Tag Archive for: tantra

One of the most important universal principles, which is clear and manifest in all spiritual traditions under different forms is resonance, an actual ideological and practical extension of the well-known phenomenon from Physics.

It is a fact of common knowledge that the term “resonance” comes from the Latin “resonare”, which means to resound, to vibrate.

Consequently, resonance is a process of initiation or increasing of vibrating phenomena, produced under the action of energies-vibrations coming from certain specific levels of manifestation of the universe.

The process of resonance really takes place only when the frequency of vibrations is close or coincides with one of the frequencies present inside the inner universe of a human being.

The relationships that unite and determine all the constitutive elements of the universe (things, beings, processes, and phenomena) are based on this universal law of resonance. Owing to their resemblance, the phenomena, objects or energies vibrate on the same level, that is they interact selectively, from a distance, just like in the case of two posts of emission-reception which are on the same frequency.

The profound, intimate understanding of any object or process may also be described as a phenomenon of resonance. In other words, if a man is thinking constantly about the object he/she intends to know, the object is practically traversed by the thoughts of that person. Finally, these mental energies “return” to their sender charged with energies and information about that particular object.

It has been equally observed that the thoughts emitted by a person towards a phenomenon or object transform it, and that a thing or phenomenon is subject to changes owing to the influence exercised by human thoughts.

Thus, according to the nature or character of the thoughts emitted by a person, the development of a process or the nature of an object may be changed one way or the other.

This happens because we all have the possibility to actively change or rearrange through our thoughts any being, thing or energy from the universe.

If this process of resonance is maintained for sufficient time, then appears a state of fusion between the two – the knower and the object to know, which will lead to an almost perfect subtle identification between the two.

If the process of knowing an object or a person is resumed to such processes of resonance, it results that by exploring and mastering all the frequencies of vibration (that is all the frames, or states of mind), the man may get to know the whole universe through this means that is the process of resonance.

From this perspective, the ancient Tantric and yogic aphorism: “that which is here (in the microcosm of one’s being) is everywhere (in the Macrocosm, or Universe), that which is not here, is nowhere” may be understood in a different light, more appropriate to the level of understanding and thinking of the contemporary man.

By knowing as profoundly as possible the active, actual aspects of one’s own being, as well as the latent potential, the human being may get to know, through resonance, the Universe around her. This knowledge will allow the human being to understand and deal with the Universe itself in the microcosm of one’s own being.

In 1970, Masters and Johnson made popular a new technique that they called “sexual focusing”. This technique simply consists in focusing one’s attention on the sensations that occurr during lovemaking, without letting one’s mind to loaf.

Applying this technique during foreplay or during massage exercises was the first step in curing sexual dysfunctions for both men and women.

Similar to the Concentration (Dharana) phase in Yoga, the sexual concentration is an absolutely necessary phase for reaching the perfect harmony in couple, by favouring the focusing of the very powerful energies that take place during lovemaking and guiding them to the high levels of the human being.

We don’t have to see the method of achieving a meditative attitude during lovemaking as an exercise, as an instrument or as a technique performed in order to obtain a purpose in the future – the sexual performance, the mystique experience or anything else.

It is better to see it only as a way to go deep inside of us, in the present moment, in what we are doing and in what we are experiencing, therefore a way to stop our thoughts.

There are more aspects of eros we can firmly focus our attention on, in order to eliminate any other thought, in this way driving ourselves close to the subtle plans of the mystique conscience. These aspects of the lovemaking can be active or passive.

Let’s take as an example, the touch: we can either concentrate our attention on given touches that represent the active aspect of touch, or on received touches that represent the passive aspect of touch. Also, the aspects of erotism can be general or specified, depending on how many sensations are perceived in the same time.

Yet, the most beautiful feeling is the feeling of merging with the lover and with the entire Universe. This phenomenon appears step by step through continuously refining of the transfiguring act.

HOW CAN WE STOP OUR THOUGHTS DURING THE LOVEMAKING?

The stopping of the thought has become a popular technique. In the arsenal of Western therapeutics, this technique has entered powerfully after the 70s, being used as an active and direct treatment in the fixed idea (monomania). It came in contrast with the psychoanalytic method which was slower, more indirect, though in a certain direction – more comprehensive.

The idea that a person can direct her perception and attention, performing in this way a certain control over his/her own cognitive functions, is applied in order to modify the sexual behaviour. It proves to be very useful especially when the sexual dysfunctions are generated by a disturbing mental pattern that occurs during the lovemaking.

As much as we start to focus ourselves on the sensorial, direct perceptions of the erotic act, it becomes obvious the idea that “these thoughts occur to me” and that “I am not these thoughts”. Therefore, we will let those thoughts pass over us and go out of our conscience without giving them any value or becoming attached to them.

As soon as we will become aware of the fact that the thoughts are external to our being and that just by feeding them and by accepting them we make them alive and sustain them, we will easily realize that it is easy to stop their activity.

An efficient way to begin is to ignore them and not pay any attention to them, by making efforts to concentrate over the sensations we feel while making love.

With the time passing, the stopping of these thoughts will occur spontaneously, while the person is paying attention only to the orgasmic and sensual experiences.

CONCENTRATION TECHNIQUES

1. In case that certain inhibitory thoughts or certain thoughts, which are disturbing the harmonious lovemaking occur, because of some psychic traumas in connection with the sexual activity, you must have in mind to concentrate yourselves over the most intense sensation (tactile, visual, tasting, smelling) you feel.

Let yourself be absorbed by this sensation, let yourself become one with it. As much as you melt in this sensation, experiencing it at maximum intensity, you realize that any disturbing thought will disappear, letting the place free for the pleasure and for the happiness.

Doing the same with the other sensations, you will realize that the intense experience will free hidden forces in your own human being. As soon as you achieve this experience, you will realize that the thoughts easily disappear and they will be kept ever under the control.

2. You are ready go to bed (after they have undressed and had a shower). She is lying down while you softly caress her back sensually.

You have to concentrate yourself only on the sensation you receives from touching her skin and the harmonious forms of her body. In the same time, the woman has to focus her attention on your caresses.

She mustn’t let her mind be disturbed by other thoughts. She shouldn’t think of anything else. In this way you won’t let your minds wander. By concentrating on your sensations you can be more aware and fully experience all the sensations.

 

PART 2

 

The terrible force of time, the grace of endless compassion, dazzling beauty, all-comprising vision, endless courage, capacity for self-sacrifice, fascinating brightness, sublime vacuity, expressive play, intoxicating harmony…all these are different aspects of the Supreme Feminine Energy and each of them may lead you to the experience of the Ultimate Reality.

YOU MAY GAIN THE CONTROL OVER YOUR ENERGIES
In the context of this series of articles we will try to analyze the main philosophical and practical aspects that refer to the spiritual tradition of the Ten Great Cosmic Forces (Dhasha Mahavidya).

This tradition is essentially a Tantric practice whose purpose is to gain a “magic” control over the subtle energies and forces that animate both our inner microcosm and the Macrocosm in its various aspects of manifestation.

The fundament for this spiritual Tantric practice lies in the idea that one should not avoid the tests life puts us through isolating and retreating in a desert place in order to reach spiritual fulfillment.

Instead, the Tantric tradition asserts that Mahavidya Upasana should be performed in the context of the every-day life, which offers us the possibility of mastering our problems and transcending them.

In this respect, the Tantric tradition (Tantra Shastra) offers several methods suited to any type of situation and to any human type. It is therefore not necessary to seek a different method to evolve spiritually.

It is enough to activate as many sublime aspects of our superior nature, attempting to fulfill any positive, beneficial desire we have sublimating the energies that animate it.

The purpose is on one hand to experience a refined pleasure and on the other to experience the state of divine freedom.

Consequently, the Tantric spiritual practice is not meant only for those initiates, but it also offers amazing opportunities for those who ardently aspire to reach the state of ultimate freedom.

TANTRA IS NOT SORCERY
Although the Tantric texts are filled with cryptic expressions, with metaphors and allegories that represent obstacles that are unsurpassed for those who are not initiated, Tantra is not sorcery.

The misunderstandings of these metaphors have caused even reputed researchers to make huge mistakes in the interpretation of these sacred texts.

The most frequent error is that they are ignorant of an important aspect of the Tantric system – they consider the metaphorical language ad literam, attributing thus to the Tantric texts meanings they never had.

Consequently, they associate Tantra with “abominable practices” such as sacrificial rituals, orgiastic sexual practices, etc. Actually, one may describe the teaching of the Tantric tradition as transcendence of any phenomenal tribulations; it is thus a religious and philosophical system deeply non-dualistic (advaita).

The authentic Tantric spirituality has nothing in common with witchcraft or magic of some sects, which have deviated practices, often gruesome many times mistaken for the deeply spiritual Tantric doctrine.

ALL THINGS LEAD TO HIM
The purpose of spiritual fulfillment through sadhana is the state of full union with the Supreme Reality of God, whose nature is Sat-Chit-Ananda (Pure Existence, Pure Consciousness, Pure Bliss).

In the Tantric tradition, this nature of the divine reality bears the name Cit and refers to the infinite force of God’s consciousness.

On a transcendent level, Cit (or the Absolute Consciousness of God) is associated with a tough, compact monolith, infinite in its splendor.

Nonetheless, this essential character differentiates in the creation under different aspects, as particular attributes and expressions, such as the expression of Maya, the force of illusion covering the intrinsic reality of all manifested things.

In fact, the Supreme Reality, which is beyond any attribute or conceptual understanding, projects itself in the creation in a finite and determined form through the aspect of dynamics of the Divine Consciousness as Force (Cit).

From this point of view, the Great Cosmic Forces (Mahavidya) represent reflections of Cit as idea or divine expressions in creation, consequently having a universal character.

 

The ten Cosmic Wisdoms are considered as feminine entities whose consciousness is quite close to the consciousness of God, and who are like “administrators” of the creation.

This is because their character is more subjective (in other words, the perception of their influence and of their manifestation is the subtle domain of consciousness) and less objective.

However, the Hindu pantheon contains plenty appearances of these feminine deities who illustrate each in a symbolic manner their main attributes and characteristics in the Macrocosm.

In the spiritual Tantric practice, the physical aspects constitute an important base in elevating one’s consciousness. Besides the various iconographic representations and graphical symbols (yantra, mantra), the Tantric tradition confers a tremendous importance to the devotion of the ten Great Cosmic Wisdoms.

The spiritual purpose of such a procedure is that starting from the physical level, the individual consciousness gradually accedes to the state of transcendence characteristic to the Great Cosmic Wisdom adored by the Tantric practitioner.

Then, in an ultimate spiritual effort, the Tantric will accede to the state of Supreme Transcendent Void, origin and quintessence of any divine energy.

Consequently, the principle at work in this case is that of gradual elevation of the consciousness, starting from the inferior levels up to the sublime, total experience of the divine transcendence, without neglecting, nor interdicting any “mundane” aspect.

THE MYSTERY OF FULFILLMENT RESIDES INSIDE OF YOU
This approach of the practice and experience of the ten Great Cosmic Wisdoms has a unitary, holistic character, in which the parts of the whole intermingle in harmony in order to create the image of the Whole.

This aspect is obvious mostly in the awakening and ascension of the Kundalini Shakti. For instance, this energy may be either latent, “sleeping” in Muladhara chakra, or it may become active, purifying, activating all the levels of our being.

This polarization of Kundalini has a different correspondent in the human being. Thus, when Kundalini Shakti is sleeping in Muladhara chakra the person is somewhat “awake” for the exterior world, even though this world is ephemeral considered through the point of view of the Supreme Transcendent Reality.

When this energy is awake and active, reaching as high as Sahasrara chakra, the practitioner becomes “dead” for the outer world, yet unbelievably lucid and awake from the point of view of the divine reality.

Each of the ten Great Cosmic Wisdoms (Kali, Tara, Tripura Sundari, Bhuvaneshvari, Tripura Bhairavi, Chinnamasta, Dhumavati, Bagalamukhi, Matangi, and Kamalatmika) has a characteristic sadhana, but still each sadhana has 3 fundamental points:

1. Devotion to the image of the deity (that is the Great Cosmic Wisdom chosen for devotion at a certain time);
2. Concentration on the yantra (geometrical representation corresponding to the field of beneficial influence of a certain Great Cosmic Wisdom).
3. Mental emission of a mantra corresponding to a Great Cosmic Wisdom.

In the devotion for these ten Great Cosmic Wisdoms we have, nonetheless, to differentiate the Great Cosmic Wisdoms and Matruka.

The first represent the gigantic spheres of consciousness of the divine energy and they encompass the whole universe, while the later represent the cosmic forces of the most important gods of the Hindu pantheon, and in the Eastern tradition they are known as the consorts of those gods. They are: Maheshvari, Vaishnavi, Brahmani, Kaumari, Indrani, Narasimhi, and Varahi.

Thus, with some guidelines clearly cut through the Tantric tradition and through the practice of the devotion of the ten Great Cosmic Wisdoms, we will introduce brief and representative characteristics of each Great Cosmic Wisdom in the following articles of this section.

TRIPURA BHAIRAVI – THE TRANSFORMING POWER OF THE SUBTLE FIRE
The fifth Great Cosmic Wisdom of the Hindu pantheon is Tripura Bhairavi, correlated both to the terrible force of destruction of the evil and impure, and to the energy of the subtle universal fire.

The implications of these aspects are numerous. For instance, the purification action performed by the Great Cosmic Wisdom Tripura Bhairavi implies the manifestation of Her saviour aspect, because She saves Her devotees from all suffering and negative karma-ic pressures.

From an etymologic point of view, the name Bhairavi comes from three groups of letters, with a precise semantics: bha symbolizes the act of preservation, in the sense of continuity, ra signifies ramana, the creative divine activity and va coming from vamana, referring to the relaxation, or ceasing a certain activity.

Consequently, Tripura Bhairavi represents Gods extraordinary power to create, sustain, and in the same time destroy the manifested world.

Unlike the governing gods of the Hindu pantheon (Brahma, Vishnu, and Shiva) who rule only upon one of these functions, Tripura Bhairavi represents in full harmony two fundamental and apparently contradicting aspects of the manifestation.

These aspects refer to the bright beauty and the terrible action in the creation. This perfect correlation of the divine attributes was stated also in the description of the Great Cosmic Wisdom Kali, however the Great Cosmic Wisdom Tripura Bhairavi represents specifically the terrible aspect of the divinity.

 

In other words, She signifies Gods amazing, colossal, unmatchable, and terrible force of action, which destroys all that is bad and impure and in the same time transforms in the sense of evolution the various types of manifestation.

From this perspective, these transformations are “rebirths” from the ashes and sublimations of the various aspects of the Creation.

Consequently, the Great Cosmic Wisdom Tripura Bhairavi represents the transformational power of the subtle fire (tejas tattva).

TRIPURA BHAIRAVI PROTECTS US FROM BAD AND HARMFUL INFLUENCES
The great majority of the people perceive the action of this extraordinary divine force and energy as a terrible, scaring aspect, mostly because She causes the burning and destruction of all limitations, preconceived ideas, erroneous conceptions, and illusions regarding our individual existence.

As we already mentioned, this terrible manifestation of the Great Cosmic Wisdom Tripura Bhairavi is always directed towards both the destruction of impurities (on their various levels of manifestation) and the elimination of negative forces and influences that tend to block the devotees spiritual progress.

Although the Great Cosmic Wisdom Tripura Bhairavis terrible force is difficult to bare for many people, Her specific action is necessary for protecting us from harmful influences and for guiding us on the spiritual path.

An eloquent analogical representation of the Great Cosmic Wisdom Tripura Bhairavis terrible action in the manifestation is sometimes materialized in a womans anger, of even more concretely, in the prompt, firm, and determined actions of a mother defending her children against an exterior threat.

From a different perspective, correlated to some very subtle and fine aspects of Gods creation, the Great Cosmic Wisdom Tripura Bhairavi represents the supreme power of speech, whose deep nature is fire, according to the Tantric Hindu tradition.

Thus, She represents the divine word, the creative logos in its non-manifested form, as pure and transcendent divine energy.

 

 

 

SHE IS THE FLAME OF THE DIVINE CONSCIOUSNESS
In certain Tantric texts, this fundamental divine energy is associated to a sword that can cut through any opposition or negative manifestation.

She is both the supreme divine light and extraordinary power of the radiating fire. Tripura Bhairavi represents the very flame of the divine consciousness, chid-agni, which is the Supreme Truth.

Another important element, known only by the initiates is that the Great Goddess, in Her radiant aspect, as tejas, the divine fire is the governess of the subtle and essential realities that define the five elements, mahabhuta form the creation and the sensorial perception through the five sense organs.

These subtle realities are known as tanmantra and through them, the Great Cosmic Wisdom Tripura Bhairavi grants power and energy for the action and the manifestation of the elements and the senses.

On the other hand, the Great Cosmic Wisdom Tripura Bhairavi is also known as Durga, the goddess who saves the devotee from difficult situations.

In most of her representations, Durga is riding a lion, a symbol of fire and solar energy. With a terrible and threatening attitude, Durga handles with great dexterity Her divine weapons, in order to destroy all enemies, demons, and disturbing negative forces alike.

Consequently, She helps the devotee to overcome any sickness, sadness, suffering, and ultimately death. We may also note the close connection between Tripura Bhairavi and Tara, as they both represent the logos, even if under its different aspects.

Thus, while Tara represents pashyanti vak, or the enlightening logos, Tripura Bhairavi indicates paravak, or the supreme, non-manifested logos.

We may say that the enlightening logos on its highest level becomes transformed into the supreme divine light and the “warmth” of the divine consciousness of the Heavenly Father.

This observation is valid in reverse as well. Thus, the non-manifested primordial logos symbolized by Tripura Bhairavi is gradually shaped through Taras action.

TRIPURA BHAIRAVI ENHANCES THE DEVOTEE’S SPIRITUAL ASPIRATION
The terrible form of the divine energy is manifested in the human being mostly as following the “transforming warmth and ardour”, the tapas.

In its superior form of expression, tapas means the ardent aspiration that consumes and burns away the devotees all attachments, illusions and secondary desires.

We may better understand this aspect if we remember that when we are truly interested in a certain aspect, we naturally and almost entirely become focuses in that particular direction that has caught our interest.

We are no longer interested in the so-called “temptations” of the world. Analogically, the taps represents precisely this form of genuine, real, and complete interest in the spiritual life, resulting in the lack of other desires.

This action characteristic to the tapas determines the appearance of heat generated by the force of the spiritual discipline and aspiration, which determines us to eliminate from our lives all that is unnecessary for our spiritual evolution.

In this form of her manifestation, the Great Cosmic Wisdom Tripura Bhairavi is particularly worshipped by those who follow the path of the discriminating knowledge, raja yoga.

As a natural consequence of Her divine protective action, the Great Cosmic Wisdom Tripura Bhairavi grants the capacity of controlling the senses, thoughts, and emotions completely, also helping the devotee to terminate successfully his or her spiritual actions that require discipline and sustained effort.

Therefore, the wisdom of the Tantric tradition urges the practitioners to invoke sincerely and ardently the help of this Great Cosmic Wisdom, Tripura Bhairavi every time they have to deal with various obstacles or hardships in their spiritual practice.

 

 

As we already mentioned in our previous articles, the Great Cosmic Wisdom Tripura Bhairavi represents the terrible form of manifestation of God.

She is in close connection with Chandi, the terrible, “angry” aspect of God. This goddess is at the same time the goddess worshiped in the famous Hindu poem “Devi Mahatmya”.

This poem is also named “Durga Saptasati” or simply “Chandi” and it describes the way in which the Great Goddess defeats all demons opposing Her.

This is partly why Tripura Bhairavi is also known as the “warrior woman”, who, through Her powers manifested as divinely inspired speech and extraordinary force of the subtle fire leads to a tremendous purification in the devotee’s heart.

She eliminates all the obstacles standing in the path of the awakening and elevation of the devotee’s consciousness. In her aspect of Chandi, one can invoke the Great Cosmic Wisdom Tripura Bhairavi in order to eliminate the obstacles that tend to block the path towards pleasure, prosperity, harmony and spiritual freedom.

Another form of manifestation for the Great Cosmic Wisdom Tripura Bhairavi is the goddess Mahishasura Mardini, the ten arms glorious defeater of the demon Mahishasura, who is the embodiment of burning passions, especially sexual passions that tie the human being to this world of illusion and suffering through negative karma.

THE FIRE OF ALCHEMY REVEALS THE DIVINE BEAUTHY
As in the case of the Great Cosmic Wisdom Tripura Sundari, Tripura Bhairavi is “existing in and governing over the three worlds of the Creation”.

However, while Sundari signifies the beauty of the three worlds, Bhairavi represents their terrible aspect. This is an important indication of the fact that in reality, beauty and the terrible, frightening aspects are mere facets of the divine unity in manifestation.

The tantric wisdom says that the human being goes naturally on the path from “terrible” to “beautiful”.

In other words, first the devotee has to face the transforming action of the heat and light of the terrible spiritual fire (Tripura Bhairavi), and only afterwards he or she will get to enjoy the “cooling” and divine beauty offered by Tripura Sundari.

HER BRIGHTNESS PURIFIES THE UNIVERSES
On the other hand, the three-folded aspect of Tripura Bhairavi refers to agni (fire), vidyut (lightning) and surya (sun), which represent the three forms of light characteristic to the three worlds, the inferior world, the intermediary world and the superior world, corresponding to the physical, astral and causal universes.

Tripura Bhairavi is also depicted in the form of the three goddess who defeated the demons, from the text Devi Mahatmya. These goddesses are Mahalakshmi, Mahakali and Mahasarasvati, representing the three great forms of Lakshmi, Vishnu’s consort, Kali, Shiva‘s consort, and respectively Sarasvati, Brahma‘s consort.

These represent the three great forms of Tripura Bhairavi, as destroyer of the obstacles and hardships on the spiritual path.

SHE BRINGS HARMONY INTO THE DEVOTEE’S LIFE
The Great Cosmic Wisdom Tripura Bhairavi is also the consort of Shiva in His frightening aspect, Bhairava.

Bhairava was known as Rudra, the “angry” god, who was one of the most important deities in the ancient Vedic pantheon, from which later on the Hindu tradition took Shiva.

Shiva is the peace and tranquility that follow after the terrible display of Rudra’s forces, whose main target is the “adjustment” of the devotee’s life to the parameters of the divine laws and harmony.

From this point of view, Rudra represents the terrible power of the divine logos, and therefore Bhairavi, His consort, is also known as Rudrani.

The subtle dwelling of Tripura Bhairavi is the subtle centre of force Muladhara Chakra, placed at the base of the spine.

Tripura Bhairavi represents actually the ascension of the fundamental energy Kundalini and its purifying action on all the levels of the human being.

 

In all traditional texts, Tripura Bhairavi is presented as radiating more powerfully than a thousand suns together. She has three eyes and wears a diadem made of precious stones, in the shape of a crescent moon.

Her face is as beautiful as a lotus flower and Her expression is kind, happy and smiling. Her garments are red; Her breasts are stained with blood; She wears a necklace of skulls around Her heck.

In two of her four hands, She holds a rosary and a book, and with the two remaining hands She performs the gestures of knowledge, Jnana mudra and the gesture of granting spiritual gifts and power, Varada mudra.

Sometimes, instead of Jnana mudra She performs Abhaya mudra, the gesture of casting away the fear. In some iconographic representations, the Goddess is sitting on a red lotus and in others She is sitting on top of a corpse.

The main characteristic of Her physical form is Her radiating beauty, which is in close connection with the manifestation of the subtle element tejas.

MEDITATE ON THE RADIANCE OF THE SELF
As to the ways to achieve the resonance with the sphere of force of the Great Cosmic Wisdom Tripura Bhairavi these are mostly related to certain types of meditation, of which the most important is the meditation on the divine inner light, which comes from the Supreme Immortal Self, Atman.

Usually, this profound spiritual light is experienced through the third eye, Ajna Chakra. Nonetheless, the experience of the divine inner light is always accompanied by the experience of the inner sound.

Another form of worshiping Tripura Bhairavi is the practice of the various forms of tapas. The spiritual tradition says that in the absence of the subtle, focused energy of the tapas, understood mostly as perseverance and continuity in the spiritual practice, the spiritual progress is not possible, it cannot evolve from a desideratum to an actual fact.

A subtle form of approaching the taps, as a worship of Tripura Bhairavi is to gradually renounce all egotistic desires, all attachments and illusory pleasures in order to become free from the karma-ic prison.

BURN ALL YOUR THOUGHTS ON THE SACRIFICIAL PYRE
The highest form of tapas is that through one succeeds in obtaining the perfect control over the mind and the thoughts.

Consequently, the highest form to worship the Goddess is to offer all our thoughts, with great sincerity and devotion in the sacred flame of the divine consciousness.

To put it in different words, this means to “dissolve” the content of the mind, sublimating it thus entirely in the subtle sound of the mantra, which represents the quintessential manifesting nature of this Great Cosmic Wisdom, Tripura Bhairavi.

In the ancient times, the exterior form of Tripura Bhairavi was homa, the vedic sacrificial fire. This form of worship can be transformed into a subtle, inner form of worship through the offering of all the thoughts and emotions to the inner spiritual fire of the logos from Muladhara Chakra.

This practically means the absorption of the mind from the senses, process that is resembling to the so-called sublimation of the sounds, from their physical form, as words to the “light of the transcendent tranquillity”, the non-manifested divine logos, situated at the level of Muladhara Chakra.

In this way, the yogi who is perseverant and walks continuously the path of spiritual becoming will rejoice in receiving the Great Cosmic Wisdom Tripura Bhairavi’s grace. He receives significant beneficial spiritual powers as well as the state of enlightenment and ultimate freedom.

In the Hindu tradition, the whole creation is the dynamic game of three fundamental forces symbolized by the three gods: Brahma, Vishnu, and Shiva.

This triad is made up of the creator (Brahma), the sustainer (Vishnu) and the destroyer or transcendent (Shiva). The correspondence of these three principles (creation, sustenance and destruction) in our daily existence is to be found in birth, life, and death.

These correspondences occur not only at a physical level, but at psychic level as well. They represent the very basis of the universe, in its continuous becoming.

In the Tantric cosmology, these three forces are regarded as three aspects on one and the same divine Unity. Each of these forces is inseparable from its feminine part, or of its Shakti.

According to Tantric teachings, any superior principle can exist only as a combination of feminine and masculine.

In the previous articles we presented to you the sustenance aspect of God as He appears in the Hindu tradition (Lord Vishnu).

Now we will introduce to you the first of the divine aspects – the creator as it is depicted in the Hindu cosmology, as the god Brahma.

BRAHMA GRANTS THE FORCE OF SPIRITUAL BECOMING
The path of the human being to spiritual perfection has to be trod with a creative, positive inner attitude. This attitude, named “cosmic optimism”, expresses the dynamism of life and derives from a sublime ideal.

It means the recognition and identification of each of us with the fundamental divine energy that created everything.

The creative inner attitude offers us the possibility of discovering our true, profound nature, accelerating our spiritual progress.

This creative inner attitude is a part of the evolutionary process itself. It may be awakened and amplified through the process of resonance with Brahma’s specific energy.

HIS WORLD CONTAINS ALL SPLENDORS
The Hindu tradition perceives the cosmic activity of the Supreme Being (God) as threefold: the creation, the sustenance and the destruction and associate these three activities with the main deities: Brahma, Vishnu, and Shiva.

As we already mentioned, Brahma represents the creator aspect of the divine. Vishnu sustains the creation and represents the eternal principle of preservation, and Shiva represents the principle of dissolution, of the destruction of evil, of transcendence.

We have to understand that basically, Brahma, Vishnu and Shiva are not three distinct deities, independent from each other, but they represent in fact the same Supreme Force, in its three different aspects.

Brahma is the creator of the universe and of all beings. His world is Brahmaloka, containing all the splendors of the earth and all other worlds.

In the Hindu tradition, Brahma’s most common representation is four-headed, four arms, and red skin. He holds a cup, a bow (or in other representations a book of prayers), a spoon and the Veda-s, created and spread by him.

He sits in the lotus pose. When he moves around, he has as vehicle a white swan, endowed with magic powers: she may separate soma (divine nectar) and milk from water, as well as good from evil.

Unlike all the other gods, Brahma carries no weapon. Although Brahma is the equal of Vishnu and Shiva, his popularity is no longer at its peak.

 

 

 

According to “Shatapatha Brahman” writing, the creator was born from Brahman, God. Wishing to create the universe Brahman first created the water, in which he placed his seed.

This seed transformed into a golden egg, from which Brahma appeared. According to the Purana, Brahma is the Son of God and the feminine energy Maya. Nonetheless, there are other sources sustaining that Maya is Brahma’s daughter or wife.

Maya is the symbol of the cosmic illusion, whose veil does not allow mortals to perceive God. Maya has two aspects: Avidya Maya, the ignorance that estranges mortals from God, and enslaves him more and more into the universe of the senses, and Vidya Maya, the liberating knowledge that gradually leads mortals to the ineffable and intoxicating communion with God.

The Tantrism promotes the idea that as the Supreme God governs all the destines and all the things in the universe, it is highly important that He is auspicious to us.

In order to accomplish this, they yogis have developed a technique of identification with Brahma, which will help us gain the inner attitude that accelerates our spiritual progress.

This technique implies that we envisage ourselves wrapped in an aura shaped as an egg, bright yellow in color, emanating positive energy.

We have to visualize as clearly as possible the warm rays of bright light and force emanating from our aura, nurturing and sustaining our life and our relationships with other people.

It is advisable that we assign this exercise 10-15 minutes daily. We will note the gradual improvement in various domains of our lives.

HIS BELOVED IS A MASTER IN THE 64 ARTS
“Saraswati, Brahma’s feminine counterpart radiates more than the light of ten billions moons. Her ornaments are purified in the heavenly fire.

 

She is the mother of the Veda-s, the embodiment of nature and the patron of the arts and sciences. Saraswati is always smiling and her beauty surpasses all imagination.

Her body is covered in jewels and pearls. When the identification with Saraswati is perfect, all the 64 arts become known.” (Saraswati Stotra)

Brahma’s feminine counterpart, Saraswati is the goddess governing wisdom and sciences. The Sanskrit term “sara” means “essence” and “swa” means “self”, consequently the translation for Saraswati is the essence of the self.

Saraswati symbolizes Brahma’s creative force. All those seeking knowledge, mainly teachers, professors, scientists, students, worship the goddess Saraswati.

She is very beautiful, gracious and young. Saraswati is also the master of the 64 arts, of which the art of love is the first and most important.

Her representation is that of a woman with four arms, dressed in a white sari, sitting on a white lotus flower. The swan that accompanies her is also white, the color of peace.

As the patron of arts, she sings at the instrument called vina. In her right hands she holds a book made of palm leaves, and a lotus, symbol of using the knowledge with love and kindness in order to ensure the prosperity of mankind.

In her left hands she wears a necklace of pearls, symbolizing meditation and contemplation, as well as the path leading to samadhi, the total experience of God.

Her four arms stand for her omnipresence and omnipotence. The front arms reflect her presence and action in the physical world, and her back arms her active presence in the spiritual world.

 

 

 

 

BRAHMA MEASURES HIS DAY IN COSMIC CYCLES
The Hindu tradition sustains that the universe exists for one day of Brahma (kalpa). At the end of this day (lasting, by human measurements for four billions years) the whole universe is dissolved.

At his point, Brahma rests for one night, just as long as the day. This process, named pralaya, repeats for such 100 years, period that represents Brahma’s lifespan.

After Brahma’s “death”, it is necessary that another 100 of his years pass until he is reborn and the whole creation begins anew.

As Linga Purana (the text in which we find clear calculations of the different cycles) indicates, “Brahma’s life is divided in one thousand cycles (Maha Yuga, or the Great Year). Maha Yuga, during which the human race appears and then disappears, has 71 divisions, each made of 14 Manvantara (1000) years.”

Manvantara is Manu’s cycle, the one who gives birth and govern human race. Each Manvantara has four divisions, four eras or Yuga-s, each presenting a gradual decline of the spiritual values, in favor of a material progress.

A time of “sunrise” precedes each of these Yuga-s, and they end in a period of twilight.

These four cosmic eras, or Yuga-s, whose duration is in “divine” years are: Satya Yuga (1.728.000 human years), Treta Yuga (1.296.000 human years), Dvapara Yuga (864.000 human years), and Kali Yuga (432.000 human years).

The duration of the four Yuga-s is consequently 4.320.000 human years or 12.000 divine years.
Satya Yuga is the ideal period, in which hatred, envy, suffering, fear, and threat do not exist.

This is the time of maximum bloom of human spirituality, in which the noble feelings of love, aspiration, happiness are present everywhere.

Treta Yuga presents the appearance of sacrifices, a whole set of rites and ceremony is necessary. The spirit of justice diminishes, and people act to their own interest, expecting rewards for their good deeds and for the manifestations of their cult.

Dvapara Yuga witnesses the decrease of the spirit of justice to even a greater degree, so that only few people will seek the observance of truth.

The rites that exist now will lead people both to the good and to the bad. Also, diseases and inferior desires come up at this time.

In Sanskrit, Kali Yuga is the era of maximum spiritual decadence, of ignorance, darkness, materialism, conflicts, misunderstandings and violence.

The spirit of justice is reduced to minimum during this age. Spiritual aspirations, and spiritual and scientific ancient knowledge are forgotten, and the evil is almost all-pervading.

The human beings are subject to all kinds of diseases, hatred, starvation and fear. This is the age we live in at the moment.

BEHIND THE TRIAD IS THE ONE
In India there is a legend about Brahma, Vishnu and Shiva. Each of them was boasting about their miraculous powers.

All of a sudden, a young boy came forth, asking Brahma: “What do you create?” Brahma’s answer was quick and proud:“Everything”.

Asking the other two gods, the boy got the answers: “We sustain and then dissolve everything”. The young visitor was holding a small straw in his hand.

Showing it to Brahma, the boy asked: “Can you create a straw just like this?” after an extraordinary effort, Brahma admitted that he cannot create such a straw.

The child turned to Vishnu and asked him to preserve the form of the straw. To his amazement, Vishnu was looking helpless to the dissolving form of the straw.

Finally, the child asked Shiva to destroy the straw. Despite all his efforts, the straw was still there. Then the boy turned again towards Brahma and asked him: “Are you my creator?” Brahma thought thoroughly, but he could not remember creating the amazing boy.

The child suddenly disappeared from their bewildered eyes, and the three gods remembered that behind their amazing powers there is always God.