Tag Archive for: tantra

by George I.Gurdijeff

PART 2
HOW CAN ONE AWAKEN? HOW CAN ONE ESCAPE THIS SLEEP?
These questions are the most important, the most vital that can ever confront a man.

But before this it is necessary to be convinced of the very fact of sleep. It is possible to become convinced of this only by trying to awaken.

When a man understands that he does not remember himself and that to remember himself means to awaken to some extent, and when at the same time he sees by experience how difficult is to remember himself, he will understand that he cannot awaken simply by having the desire to do so.

It can be said still more precisely that a man cannot awaken by himself, except in exceptionally rare cases, and we are not talking about those cases.

But if, let’s say, twenty people make an agreement that whoever of them awakens first shall wake the rest, they already have some chance.

Even this, however, is insufficient, because all twenty can go to sleep at the same time and dream that they are waking up. Therefore, more still is necessary. They must be looked after by a man who is not asleep any more, or who does not fall asleep as easily as they do.

The twenty people must find such a man and hire him to wake them up and not allow them to fall asleep again. Without this, it is impossible to awaken. This is what must be understood.

It is possible to think for a thousand years. It is possible to write whole libraries of books, to create theories by the million, but all this is in sleep, without any possibility of awakening.

On the contrary, these books and these theories, written and created in sleep, will merely send other people to sleep, and so on.

There is nothing new in the idea of sleep. People have been told almost since creation of the world that they are asleep and that they must awaken.

Christ disciples even slept when He was praying in the Garden of Gethsemane for the last time. It is all there. But do men understand it? Men take it simply as a form of speech, as an expression, as a metaphor.

They completely fail to understand that it must be taken literally. And again it is easy to understand why. In order to understand this idea literally it is necessary to awaken a little, or at least to try to awaken.

I have been asked why nothing is said about this kind of sleep in the Gospels. But it is there spoken of almost on every page. This simply shows that people read the Gospel in sleep.

Generally speaking, what is necessary to awaken a man? A good shock is necessary. But when a man is fast asleep, only one shock is not enough.

A long period of continual shocks is needed. Consequently, there must be somebody to administer these shocks.

I have said before that if a man wants to awaken he must hire somebody who will keep on shaking him for a long time. But whom can he hire if everyone is asleep? A man will hire somebody to wake him up but this one also falls asleep.

What is the use of such a man? And a man who can really keep awake will probably refuse to waste his time in waking others up: he may have his own much more important work to do.

Artwork courtesy of and copyright by Daniel B. Holeman at Awaken Visions Galleries.

 

 

Many works deal with the posture (asana) and the science of breathing (Pranayama) in yoga. We believe that is extremely important to notice a few major aspects.

First of all the practitioner should pay attention to the stages of breathing: breathing in, retention of the breath and breathing out.

Breathing in should be natural, never forced; the air should get inside the body as the result of the enlargement of the abdomen. When we are retaining the breath inside, the inferior part of the body has to take the form of a vessel; the yogic term for this is kumbhaka, which means “the one that contains”.

Retaining the breath is the milestone of breathing techniques. This is where the great force springs. During this stage, the air is partially absorbed by the lungs out it energizes the whole body.

The Tantric adept is advised to imagine that he absorbs the life-giving energies of Brahma. While on retention, the attention of the adept should be directed on extracting the vital energies and making them circulate through the body.

Finally, during breathing out he/she should imagine that all impurities, diseases or nervous tensions leave the body and go back into the ground in order to be purified.

All these three parts of the process of breathing should be linked together, without interruptions or sudden moves. Moreover, one should always be aware and focused during the act of breathing.

The most important moment is the retention of the breath after inhaling, when the flow of the energy is improved and the subtle channels of the body are being reopened.

There is also an increased amount of gland secretions, especially saliva, which, according to the yoga learning, strengthens and nourishes the human being.

A yogic treatise, Goratsha shatakam, strongly sustains that:

“The practitioner should breathe in slowly and breathe out the same way, trying not to retain his breath for too long, and yet not to let it out too quickly either. The control of the breath destroys all karmic residues, bringing harmony and equilibrium to the whole body.”

Complete breathing – inhalation, retention and exhalation represents the first step in using breathing techniques as modalities of reaching the ultimate state of freedom.

Once you get accustomed with a healthy and harmonious pattern of breathing, you will have the possibility to experience other specific rhythms of breathing.

For the example, the healing breath is an extremely simple technique and can be practiced anytime, as described below:

The rhythm of this type of breathing is 1:4:2, meaning that the retention lasts four times longer than the inhalation and the exhalation – two times longer. In the case of Pranayama (breathing exercises), the inhalation is taken as the measure.

Prolong inhalation at first, and then do exactly as said before. Then gradually increase the time of inhalation, keeping the proportion of the other two. The result of such practice is that the process of breathing is slowed down, and will relax and refresh both body and mind.

Nonetheless, do not practice this technique too much too soon. If you feel dizzy or tired, or if your heart is beating too fast stop practicing it as these are signs indicating that you are forcing things. It is recommendable that you gradually increase the period of retention.

The proportion between inhalation, retention, and exhalation should be counted in terms of heartbeats (they can be noted by simply moving your fingers), or by using a clock.

It is not indicated that the counting be done mentally, because if the mind is not focused entirely on the technique, its benefits will not be as powerful as they would normally be, that is if you are completely focused on the technique.

This recommendation is because the mind should focus on the process of meditation, and not on the logic, rational process of counting. An effective method for concentration is to focus on the sounds produced by the air when inhaled and exhaled.

The Yogic treatises describe a large number of sounds that appear while breathing in and out.
For instance, Gheranda Samhita:

“When the air gets in, it makes the “sah” sound and when it gets out it makes the sound “ham”. These two sounds give birth to the words “saham” (or “soham” which means, “I am HIM”) or “hamsa” (which means “the Great Swan”, referring to “The Bird of the Soul”).

 

Each living being produces these sounds, unconsciously. This subtle sound can be heard in three places: in the so-called ‘root’ centre (situated between the anus and the genitalia), in the heart centre and in the third eye (placed between the eyebrows).

The Yogi will consciously repeat these sounds, gradually increasing the duration of the inhalation, and preserving the proportion between the retention and exhalation.”

Another method for keeping track of the proportion between inhalation, retention and exhalation is to create and repeat a phrase with a powerful, positive meaning, such as: “I am surrounded by a beneficial aura of protection”, using the length of these words as a unit of measure.

During all this time, you may try to visualize this aura as a yellow light around your head. You can use a mantra in exactly the same way. It will be repeated at every stage of the process of breathing, respecting the already established proportion.

Walking is an ideal moment for practicing and developing the healing breath because you can use the number of your steps in order to improve your technique.

The correct practice of the ‘healing breath’ technique will refresh your entire body. Your mind will take advantage from its practice as well, as it gradually reaches a state of profound calmness.

 

The entire circulation, and economy of the energy in the human body-system is centred around the 7 centres of force – also called CHAKRA-s – that govern over all the forms of energy that enliven a human being.

They are the regulators, and coordinators of the flow of the various energies, and at the same time act as genuine antennas for the energy exchange between man and the Universe, or between different human beings. The 7 CHAKRA-s are placed outside the physical body, and therefore may be perceived only by clairvoyance, or partly by certain sophisticated hi-tech devices. The 7 CHAKRA-s are, in their order:

1. MULADHARA, at the lowest tip of the spine, and in the area of the perineum; connected with the lowest, and most dense (or “heavy”, gross, slow-vibrating) forms of energy, symbolically called the Earth-energy. Related with the vitality of the being, the energy-battery of the human radio-set. Here are the premises of the mysterious energy KUNDALINI, the potential of cosmic fusion.

2. SVADHISHTHANA, three breadths of finger above the root of the penis for men, and clitoris for women; connected with the Water and Moon energies, and the instincts and their accompanying emotions. The mass-consciousness.

3. MANIPURA, at the level of the navel, connected with the Fire, and solar energies, and dynamism, ambition, ego, expansion, will.

4. ANAHATA, in the middle of the chest, corresponding to the Air energies, and to the affective and aesthetic feelings.

5. VISHUDDHA, in the area of the neck, connected with the energy of the Ether (or AKASHA TATTVA), and with the intellectual intuition, and purity.

6. AJNA, in the middle of the forehead, also called the “third eye”; connected with the Macrocosmic mental energies, and the extraordinary capacities of the mind: telepathy, clairvoyance, hypnosis, etc.

7. SAHASRARA, over the top of the head, allowing the opening towards the Supreme Absolute, and granting the condition of wisdom, and Enlightment.

 

 

 

Yoga describes the human subtle structure, based on the system of the nadis, structure that allows a deep understanding of the human existence in its integrality and gives us the techniques we need in order to transform us and become balanced, and healthy from all points of view.

THE NADIS ARE THE ARTERIES OF THE ENERGETIC BODY
The nadis are the fine subtle channels through which the energy flows to each part of our subtle body. They are often the subtle “counterpart” of the blood or nervous systems.

From the point of view of the energy circulating through the body, all the nadi extract their energy from Ida and Pingala. They represent the two functional modules that lie at the foundation of all mental, psychic and physical processes.

Sushumna nadi, the central channel around which the two other nadi “revolve”, is the royal path that may lead us to the experience of the ultimate state of consciousness and may lead tour transformation.

Each cell of our body, each organ, the brain and the mind all the “elements” of our being are interconnected at a physical and subtle level, which allows us to think, talk, act and exist in a balanced, coherent, and synchronic manner, when each part acts for the benefit of the other parts.

Inside our body, there are two energetic systems that control this process. They develop around Ida and Pingala nadi, and if we stimulate one element of this system, through the process of resonance, we will activate the whole system.

The researcher Arthur Deikman, form the psychiatric department of the Colorado Medical Center University, USA, presents the two main existential ways of a human being (who has activated mostly the yin or the yang aspect) from the perspective of the modern psychology.

He practically describes the Ida and the Pingala in the terms of modern psychology. Here are his words: “if we consider the human being as an “organization” made of several components of different sizes or “biological and psychological coordinates”, we may discuss here about an active and a repetitive way of manifestation.

The active, dynamic way represents a state organized precisely upon acting on the environment. The muscular system and the nervous sympathetic system are the main physiological formations that operate in this way.

The main traits of this way are: focused attention, logic based on analysis, the space perception and the dominant of the formal characteristics over the sensorial ones.

The active way expresses a state of desire oriented towards the fulfillment of some personal needs, such as food, shelter, tendency to protect, need for safety, as well as towards obtaining social accomplishments, to which we may just as well add a whole variety of symbolic or sensual pleasures, and the tendency to avoid disturbances and pain.

Deikman describes the “Ida” state, the receptive trait, as a state oriented towards the contemplation of the environment rather than on operating upon it.

In this state, predominant are the perceptive sensorial system and the parasympathetic function.

In this case, the electroencephalogram tends to indicate in this case the alpha waves, which express a state of relaxation, the muscular tension decreases, the attention is diffuse, and the forms lose their shapes.

The most suited definition for this state is the non-action state. Although Ida and Pingala and their ways of energetic functioning may appear as opposed, they are in fact complementary and therefore these two tendencies have to reach a balance so that you enjoy perfect health and deep mental health.

Moreover, inner balance opens the gate to transcendence and to a manner of functioning in which the opposing “contraries” reach a state of harmony and union.

 

PART 4

 

He who is without beginning and without end,
in the midst of confusion, the Creator of all,
of manifold form, the One embracer of the universe…
by knowing Him, one is released from all fetters.

SHIVA – THE GOD OF DESTRUCTION
Shiva literally means “auspiciousness, welfare”. He is the third god of the Hindu Triad and he is the god of destruction. He represents darkness , and it is said to be the “angry god”.

The term destruction as it relates to Shiva’s cosmic duties can be deceiving. Often Lord Shiva destroys negative presences such as evil, ignorance, and death.

Also, it is the destruction created by Lord Shiva that allows for positive recreation. For example, an artisan may melt down (i.e., destroy) old pieces of metal during his process of creating a beautiful piece of art.

It is for this reason that Shiva holds a complementary role to Brahma, the god of creation. Shiva protects souls until they are ready for recreation at the hands of Brahma. Because of his connections with destruction, Lord Shiva is one of the most feared and heavily worshipped deities in Hinduism.

However, according to Hinduism, creation follows destruction. Therefore Shiva is also regarded as a reproductive power, which restores what has been dissolved. As one who restores, he is represented as the linga or phallus, a symbol of regeneration.

SHIVA IS IN THE WORLD AND IN THE SAME TIME HE IS BEYOND THE WORLD
In the beginning nothing existed, neither the heaven nor the earth nor any space in between. So non-being, having decided to be, became spirit and said: “Let me become!”. He warmed himself, and from this was born fire. He warmed himself further still and from this was born light.

He is the never-created creator of all: He knows all. He is pure consciousness, the creator of time, all-powerful, all-knowing. He is the Lord of the soul and of nature and of the three conditions of nature. From Him comes the transmigration of life and liberation, bondage in time and freedom in eternity.

Some know him as Shiva the Beneficent. Others praise him as the Destroyer. For some he is Shiva the Ascetic, wandering the world. And for others still he is the Great Lord, king of all creation.

But it is as Lord of the Dance that all his aspects come together in one horrifically significant form. Nowhere else in the human world is there a clearer symbol of what a god is and does.

He has a 1,008 names, including Mahadeva (the great god), Mahesh, Rudra, Neelkantha (the blue-throated one), and Ishwar (the supreme god). He is also called Mahayogi, or the great ascetic, who symbolises the highest form of austere penance and abstract meditation, which results in salvation.

Shiva has a thousand names, and a thousand faces. Shiva is the essence of the Vedas, and the source of the Word. He is inextricably woven into all that the eye can see.

He is the first among the gods of this world, who made the world so that others could make the things in it. Energy is his name, and he moves through all things, never static.

All that is made, every generation of life, all the wondrous forms that fill our world, all flow from his dancing loins. He is not male, nor female. He is neither human nor inhuman. He has four arms, and he has none. Shiva’s nature at once transcends and includes all the polarities of the living world.

 

SHIVA – THE DARK-SKINNED ASCETIC WITH A BLUE THROAT
Shiva is believed to exist in many forms. His most common depiction is as a dark-skinned ascetic with a blue throat. Usually seated cross-legged on a tiger skin, Shiva’s hair is matted and coiled on his head, adorned with a snake and a crescent moon. Ganga is always depicted flowing out of his topknot.

Shiva has four arms and three eyes. The third eye, in the middle of his forehead, is always closed and only opens to annihilate an evil doer. A garland of skulls, rudraksha beads, or a snake hang from his neck. Shiva also wears snakes as armlets and bracelets.

The serpent race, despised and feared by all other creatures, found a place of honour on Shiva’s sacred person, simply because he was moved by their plight.

In one hand, Shiva holds his trishul, the Pinaka. The trishul usually has a damaru or waisted drum tied to it. In another hand, he holds a conch shell, and in the third, a rudraksha rosary, a club, or a bow.

One hand is usually empty, raised in a gesture of blessing and protection. The other points to his feet, where the devotee is assured of salvation.

He wears a tiger or leopard skin around his waist, and his upper body is usually bare, but smeared with ashes, as befits an ascetic. His third eye is believed to have appeared when Parvati ( Parvati, the goddess of power, is Shiva’s cosmic consort), in a playful mood, covered his eyes with her hands.

Immediately, the universe was plunged into darkness and there was chaos. To restore order, Shiva formed another eye on his forehead, from which emerged fire to restore light.

The light from this eye is believed to be very powerful, and therefore destructive. Shiva opens his third eye only in anger, and the offender is burnt to cinders.

According to the Shiva Purana, Shiva is said to have five faces, corresponding to his five tasks, the panchakriya: creation, establishment, destruction, oblivion, and grace. His five faces are associated with the creation of the sacred syllable Om.

THE SHIVA’S RESIDENCE IS THE MOUNT KAILASH
Shiva is said to live on Mount Kailash, a mountain in the Himalayas. His vehicle is Nandi the bull and his weapon, the trishul. Shiva’s consort is Parvati, who is also believed to be a part of Shiva. One of the most popular forms of Shiva is that of Ardhanarishvara.

According to a story in the Puranas, Brahma was unsuccessful at creation. He propitiated Shiva who took this form and separated Parvati from his body. Parvati has many incarnations, like Kali, Durga, and Uma. Their sons are Kartikeya and Ganesha.

Shiva is believed to have a large number of attendants, called ganas. These mythological beings have human bodies with animal heads. Shiva’s son Ganesha is the leader of the ganas.

Across the Hindu country, there are hundreds of temples and shrines dedicated to Shiva. He is usually worshipped in the form of a shivalinga. He is worshipped by offering flowers, milk, and sandalwood paste.

 

 

PART 3
WHY SHIVA HAS HIS THROAT BLUE?
There are many stories in the Puranas about the origin of Shiva. According to the Vishnu Purana, at the beginning of this kalpa Brahma wanted a child and meditated for one.

Presently, a child appeared on his lap and started crying. When asked by Brahma why he was crying, the child replied that it was because he did not have a name. Brahma then named him Rudra, meaning “howler”.

However the child cried seven more times and was given seven more names. Shiva therefore has eight forms: Rudra, Sharva, Bhava, Ugra, Bhima, Pashupati, Ishana, and Mahadeva, which, according to the Shiva Purana, correspond to the earth, water, fire, wind, sky, a yogi called Kshetragya, the sun, and the moon respectively.

During the samudra manthan, when poison was churned out of the ocean, Shiva is said to have swallowed it to save the world from destruction. As he drank the poison, Parvati clasped his throat tightly so that the poison remained there and darkened his neck. Because of this, he is known as Neelkantha, the blue-necked one.

NATARAJA – THE LORD OF DANCE
Shiva is the creator of dance and of the first 16 rhythmic syllables ever uttered, from which the Sanskrit language was born. His dance of anger is called the Roudra Tandava and his dance of joy, the Ananda Tandava.

All the gods and sages were present when he first danced the Nadanta Tandava, a characteristically vigorous dance, and they begged him to dance again.

Shiva promised to do so in the hearts of his devotees and in a sacred grove in Tamil Nadu, where the great temple of Chidambaram was built, the only one in all India dedicated to Shiva as Nataraja, the lord of dance.

It is believed that on the 13th day of each bright lunar fortnight (see Hindu Calendar), after 6 o’clock in the evening, falls a sacred hour called Pradosha.

Worshipping Shiva at this time is akin to worshipping all the powers of Shiva, for this is the time when all the gods are believed to have assembled on Kailash to lose them in the ecstasy of Nataraja’s dance.

He dances the dance of creation, the dance of destruction, the dance of solace and liberation. Beneath his left foot ignorance is crushed; from his head springs the life-giving waters.

His are the flames, the moon, the drum, and the lotus. His mount is the white bull, and the tiger has given its skin to gird his loins. Serpents coil about his limbs, and from his right hand flows the promise of release.

This dance is not just a symbol. It takes place within each of us at the atomic level at every moment. The birth of the world, its maintenance, its destruction, the covering of the soul and its revelation…these are the five acts of this dance. All that has been made will be unmade, and all that has been destroyed will be resurrected.