Thursday, April 25, 2013

Shakti Worship (Shaktheyam)

To seek the ultimate bliss, Shakti worshippers (or Shaktas) follow a system of beliefs and practices in Tantra. Maya or illusion separates opposites like male and female. On reaching this ultimate bliss, the sadhaka (spiritual seeker) experiences the ultimate joy of the union with the creator within oneself.

 ‘Shakti’ is present inside one self in the microcosmic level. When aroused, this energy reaches the Supreme Energy or the Macrocosm. Thus microcosm merges with macrocosm to form a continuous field of energy, the cosmic consciousness. The Sanskrit word ‘Tantra’ also means ‘continuity’

This indivisible energy is called Parashakthi. Thus shakti puja is performed to invoke the flow of energy and awaken the spirit within. This can be done by Tantric or Vedic rituals.

There are different disciplines in Tantra. Normal practice comprises meditation or yoga; visualization of the deity; chanting of sacred hymns; and use of yantras or mystic symbols. Tantra also focuses on the awakening of the inherent  energy patterns in an individual

Dakshina Marga (right hand Path)   and Vama Marga (Left hand path) are the different schools of practices of Tantra.

As in yoga, Tantra also focuses on the awakening of the inherent energy which lies coiled like a serpent. This inherent energy is called ‘Kundalini’. The Kundalini then travels upwards through a path in the spinal column called ‘Sushumna’. En-route, it passes through psychic centers of consciousness or ‘Chakras’.
These chakras are:

 Muladhara at the base of the spine from where Kundalini starts its upward journey.
 Svadhisthana: charka associated with reproductive organs.
 Manipura: manifested as action, will, anger, laughter etc.
 Anahata: at the centre of the chest, Associated with giving and receiving love
 Visudha: at the larynx region. Governs your ability to communicate.
 Ajna: Referred to as third eye. Located between your eyebrows, associated with   wisdom ,sixth sense and ESP
 Sahasrara: in the crown governing the pineal gland. This is yet to be recognized in modern medicine. This is the connecting point to the absolute Supreme when one is in a trance (having reached ‘Samadhi’). True realization of the infinite bliss is there only when a person experiences illumination in all planes, even in the lowest. 

Sri Lalitha Sahasranama  is eloquent on  the flow of kundalini through these chakras as given below.

“Muladharaika nilayaa Brahma grandhi vibhedhini,
  Manipurandarudita Vishnu grandhi   vibhedhini,
  Ajna chakrandaralastha Rudra grandhi vibhedini
  Sahasrarambujaruda sudha sarabhivarshini
 Tatillathaa samaruchi shatchakropari samsthithaa
 Mahashakthi kundalini bisatantu taneeyasee”

 Shaktheyam is thus a method to channel great energy (or Kunadalini) properly for spiritual & material gains. However, Shakti Puja in Tantra can be dangerous if not practiced properly and under the strict guidance of a competent guru as it encompasses some other secret rituals too.

 Austere discipline and moral conduct are important factors of Tantra practice which calls for extensive meditative practice.

Guruji Sri Nadanta Aananda Natha

Friday, September 14, 2012

Sri Mahaganapathi Mantra & Meditation

When imparting mantras during initiation in Srividya Sysytem,it is typically the Mahaganapathy mantra that is first given to the seeker by the Guru, along with the Gurupaduka and Bala mantras.
The process of meditation begins with imagining the form of the deity as described in the meditation verse, called the dhyana sloka.
The dhyana sloka of Mahaganapathy describes His ten-armed form (eleven including His trunk), with His Shakti (wife), Siddhalakshmi, seated on His left lap. She wears lustrous ornaments, and embraces Him with one hand while holding a lotus in the other. The weapons in the Lord’s arms are (sequentially clockwise, from the right lowermost arm to the left) the pomegranate, mace, sugarcane, trident, and discus; and (descending now from the left uppermost arm) lotus, noose, blue lily, paddy and a broken tusk. In His trunk is a jewel-studded ornamental pot filled with nectar.

What follows is a method to help us to visualize Mahaganapathy’s form while chanting His mantra, which consists of 28 letters in the Sanskrit alphabet:

Let us pray to the lineage of Gurus from Ananada Bhairava  (one’s own Guru), to dispel the clouds of darkness by the winds of grace.
Om Srim Hrim Klim Glaum Gam Ganapataye Varavarada Sarvajanam Me Vasamaanaya Svahaa...

1. First, while repeating Om, mentally imagine the beautiful elephant face of the Lord.

2. Srim indicates the divine couple, Lakshmi and Narayana. Imagine in Mahaganapathy’s right uppermost arm the discus of Narayana and in the left uppermost arm the lotus of

Laksmi. They represent Time and the Earth (in its gross aspect), respectively. This appears to us as the Time-Space continuum (the sthiti), which prevents an individual from  experiencing the eternal. We can here interpret this as relating to an individual in the world and his seeking of a Guru to him experience the unlimited.

3. HrIm indicates the divine couple, Gauri and Sankara. Imagine in the second-from-the-top right arm the trident of Sankara, and in the corresponding left arm the noose of Gauri. They represent the removal of triputi (the three stages of experience- the seen, the seer and the act of seeing) and of desires respectively. This is the annihilation (samhara), which is the removal of the individual ego by the grace of a compassionate Guru.

4. Klim indicates the divine couple, Rati and Manmatha. Imagine in the third-from-top right arm the sugarcane bow of Manmatha, and in the corresponding left arm the blue lily of Rati. They represent pure mind and secret spiritual knowledge, respectively. This may be likened to creation (srusti) of a new field of experience for the blessed aspirant by the Guru, in directing him to follow a given path (sadhana) to attain a constant experience of the eternal.

5. Glaum indicates the divine couple, Bhumi (Earth) and Varaha (the boar-faced avatar of Vishnu). Imagine in the fourth-from-top right arm the mace of Varaha, and in the corresponding left arm the paddy, indicative of Earth’s fertility. They represent action and cycle of life (cyclic in the sense of sowing, reaping, and again sowing), respectively.
Though this may be likened to veiling of the universal experience (tirodhana), for an aspirant it is more akin to being led by the Guru to complete detachment, in renouncing all fruits of his actions.

6. Gam indicates the divine couple, Siddhalaksmi and Mahganapathy. Imagine in the right-lowermost arm the pomegranate, representing different universes stacked like pomegranate seeds; and in the corresponding left arm the tusk which represents the fruit of all sadhana, Ekam sat, the One Truth, which is the experience of unqualified, undivided Brahman as Bliss. This verily is the grace (anugraha) whereby the seeker dives into a deep state of samadhi upon constant practice and the grace of the Guru, who merges into him.

7. Ganapataye is the form for invoking the Lord. Imagine your head resting upon His feet. This implies a continuance of the above-noted state of Samadhi

8. varavarada is a prayer to the Lord to bestow upon us the best boons and blessings. Meditate here upon the ornamental pot of nectar held by His trunk. Imagine that He is showering it over you and you are drenched. The best of boons is the experience of the Unlimited Bliss that leads to immortality; amruta. This may represent the sahaja state, wherein the realized one goes about his daily chores but remains aware of his blissful state always. (The dhyana sloka ends with a prayerto the Lord – who is the creator, sustainer and annihilator ofthe world – to bestow our cherished boons.)

9. sarvajanam me vasamAnaya means “let all people be subjugatedto me.” We find the clue for our meditation in the word “people,” which indicates the Universe. The embrace of Siddalakshmi can be interpreted as the creative urge and the lotus in the other hand as the manifest (gross) Earth (the last subtle element; the result by default of mixing the other four previous subtle elements). Hence we meditate on Siddhalakshmi – the Creatrix of the Universe, seated on the left lap of the Lord – with a firm conviction that the world, the divine couple and the self are One.

10. Finally, svahaa indicates an offering into the fire (here we are also reminded of the fire sacrifice, ganapathy homam). Since whatever is offered into the fire becomes one with it,

meditate upon the above truth and try to be in that experience for a moment .

Sunday, February 26, 2012

Sri Chakra- A Study

Srichakra is the diagrammatic representation of Shiva-Shakti in the Cosmic and the individual aspects. In the Hindu Tantras, there are three kinds of external symbols used for worship of the Supreme Being who is Himself formless and nameless. The most external is the image cast in the human forms but with paraphernalia signifying supra-human divinity.
The last and the subtlest are the Mantras, which are Divine sounds or Bijaksharas or letters indicating certain indeclinable seed sounds. A Mantra is divine power clothed in sound. Between these two come Yantras, also called Chakras, which are representations of the Deity in geometrical diagrams.
The Srichakra is conceived as Shiva-Shakti in the macrocosmic as well as in the microcosmic aspects i.e. as the cosmos and the individual. The Chakra consists of a series of nine triangles superimposed around a central point called Bindu, forming forty-three Konas or triangular projections.
In the center is the Bindu, representing Shiva-Shakti in union in the causal state from which all the other parts of the diagram representing the cosmos are evolved. The Bindu is in a central triangle with apex downwards in the Samhara Chakra of the Kaulas, but in the Srishti Chakra of the samayins, it is below the base of the central triangle with its apex upwards.

Enclosing it and superimposed on one another are the four Shiva triangles with apexes upward and five Shakti triangles (inclusive of the inner triangle) with apexes downward. Two circles of lotuses, one with eight petals and the other with sixteen petals surround these.
Outside these, are three circles around and a rectangular enclosure (Bhupura) of three lines for the entire Chakra, with four entrances on the four sides.
The central Bindu stands for Shiva-Shakti in the causal state of creation. Shakti is here represented as Mahatripurasundari, the great Mother or the incomparable beauty of the three Puras or three Bindus.

The Bindu represents the initial pushing forth of massive or ghanIbhUtA Shakti, with the potentiality of the universe within itself. It is spoken of as three to indicate the three stresses when the unified non-dual Shiva- Shakti seem to separate into two aspects Prakasha (the Aham or I consciousness) and Vimarsha (the idam or this-consciousness).
These three stresses are technically called Nada, Kalaa and Bindu. Naada is the inchoate sound movement (interpreted by human ear as Omkara) and Kalaa is the Kaama Kalaa, the desire to create, which the Vedas represent as 'May I be many'. Bindu is the potential universe ready to separate into various categories.
All these three stresses of Shiva-Shakti together are represented by the central red Bindu with an imaginary line across it to represent the polarity in the supreme category as Shiva-Shakti. The great Bindu, the threefold stress of the externalizing or creative Shakti is indeed the divine mother Mahatripurasundari.

She is described as 'puramathiturAho puruShikA' in the seventh verse of Saundaryalahari, popularly interpreted as the 'Pride of Shiva'. It however really means that Shiva as Prakasha (Luminosity or consciousness) realizes Himself as 'I am', through Her, the Vimarsha Shakti (the Object as the reflector).

The rest of the Srichakra represents the whole of the Brahmanda (cosmos) as evolved from the Bindu, standing for Mahatripurasundari. Surrounding the Bindu is a series of overlapping triangles. These nine triangles constitute the nine basic categories of the universe, evolving from the supreme mother Mahatripurasundari represented by the central Bindu. Hence they are called Mula Prakritis or root substances of the universe.
The Shiva and Shakti triangles are superimposed to indicate that Shiva and Shakti are involved in the whole process of ‘Becoming’ in its microcosmic and cosmic aspects. In the individual, they are present as the nine Dhatus or substances constituting the physical body.
These are Tvak (skin), Asrk (blood), Mamsa (flesh), Medhas (fat), and Asthi (bone). These five categories are born of Shakti element while the evolutes of the Shiva elements constitute of shukla (semen), majja (marrow), prana (vital energy) and Jiva (the individual soul).

On the cosmic side, the five constitutes of Shakti are the five elements (pancha mahabhutas i.e. earth, water, fire, air and space) and the five Tanmatras (subtle elements), the five karmendriyas (organs of action), the five
Gnanendriyas (organs of knowledge) and Manas (mind)- these have their origin in the Shakti element, while Maya, Suddha Vidya, Maheshwara and Sadashiva form the Shiva element. Thus the nine basic triangles symbolize the twenty-five elements or Tatvas that constitute the cosmos and the individual bodies.

By the intersection of the lines of these nine triangles are formed forty-three Konas, in which is included the central triangle having the central Bindu. In all these Konas are placed the different letters of the alphabet, which stand for the Devatas, who are emanations (rashmis) of the only true entity Mahatripurasundari.

They are the conscious forces governing the various powers of nature in the cosmos as well in an individual. These Devatas are not to be equated with the animistic spirits of the primitive man. For according to Srividya, Spirit is supreme and all nature consists of evolutes of that Spirit, of which what we call inert matter is only the latest evolute, having consciousness only withdrawn by the inherent power of Tirodhana (concealment).
The Spirit, the Being-Power, is the one only, and what are called gods and goddesses placed in the various parts of the Srichakra are only its manifestations for governing the various forces of nature.

The portions of Srichakra lying outside the forty four centers comprising the Bindu also are all supposed to be included in the latter- eight petalled lotus (Ashtadala padma) in the central triangle, the sixteen petalled lotus (sodasha dala padma) in the eight angled Chakra (Ashtakona), the three circles(mekhalaa traya) in the two ten angled chakras (Dashaara dvaya), and the surrounding space with the rectangular lines and four entrances (Bhupura) in the fourteen angled Chakra (Chaturdashaara).

The Srichakra is identified with the Sahasrara or the thousand petalled lotus. It is the ultimate source of powers namely Iccha (volition), Jnana (knowledge) and Kriya (action). It is these powers that manifest through the various organs of knowledge and action. All these organs are regulated by a central control in the brain, and that is identified with the Baindava Chakra or the Bindu Chakra of Srichakra. It is the seat of the Shiva, pure being, and is the Jyotirmandala, the sphere of light, because the eternal spiritual moon illumines it with its blissful light.

This Sahasrara is also the source of the three nerve currents of physical significance. They are the Ida, Pingala and Sushumna respectively running on the left, right and center of the spine. Through the Sushumna runs a hollow canal called the Kula Path, which is closed at the end, above the level of the anus at the base of the spinal column. Whether these yogic nerves are to be identified with what are known to the anatomist as the afferent and efferent nerves and the Central Canalis is a moot question.

It is better to conceive them as psychic factors relating to subtle body and having some correspondence with their physical counterparts.

At the bottom of the Sushumna against the level of the anus is the basic plexus known as Muladhara, described as a triangle with a lotus having drooping petals. This plexus is called the cave of Kundalini since Kundalini, the serpent power remains sleeping i.e. inactive there, after having completed its evolutionary purpose with the production of the Earth element, the last of the twenty-five categories. Just as Parashakti is the consort of Shiva, the Supreme Being, Kundalini is the segment of that cosmic mother as the Shakti of the Jiva, who is none other than an Amsa (particle) of the supreme Shiva embodied as the individual.

It is this Shakti that evolves into all the twenty-five cosmic categories. The first four pure categories - Sadashiva to Maya are considered pure and therefore included within the Sahasrara itself and the remaining 21 categories are included in the six plexus or chakras described as lotuses descending along the Sushumna. Of these, Ajna Chakra, located between the two brows is a 2 petalled lotus constitutes the mind (manas) element, which included the five organs of knowledge and action.

At the level of throat is the Vishuddhi Chakra of 16 petals constituted of the element Akasha (space).

At the level of the heart is the Anahata Chakra with 12 petals having the element air as its constituent. At he level of the navel is the Manipuraka Chakra with 10 petals and representing the Element water.

At the level of the genitals is the Swadhishtana Chakra with 6 petals and fire element.

Still below is the Muladhara Chakra mentioned before. Just as the cosmic Shakti Mahatripurasundari evolves these 25 categories which go to combine into the manifest universe, the individual aspect of the Shakti evolves into these centers representing the different categories and the body-mind, and having completed the evolutionary process sleeps or remains contracted or coiled up in the final category of Earth represented by Muladhara.

The main intention of Srividya is to rouse this Kundalini through the Japa of the supreme Vidya (of 15, 16, 18 or 28 letters) and concentration on the lotus feet of Mahatripurasundari, and leading this power through the Sushumna up to the Sahasrara in the head and uniting it with the Shiva there. This results in perfect Samadhi and by no other means is this possible. No spiritual activity is possible without awakening the Kundalini, though the way to do it is numerous. Tantras have declared Srividya and Kriya yoga as the fastest as well as the surest way to spiritual success.

In an unenlightened person, in whom the Kundalini is asleep, the Jnana and Kriya Shaktis function through the Ida and Pingala nerves that flank Sushumna. By the power of concentration and by the extremely powerful torrential energies generated by Japa of Srividya, and also by the Guru's grace, Kundalini is awakened and it forces its way up the Kula path. Along with its upward course, it gathers up also all the life energies that are functioning at the lower levels of the body, leaving those portions cold. For, all these energies are only what are dispersed from the Kundalini and therefore they are gathered up with the upward course of that power. As the Kundalini touches one plexus after another, consciousness is raised to subtler levels, described in Vedas as seven higher spheres Bhuh, Bhuvah etc.

The Kula path and the Chakras are divided into three segments - Brahma Granthi up to the Swadhishtana which is considered to be the region of fire and of darkness., Vishnu Granthi up to Anahata which is the region of sun and of alternating light and darkness and Rudra Granthi up to Ajna which is the region of the pure light of the moon.
The Sahasrara at the topmost end of the Kula path is the region of eternally blissful (Sacchidananda) spiritual moon, which is different from the moonlight at Ajna Chakra. In case of aspirants who get absorption in Shiva Shakti in the Sahasrara (which is what Srividya teaches and brings about eventually as opposed to most other traditions wherein meditation and absorption should begin in lower Chakras and proceed higher up.
This indeed is one of the vast number reasons that take the doctrine of Srividya much beyond the realms of any other Tantra) all these Chakras are also absorbed in the Sahasrara, so long as the Samadhi lasts. As the six Chakras are gross manifestations of the Sahasrara, it is natural for them to get absorbed in their matrix along with the rise of the Kundalini and manifest again (if the aspirant knows the Vijnana) when the Kundalini descends.
Now, it is in this part of descending the Kundalini, after having the bliss of Shiva - Shakti communion and consuming the resulting Kulamrita, having clarified it according to ones Sampradaya, do other Chakras like Lalaata, Lalanaa, Golataa and Indra nadi come into picture. These Chakras are very subtle and Tantras forbid their discussion with the uninitiated. So I omit these. However for a generic view of these one may refer to the Kulamrita Chapter in the Yoga section of Rudrayamala.

Thus the Srichakra is made into a comprehensive symbol for worship and identification with/of Mahatripurasundari who is Parabrahman-Chit Parashakti one. This allows both who follow Samayachara through the external worship of the Srichakra in the Mahakasha (external sky) as well as for the true Samayacharins who do worship internally without any external symbols and rituals through meditation in the Daharakasha.
Srichakra is that great abode of power into which Shiva Shakti have converted themselves for blessing their children. They are ever present there and devotees can commune with them through it. This is not a mere statement and all those who have worshipped and meditated on Srichakra, having duly taken an initiation from sad guru will swear by this.

Though this communion is possible in a physical sensory level, for an ardent and true follower of Samayachara this communion is purely internal. In the Manipuraka they worship Kundalini as the great mother Mahatripurasundari, who has already been awakened by the Shambhava Mahavedha done by the Guru.

She is raised to Anahata where she is adored in the Daharakasha and then raised to Ajna Chakra from where she quickly unites with Shiva in Sahasrara. How a person can return back to lower Chakras and continue to live as a Jivanmukta or a Siddha depends on grace of mother Mahatripurasundari and also if the aspirant knows the secretive procedure of achieving Vijnana from Jnana
Else after 21 days of Samadhi he gives up all earthy shackles and merges with Mahatripurasundari. The process of descent again should be learnt through one's own guru directly.

In the Srichakra, in the srishti krama (order of evolution), there are five triangles termed as Shaktis. A triangle with a downward apex is called a Shakti, whereas an upward one is called Vahni.

In Srichakra, there are five Shaktis and four Vahnis. When, due to the good fortune of the entire universe, Parashakti of the form of Vimarsha wants to project out the entire universe, hidden in herself, an evolutionary process begins. Shiva Parabrahman remains unmoved and the great mother Parashakti herself results in the evolution of the illusionary world.

Parabrahman is without any implications of cause or action. His inseparable and eternal Parashakti appears in various forms as Jnana (knowledge), Iccha (will power) and Kriya (action or dynamism). The so-called creation of the world is a pulsation in this great Shakti. When the evolution of the world constituting of the thirty-six Tatvas (elements) begins, Srichakra materializes at this point in time.

The first letter of the alphabet 'A' is without any form since the Vedas and the Tantras declare that 'A' represents Paramashiva or Prakasha. Aitereyaaranyaka has declared 'A'kara as Parabrahman.

The letter 'Ha' represents Shakti or Vimarsha. A combination of the two results in 'Aham' with the anunaasika or the 'am' sound denoting the unqualified Brahman. According to Panini's Pratyayaahaaranyaya, 'Aham' denotes all letters (varnas) between 'A' and 'Ha' and thus the entire alphabet or matrikas.

'Ha' is also called Visarga and is responsible for creation of the universe. What is indicated here is that the entire universe is hidden in the Prakasha-Vimarsha-Harmony state, which is nothing but the Bindu.

When sun's light falls on a clear mirror, it gets reflected on a wall as a light beam. Similarly, when light of Paramashiva falls on Vimarshaambaa, the beam or point of light called Mahabindu becomes evident. This indeed is the Baindava Chakra of the Srichakra. This itself is called Kamabindu since it is the seat of Kameshwara and Kameshwari, bot in complete and perfect mutual harmony.

A pulsation in this leads it to appear as Rakta (red) and Shweta (white) Bindus. From these Bindus, which result due to pulsation in Kamabindu (of the form of Aham), evolves the effulgent Chitkalaa. In the same way as ghee melts due to heat of fire, due to Prakasha, a flow results in Vimarsha Shakti. This wave like flow in Vimarsha from in between the two Bindus is called Haardhakalaa.

The mysterious Kamakala, ornamented with this Haardhakalaa gives rise to Baindava Chakra. More about Kaamakalaa, its esoteric form, conceptualization and meditation on it, Dhyana and Dhaarana aspects of it should again be learnt from ones Guru directly. Information on Kamakala Vimarsha can be obtained from Dindima Bhasya and some other lesser known commentaries on Saundaryalahari and also from Punyananda yati's Kaamakalaavilaasa (this however is extremely technical and without a thorough background on Tantra and a knowledge of sandhyaabhaasa etc leaves the reader gasping or with misunderstood notions. Some very well known adepts in the pasts have written commentaries on this work, but sadly many have misinterpreted this great siddhavaani).

Just as waves rise in an ocean, the world constituting of the 36 Tatvas rise from this Baindava Chakra. This Baindava Chakra represents Madhyama, Pashyanti and Vaikhari vaks (forms of speech). These in turn are evolved from Para Vaani, represented by the original Mahabindu.

It is to be noted that the Moola trikona (central triangle ) is also referred to as Baindava Chakra since Bindu and trikona cannot exist without each other. This has been stated clearly by Bhagavan Hayagriva in the Lalitopaakhyaana of rahmanda Purana. Also to be noted is the fact that the entire Srichakra is a mere extension of the basic Kamakala.

Actually Mahabindu is undivided, Shiva -Shakti -ONE in form. Visualization of this as Shweta and Rakta Bindus leads to division and hence duality, creating the foundation for externalization of the vast universe, which is as illusionary as the separateness of Shiva and Shakti. Creation has to be of two aspects: Vak (speech) and Artha
(meaning) which respectively constitute of Para and Vaikhari and Shiva to Prithvi.

This Mahabindu though being non-dual creates an illusion of being dual. This great Kamakala is the subtlest form of Mahatripurasundari. One who realizes this secret, by means of Srividya and worship of Srichakra will be liberated from all dualities and
will attain Shiva hood.

It is only one basic triangle that transforms into Shakti Chakra in evolution and Vahni Chakra in dissolution, in a triad, forming 3 x 3 = 9 triangles, which constitute of the Navayoni Chakra. Indication here is to the fact that nothing new is actually being created, but is actually a transformation of an already existing Baindava Chakra. Now, each yoni in this Navayoni Chakra represents Dharma, Adharma, four appearances of the same Atman (atma, antaratma, paramatma and jnanatma), maata(jiva), meya ( object of comprehension by the Jiva) and Pramaa ( the comprehension itself).

This Navayoni Chakra is said to be completely filled and hence of the form Chidaananda. Chit means Chaitanya kalaa and Ananda means Vishwaahamtaa (experience of the world as Aham or oneself - Vijnana Bhairava). It is Mahat or great since it is full of chit and also because it is not limited by space, form and time. Hence it is greater than the greatest (mahatopi mahaan).

Baindava Chakra represents Mahabindu, which is actually Sadashiva Tatva. Since Shiva and Shakti Tatvas are placed above Sadashiva Tatva, this Chakra forms the seat of Shiva and Shakti viewed as Kameshwara and Kameshwari or both-in-one as Mahatripurasundari.

This Dhyana of Mahatripurasundari has been given to us clearly by Acharya in the 8^th verse of Saundaryalahari. This is what has been told in the name 'Baindavaasanaa' in Lalita Sahasranama Mahamantra.

If we rephrase what has been said earlier, Baindava Chakra is the seat of 'Aham' where 'A' is called samvartaanala (destructive fire that erupts during pralaya or the dissolution). All Tatvas from Shiva to Prithvi and hence the entire universe which is nothing but a congregation these Tatvas merge into this 'A' kara during dissolution. Hence the name samvartaanala. 'Ha' kara is also called Chitkalaa.

The Mahabindu at the center of the triangle is what is 'Aham' and represents Ambika Shakti. The Navayoni Chakra with eight angles (Ashtakonas) is surrounded by the sixteen vowels. The rays of light that emanate from the bindu and Navayoni transform into Dashaara Chakra. The letters situated in this Chakra are 'Ya' to 'La'. It represents the five elements (earth, water, fire, air and ether) + the five tanmatras (smell, taste, form, touch and sound).

These Tatvas represent Shiva Tatva and the letters signify Shakti. Thus we can conclude that Dashaara Chakra is Shiva Shakti Maya. This logic will apply to all the other enclosures or aavaranas and hence the entire Srichakra.

The next Chakra is the dvidashaara. It represents the 10 indriyas or sense organs and the residing letters are kavarga and chavarga letters. These two dashaara Chakras are thus twofold reflection of the great Mahatripurasundari seated on the Sadashiva or Mahabindu.

Next follows Chaturdashara Chakra, formed due to the collective light emitted from the previous 4 chakras namely bindu, trikona, ashtakona and dashaara-1 along with the light from dashaara-2. Since chaturdashaara is farther away from those four Chakras, only their collective light will be seen here, but a clear and distinct perception of the individual lights and hence the corresponding Chakras will not be possible. However, dvidashaara being very next to it is clearly perceivable from chaturdashaara.

Thischaturdashaara is due to the pulsation in Jnana and Kriya Shaktis. It thus represents 10 indriyas, four antahkaranas (manas, buddhi, ahamkara, chitta). The presiding letters are 'ta' to 'bha'.

Earlier it was seen that Baindava Chakra was presided over by Ambika Shakti. Ashtaara Chakra to chaturdashaara chakras indicate a dominance of Raudree Shakti. Thus, Chakra till now, is an extension of the powers of Raudree Shakti.

The chatushkona Chakra, which comes next is due to Jyeshtaa Shakti and mekhalaatraya is due to Vaamaa Shakti. This bhoomitraya also includes the adjacent sixteen and eight petalled lotuses.

Srichakra has been until now visualized as an abode of various Shaktis. An alternate visualization is its Kalaa form. The inner triangle and bindu represent Chitkalaa. The Kalaa associated with Ashtaara, Antardashaara, Bahirdashaara and chaturdashaara are respectively shantyateeta, shanty, Vidya, pratishtaa and nivritti. Ambika and other Shaktis that were spoken till now are actually powers of Prakasha. Now association of Srichakra with powers of Vimarsha is as follows.

In the nine aavaranas or enclosures of the Srichakra, the nine residing Vimarsha Shaktis are Naada, bindu, kalaa, Jyeshtaa, Vaamaa, Raudree, Vishaghnee, Dootaree and Sarvaanandaa. Bindu and naada are actually of the form of Santa Shakti which is attributeless and hence also the corresponding Chakras - Chaturdashaara and the sixteen petalled lotus. Eight petalled lotus, presided by kalaa, is of the form of Iccha Shakti.

. Chaturdashaara chakra presided over by Jyeshtaa of the form of Jnana Shakti. Raudree and the rest, respectively reside in shaaras-inner and outer, Ashtakona, trikona and Bindu, all of the form of Kriya Shakti.

Thus, the Srichakra constituting of vaamaa and other Shaktis of the Prakasha Parabrahman is an extension of Kamakala, which in turn constitutes of the three Bindus. Now, in the same way as clay is the basis of existence and the very nature of a pot made of clay, Srichakra being an extension of Kamakala is nothing but Kamakala itself and so also the entire universe which is nothing but the Srichakra.

Akula Chakra is situated in the body at the place of origin of Sushumna nadi. This akula Chakra is a thousand petalled red lotus with up facing petals. Sushumna terminates with Sahasrara in the head region, which is thousand petalled white lotus whose petals face d wnwards. All lotuses extending upwards along the Sushumna except the Akula Sahasrara are said to be Kula padmas.

The divine mother sharvaani resides in these lotuses. The distance between the anus and genetalia is said to be 5 angulas. Between this, at a height of 1 angula is a region called Kanda. Between this, there is a Mahayoni described as a triangle. Sushumna takes birth from its center. The shining Akula Sahasrara surrounds this place. Hence contrary to popular belief, Sushumna does not actually originate in Muladhara.

At the center of Akula Sahasrara the great mother Kuladevi resides. 1 angula above Akula padma, there is another red lotus with eight petals and eight granthis(knots) in which Brahmani and the other eight matrikas reside with Asitaanga and the rest eight Bhairavas. Center of the lotus is the abode of Kaulikee Shakti. This lotus is called vishu Chakra. 1 angula above this is the six petalled Kula padma.

Then comes the Muladhara Chakra, which has four red petals, which face downwards. Between the lotus shines the Swayambhoo lingam. Around this Linga, along with Varadaa, shree, shandaa and saraswathi, Bhagavati Kundalini is to be meditated. This lotus represents earth element. 2 1/2; angulas above this, there is a lotus with eight petals called taijasa padma yellow in color. The residing Shaktis are Anangakusuma and others. Mahamantra hrillekha resides at its center.

Then the well-known sequence of chakras follows starting from Swadhishtana. 4 angulas above throat is the subtle lambika padma (called Indra naadifor people familiar with Dasha Mahavidya Yoga this should strike a chord. this is the abode of Bagalamukhi (some authors misplace Bagala in throat which is actually the abode of Matangi and some in navel which again is the abode of Mahataara). In this lotus, vasini and the eight Vagdevis reside. Then follow Ajna and Sahasrara.

Srichakra may be visualized with each of its nine Chakras corresponding to these yogic Chakras with Bindu at Ajna. On a more subtle note, Srichakra is visualized at bindu, ardhachandra, rodhini etc till unmanee, which are located above Ajna, one above the other.
These are different pronunciations of the Naada visualized suitably while meditating o the three naadas and the fourth aggregate naada of the three kutas of the Srividya mantra. Another alternative is to meditate on the entire Srichakra in Mahabindu, above all Chakras and even unmanee.

This is possible by highly advanced Sadhakas and is the very essence of Samayachara. This is the highest and the most desirable of the three. These three visualizations are respectively called Sakala, Sakala - Nishkala and Nishkala Bhavanas of Srichakra.

Nine Aavaranas of the Srichakra

Each of the nine Aavaranas of the Srichakra has a speical significance.

1. Trailokyamohana Chakra: Here, the word Loka indicates Maata, Meya and Maana i.e the seer, the object seen and the act of seeing itself or in other words Kartru, karma and kriya. The compound of these three is Trailokya. This great chakra enchants these three i.e the trailokya and dissolves the three into a single non-dual entity which is what leads to complete Advaita.

2. Sarvaashaaparipooraka Chakra: Here, the word Asha indicates the insatiable desires of the mind and the senses which lead us more and more towards duality. This great Chakra grants all desires by uniting its Sadhaka with the ever satisfied, all fulfilling, eternal Parabrahman or Paramashiva. This stage is indeed the Kamakotithe
state of accomplishment of all desires or actually going beyond all desires by achieving the most desirable thing, which indeed is the liberating Brahma Jnana.

3. Sarvasamkshobhana Chakra: During dissolution, all Tatvas right from Prithvi upto Shiva dissolve into one another. This great Chakra creates the destructive agitation (Kshobha) in all the Tatvas causing duality, thus dissolving any duality in the Sadhaka. It agitates and destroys duality in the sadhaka.

4. Sarvasoubhagyadayaka Chakra: Saubhagya is something that is desired by everyone. This great Chakra grants the most desired object to the Sadhaka which is nothing but the great Paramashiva or Mahatripurasundari. What greater fortune or Bhagya does a sadhaka long for other than his beloved mother? Thus this Chakra is indeed Chintamani - Kalpataru - Kamadhenu, all put in one.

5. Sarvarthasadhaka Chakra: The ultimate goal of all Vedic and Tantric rites and ceremonies is the attainment of Paramashiva. Various scriptures elaborate numerous methods to achieve this final beatitude. In the same way as all rivers merge into the great ocean finally, any of these legitimate means take the Sadhaka to the same destination. This great Chakra results in the Siddhi of all these paths or means i.e it grants the final Siddhi which is doubtlessly Parabrahma Prapti.

6. Sarvarakshaakara Chakra: This great Chakra protects the Sadhaka from all forms and kinds of Avidya and duality, which are the only reasons for misery and grief. The visible world, constituted of the 36 Tatvas is impermanent and since these Tatvas grant Bhedadrishti or a sense of separation between the Atman and the Paramatman, the world has to be rejected as falsehood.

By flooding the Sivaaham Bhavana (the sense of Iam Shivaa i.e the Advaita Bhavana) through the Sadhaka, this Chakra protects him from the treacherous Samsara composed of 36 Tatvas, all leading to duality. When the Sadhaka realizes himself and the entire world as not separate from Paramashiva, he is automatically protected from Avidya. What this Chakra does is to destroy 'Idamtaa or sense of this' by the pure awareness of 'Ahamtaa or I-ness'.
7. Sarvarogahara Chakra: There is no worse disease than Samsara which induces duality. Due to its constituent 36 Tatvas which are different from each other. This great Chakra destroys the disease of this Samsara which is the root cause of all other types of diseases. When Vamakeshwara Tantra and also the Mudra kanda of Rudrayamala speak of Khechari as destroying all diseases, this is what is hinted at.

8. Sarvasiddhiprada Chakra: Yoginihridaya says that this Chakra indicates the potentiality to create - maintain - destroy the universe. As Pratyabhijnaahridaya says 'Chiti Shakti is indeed responsible for the Siddhi of the universe'. Thus, the trikona or the triangle Chakra is responsible for creation, destruction and preservation, while the other two acts namely Tirodhana and Anugraha are indicated by these three only.

9. The state of complete harmony of Shiva and Shakti exists in Sarvaanandamaya Chakra. Thus this Chakra is the very personification of eternal, limitless bliss. This grants Brahmananda to Sadhaka.

From the above verses, it becomes clear that though the nine charkas seem different due to their differing geometry, names, deity, Mudra etc.. the oneness or the non-dual aspect of all these is proved by the fact that all these represent the non-dual Paramashiva and hence the entire Srichakra is Parabrahman itself. Though there are no limits to the worldly boons obtained by worshipping Srichakra, the real purpose of worshipping Srichakra is Parabrahmavapti.

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Friday, February 17, 2012

Sri Devi Upasana

The Devi upasaana has been described apart from Vedas in Devi bhagawatham,
Skaantham, various puranas etc

It is also said univocally in all these holy scriptures that the ultimate
objective of the upasana is to Unfold the supreme in One's Self and the various
procedures are described in great detail. The
tantras are mostly in the form of
a dialogue or an upadesa between Parameshwara and Parameshwari. or the name can
be between Bhairava and Bhairavi.

Some of the Most Important such Scriptures for Devi Upasana are :
Tantra raja tantram , Vamakshwara tantra ( part of Shodasikrnavam ), Rudra yaamalam, kularanavam, Dattatraeya Samhita, Sarada Tilkam, Prapancha Saram, Paramananda Tantram, Panchatswam by durvasa maharishi,

Chitkakana Chandrika, Parusurama Kalpasutram, Tripura Rahasyam,
Sri Vidya
Ratna Sutras, Kamakala Vilasam, Varivasya rahasyam, Soundarya Lahari,

Brahmanda Puranam, Markandeya Puranam etc etc............

We know
Lalitha sahasra nama is part of bramhanda purana and Devi Mahatmyam  is part of Markandeya Purana.Amnaya Stotra consists of 35 shlokas and Lalitha Sthawarajam has 202 slokas

and each shloka is a two lined one and would take about 45 minutes for

chanting. Both are in " Rudra Yamala Tantra ". Amnaya Stotra says that LS

parayana is complete only with these two stotras parayana and Sthavaraja is

supposed to be Sarvapurthykaram as said in these scriptures.

As you are aware that every Devi Upasaka's minimum spiritual

routine consists of apart from his nithya karmas and manthra japa --
Chanting of the following everyday

1. Lalitha Sahasranama Parayana or do the Archana.
2. Do the Devi Kadgamala parayana or Archana
3. Do the Lalitha thrishathi archana
4. The parayana of Amnaya Stothram
5. The Parayana of TripuraSundari sthawarajam.
6. Arti to Devi.
Tripura Stavaraja is a part of Rudra Yamala Tantra. Amnaya Stuthi is a part
of Tripura Stavaraja. Tripura Stavaraja consists of :

Amnaaya stuthi, Devi Stuthi, Guru Stuthi, Panchami Stuti, Srichakra Stuthi,
Panchami Mantroddhara, Dikpalaka Stuthi, Ganeshaadi Stuthi, Agni Mandala Dhyna,
Ravi Mandala dhyana, Soma Mandala Dhyana, Ananda Bhairava Dhyana, Nava Yogini
Dhyana, Srichakra Nava Avarana namavali, Prathama Avarana – Anaimaadi Namavali,
Prathama Avarana – Brahmyaadi Namavali, Prathama Avarana – Mudra devata, Dvitiya
Avarana devata namavali, tritiya avarana, chaturtha avarana, panchama avarana,
shastha avarana, sapthama avarana, ashtama avarana, navama avarana namavalih,
Navachakreshwaryaadi Devata, Nitya Devatah, Panchami Stuthi, Pancha Panchakam
(Lakshmi Panchakam, Pancha Kosa, Pancha Kalpalatha, Pancha Kamadugha, Pancha
Ratna), Anya Devatah, Kamakala Praarthana and Phala Sruthi.
Every Srividya Upasaka should follow certain mandatory upasana which is as

1) Devi Manasika Snana 2) Guru Gocharaakyam Prathama Ratnam 3) Ganapati
Kruthyakhyam Dvithiya Ratnam 4) Srividya Rashmi Maala Tritiya Ratnam 5)
Ajapaakhyam Chaturtha Ratnam 6) Sandhya Anushtana and Chakraarchana

These are called Srividya Shat Parayanas.

The 4th point ie., Srividya Rashmi
maala tritiya Ratnam
includes the following mantras:

1) Bija Bhuta Panchakam : Gayatri, Abhayamkara, Savitrashtakari, Pranava,
Turiya Gayatri Vidyas

2) Parikara Panchakam: Chakshushmati, Gandharva, Pathishatrudra, Tara, Nama
Traya Vidya

3) Rakshakara Panchakam: Mahaganapati, Uma Maheshwara Dwadasakshari,
Mrityunjaya, Sruthidhara, Matrika Vidya

4) Adhishtana Panchakam : Parasiva, Sampatkari, Kala Samkarshini, Sambhavi,
Parakalaa Vidyas

5) Srividya Panchakam : Bala, Annapurna, Ashwarudha, Srividya Gurupaduka,

6) Shymala panchakam : Laghu Shyamala, Vagvaadini, Nakuli, Shyamaguru Paduka,
Raja Shyamala

7) Varahi Panchakam : Laghu Varahi, Swapneshi, Tiraskarini, Varahi Gurupaduka,

8) Purthi Panchakam : Swarnaakarshana bhairava, Vatuka bhairava, Chintamani
vidya, Kamadevyannapurna, Purthi Vidya

9) Paduka Panchakam : Gurupaduka, paramagurupaduka, Parameshti Gurupaduka,
Paraparagurupaduka, Maha Paduka

The 5th point Ajapaakhyam Chaturtha Ratnam includes “hamsa” samarpanam at shat
(6) charkas from mooladhara to sahasrara at particular intervals of time in the

600 breaths at mooladhara to Ganapati; 6000 breaths at Swadhistana to Brahma;
6000 breaths at Manipura to Vishnu; 6000 breaths at Anahata to rudra; 1000
breaths at Vishuddhi to Jiva; 1000 breaths at Ajna to Paramaatma; 1000 breaths
at Sahasrara to Gurunatha. The total count of breaths is 21600 which is the
Ajapa Gayatri.

Shodashi Sahasranama
As regards the Shodashi Sahasranama, it is as much popular as lalitha
sahasranama. But it is a secret affair and not disclosed to every tom, dick and
harry. Unless one is initiate in Mahapaduka, one is not entitled to touch the
Tripurasundari Tantra. This Tripurasundari Tantra consists of Shodashi Mantra
Nyasa, Shodasi Stotra, Srividya Kavacha, Shodasi Hridaya, Shodasi Ashtottara and

Tripurasundari with 16 kalas is the Shodasi. Shakthanandatarangini and
Mantrakalpaarnava give the different prayogas for Shodasi.

Tantra says “aatma deyah siro deyam na deya shodashakshari” ie., when asked,
one can offer one’s head and one’s own self but NOT SHODASHAKSHARI

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Monday, February 13, 2012

Tantric Philosophy and Quantum Mechanics

The purpose of this set of articles is to encourage you to experiment and find the Ultimate Truth in your soul - God's ultimate consciousness, so proclaimed by both Modern science and Tantrism.

The Goal of Tantra, similar to that of modern science, is the study of the natural laws and of the human being. Tantra has discovered thousands of years ago facts that modern science is beginning to become aware of only now.
The principles of Tantric philosophy are sustained by the new discoveries in cognitive psychology and physics. Tantra considers that the fundamental reality of the universe is consciousness. Before time and space, at the origin of universe was the Supreme Consciousness. Each human being has a divine "spark" inside of them, which is the consciousness, the essence of each human being, the ultimate source of happiness and fulfillment.

Philosophers discussed for centuries the nature of consciousness, but Tantrics are intimately acquainted with it through meditation and introspection.

We cannot transpose into words any form of knowledge, therefore nothing could replace the direct experience of the levels of consciousness during meditation.

Quantum mechanics redefines the classical notions of particle, location, and movement.

•For example - in quantum mechanics, the position of a particle is not always precisely determined; generally, the position of a particle cannot be exactly determined, instead it is described merely as a series of possibilities. This probability function enunciates the fact that the particle is in an infinite number of positions, simultaneously.

•Another example of thinking in quantum mechanics - the trajectory of a particle between two given points, let's say A and B, does not follow a unique trajectory, but it follows simultaneously all the possible trajectories between A and B, according to various coefficients of probability.

•Thus, the movement and place as known in the classical Newtonian physics are redefined within this system of quantum mechanics. Instead, we have a new type of paradoxical mechanical process.
Behind the empirical universe we find a mysterious quantum reality, governed by paradoxical laws.

•Suppose we have an atom of Uranium, and that this atom may emit a neutron. This process is called radioactivity. Classical physics tell us that at a certain point the atom either emitted the neutron or it did not emit the neutron.

Quantum physics proves that the states corresponding both to the emission and to the non-emission of the neutron are in fact simultaneous, with certain probability coefficients. This over positioning of these states is valid for as long as there is no measurement taken. When we observe the state of the atom, the over positioning (the function of the wave) "collapses" and the result of the measurement will be one of the two possible states.

It sounds impossible and not even Einstein could believe this fact in the beginning, in fact he tried to prove the opposite for years.

However, the overwhelming proof in the experimental field of quantum physics sustain this interpretation. In other words, matter is in a quantum state of over positioned states, in which all possible evolutions are simultaneously manifested in a probabilistic manner.
However, we will not be able to observe this quantum, intrinsic state of the particles - each time we make an observation, the wave function will collapse and of all the probabilities, only one will remain, according to the corresponding degrees of probability.

• The state of quantum over positioning of states is beyond any capacity of direct observation. We, as human beings, cannot perceive this form of matter. The quantum universe is not directly perceivable, while the physical world, as we perceive it is merely a singular "possible" case, a particular case of the quantum universe.The title "real world" belongs now to the quantum universe, including here all the over positions of states and all its mysterious, obscure phenomena - at least to a person with a common level of understanding.

• On the most profound level of the universe there is a hidden, mysterious world. The physical world is merely an illusion of perception. For thousands of years, in Tantra there has been the concept of Maya, the cosmic illusion. According to the Tantras, God created Maya in order to hide the reality and fundamental truth of the universe, by leaving to the eye an incomplete and finite image.
• Many tantric masters asserted that the world is an illusion; however, this statement was not meant to discourage any of us in our efforts towards self-discovery, as they consider that the key to go beyond the illusion of Maya is Maya itself.
The yogis consider that the physical universe (the objective, exterior universe) is not the only possible reality, but there are many other universes (for instance the astral universe and the causal universe).
• These universes are subject to laws quite resembling to those governing the quantum mechanics. Therefore, the assertion that Tantra did not wait for the discovery of the quantum mechanics in order to sustain valid ideas is correct.


There is the possibility that the brain and consciousness interact at a quantum level.
• Alfred Alokta, the pioneer in the field of quantum consciousness issued the hypothesis that the quantum states in the brain directly influence the activity of the
neurons. The topic of a network of quantum connections in the brain is quite established, owing to the phenomena of quantum association. The American Evan Walker presented a model of synaptic tunneling of the brain electrons.

• Thus the brain is defined by two superimposed systems: a classical system, governed by classical laws, and a quantum system, governed by quantum laws. The first system corresponds to the unconscious cerebral activities, while the second corresponds to the consciousness and to conscious mental processes.

Some special states of matter, such as the Bose-Einstein condensates may in fact be ways of passage of the mind in and from the physical, exterior world. It is a proven fact that on a biological level there are certain special structures named the Bose-Einstein condensates.

These condensates present interest for our study because it is the most organized structure in the universe (before their discovery, this title belonged to the crystals).

In such a structure, the atoms oscillate together, as one. The constituent particles are perfectly identical, up to a point in which they lose their own identity.
Two examples of Bose-Einstein condensates are the laser wave (in which the photons act as one photon) and the over-conduciveness phenomenon (phenomenon occurring in certain materials, at very low temperatures).
These structures are highly sensitive to quantum phenomena, and they have the capacity of transmitting influences from a quantum level to a cellular level. The quantum state of the particles is non-material; it does not respect the laws of classical physics, but it has a paradoxical nature, more resembling to the mind.

3. The duality wave hints to the duality of body and mind.
Unlike quantum physics, classical physics cannot analyze consciousness and emotions.

Descartes considered the mind and body as totally separated. Newton's classical physics is based on Descartes thinking, describing the exterior world as perceived through the senses.

It is a science of pure objectivity, and its shortcoming is that the consciousness is subjective through its nature and therefore out of the reach of classical physics.

On the other hand, in modern physics, the concept of matter has changed. The duality wave indicates that any particle has an immaterial quantum state and this leads to the idea of body and mind duality. Just like the particle is inseparable from the wave, the mind and body form a whole.

4. Fundamental particles have a quantum component, immaterial and impossible to express in the terms of classical physics - the particle has a dual nature, both mental and material.

The quantum state of a particle is non-material. It does not respect the laws of classical physics, it has a paradoxical nature, resembling the laws governing the mental area. In the quantum state of a particle, it is not its material aspect that is most important, but the information. It is a reduction of the material aspect to pure information.
5. Consciousness is manifested in this quantum reality, it is intimately connected with the outer, "material" universe, without having direct access to it.

Paradoxically, manifesting at the level of the quantum states of matter, consciousness does not have direct access to the objective, exterior and observable world.

Bertrand Russell stated the fact that these states are always perceived at the quantum, "immaterial" level of the matter. With each observation it makes on these states, the consciousness induces/introduces an alteration.

"Observing means altering" - and thus the consciousness has a double function, both observing and influencing the objective world. The sensations are transmitted to the consciousness through the "scanning" of the quantum states of the neurons in the brain, and at the same time it performs the transmission of the commands to the brain.

The Englishman Herbert Froelich (1960) proved the existence of Bose-Einstein condensates in the cellular walls, in living matter; these may amplify and memorize information. Inside the neurons, the BE condensates may influence the release of information, having a tremendously important role in neuronal intelligence.

6. The mind is not subject to the speed of light. At a quantum level, knowledge means touch. When two particles touch each other, they stay coupled. By acting upon one, the other is affected. Thus, a quantum, super-luminic interconnection is achieved.

Let us have an experiment: assume that we have a 0-spin particle, which is divided in two particles, each of ½ spin. In this case, owing to the conservation law of the spin, if one particle has an upward spin, the other is forced to have a downward spin.

Furthermore, let us assume that we bring these particles to a great distance from one another. Quantum physics tells us that until we measure these particles, they will be in an over-position of possible states.
When we measure one of them, the other is forced towards the opposite value - if one has upwards spin, the other has to have downward spin.

Now follows the paradoxical part: how is it possible that one particle knows what happens to the other, despite the distance between them? We know that in this "objective" world, nothing may be transmitted with a speed greater than the speed of light.

Nonetheless, we may see that quantum information traveled instantaneously. This famous experiment, known as the Einstein-Podolsky-Rosen experiment (in short, the EPR experiment), proves that quantum information is not subject to the speed of light. The two quantum coupled particles communicate instantaneously to one another, regardless of the distance between them.

The collapse of the wave function of one particle determined the collapse of the second one, in accordance with the spin laws.

Consequently, consciousness perceived at this quantum level, transcends space and time and is not limited to the speed of light, as the rest of the phenomena that occur within the objective reality are.

The world of consciousness is free from the constraints of the material world. Thought is instantaneous, as it is not limited by the speed of light.
In the quantum state of a particle, it is not the material aspect that is important, but the information it carries. The English Physicist Herbert Froelich (1960) proved the existence of Bose-Einstein condensates in the cellular walls of living matter; these may amplify and memorize the information. Inside the neurons, the BE condensates may influence the release of information, having a tremendously important role in neuronal intelligence.

The mind creates the brain and not vice versa.

The brain is made up of billions of neurons that act in parallel, but the mental process allows one conscious thought at a time. At a quantum level, however, the neurons are integrated in a mental quantum field that organizes them into a unitary whole, as a common denominator.

The brain is like a money market hall, except that in this case there are billions of participants (the neurons) which communicate to each other in a simultaneous manner. However, we perceive conscious thought as a unitary process.

On the other side, consciousness is unitary and indissoluble; it can only focus on one thought, emotion or sensation at one time. How could this contradiction between the function of the brain and that of the consciousness be explained?

The physicist Ian Marshall (1989) issued a theory according to which the quantum states present in neurons are in phase on the level of the whole brain - a quantum effect due to consciousness. This quantum connection of the neurons is capable of integrating the billions of elements in a unitary whole, to impose order and structure in chaos.

The consciousness is not a result of the annexation of a great number of neurons in a complex network (as the partisans of the "emerging consciousness" sustain). On the contrary, the consciousness sustains and structures the brain in a coherent manner. The "magic" of the thought and feeling perceptions through the brain is ultimately due to consciousness.

Paradoxically, billions of neurons are interconnected in the most complex intelligent structure known to man. How can this miracle be? How can a single cell produce through multiplication and interconnections a finite "product" of such fine complexity - the human being?

The probability for the human body to take this particular shape is the same with the probability for thousands of bricks thrown at chance to fall on the ground in the shape of a house.

The English biologist Rupert Sheldrake issued the theory of the so-called "morphogenetic fields". It starts with the assumption that the mind is an essential reality as compared to the physical body or the brain.

In the moment of birth, the mind creates a "form field" that moulds the development of the brain, and even of the whole human body. It is not logical to consider that a pile of bricks (the human cells) on their own, may organize themselves into an exquisite "palace" (the human body), and all this by chance. This is highly unlikely.

On the other hand, the existence of form fields, the formative role, and the precedence of the mind over the body provide a much more plausible explanation. These form fields were perceived for the first time in the study of the development of the foetus and underlined by various experiments.

These experiments indicate the fact that on a certain level of the universe, the morphogenetic information corresponding to each species is transmitted to and from each member of that particular species, evolving in time.

There is no part of the brain in control with body or mental functioning. If a section of the brain is removed, its role goes to the rest of the brain. Consequently, the function is not dependent on neurons, but the neurons are moulded according to the function they have to play. The neurons are moulded by the consciousness itself.

Some physicists have gone even further with this assumption, suggesting that consciousness is an intrinsic phenomenon of the matter, fundamental in nature.
The American Nick Herbert considered that consciousness is ever present in nature. In this theory, the mind is just as fundamental a concept as the elementary particles.

The quantum properties that justify this presumption are:

•The intrinsic ambiguity - the attributes of the objects are not definite until the moment of observation.

•Free will - there is a degree of chance and unpredictability in every quantum process.

•Instantaneous connectivity - the interconnection between quantum phenomena does not depend on the speed of light, it is instantaneous and works regardless of distance.
AT A QUANTUM LEVEL, CONSCIOUSNESS EXPRESSES ITS FREE WILL Quantum physics has reached this amazing result: in nature, there is a degree of incertitude involved in each process.

From Newton and Descartes, most of the scientific community and almost the whole of Western society embarked on the hypothesis that the evolution of each system (including man) is completely determined, step by step by its previous state.

Thus, the conclusion that one may precisely determine the future if perfectly acquainted with the past emerged.

In other words, if we were to program a powerful computer with all the data it requires, we may even perfectly simulate the evolution of the universe in general and of the human being in particular.

However, in the end this assumption is a big mistake. Recent discoveries in modern physics did not validate the concept of "determinism".

They proved that certain phenomena, connected with the quantum level of reality can not be predicted. They are the so-called "incalculable's". Each quantum phenomena includes a degree of freedom.

Each time the wave function collapses, the result has a chance degree. This may be associated with free will, which is non-deterministic.

The particle may reach a final state that does not depend on its past. In other words, a "free choice" is allowed
Heisenberg's principle

Heisenberg's principle explains this degree of freedom. He proved that nobody could perfectly and accurately observe a particle. We either know its position precisely, but not its trajectory, or we know precisely and accurately its trajectory, but we do not know its position.

This limit in observation induces an intrinsic degree of incertitude, an imprecision at a theoretical level, a degree of indetermination in each act of observation.

Modern physics allows the concept of free will even at the most fundamental level, contrasting to the deterministic theory of Newton and Descartes, which consider that faith is decided from the start, and in an inexorable manner.

This change of heart reinstates free will, that is - the possibility of each human being of influencing one's own faith and not be subject to blind destiny.

This view of free will has always been part of the Tantric philosophy. The Tantric practitioner accepts the idea of karma, but he also considers that the evil that has not yet become manifested can and should be removed.
According to the Tantric philosophy, the degree of spiritual evolution of a human being is directly proportional with the degree of freedom that being has. At the ultimate level, God is defined as SVATANTRIA - supreme, absolute freedom, free from any constraint.

The degree of freedom of a certain person is quite relevant to his/her spiritual evolution.

For instance, a person who tends to be subject to all kinds of social dogmas, without thinking them over first, who is ready to take over already "thought" ideas without filtering them through his/her own mind shows a reduced degree of inner freedom.

Spiritual freedom is in tight connection with the concept of free will. Spiritual freedom is not related to not being imprisoned in a cell, but to being capable to think for oneself, without any limitations.

Being free from mental and psychic chains is much more important than exterior freedom.


1. The one that observes cannot be separated from the observed phenomena or from the act itself. The universe is a holographic whole.

Any action of observing or measuring affects the system, and consequently we are never "outside" the system we observe.

Any act of knowledge is made up of three parts: the subject, the object and the act of knowing. The act of knowing connects the subject and the object.

Nowadays people consider that usually the subject and the object are separated and distinct. Nonetheless, quantum physics indicates that the distinction subject-object becomes impossible even at a theoretical level.

Consequently, we cannot speak of one or the other, but we can speak of the system made of the two.

Tantra considers the outer world (objects) and the self (subject) have the same ultimate nature, acting as an inseparable whole - this is the principle of unity within diversity and diversity within unity.

There are some theories discussing the holographic nature of the universe - each part reflects in the others, and all of them form a unitary whole.

In holography, a three dimensional image of an object is filmed with a laser. The amazing part is that any part of the holographic picture may be used to recreate the whole image.

Each part of the holographic picture contains the whole image. In the holographic theory of the universe, the universe is represented by each component, regardless of the size.

Tantra considers that the human being has inside all that there is in the universe and that through meditation a person may get to the ultimate knowledge of the whole universe.

This knowledge of the outer universe through interior focus is a landmark in Tantra.
The asana's and the ascension of the energy Kundalini through all the seven centers of force (chakras) contribute to the knowledge of the outer universe.

This is possible mainly because of the holographic nature of the universe. The practical means through which we may access any part of the universe is the process of resonance.

The subtle (quantum) body instantaneously resonates with any aspect of the universe. This resonance brings about the direct knowledge of the universe.

2. The quantum level of matter presents a state of unity of all possibilities. It is a harmonious state within an indivisible whole, but this cannot be observed, because we always see only one possibility.

The American Henry Stapp indicated that in quantum physics, unlike classical physics, the whole and the part are intimately related.

A particle that is in a quantum over positioning of states experiences a state of unity of all its possibilities. This indicates that the quantum level of reality is closely connected with what Tantra names the state of ONE, non-duality.

Tantra considers this state of uniqueness as the source of both the beginning and the end of the universe, the highest state of consciousness.
The yogis name this state TURYA and describe it as a state of consciousness in which the object, the subject and the act of knowing are no longer separated, but they are unified, in transcendence of the subjective and of the objective.

3. Although at an empirical level, the exterior world appears as continuous and the consciousness appears as discontinuous, the reality of the quantum level is quite the opposite.

Where did the term quantum physics come from? During the early days of this theory, one of its first discoveries was that the energy contained in one atom cannot take just any value, but only certain so called "discreet" values.

In other words, we are not confronted with a smooth, continuous passing, but with a passing in "heaps", on a scale of energetic values.

This process bears the name "quantification". Although the outer world appears continuous to us, in fact recent discoveries indicate that it is quantified. There are minimal quanta of energy, electrical charge, and even time and space.

On the other hand, from an empirical point of view, the consciousness appears to us as divided and discontinuous, with moments of disruption, blanks, such as sleep with no dreams, moments from which we come out with no memories.
On the other hand, the Tantric practitioners, entering the state of expansion of the consciousness and non-duality (TURYA) have noticed that this state is continuous and uninterrupted.

In other words, the outer world is discontinuous and the consciousness is continuous, contrary to the appearances.


The starting point in Astrology is that every being and object is submitted to the subtle influences which comes from the planets and stars in the universe.
This conception is in fact a reflection of the Tantric principle which identifies the Micro cosmos of the human being with the Macro cosmos. That is, everything that is in the infinite universe of creation may also be found in a perfect ontological correspondence at the human level as well.

Owing to this identity, Tantra considers the totality of the human body, a universe in miniature, while the universe of creation is the divine body of God, named in the Tantric tradition Shiva the Creator of all things.
The planets are heavenly bodies situated at huge distances from Earth. These planets behave as magnets, the sun is, so to speak "the heart" of our planetary system, around which all other planets revolve. Consequently, our solar system has its own direction and speed, distributing its magnetic influences in the cosmic ether.

So too the Earth, as well as our bodies, have the same magnetic behavior, emanating their characteristic magnetic influences.

The harmony between the two kinds of magnetic waves (those coming from the Sun, planets from our planetary system or even more remote stars - as the Polar Star and those emanated by our own bodies) is reflected in the chances and successes of a certain human being in different fields of activity.

On the other hand, if the interaction between the two magnetic influences is lacking harmony, the human being will be confronted with trouble, suffering, failure and maybe even death.
In the tantric system, - Astrology - play an important part as they provide the seeker with the instruments for a better understanding of the phenomena that influence him/her, as well as the inner processes deriving from them.

Thursday, February 9, 2012

Ten Maha Vidyas & Srichakra

In Tantra, worship of Devi-Shakti is referred to as a Vidya. Of the hundreds of tantric practices, the worship of the ten major Devis is called the Dasa Mahavidya. These major forms of the goddess are described in the Todala Tantra. They are Kali, Tara, MahaTripura Sundari (or Shodasi-Sri Vidya), Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagalamukhi, Matangi, and Kamala. These ten aspects of Shakti are the epitome of the entire creation. Chapter 10 also outlines their consorts, although
Dhumavati, the widow form, is not allocated a consort.There are several "levels" at which these Devis can be worshiped with the prescribed Mantra and Yantra. Like a simple worship of the yantra with the mantra recitation, as a remedial astrological measure, elaborate worship with all tantrik rituals for attaining various siddhis associated with these tantras and for spiritual salvation.Successful sadhana of these Vidyas gives several boons to the practitioner. The Tantrik-Yogi who has control over his senses and positively inclined uses the boons to guide people and for the benefit of mankind. The ones whose head starts spinning with success use them for the gratification of the senses, gather a bunch of disciples around them and become fake gurus.

The last chapter of todala Tantra equates Vishnu's ten incarnations with the ten Mahavidyas as follows:
"Shri Devi said: Lord of Gods, Guru of the universe, tell me of the ten avatars. Now I want to hear of this, tell me of their true nature. Paramesvara, reveal to me which avatar goes with which Devi.
"Shri Shiva said: Tara Devi is the blue form, Bagala is the tortoise incarnation, Dhumavati is the boar, Chinnamasta is Nrisimha, Bhuvaneshvari is Vamana, Matangi is the Rama form, Tripura is Jamadagni, Bhairavi is Balabhadra, Mahalakshmi is Buddha, and Durga is the Kalki form. BhagavatÌ Kali is the Krishna murti." (Todalatantra, chapter 10)

The worship of these is also prescribed as an astrological remedy - for the 9 planets and the Lagna as follows:

Kali for Saturn, Tara for Jupiter, Maha Tripura Sundari (or Shodasi-Sri Vidya) for Mercury,Bhuvaneshvari for Moon, Chinnamasta for Rahu, Bhairavi for Lagna, Dhumavati for Ketu,Bagalamukhi for Mars, Matangi for Sun, and Kamala for Venus.
The tantrik worship of these most powerful Vidyas must be practiced only under the guidence of a siddha Guru.

Kali Vidhya, Tara Vidhya ,Sri Vidhya, Bhuvaneswari Vidhya , Chinnamasta Vidhya, Bhairavi Vidhya, Dhoomavati Vidhya ,Bagalamukhi Vidhya , Matangi Vidhya

Sri Chakra (Sri Yantra) Pooja

"Om Aim Hreem Shreem Sri Lalita Tripurasundari Padukam Poojayami Namah"

Sri chakra pooja or Yantra pooja is the worship of a deity in a diagrammatic form. This type of worship exists in a lot of the other parts of the world also. The worship of Devi in Shreechakra is regarded as the highest form of the Devi worship.

Originally Lord Shiva gave 64 Chakras and their Mantras to the world, to attain various spiritual and material benefits. For his consort Devi he gave the Shreechakra and the highly coveted and the most powerful Shodashakshari mantra, which is the equivalent of all the other 64 put together.
It is said that in the beginning God, who was one, wanted to become many and enjoy himself. As the first step to creation he created Devi - the total cosmic Female force. For the male part, out of his left he created Shiva, out of his middle he created Brahma and out of his right he created Vishnu. That is why many regard the Devi as more powerful than the Trinities and hence She is called Parashakti or Paradevi - Para meaning beyond .
Brahma created the universe. Vishnu controls and runs the universe. Shiva along with Shakti is engaged in the eternal dissolution and recreation of the universe. The Bindu in the center of the Shreechakra is the symbolic representation of the cosmic spiritual union of Shiva and Shakti. Apart from that the Shreechakra also embodies countless number of deities and represents the whole of creation. Hence by worshipping the Devi in Shreechakra one is actually worshipping the highest ultimate force in the Tantrik form.

The Shodashakshari mantra is one of the most guarded secretes of tantra. Usually the Guru gives it to a highly deserving and tested disciple. Very few get it. Even in the Mantra Shastra, where all other mantras are openly and clearly given, the Shodashakshari Mantra is not directly given. Several hints about the mantra are given and you are asked to get the mantra if you are capable and deserving. The opening versus of the mantra shastra chapter on Shreechakra says, "Your head can be given, your soul can be given but the Shodashakshari Mantra of the Devi can not be given".

Various books and websites on Shreechakra have published what the publishers thought is the Shodashakshari Mantra. Let me make it clear that those who know it will never publish it and those who publish it do not know it. So don’t waste your full moon nights chanting those long mantras

However, Shreechakra can also be worshipped by other Devi mantras. There are several traditions of the worshipping the Shreechakra. We are giving here a very simple and still very effective pooja of Shreechakra. It is known as the Shreechakra Navavarana pooja as per the Khadgamala Vidhi. For all round spiritual and material benefits it is a highly effective pooja. Any one can perform it.

If you cannot do a detailed worship, simply worship the Sri Yantra 108 times with the simple Devi Mantra:"Om Aim Hreem Shreem Sri Lalita Tripurasundari Padukam Poojayami Namah"

Or better still with the Panchadasakshari Mantra, which is one of the greatest mantras of Devi and next only to the Shodasi Mantra: