Hindu Shakta Tantra

A rare bronze of dancing Ardhanari(svara), the Androgyne or Hermaphrodite, is in the Colombo museum. It was originally excavated in Anurådhapura, Sri Lanka, in 1982. Professor S. PADMANABHAN of the Peredenia University, who visited my alma mater (The Tamil University of Thanjavur) a few months ago, gave us a copy of the photo (Fig. 1) which is of great importance for research pertaining to Ardhanari. The most significant feature of the image is that it accommodates the feminine part in its right side. Though the figure under study has been published and discussed around nine times, the identification does not seem to be very apt. Even though ADICEAM (1968) wrote an exhaustive account of Ardhanarisvara, the credit of bringing to scholarly attention the concept of Ardhanari with the breast on the right side as against Ardhanari with the breast on the left side goes to Professor Raju KALIDOS (1992). The report of KALIDOS (1993) was followed by brief notes of his colleagues, GOPALAKRISHNAN (1994-95) and KANDASAMY (1994).
This article is based on the hypothesis accounted by KALIDOS (1993: 68), “when the breast happens to be on the left the emphasis lies on the Male principle and on the Female principle when the breast appears on the right”. The pratimalaksana of the Silpasastras brings Ardhanarisvara under Sivatattvanidhi, thus putting stress on Siva and not on Devï. The icon under study is depicted with the breast on the right and so here the androgyne deity is accounted under ‘she’ and not ‘he’.

The Vedic literature constitutes the fulcrum of Sanskrit literature and is repositories of some fundamental concepts of human rights. This manuscript endeavors to decode the tenets of human rights concealed in the Vedic texts. It further endeavors to view a connection between archaic Vedic literature and human rights and approaches the subject of human rights from the perspectives of Vedic texts. As an articulated concept, human rights have distinct western inception though the elements that constitute the concept postulate different cultural forms and are found in sundry civilizations of which one is Vedic civilization. The Vedic rights are certainly not akin to modern-day human rights but then it would not be feasible to expect much from the texts that are approximately 3500 to 4000 years old. Though the Vedic literature vividly resonates with some rudimentary conceptions of human rights, the relationship between Vedic literature and human rights is not entirely smooth and tension free. This manuscript withal fixates on the incongruities subsisting between Vedic literature and human rights.

This article aims at exploring certain archetypes in a select category of popular cosmogonic myths of Bengal that are inscribed with dialogic intertwinings of the canonical śāstric traditions of Hinduism and elements from Bengal’s own indigenous religious systems. The study highlights the undercurrent of a goddess oriented gynocntric cosmogonic narrative lying submerged beneath the genesis myth woven round the folk deity Dharma Niranjana; and explores the possibility of the latter’s appropriation of the former which also carries significant implications as regards the control and possession of female sexuality and body.

""Abraxas is a bi-annual journal of contemporary esoteric art and culture printed in a high quality format. The first special issue, titled ‘Charming Intentions: Occultism, Magic and the History of Art’, will be launched on 25 May, 2013.
Presented in its usual impeccable design and high quality format, it offers eight papers selected from the conference ‘Charming Intentions: Occultism, Magic and the History of Art’, held at the Department of History of Art at the University of Cambridge on 3-4 December 2012.

From the depiction of astrology in medieval manuscript illumination, to Renaissance magic stones, Tantric fertility rites, Surrealist painting and the influence of witchcraft on 20th-century American experimental films, this issue aims to attest the place of esoteric themes as a flourishing field in current art-historical research and to the formative influence which esoteric currents have exerted on Western and non-Western material and visual culture.

Contributors include Imma Ramos, Monika Winiarczyk, Dr Judith Noble, Dr Liliana Leopardi, Shandra Lamaute, Lisa Hanstein, Alexandra Marracini and Daniel Zamani.""

This powerpoint describes some ideas and hypotheses about the relationship of microvita (proposed subatomic living entities released into the universe by the Cosmic Mind, that create life and minds and can help in  spiritual progress) to kiirtan (singing a spiritual mantra) using the siddha mantra (”empowered mantra”) “Baba Nam Kevalam” (meaning “only the name of the Beloved” or “Love is all there is”.) Different suggestions for improving one’s meditation and feelings of spiritual devotion are also presented.

“What is God?” “Who am I?” “What is my relation with the universe?” “How should human beings live in this world?” Ananda Marga – Elementary Philosophy was the first-published of the more than 250 books of Shrii Shrii Anandamurti, a spiritual preceptor and guru in the tradition of Shiva and Krishna. It continues to hold its place as an introduction to his entire philosophy. Its specialty is the use of formal, though simple, logic to make a highly convincing case for the existence of the Supreme Consciousness and the need for intuitional or spiritual practice. It provides straightforward and rational answers to the above and many other vital questions. It is a ‘must read’ for anyone needing rational reasons for consciously embarking on a path to attain the spiritual goal of human life – the unqualified infinite Supreme Consciousness from which we all originated. “Ananda Marga” means “Path of Bliss” and is both the philosophy and the associated practical system of intuitional and spiritual practices given by Shrii Shrii Anandamurti, based on Yoga and Tantra, and leading to ultimate spiritual attainment and fulfillment. This is chapter 1 of the eight-chapter book. Bon voyage!  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, November 3, 2020.

In his book Discourses on the Mahábhárata, Prabhat Rainjan Sarkar (1922-1990), a spiritual teacher (also known as Shrii Shrii Anandamurti) and social philosopher, clarifies the role of Lord Krśńa as both the real author of the Mahábhárata War and as a physical embodiment of the Cosmic Nucleus and creator of the universe. The Cosmic Nucleus has played the roles of different divine personalities in the drama of the universe, which is actually a thought process within the Cosmic Mind. One was the role of Lord Shiva about 7000 years ago. A second was the role of Lord Krśńa about 3500 years ago. Both were embodiments of Divine force at the time of their birth. Each played a vital role in the spiritual and social development of human society in different historical periods. We can learn much from Shrii Shrii Anandamurti’s clarification of the roles that the Cosmic Nucleus has played in human history. Two chapters that focus on these topics are presented here.-- Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, 13 September, 2020

[The paper is in Bulgarian] The authors of the Tantric literature present the philosophy of their doctrine as a new revelation of supreme truth, addressed to the person of the Kali Yuga, the age of quarrel and dissolution during which everything is concealed under the veil of the sensual, the physical and the material. The essence of Tantra, having much to do with the rediscovery of the Mother Goddess cult and the powers of male and female sexuality, is anchored in the belief that its knowledge is the most apt for an age which imposes upon the individual the necessity to use  matter in order to overcome matter, to face indulge in his own fears, desires and dependencies in order to set himself free from the same fears, desires and dependencies. Although Tantric schools look in many respects unorthodox and heretic to the traditional values of Hinduism, even the most radical and unconventional practices can be interpreted in the light of the traditional Hindu philosophical assertions.

“Some 3500 years ago, Krśńa was born. His ávirbháva (advent) was just at a crucial time – humanity was suffering then. He removed the suffering of humanity by creating Mahábhárata. He gave an assurance to the entire world that there would not be degradation of dharma, that He would come and save it,” explains Prabhat Rainjan Sarkar. “A yuga parivarttana [change in age] is taking place. All of you plunge wholeheartedly into making sadvipra samája [spiritual society]. Do not be indecisive, do not hesitate, and do not under any circumstances feel fear. Your victory is a certainty.” P. R. Sarkar, (1921-1990), was a spiritual guru in the tradition of Shiva and Krishna. He introduced the empowered universal spiritual mantra “Baba Nam Kevalam”, composed a collection of 5018 spiritual songs called Prabháta Saḿgiita, and founded the socio-spiritual movement Ananda Marga (“the Path of Bliss”).  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, June 8, 2021.

Jeffrey Kripal, a scholar of comparative religions at Rice University is a rare breed; a maverick and outlier in the western academy, known for bringing together subjects as varied as psychoanalysis and Hindu Tantra, the history of American metaphysical religion, psychedelic plants and, most recently, UFO's, the paranormal, popular culture, and the study of emergent mythologies. A prolific author, Jeffrey has published widely acclaimed books such Kripal studies what he calls "extreme religious experiences", the profound mystical states that catalyzed the formation of world's major religions. His first book 'Kali's Child', on the life of Indian saint Ramakrishna, won him an award at the American Academy of Religion, while simultaneously attracting controversy in India, where Hindu nationalists tried to ban it. In this wide-ranging interview, he discusses the highlights of his literary accomplishments, the life changing experience that shaped his career, how sexuality and spirituality are intricately linked in all the world's religious traditions, how pop culture and science fiction mythologies derive from our untapped spiritual potential, and the perils of dogmatic materialism within the academy.

An edited version appeared in The Hindu

The historical Shiva, living around 7000 years ago, always worked for the welfare of all living beings, according to Shrii Shrii Ánandamúrti in his book Namah Shiváya Shántáya. Shiva introduced Dharma to help human beings attain the Supreme Goal of life. He introduced marriage into human society for the first time, with women and men as equal partners. He introduced the 7-note musical scale that later became the octave. Although soft to some and severe to others as needed to rectify bad behavior, good people loved Shiva and exploiters strongly opposed him. Shrii Shrii Ánandamúrti or Prabhat Rainjan Sarkar (1922-1990) was also such a personality, in the tradition of Shiva and Krishna. He founded the international socio-spiritual organization Ananda Marga (“Path of Bliss”) -- Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, November 30, 2020.

This article provides a new edition and translation of chapter 25 of the Śāradātilaka(tantra), a compendium on mantraśāstra composed, probably in the twelfth century, by Laks ̣man ̣adeśika. The chapter itself presents a type of yoga that combines elements we normally associate with different yoga systems. In particular, we find elements associated with systems usually labelled as hat ̣hayoga, and elements of mantra practice as well. The chapter also contains references to the methodical knowledge of the rise or predominance of the gross elements (bhūtodaya, also known as svarodaya) and its connection with the six rites of magic. The significance of chapter 25 lies in the fact that it provides us insight into the teachings on yoga in a comparatively early text.

Here, are some easy remedies by Best Vedic Astrologer Master Deepak Ji, that will diminish the effects of Negative Rahu and bring in positivity and success. Master Deepak Ji is a renowned and dynamic Vedic Astrologer an expert in Numerology Gemology, Vastu Shastra and Lal Kitab. Based in USA.A World Renowned, Award Winning Vedic Astrologer.

In India and elsewhere, exaggerated imaginary mythological stories or puráńas are often mistaken as history. Superstitious and harmful ideas like the caste system have their origin in puráńas. P.R. Sarkar makes a clear distinction among history as chronological records, history that has educative value, such as the Mahábhárata, which is based on historical facts, and books that carry moral lessons without a historical context, such as the Rámáyańa, a puráńa where all the characters are fictional. Due to ignorance of history, Puráńas can plant seeds of superstitions that are harmful to society. According to P. R. Sarkar, it is time to remove such superstitions through rationality and the light of history and scientific understanding.  P. R. Sarkar (1922-1990) was a spiritual guru and founder of Renaissance Universal to promote worldwide social and cultural renaissance, and the international socio-spiritual organization Ananda Marga (“Path of Bliss”). – Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, December 20, 2020.

As  the  world’s  oldest  living  religion,  Hinduism  has  some  ancient
features that have not been modified or edited to suit more refined modern tastes, that generally avoid raising many stark issues of life. In fact, until some young ladies began discussing their biological cycles before males  in colleges, universities and in public fora very recently, much to the horror of their  mothers  and  grandmothers.  The  subject  of  monthly  cycles  had deliberately been kept out of any conversation, except in whispers. India could  thus  be  commended,  for  observing  for  several  centuries, certain festivals that other religions ignored.
One of them symbolises the menstruation of mother goddess: Ambubachi. This worship of the earth, of course, was to ensure  bountiful crops and vegetation and the concepts of Shri Devi, Maha Lakshmi, and Durga as Shakambhari are all very old and just a few among the  countless forms of such worship. Ancient Hinduism was clear that it was inevitable to go through this dynamic cycle of barrenness and fertility, and that it calls for public celebration not condemnation.

Vedas are the collection of eternal truths, that are given to the mankind for the Universal endeavor. Vedic knowledge and its practices stood predominantly superior in terms of science and technology. Sri Chakra is considered for the Scientific Investigation in this paper along with some other associated concepts. In this particular span of the study, it is observed that 'allegoric concepts are either introduced or inscribed in Vedic literature'. Sri Lalitha Sahasra Namas are the true commentary of Sri Chakra, and they have the clear the scientific intuition. Today's Shivalinga is a lateral development from Meru Prastara Sri Chakra. Interms of the Vedic context, the phallus and vulva concept of Shivalinga and pana pattam can be denied. They are the lateral emergence of Vajrayana Buddist concepts. Drinkable Nectar called 'Amrutha' concept also can be denied. Sri Chakra is observed in many mystical formats in many places in the world. Sri Chakra is a Manifestation of neo-platonic cosmic allegorical mysticism.

Vedic Astrology by Master Deepak Ji. Genuine Indian astrology Master Deepak Ji and Jyotish informations along with Bhava, Nakshatra, Rashi, Concept of Houses. Rashis & Lords, Rashi & Lord Planets, Zodiac Signs & Lord Planets, Rashis ... OR RASHIS & THEIR LORD PLANETS IN VEDIC ASTROLOGY OR JYOTISH ...There are 12 Rashi or Signs in Vedic Astrology. Each sign plays an important role in determining various aspects of a persons life.

Este breve ensaio é um primeiro passo nos estudos para um escrito futuro e mais aprofundado, que possa fornecer um panorama mais detalhado acerca do pensamento de enfoque purânico-tântrico. Portanto, trataremos de anotações para um ensaio futuro e mais detalhado sobre Tantra Yoga.

This paper attempts to correct the unwitting reliance of much transpersonal psychology upon Indian texts that were indigenously specific to sannyasins (nonhouseholder, monastics). This includes teachings from advaita vedanta, yoga, and many Buddhist schools on releasement from desire, the diminishing role of the ego, guardedness toward “the mellow-drama” of “worldly” life (as Ram Dass famously cast relational involvements). Some forty years of the unwitting over-application of such teachings to modern non-monastic lives has helped create an artificial split in transpersonal and East-West spirituality teachings involving “engaged/ embodied” and implied “un-engaged/un-embodied” spiritual paths. This article describes the value system and lifelong spiritual developmental path of the married householder (grihasthyin), where healthy ambition and egoic traits such as loyalty and lifelong commitment are emphasized en route to a balanced “ego-dissolution” and “ego-development” within the crucible of lifelong marriage, daily family life, and conscious aging. Thus, “spiritual bypass” issues are highly age-specific. Suggestions for a grihasthya-based marriage therapy are also described, drawing from forty-four years of clinical practice, as well as from the two-thousand-yearold Greco-Judeo-Christian soteriological (spiritually-healing) psychology based in admiration, gratitude, longing, apology, and forgiveness.

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Apostle  to the apostles or whore? The “Woman who knew the All”  or  one  who “perfumed her flesh in forbidden acts”? In a world looking for female voices from the past, where are the female voices in the Christian  story?  And  why has the  voice  of Mary Magdalene been silenced? Slandered yet never quite suppressed, what does Mary Magdalene’s resurgence into consciousness signal for us today?  As a female disciple  and a leader central to  the Jesus movement,her rehabilitation at the very  least opens up new pathways for women beyond unattainable ideal (the Virgin Mary) and carrier of sexual guilt (all other women). One of the questions to be addressed in the course of this  article is what does  “the Magdalene” mean? Did she really come from a town called Magdala as  the  longstanding  official version has  it?  Or,  the tantalizing  alternative,  was  it a title given to her by Jesus to cement her status in the early Christian  movement? Much of the traditional interpretation of Mary  Magdalene  stems from readings of the four  gospels and the 33rd Homily of Gregory the Great. Whilst important to many, these are not  the  only  texts that discuss her role.  Many others have become more widely  available in recent years.  By  looking at  these, we  gain a fuller picture  of  the  importance  of  Mary  Magdalene and of her role in the Christian  tradition. This article sets out to explore this role and her changing face  through historical texts and poetry, and open a space for reflection and encounter with the one whom Jesus named the “Watchtower of the Flock.”

Our lack of awareness of Being results in bewildering experience. The intrinsic inner radiance, the inner light of Being arises out of primordial luminous spaciousness, the unbound openness of unbound pure potentiality. When this primordial ground of Being is veiled and obscured by the lack of experiential awareness, we can be locked into dualistic experiences, and consequently the non-dual nature of the field of Being is experientially foreclosed. The sense of indivisibility of all phenomena and awareness is experientially foreclosed. The capacity to see into, feel into and see through the lucidity of phenomena as the very field of Being becomes foreclosed and densified. We then live contained in mind alone. There is no experience of the field of Being. Without the field of Being we easily become things and objects both to our self and to others.

Beginning in the seventeenth century, the Smārta intellectual community of South India entered into an unprecedented alliance with Śaṅkarācārya monastic institutions and their corresponding esoteric lineage, the Śrīvidyā school of Śākta tantrism. Among the prominent intellectuals of this period, Nīlakaṇṭha Dīkṣita, grand-nephew of the renowned polymath
Appayya Dīkṣita, and a number of his associates began to cultivate devotional relationships with a particular lineage of Śaṅkarācārya ascetics. Through initiation under these preceptors, Nīlakaṇṭha and his colleagues cultivated a
sophisticated knowledge of Śrīvidyā ritual and theology, composing treatises on the subject, which to date have remained unexamined by scholarly literature. By examining two of these works in detail in the present essay—the Ambāstavavyākhyā of Ardhanārīśvara Dīkṣita and the Śaṅkarābhyudaya of Rājacūḍāmaṇi Dīkṣita —I argue that Śrīvidyā esotericism served as a vehicle through which Sanskrit intellectuals actively contested and transformed public
modes of sectarian affiliation and socio-religious community integration in the South Indian Smārta community. In particular, I demonstrate that this intellectual community reinvented the legacy of two icons of Sanskrit cultural history—Śaṅkarācārya and Kālidāsa—whom they recast as paradigms of both
Sanskritic aesthetic virtue and esoteric Śākta devotionalism.

Sejarah mencatat kalau tanah Nusantara pernah menjadi salah satu mercusuar Tantra dunia. Dari jaman ke jaman paradigma spiritual tersebut lah yang menjadi pegangan para raja, pandita dan penekun spiritual Nusantara. Kemudian, jauh setelah runtuhnya Sriwijaya sampai hancurnya Majapahit, peradaban Tantra Nusantara masih ajeg di Bali. Bukan hanya menjadikan Bali sebagai tanah Tantra, namun kitab Tantra yang hidup.

Buku Ilmu Tantra Bali ini akan mengantarkan anda menelusuri jejak sejarah dan ajaran Tantra Nusantara dan bagaimana perkembangannya di Bali. Melalui ratusan data yang tersebar dalam berbagai manuskrip Lontar sampai hasil studi para peneliti dari jaman ke jaman, anda akan disuguhi “spirit” asli pulau Dewata yang mulai terlupakan.

Tripura Upanishad is a minor Shakta or Tantra Upanishad explaining the structure of and meditation on Sri Chakra or Sri Yantra—a diagrammatic representation of the universe through nine interlocking triangles coming out of a central point.
To date, there are two English translations of this Upanishad. The first and the earliest, by A G Krishna Warrier done in 1967, is a verse translation and because of the obvious constraints of such translation, fails to explain the intricacies and implied meanings of this cryptic Upanishad. The second translation done many years later, is by Douglas Renfrew Brooks, who has also beautifully translated the commentary on this Upanishad by Bhaskararaya in the book 'The Secret of the Three Cities' published by the University of Chicago Press in 1990. While maintaining a high level of accuracy and bringing out the intricate nuances of this Upanishad, the emphasis of Brooks' translation seems to be more on the geometrical aspects of the Sri Chakra. The present translation emphasises the practice aspect of this Upanishad as derived from Bhaskararaya's commentary.

Traducción del sánscrito al español, presentación y notas ADRIÁN MUÑOZ G. 1 El Kamakala-vilasa es un texto de gran importancia para la tradición tántrica; se trata de un manuscrito citado y aludido tanto por fuentes sánscritas como en trabajos académicos. El texto consta de cincuenta y cinco estrofas escritas en sánscrito pulcro, además de un comentario de nombre Cidvalli, redactado por Natananda. La versión del Kamakala-vilasa editada por John Woodroffe incluye tanto el texto como el comentario; ésta fue mi fuente principal. Una segunda traducción del texto, aunque sin el comentario, puede encontrarse como apéndice en TheArt ofTantra, de Philip Rawson y publicado por Thames and Hudson. Además, en A BriefHistory ofTantra Literature de S. C. Banerji se puede disponer de una paráfrasis del texto casi en su totalidad. Hasta ahora, este texto no ha sido traducido al castellano, al menos no de manera difundida; de ahí que sea recomendable su presentación al mundo de habla hispana.

Living Mantra is an anthropology of mantra-experience among Hindu-tantric practitioners. In ancient Indian doctrine and legends, mantras perceived by rishis (seers) invoke deities and have transformative powers. Adopting a methodology that combines scholarship and practice, Mani Rao discovers a continuing tradition of visionaries (rishis/seers) and revelations in south India's Andhra-Telangana. Both deeply researched and replete with fascinating narratives, the book reformulates the poetics of mantra-practice as it probes practical questions. Can one know if a vision is real or imagined? Is vision visual? Are deity-visions mediated by culture? If mantras are effective, what is the role of devotion? Are mantras language? Living Mantra interrogates not only theoretical questions, but also those a practitioner would ask: how does one choose a deity, for example, or what might bind one to a guru? Rao breaks fresh ground in redirecting attention to the moments that precede systematization and canon-formation, showing how authoritative sources are formed.

We have two ways of knowing. Our mind knows forms, things, both subtle and gross. Faces, hands, buildings, trees, math formulas, mind knows subject and the mind knows otherness. The mind knows dualities, the mind knows me and you, us and them, and this and that. Mind knows time, mind knows the past, the present and the sense of the future. The mind knows things and entities, the mind knows beings, infinite numbers of beings and things. The mind knows difference. The mind thinks conceptually, feels affectively, imagines through imagery, the mind has sense and the mind has memory. The mind knows dualistically.

Ecological interconnectedness studies are a portal into dual and non-dual frameworks for bioculturally embedded human identity. This field is part of the transdisciplinary, holistic epistemology shift across academia. The discourse is catalysed by concern over injustice, conflict, climate change, ecosystem collapse and extinction. It coincides with an increasingly modernised, interconnected—and vulnerable, “old world order” of pan-global industrial capitalism. Environmental philosophy of the 1990s laid the foundation of deep ecology, ecofeminist and social ecology that inform western eco-justice activism, and the ecocritical theory to which this essay belongs. The discourse of ecocritical literary theory is a fertile ground for intersecting paradigms within contemporary western and medieval Indian philosophy on the liminal boundaries of self and world, and how these permeable systems motivate action through flexible parameters of human and non-human agency.

In the Gudyargarbha tantra there is this most wonderful verse. Appearances, sounds, and thoughts are the diety, mantra and the state of dharmakaya. What this wonderful language brings forward into our awareness is the amazing understanding that self liberation is the direct experiencing of the appearing of appearances.