Once the Tantric yogi has mastered all the basic requisites of yoga, such as the sitting postures, controlling the external and internal organs, and keeping the mind from all material attractions and repulsions, then he can continue with more arduous austerities. He may be instructed to go to the cremation grounds and search through the ashes to find and eat particular parts of a corpse that do not burn. He must do this without the slightest disgust. These more extreme practices were mostly for the adepts who were experienced in the Left Hand path. These would induce a deep level of detachment from praise, pride, or even shame or disgust, and all that might keep one from entering the Supreme bliss. These practices are metaphorically called "removing a thorn with a thorn." It is to break social norms in order to transcend limitations of body consciousness and attain Shiva. The path of the Right Hand Tantric is not as extreme and uses tamer or more harmless symbolism in rituals, or ignores the severe rituals altogether.
Some of the Tantric followers also practice magic and alchemy in their techniques. It is well known that Tantrics who know the art of magic can possess amazing but dark powers. The apparel of such sorcerers usually include items like flayed animal or human skin as coverings, necklaces of teeth or bone, a girdle of snake skin, and they sometimes cover themselves with the ashes of cremated bodies or the dirt from an exhumed corpse. Elements used in their rituals may consist of charred bones, eyeballs, fat, marrow, and even excrement from corpses, along with mantras used to call or address the dead or even demons and ghouls. The Tantric may also make a human skull into his eating bowl, or the top of a monkey skull as a drinking cup. The human thighbone is also used among some as a horn for calling spirits. With these kinds of items they perform ceremonies such as the black ritual that is a secret and dangerous short path to attaining occult power.
One ritual on this path in Tibetan is called the chod, in which the Tantric practitioner goes to the crematorium and invites spirits to feast on his body, which symbolizes destruction of ego, pride, selfishness, fear, etc. The Tantric should be so focused on this that he can actually hear the ghouls masticating as they devour his flesh. After the spirits have dined and departed, the Tantric, recovering from the ordeal, mentally reassembles his bones and organs until he is whole again. Another aspect of this black ritual is known in Tibet as rolangs, in which the Tantric, through occult powers, animates a dead corpse by calling spirits to possess it and then asks it questions or uses it for magical purposes.
If the yogi remains sane and continues on the Left-hand Shakta or Tantric path, he may also try to perform the sex ritual. In this case, the Tantric yogi worships the woman as a representation of Shakti and accepts the role as Shiva and has intercourse with her, but does not ejaculate any semen. The Tantric controls his mind and senses, and during intercourse constricts his stomach muscles in particular ways so that he takes in the fluid and energy released by the woman. Thus, he keeps the combination of his male energy and the female energy at the base of his spine. By combining the male and female energy in such a way, the practitioner is said to get special power and enlightenment. This is also supposed to help awaken the kundalini at the base of the spine when it is time for the yogi to begin meditation. However, some descriptions of these sex practices are very strange, and the texts that describe them are quite graphic. It has also been said that even Marco Polo, while witnessing these Tantric practices and acts of sorcery during his explorations of the world, did not consider it fit to give a full account of what he saw. This, however, is only one aspect of the Tantric cult. Other more prominent techniques include mantra, pranayama, meditation, etc, as has already been described.
These days in the West people use certain Tantric practices as an excuse to simply engage in sex in the name of so-called spiritual exercises, religion or yoga. Although they hardly know anything about the real Tantric practices or bother to reach any of the initial yogic qualifications one must attain, they are very eager to engage in so-called Tantric sex with the hopes of increasing the duration of their orgasm. This, however, was the exact opposite of the real purpose of the ritual. Extended orgasm is considered to deplete the yogi of his mystic powers and mental and psychic capacity. Even Buddhist texts mention that keeping the seed (semen) is life, while the falling of the seed is death. In this way, by retaining one's semen, a man can become very powerful.
THE TANTRAS
When explaining the Tantras, the root tan means to expand. Thus, tantra means to expand the meaning of the Vedic knowledge. The Tantras are the texts studied by those, especially amongst the Shaiva and Tibetan Buddhist Vajrayana cults, who worship Shakti, the Goddess personification of the universal feminine energy. These Tantras can be dialogues between the goddess Durga and Shiva. When the Goddess asks Shiva questions, they are called Agamas, and when Shiva asks the Goddess questions, they are Nigamas. The Agamas contain descriptions of a variety of topics such as deity making, temple and altar construction, etc. They may also elaborate on the five main topics which include the creation, universal annihilation, worship of the gods, the attainment of the six superhuman faculties, and the main methods of meditation that bring union with the Supreme. Certain Tantras also contain magical or mystical formulas that some practitioners use for their own purposes.
The Tantras generally accept Shakti as the creative force, worshipable as an aspect of the Divine but inseparable from the masculine principle, which is called Brahman by some and Shiva by others. However, the Tantras are often composed of irregular Sanskrit to obscure their secrets in the language. Also, in order to allow only the initiates to understand it's meaning, some of them used much erotic symbolism and esoteric terminology. This has led to a misunderstanding of its ideology as well as its practices, especially among westerners who perceive an overabundance of sexual connotation in it, which is not really there.
It is not easy to date the formation or appearance of the Tantras. It is suggested that they were predominately developed in North India and Assam. Some scholars have not been able to determine whether Tantrism originated in Buddhism or Hinduism, but evidence suggests that Tantrism was first systematized by particular Buddhist schools. This systematization seemed to have resulted in dividing Buddhism into several major and minor groups because of philosophical differences. All such groups assisted in laying the groundwork for various radical ideas, among which was Tantrism. Tantrism greatly influenced the Vajrayana and Mahayana sects. Some scholars date the Buddhist Tantras, like the Hevajra, to sometime earlier than 400-700 CE. Other Tantras include the Nityashoda-shikarnava, Yoginihridaya, Tantraraja, and Kularnava, all dated between 1000-1400 CE, and the later Mahanirvana Tantra. However, those Tantras that are related to the older Vedic texts had to have been of an earlier date. For example, the Narada-Pancharatra is said to have been spoken by Lord Shiva to Narada Muni, and later compiled by Srila Vyasadeva 5,000 years ago.
There are, however, different Tantras for different people. There are specific Tantras for those who are in the mode of darkness or tamo-guna , others for those in the mode of passion or rajo-guna, and still more for those in the mode of goodness, sattva-guna. There are the Shaiva Agamas, the Shakta Agamas, and the later Tibetan Buddhist Agamas, as well as the Linga, Kalika and Devi Puranas. The Agamas are divided in four parts: metaphysical knowledge, yoga, ritual practices, and conduct. There are 28 Shaiva Agamas, 77 Shakta Agamas, and 108 Pancharatra or Vaishnava Agamas. The Vaishnava Tantras include the Narada-pancharatra, Pancharatra, Vaikhanasa, the Gautamiya Tantra, Brihad-Gautamiya Tantra, and others like the Lakshmi Tantra. These contain rules and regulations for engaging in the process for purifying the mind of the stumbling blocks of material attachments and for fixing the consciousness on the qualities and spiritual pastimes of the Supreme. The Narada-Pancharatra deals with Lord Krishna and some about Radha. Ramanuja wrote his Agama-pramanya to show the Vedic connection of the Vaishnava Pancharatra texts.
The difference in the Vaishnava Tantras from the Tantras of the Left-hand Shaktas is that they remove t
he illusion that the physical body is the self, along with the need for performing unorthodox bodily activities for spiritual advancement, while the Left-hand Shaktas are attached to the means of using the body to attain magical powers, rapid illumination, wealth, high position, or quick liberation. To be successful on the Left-hand path is very difficult and the aspirant can rarely persevere to the end. As we can easily see from our partial description of the Tantric Left-hand path, such philosophy and activities are deeply imbedded in the mode of darkness, tamo-guna. This may be the level of experience that some people need in this life, but by tampering with this path, one usually increases his illusion, selfishness and pride, or it can bring disease, evil-mindedness, even insanity, and sometimes sudden death. This is not surprising since what is associated with the dark modes produces intense, dark, or questionable results.
The Vaishnava Tantras, on the other hand, are aimed at bringing one to a higher state of consciousness, a loftier awareness of our real identity as spiritual beings and our relationship with God without the unorthodox activities. It enables one to feel an inner joy and happiness by reawakening one's awareness of his or her spiritual identity. Soon the obstacles or material attachments and desires that seemed insurmountable have no effect. A serious follower can feel himself progressing very rapidly. As a person attains a higher spiritual taste, he becomes less concerned for bodily attractions and is content in any situation, whether it be in gain or in loss. His unity with God increases and he becomes perfectly satisfied. In this way, he soon leaves material consciousness behind and through his spiritual realizations reaches the perfectional stage of life.
HOW SHIVA AND DURGA ARE CONSIDERED
THE MOTHER AND FATHER OF THE UNIVERSE
Since it is the glance of the Supreme Being over the energy of Durga, maya, which sets in motion the creation of the universes, Durga is therefore known as the Universal Mother.14 This is why when people speak of the material nature, it is always referred to as a female, as "she", Mother Nature, and as the Goddess. And the essence of Mother Nature in the Vedic tradition is represented as Durga. She is united with her husband, Lord Shiva, who is then considered the father of the universe.
It is explained in the Vayu Purana that Shiva is an expansion of Sadashiva, who is a direct expansion of Lord Krishna. Sadashiva appears in order to perform various pastimes. Sadashiva is a resident of one of the eternal Vaikuntha planets of the spiritual world. His consort there is Ramadevi, a form of Lakshmi. She expands into mahamaya in the material worlds, where she is then known as Durga. Thus, the spiritual Sadashiva and Ramadevi again become related as Shiva and Durga, who are the origin of material nature.
The part that is played by Lord Shiva during the creation is more fully explained in the Brahma-samhita (5.6-8). Therein it states that Lord Krishna, the Lord of Gokula, the topmost planet in the spiritual sky, is the Supreme Godhead, the very Self of eternal ecstasies. He is busily engaged in the enjoyments of the transcendental realm and has no association with the mundane, illusory material energy. He does not stop His spiritual engagements. When He intends to create the material manifestation, He merely sends His glance over the deluding energy in the form of His time potency. Krishna's expansion in the form of Maha-Vishnu in the Causal Ocean carries this glance to the material energy. This glance from Maha-Vishnu is the efficient cause of the creation. The dim halo of this glance, the reflected effulgence, is Shiva in his form as Shambhu, who is the symbol of masculine mundane procreation. It is through this form of Shiva that the Supreme Lord associates with the material energy. In his role as Shambhu, he is the principle by which Maha-Vishnu impregnates the material nature with the seeds of the innumerable living entities. Otherwise, the Supreme Being has no association with the material energy.
The Brahma-samhita (5.10) goes on to explain that it is Shambhu, Maheshvara, who is the dim reflection of the Lord's glance, and lord of the pradhana who embodies the seed of all living beings. The pradhana is the unmanifest material ingredients that later form the cosmic manifestation. It is Shambhu who comes forth from the glance of the Lord. Shambhu is created from the space in between the two eyebrows of Maha-Vishnu. Furthermore, Shambhu then joins with maya in the form of the male organ or power of regeneration. But he can do nothing independent of the power of Maha-Vishnu, who represents the direct spiritual power of Krishna. Therefore, the necessary changes in the material energy cannot happen unless facilitated by the will of the Supreme Lord, Krishna. (Bs.5.15)
As further described (Brahma-samhita 5.16), the function of Shambhu in relation to the conditioned souls is that the mundane egoistic principle has originated from Shambhu. What this means, without trying to get complicated about it, is that the tendency for the individual living being to forget his spiritual identity comes from Shambhu. This forgetfulness makes the individual in this material world want to be an enjoyer of the material experience. This is because he thinks he is the material body. This false identity makes all conditioned souls want to continue with their existence in the temporary, mundane world. This is the function of Shambhu, Shiva, in relation with the Supreme Lord Krishna's creative process. This principle of forgetfulness is then carried further by mahamaya, Durga, as previously explained.
However, to make it m ore clearly understood, Shiva is an expansion of the Supreme Lord, Krishna, as described above. He is not a second god that acts in place of Krishna. Those who think he is make an offense against the Supreme Being. Neither is he a jiva, a marginal spirit soul. As clearly explained in the Brahma-samhita (5.45), just as milk is transformed into curd by the action of acids, it is nonetheless neither the same as nor completely different from its cause, namely milk. So, the primeval Lord Govinda is from whom the state of Shambhu is a transformation for the work of destruction.
In other words, Lord Krishna manifests His energy through Maha-Vishnu whose glance produces the form of Shambhu, Shiva, in order to perform various tasks without having to give up His completely spiritual activities or come into direct contact with the material energy. It is through Shiva that the Supreme Being associates with His material energy in the form of maya. He does not do so directly. Thus, Shiva is not really different from Krishna, yet remains subservient to Him. The difference is like that of yogurt and milk. Yogurt is simply a changed form of milk, different in function simply by adding a certain acid. Similarly, the Supreme Being expands and changes into the distinct personality of Shambhu by the addition of a certain adulterated element to perform a particular function connected with the material energy. It is also this form of Shambhu from whom Rudra, another form of Shiva, is created from Lord Brahma later on in the creative process. [This is more thoroughly discussed in my book How the Universe was Created.]
So, here we have learned another aspect of how the spiritual energy expands to create the material energy. Thus, ultimately, everything comes from Lord Krishna. It is He who expands into the forms of Maha-Vishnu and then Shiva and Durga, who are considered the indirect mother and father of the universe, and are themselves expansions of Sadashiva and Ramadevi from the spiritual Vaikuntha worlds.
HOW LORD SHIVA ASSISTS IN THE UNIVERSAL DESTRUCTION
Another point, as previously mentioned, is that within the glance of Maha-Vishnu over maya is the element of time, which starts the agitation within the energy of maya, or the pradhana. This is what starts the process of creating and separating the various material elements. This element of time has been identified as Shambhu, the personality of the destructive principle. It is also this Shambu in the form of Rudra who later appears at the end of time to bring about the destruction of the universe.
So, Shiva is considered to be an expansion of the Supreme Lord Vishnu, Krishna, and is called Hara as such, and is transcendental to the material qualities. However, in his activities of destroying the world at the end of time, he is in touch with the mode of ignorance, or tamo-guna, and then he is considered as one of the living entities, called Rudra.
It is further explained that Lord K
rishna expands a portion of His plenary portion, Lord Vishnu, who assumes the form of Rudra when it is time to dissolve the cosmic manifestation. Lord Vishnu does this for accepting the association of the material mode of ignorance. Thus, Rudra is but another expansion of the energy of Lord Krishna, although not a personal expansion. Rudra has various forms, which are transformations brought about by the different degrees of association with maya. Although Rudra is on a higher level than the jiva-tattvas, the individual living beings, he still cannot be considered a personal expansion of Krishna. Thus he is considered like an empowered jiva .15
Although many people worship Lord Shiva, Shiva worships Lord Krishna. The Shiva Purana states that Shiva is the Supreme, however, this is in regard to his power over the material world. After all, it is he who assists in the annihilation of the material creation, so he has power over the universe. But no scripture ever says that Shiva is the Supreme Lord of any of the Vaikuntha planets or of Goloka Vrinadavana, or any part of the spiritual domain. Such precincts belong only to Lord Krishna and His personal expansions. That is why Lord Shiva is always pictured absorbed in meditation. He is meditating on Lord Sankarshana, who is represented by the snakes on Shiva's body. Since Shiva is the origin of the mundane egoistic principle, one who is a worshiper of Lord Shiva as a devotee of Sankarshana can be freed from the false, material ego.16
Shiva is often pictured doing his Tandava dance of destruction. He is seen with four hands and one leg up, as an expert dancer, and one leg dancing on a small person called the Apasmara-purusha. In two of his hands he holds the damaru drum and fire. The drum represents sound which is supported or carried by ether. This is a sign of further creation after the annihilation or destruction. Fire represents the Pralayagni, or the fire of universal destruction. Thus, Shiva holds the symbols of cyclical universal creation and annihilation. The other two hands represent protection and blessing for those who take refuge of him or his spiritual knowledge. The Apasamara upon whom Shiva stands symbolizes the ignorance that makes us lose our clarity and consciousness of our real identity. This also signifies our succumbing to the process of death without spiritual preparation. Shiva is shown dancing on this ignorance for the good of the devotees who take refuge.
Hindu Gods & Goddesses Page 16
