Characteristics
of Tantra Yoga
8. Important are also the
speculations upon the mystic nature of speech, and its constituents;
the existence is assumed of a phonic creation, parallel to
the material phenomena. These revelations are connected with
the sounds of the Sanskrit alphabet.
9. This has been developed
concretely in the very frequent use of generally short, unintelligible
formulas, called MANTRA-s and BIJA-s, correlated
with various supernormal powers, and levels of consciousness
by means of definite Yogic procedures, and which make the
object of cosmic symbolism. Actually, the MANTRA-s
are the most efficient instruments, according to Tantra Yoga,
and therefore the overwhelming majority of the Tantric texts
deals to some extent upon this topic, and its secrets.
10. The general use of other
concrete devices, like geometrical designs (YANTRA-s),
symbolical representations (MANDALA-s), gestures
(MUDRA-s), for the practical accomplishment or expression
of metaphysical principles. The supernatural worlds are approached
by specific methods of meditation (DHYANA), visualization,
worship, etc.
11. The Tantra Yoga teachings
are structured on several levels, depending on those to whom
they address; the traditional texts assert the existence of
three different human types: the "divine" one (DIVYA),
that practically doesn't exist any more in our age, the "heroic"
one (VIRA), which is the best for the Tantric initiation,
though rare, and PASHU, "the herd of the Gods",
the "animal", that swarms in our dark age. Only
the VIRA-s, say the tantric texts, the heros liberated
of fear, hate, and absurd shame are qualified for receiving
the full of the Tantric revelations, while the others receive
an adequate SADHANA, which will first gradually bring
them to the heroical condition.
12. Addressing to heroic beings,
Tantra Yoga is not so very concerned with theology, or common
moral. It is not a trite anarchism that we are talking about,
but the need for transcending some of the appearances of the
illusory world, for reaching the strongest awakening. Very
often the Tantric texts themselves over-emphasize this side,
for banishing the narrow-minded aspirants, by the use of a
symbolical language: "to pet the breasts of your sister"
means to arouse the SHAKTI in ANAHATA CHAKRA,
"to put the LINGAM (penis) in the maternal cavity"
means to pierce the root-CHAKRA, and so on.
13. Most of the Tantric lines
are SHIVA-ite, because of the exceptional aspects
of SHIVA: Benefactor, and Terrible, Healer and Destroyer
of the evil, Supreme Androgyne.
14. Tantra Yoga emphasizes
the absolute necessity of initiation by a qualified spiritual
guide, or teacher (GURU), and on constantly following
his (or her) directions for spiritual practice. That is why,
the Tantric texts use a special set of terminology, inaccessible
for the outsiders, and whose "key" is handed over
orally by the GURU.
15. In Tantra there often
appears an ambivalence of the divine and human existence,
as complementary aspects of the same awesome, grandiose reality.
16. There is also a far-fetched
categorization of the reality, especially in the symbolism
of the numbers, and speech, which leads to the mysterious
science of the breath, and TATTVA-s, and to connections
with the ancient alchemical processes of the SIDDHA-s,
and the body culture of the HATHA YOGIN-s.
Some
more articles on Tantra..
(Tantra
- What is it?)
(Tantra - An Introduction)
(Tantra Yoga
Introduction Part 1)
(Tantra Yoga
Introduction Part 2)
(Tantra Yoga Part
1)
(Tantra Yoga Part
2)
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