Meditation tantra, in their authenticity
The yogic path is full of techniques and approaches of great depth that come from tantra. Swami Satyananda Saraswati, who teaches the foundations of this road for more than 30 years, introduces in its essence in this interview.
What is tantra?
The Sanskrit word tantra It means "that expands the knowledge". Tantra is a vision of the cosmos and of oneself. It is the recognition that the cosmos is the beautiful manifestation of shakti, the cosmic power of the absolute. This same power lies latent in the human form and is called the kundalini shakti. Tantra aims to the awakening of this energy so that the Yogi live your full potential. Recognize the divinity of the shakti (power) in one's self and everything, and reach full communion between the essence and the essence of all is the goal of tantra.
Where do we find their origin?
In a centuries-old tradition that is central to Hinduism and that, although based on the Vedas, is based on the Agamas, writings of great antiquity. Tantra has exerted a great impact in the majority of schools of Hinduism as we know it today. It brings new techniques and approaches yogic of great depth and power that they lead toward transcendence. The science of mantras, the yantras and many Hindu rituals originate from tantra.
What is Tantric meditation based on?
Tantra provides an elaborate system of sadhanas, or yogic practices, whose aim is the applicant to recover its actual state, the State of oneness with all. Meditation (dhyana) is an important part of them.
The Vijnana Bhairava Tantra It is a fundamental text of the 9th century in which Shiva as guru, instructs the Devi (Goddess) and teaches you 112 contemplations (dharanas) to get to the experience of the Supreme reality. All of them want to carry the mind space of no-concepto that transcends the same meditator and meditated, leading him to the recognition of the transcendent essence.
These meditations are different techniques such as mantra, breathing, mudras, bandhas, contemplations as generate a vacuum in the mind, feeling the universe as empty, meditations in various parts of the body, the concentration in the immensity of the Sky; in sensory as joy or pain experiences...
Could guide us through one of these meditations?
One of these dharanas is as follows. Shiva exposes: "After posing her gaze on one object, slowly Yogi must withdraw attention along with any thoughts; "so oh goddess!, becomes an empty temple".
The applicant is fully focused on an external object with full attention, the attention is on the object. Now there is an important moment: slowly this full attention is no longer on the object and focuses on the subject, to the mind of the meditator free of all thoughts and concept, the witness.
As Shiva says in the verse, 'in this way becomes an empty temple', i.e. recognizes space of fullness that exists beyond the mind changes, and the practitioner rests in its own fullness.
This contemplation would be close to the vision of samadhi Patanjali exposed in the Yoga Sutras.
Certainly the Yogi concentrated fully (dharana), enters the process of meditation (dhyana) and disappears in the conscience a (samadhi). There are dharanas that we can feel very close, others may seem us distant. Shiva, in his great compassion, gives this range of meditations to encompass the different temperaments of the applicants. Following the essence of tantra, these contemplations always should be accompanied by the emanation of shakti's teacher so that they bear full fruit.
What is the essence of the path of tantra?
It is the understanding that we are immersed in the divinity; We are always living in it. We can cite other contemplations of the Vijñana Bhairava: "where is the mind to wander, either outside or also inside, there is the condition of Shiva. And where more could go if Shiva it fills everything? "." Cthrough these practices when the Yogi goes beyond dual, and conceptual mind enters the State of Shiva, the absolute.
The work of the aspirant to this sublime teaching is, through the intensity of their practice, destroy the concepts of mind that lead him to perceive a dual world, preventing it from recognizing the divine presence in all. It is here where no one intense and total transformation of the individual, the tantra may not bear fruit. This involves initiation (diksha) teacher, practice (sadhana) and an intense aspiration (mumukshutva).
How can we get into this powerful way?
If there is something important in tantra is the need for the master and initiation (diksha), resulting in an energy transmission, a potentiation of the shakti in the search box. There are many subtleties that can not be communicated on paper.
Unfortunately there is a very wrong understanding of Tantrism in the West, where purely sexual therapies are presented as tantra. The path of tantra is sometimes understood as pure hedonism or a sensory pathway. The authentic Tantric path leads abstentions and a rigorous discipline to individual beyond the appearance of individuality; so Yogi can not be attached to the sensory world, it would be a major obstacle. The union between Shiva and Shakti takes place in the interior of the Yogi, recognizing a State of fullness and the absolute in itself. For tantra, all without exception, are in essence conscience, freedom and joy.
Swami Satyananda Saraswati It will expose the foundations of tantric meditation in a retreat of four days near Barcelona. An opportunity to get to know in depth the ' Vijnana Bhairava Tantra', classical text of Tantrism, in experiential way guided by a traditional teacher and expert of the Kashmir Shaivism.
Removal "112 Tantric meditations. "Vijnana Bhairava Tantra"
From March 30 to April 2, 2018.
Place: The Farga del Montseny (Sant Celoni). Barcelona.
More information and registration: www.advaitavidya.org