Introduction to Tantra Sastra - Aghori

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MACROCOSM AND MICROCOSM THE universe consists of a Mahābrahmāṇ ḍ a, or grand Cosmos, and of numerous Bṛ hatbrahmāṇ ḍ a, or macrocosms evolved from it. As is said by the Nirvāṇ a- Tantra, all which is in the first is in the second. In the latter are heavenly bodies and beings, which are microcosms reflecting on a minor scale the greater worlds which evolve them. “As above, so below.” The mystical maxim of the West is stated in the Viśvasāra-Tantra as follows: “What is here is elsewhere; what is not here is nowhere” (yadhihāsti tadanyatra yannehāsti na tatkvacit). The macrocosm has its meru, or vertebral column, extending from top to bottom. There are fourteen regions descending from Satyaloka, the highest. These are the seven upper and the seven nether worlds (vide ante). The meru of human body is the spinal column, and within it are the cakras, in which the worlds are said to dwell. In the words of the Śāktānanda-Tarangiṇ ī, they are piṇ ḍ amadhyesthitā. Satya has been said to be in the sahasrārā, and Tapah, Janah, Mahah, Svah, Bhuvah, Bhūh in the ājnā, viśuddhi, anahata, maṇ ipūra, svādhiṣṭ hāna, and mūlādhāra lotuses respectively. Below mūlādhāra and in the joints, sides, anus, and organs of generation are the nether worlds. The bones near the spinal column are the kulaparvata. 1 Such are the correspondences as to earth. Then as to water. The nadis are the rivers. The seven substances of the body 1 The seven main chains of mountains in Bhārata (see Viṣṇu-Puraṇa, Bk. II, chap. iii).
MACROCOSM AND MICROCOSM 35 (dhatu) 1 are the seven islands. Sweat, tears, and the like are the oceans. Fire exists in the mūlādhāra, suṣumṇ ā, navel and elsewhere. 2 As the worlds are supported by the prāṇ a and other vāyus (“airs”), so is the body supported by the ten vāyus, prāṇ a, etc. There is the same ākāśa (ether) in both. 3 The witness within is the puruṣa without, for the personal soul of the microcosm corresponds to the cosmic soul (hiraṇ yagarbha) in the macrocosm. 1 Skin, blood, muscle, tendon, bone, fat, semen. 2 The kāmāgni in mūlādhāra, badala in the bones; in suṣumṇa the fire of lightning, and in the navel earthly fire. 3 As to distribution of elements in the cakras, see chap. iv, Bhūtaśuddhi- Tantra.
Page 1: Introduction to - Tantra-Sastra Sir
Page 4 and 5: Originally published as the Introdu
Page 7 and 8: MOUNT KAILĀSA THE scene of the rev
Page 9 and 10: MOUNT KAILĀSA 3 Śiva promulgates
Page 11 and 12: ŚIVA AND ŚAKTI 5 and Śakti is et
Page 13 and 14: ŚIVA AND ŚAKTI 7 Tha” and which
Page 15 and 16: ŚIVA AND ŚAKTI 9 of which they ar
Page 17 and 18: ŚIVA AND ŚAKTI 11 Śiva is variou
Page 19 and 20: ŚIVA AND ŚAKTI 13 pure transparen
Page 21 and 22: ŚIVA AND ŚAKTI 15 both male and f
Page 23 and 24: ŚIVA AND ŚAKTI 17 all animals and
Page 25 and 26: GU Ṇ A 19 tamas, which appears or
Page 27 and 28: GU Ṇ A 21 from matter to spirit t
Page 29 and 30: GU Ṇ A 23 development of these co
Page 31 and 32: THE WORLDS (LOKAS) 25 with the thre
Page 33 and 34: INHABITANTS OF THE WORLDS 27 mediat
Page 35 and 36: INHABITANTS OF THE WORLDS 29 their
Page 37 and 38: INHABITANTS OF THE WORLDS 31 are de
Page 39: ĀŚRAMA 33 ascetic, he is also a h
Page 43 and 44: THE AGES 37 The Satya Yuga is, acco
Page 45 and 46: THE AGES 39 rain-charged cloud, who
Page 47 and 48: THE SCRIPTURES OF THE AGES 41 have
Page 49 and 50: THE HUMAN BODY 43 and fire, which a
Page 51 and 52: THE HUMAN BODY 45 sense raises for
Page 53 and 54: THE HUMAN BODY 47 yoga. Jīva in tu
Page 55 and 56: THE HUMAN BODY 49 CAKRAS There are
Page 57 and 58: THE HUMAN BODY 51 say, disinclinati
Page 59 and 60: THE HUMAN BODY 53 and drinking-cup,
Page 61 and 62: THE HUMAN BODY 55 Tattva mind 1 is
Page 63 and 64: THE HUMAN BODY 57 Sahasrāra-padma
Page 65 and 66: THE THREE TEMPERAMENTS 59 (śila),
Page 67 and 68: THE THREE TEMPERAMENTS 61 but a sta
Page 69 and 70: THE THREE TEMPERAMENTS 63 would als
Page 71 and 72: GURU AND ŚIṢ YA THE Guru is the
Page 73 and 74: GURU AND ŚIṢ YA 67 dualism, atta
Page 75 and 76: INTIATION: DĪKṢ Ā 69 according
Page 77 and 78: ABHI Ṣ EKA 71 guru (with whom he
Page 79 and 80: WORSHIP THERE are four difference f
Page 81 and 82: WORSHIP 75 is for all castes and fo
Page 83 and 84: WORSHIP 77 is Śākta, and qualifie
Page 85 and 86: WORSHIP 79 according to some, Aghor
Page 87 and 88: WORSHIP 81 Kaula in its fullest sen
Page 89 and 90: WORSHIP 83 be a mantra. Only that m
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WORSHIP 85 far more powerful, and t
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WORSHIP 87 forming of mental image
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WORSHIP 89 Savitṛ derived from th
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WORSHIP 91 Gayatri-Mantra of its ow
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WORSHIP 93 GĀYATRĪ YANTRA.
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̣ WORSHIP 95 the yoni being consid
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WORSHIP 97 PŪJĀ This word is the
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WORSHIP 99 deva offering, 1 bhataya
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WORSHIP 101 eating of particular fo
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WORSHIP 103 meaning of the mantra.
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WORSHIP 105 Then follows the nāma-
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WORSHIP 107 There is meditation, as
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WORSHIP 109 “Āiṃ, etc., here a
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WORSHIP 111 heart, salutation to th
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WORSHIP 113 of the body. The bīja
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WORSHIP 115 nityānuṣṭ hānatat
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WORSHIP 117 that the householder sh
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WORSHIP 119 Poison is the antidote
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WORSHIP 121 only be accomplished wi
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WORSHIP 123 is the somadhara, or lu
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YOGA THIS word, derived from the ro
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YOGA 127 sadhaka and his śakti in
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YOGA 129 sthiratā, dhairya, lāgha
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YOGA 131 these are muktapadmasana 1
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YOGA 133 LĀGHAVA : PRĀṆ ĀYĀMA
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YOGA 135 in six measures (mātrā).
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YOGA 137 Nāda-yoga, attained by kh
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YOGA 139 on the awakening of Kuṇ
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YOGA 141 closes the nostrils, makin
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SIN AND VIRTUE 143 what makes for p
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SIN AND VIRTUE 145 becometh,” 1 T
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FOUR AIMS OF BEING THERE is but one
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FOUR AIMS OF BEING 149 mistaken not
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FOUR AIMS OF BEING 151 mārga. Unle
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FOUR AIMS OF BEING 153 attributes,
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EDITORIAL NOTE TO THE CELEPHAÏS PR
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Introduction to Tantra Sastra - Aghori

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