dreadful nor are they secrets. Some other practices of The Tantras are considered obligatory for the attainment of an enlightened life and these practices are looked upon as dreadful and are extremely secretive.
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There are also some practices which have little or no relation to religion or spirituality and are performed for the fulfillment of some worldly desire or the gratification of some evil motive Santidev Paralleling the Upanisadic dialogues between student and teachers, the Tantras are often framed as dialogues between god and goddess, Siva or Visnu and Parvati or Laksmi. She asks questions and he replies. In Sakta Tantras, Siva asks the questions and Devi provides the answers. The oft-depicted images of Siva and Parvati seated beside each other, in which she is nestled next to him, sometimes on his lap, evoke the setting of the teaching scenario of the body of texts known as the Tantras.
The gods, who are creators of the cosmos, investigate the meaning of existence, which is an exploration of their own natures Rodrigues The contents of a complete Tantric text may be broadly divided as jnana or vidya, which is knowledge including philosophical and metaphysical doctrines with a monotheistic tendency and sometimes a monistic bias. One contains occultism, including a knowledge of the mystic bias while the other contains formulae and figures. The contents of the Tantras can further be divided as yoga or upaya, which means having mind-control, especially with the object of acquiring magic powers.
The contents can further be divided as Kriya, which contains instructions for making idols, for constructing and consecrating temples. Finally, it can also be divided as carya or siddhi, which are rules about rites, festivals and social duties Santidev Broadly speaking, the content of the Tantras fall into two classes. One philosophical and spiritual, the other popular and practical. The latter includes magic, mandra, mudra, mandala, nyasa, cakra and yankra.
The principal aims of the Tantras are liberation and siddhi Banerji The texts list the rewards, including supernatural powers and liberation from worldly existence that accrue form undergoing initiation and worshiping gods in the ways prescribed. Many of them consists of parts apparently intended for the initiate alongside parts intended for the preceptor. The genre of the Tantras share several features with Stotras [ stotras are hymns of praise] Leach Tantra denotes a particular style or genre of spiritual teachings that affirm the continuity between Spirit and matter Feuerstein 2.
A good example of the numerous texts of the Tantras is the Gandharva-Tantra. The Gandharva-Tantra is an anonymous text in forty-two chapters.
It is stated to have been composed after gathering the essence of other Tantras. Chapter one deals with Yoga, Brahman and the way to liberation through enjoyment. Chapter two speaks of Sati as well as the tantric way to mukti through bhukti Banerji Chapter three introduces Pancami-Vidya and some other vidyas or mantras. Chapter four treats the worship of Devi.
Chapter five contains matters relating to Devi-Puja. Chapter six deals with the rights of those opposed to Vedic rites and of women opposed to Tantric practices. Chapters seven and eight deal with the worship of Devi. Chapters nine to seventeen deal with the worship of gods and deities associated with these worships. Chapter eighteen deals with the rules relating to the offer of certain articles in worship. The next three chapters deal with the worship of Sesika Devi.
Chapters twenty-two to twenty-three deal with practices connected with the worship of virgins. This worship of virgins and its effect according to prescribed rules is also dealt with. Chapter twenty-four enumerates the places suitable for worship. Of all places, a lonely spot, devoid of animals is stated to be the best.click here
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Towards the end of the chapter, the characteristics of good and bad people have been laid down. The next two chapters are devoted to the discussion on the merits, demerits and the duties of sisya and guru as well as diksa. Chapter twenty-seven to thirty-two deal with the mantras and its different kinds. Chapter thirty-three deals exhaustively with Kulacara. The next chapter deals with how devotees, who keep their activities secret, should perform their duties. Chapter thirty-five focuses on Sakti, who is necessary in Tantric sadhana. The same topic of supporting Tantric rites is continued in chapter thirty-seven.
The next chapter lays down, among other things, how atman is distinct from the body. Chapter thirty-nine deals with how Siva and Sakti became manifest and the knowledge about them arises. The rest of the chapters deal with the rise and disappearance of speech and the two-fold of mukti Banerji Another text of the Tantras is called Kalitantra, which belongs to kalikula and it comprises twenty-one chapters. The text of the kalikula, the family of the black goddess, is depicted as the chief of all the mahavidyas in different Tantric sources.
The worship of Kali is found at the heart of Kashmir Saivism traditions whose origins can be found in the cremation-ground cults Thakur Chapter one of the Kalitantra deals with the nature of yoga. Yoga is divided into two kinds Manusa human and Daivika Divine. Therefore, yoga should be practised with care.
Tantra Sadhana A Practical Introduction to Kaula Magick by Mogg Morgan
Chapter three holds that detachment is the calmness of mind that is the means to salvation. Salvation is attained when the mind rests on the highest state which is existent, all-compassing, and is free from the dirt of illusion. Chapter four describes maya illusion. Maya leads to moha delusion which produces the quality of tamas and causes disturbances from which danger arises. The following chapter deals with the means of attaining Brahman.
The mind with desire is the seed of the tree of rebirth. Brahman is the seed of the worlds, the essence of everything but Brahman has no seed. If vasana desire is suppressed, Brahman is quickly attained. Chapter six describes the means of the acquisition of self-knowledge. The next chapter deals with how reflecting on prana by concentration gives perfect bliss and makes one free from fear and unaffected by adversity and prosperity. Chapter eight deals with the nature of Brahman. It is through action that one gets pleasure and pain.
But, salvation is not attainable so long as good and bad actions are not destroyed. Salvation is possible by the knowledge that everything in the world, even a blade of grass, is Brahman. One should take to this life first. When true knowledge dawns, one should resort to samnyasa renunciation.
The next chapter deals with the nature of Laksmi and the means of worshipping her. Chapter eleven deals with diseases and their causes and the following chapter prescribes cures for these diseases. Chapters thirteen and fourteen deal with the six Tantric rites and the practice of yoga.
Chapter fifteen focuses on the eight accessories of yoga and the six means of purification. Chapters sixteen to nineteen focus on the eightfold kumbhaka, gives the mantras relating to Navagraha, lays down the dhyanas of various deities, and sets forth the characteristies of a sadhaka devotee. The sadhakas are Mrdu , Madhya , Adhimatra or Admimatra-tama. Mrdu-sadhaka has the characteristics of little energy, delusion, evil deed, disease, greed and impatience.
Madhya-sadhaka has characteristics such as looking upon all as equal, forgiveness, self —restraint, desire of merit, pleasant speech and freedom from doubt. Adhimatraka-sadhaka has the features of a firm mind, independence, kindness, truthfulness, physical strength, hopefulness, heroism and faithfulness.