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People are people and change does not come in a hurry. Pasu Bhava is the natural state where ingestion, digestion, evacuation, procreation, and excretion in the awake state, sleeping and dreaming are the basic functions. The divine man having been a Pasu earlier in life sees the transformational potential in other Pasus, who do not tolerate sudden changes in lifestyle. So the Divine man--god-man--devises an instrument of codes, rules, regulations, and prescribed behavior, which will carry the Pasu through the heroic phase and eventually to Divya Bhava; all this seamless transition and transformation takes place without pain or resistance in the inclined.

Most of the time, the aspirants remain in Pasu or Vira stages of life. Who wants to give up drinking wine suddenly and suffer delirium tremens? Who wants to give up eating meat suddenly? The Divine man establishes certain rules and says that one can eat meat and drink wine on certain occasions and not other times.

That is progress. Sex is a powerful force next to hunger. The Divine man recommends that it is alright to engage in sex in wedlock and and out of wedlock under strict rules. Out of wedlock encounters are permitted if the spouse is physically and or mentally incapable of such relationship.

Now the wild Pasu has a leash on him and his behavior. When the controlled behavior becomes a daily routine, a palpable and discernable transformation takes place in the life of Pasu; he is now a Vira Hero. He is a soldier taking orders without questioning, doubt or dither. By nature, Vira is Rajasic or excitable Uddhata , ready for action. He meditates, leads a life of rituals and seeks oneness with Brahman. He is ready for the next step: becoming a Divine man.

He eats to live; he gives up eating meat or indulging in sex; his spirit rises and the flesh falls. He meditates, performs breath control and attains oneness with Brahman and enjoys the Ultimate Bliss of union with his deity. At this juncture he becomes THAT. That Thou Art. THAT you are. There is no difference between Him or Her on one hand and the Yogi on the other hand.

This is the central essence of Tantra of Transformation. All living creatures and for that matter inanimate objects have these qualities. Wind has motion; fire has passion; water has virtue. Each one of the objects has one major quality, either Tamas, Rajas or Sattva and two minor qualities. Let me explain it further. Water is mostly Sattvic; heat and motion in water are Rajas; stagnation is Tamas.

Man is not any different. They have variable amounts of the other two gunas. Qualities or attributes also have these gunas. Honesty is Sattva; robbery is Rajas; murder is Tamas. When these three gunas are in equilibrium, there is no action; it is like the chemically inert gas or noble gas. There is a reason why they helium, neon, argon, krypton, xenon, and radon are called Noble Gases. The Yogi, having become Sattvic, transcends Sattva, which takes him to the sphere of god.

Idols, which Muslim abhors and Hindu reveres are repository of Divine Sacrament. Objects for a Muslim cannot be a sacrament, though he does not discard the torn pages of Quran. Thus, he has respect for an object shredded Koran that represents God on earth. To the Hindu also, that shredded paper is sacred, though it is mere paper; it has the word of God.

Muslim regards Kaba as sacred. Though the Muslim does not agree on the Hindu Idol Worship, he sees eye to eye with the Hindu on formless god and the sacred stone Kaba for the Muslim and Salagrama for the Hindu.

There is an interesting story about rationalist Vivekananda becoming a spiritualist and his success at converting a foreign-educated inveterate aniconic an-iconic fop to an idolist. Once Vivikananda went visiting with the newly-minted neo-phobic of Indian values and mores. The salivary splatter on the revered portrait drew inordinate anger from the host. Keeping his natural cool and composure, Vivekanada questioned its sanctity and whether his father lived in the portrait.

There is another interesting Spit Story. Can a person spit on the Lingam, as the story pertains to a lingam? The short answer is Yes if it is done with devotion. Real-life Thinnan, a Siva Bhakta and a hunter by trade, had to travel a long distance to worship a Lingam. He had no vessel to carry water for the Abhisekham ritual ablution of the Lingam. All gods like ablution and wearing jewels. He carried the water meant for abhisekham in his mouth, which he spat on the Lingam; he then proceeded to offer his prayer and worship.

The moral of the real-life story is that an act, apparently one of disrespect and irreverence, is religiously sanctioned under extenuating circumstances, where the intent is sincere. The pre-Islamic Arabs believed in spirits abiding in stones, sticks, trees, and springs.

Since Durga worship preceded al-Manat, It makes me wonder where the pre-Islamic Arabs got the idea of a goddess of destructive force. Hindus did not give up those beliefs, because they believe that Brahman exists in all objects and beings. Brahman is stone, tree, river, animal, human, god, letters and everything else that is seen, heard, sensed, measured and transcending.

If this universe is the creation of God Allah , all those objects and beings are part of the body and Consciousness of God. Thus the object itself or the idol representing God is God Himself or Herself: that is the Hindu view.

See the right upper hand holding a pair of scissors. Followers of Karma Mimamsa call it Dharma; poets call it fame; followers of Vatsyayana, the author of Kama Sutra, call it sexual enjoyment; some pin their hopes on Truth, control of senses and mind; others seek wealth and power as the ultimate bliss; some follow the path of renunciation; the hedonists follow their sensual leads. Some perform Yajna; some speak of bliss as austerity, vows, observances and self-abnegation.

The rewards from these acts are limited and finite with attendant sorrow and grief and trivial pleasures. All these do not lead to Bliss. He, who thinks of Me only to the exclusion of everything else, does not seek gratification from anything else, has controlled his senses, and rejects acquisitiveness, is dearer to Me than Brahma, Siva, and My own Consort. They love all people without exception, have nothing to call their own, have their mind focused on me and spurn all desires.

The first is purification of mind and thought and body and making them receptive for the descent of spirit. When it is pure, there is subject and object fusion. Kula means family and as it applies to Goddess, Sakti aggregate of all saktis or powers of the universe. When Kula and Akula merge, there is flow of Amrta nectar. Tantra is based on evidence which supersedes or collaborates perception, inference and Sastras.

Evidence is compulsive and no one can dispute it; Siddhi perfection is that evidence. A Sadhaka following Sadhana attains Siddhi; therefore, belief in Tantra is not in dispute here.

Sea is least affected when all waves become angry and take a retreat, so it is immaterial if all Sastras turn against Tantra. A herd of stampeding elephants turn tail at the moment they hear the thunderous roar of the king of beasts. Sastras run helter-skelter and dissipate, when the thunderclouds of Mantra and Tantra boom and roar.

Pratyaksa, direct perception, is the power of Mantra, Tantra, and Devatas. Kulasastra is evidentiary and its axis is direct perception. When birds, bees, and animals need seeing as evidence, why should it be hard for man to disbelieve it? If seeing is believing, Tantric Yogis obtain direct vision of the world of Devas through their respective Mantras. Devi appears in the crematoriums to receive the Sadhakas, who lay their heads at the feet of Devi Brahmamayi to merge with Brahman.

Tantra teaches that Krishna and Kali are the devatas staying awake in the Kali age. Parabrahman is covered on the outside by Maya as a seed with two cotyledons is covered by its sheath, and exists as Siva and Sakti who have many names: Maharudra, Mahavishnu, and Mahabrahma.

Those who consider these forms as different from one another will not gain any liberation. It is One and has many names. There is only One and names are many; that feeling of seeing unity in diversity makes a Sadhaka different from the rest. There is a pointed advice in Bhagavatam Book eleven of Bhagavatam goes on further, saying that a Sadhaka should worship the Lord in the image of his choice. It further states that Lord Krishna wants his worship should be Vaidik, Tantric, and mixed or Puranik.

Kularnava Tantra Kaulas are the followers of Kaula Doctrine which places equal weight and importance to Sakti and Siva, supreme confluence of the Dynamic and the Static. Kulacara teaches that all men, women, and things are manifestations of Brahman and so must be treated well. The compassionate Mother of the universe, Sakti Devi, asks Siva to pronounce ways and means of liberating countless millions of people from the clutches of Samsara and its attendant suffering.

The Jivas are like sparks crackling out of the Great Fire of Siva. All lives on this earth have many levels of sentience and realization from the immobile creation, to amoeba, worms, insects, birds, animals, men, gods and liberated beings.

Man is considered as the most important for he is aware of his bonds and limitations, the need for liberation, and the means at his disposal for obtaining liberation.

Man is endowed with will, knowledge, and action which he can use to obtain liberation. Man is placed between animals and gods on the evolutionary ladder in spiritual and physical terms.





Kularnava Tantra



Tantra Seminare und Ausbildung bei Kularnava®


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