Tantra
Tantra is derived as: tan + trae + da. Tra means that which liberates, while tan means to expand. Thus it means liberation through psycho-spiritual expansion.
The main characteristic of tantra is struggle or fight. This has an internal component in the practice of meditation, the raising of the kundalini. There is also an external component which involves overcoming the fetters and the enemies of the mind by direct action. It is thus that we work through our samskaras.
There are three categories of tantra: Kuala (
or external) tantra; Mishra, a mixed form which uses external
and internal practices; and Samaya, the pure practice of internal
tantra. This latter is what is described here.
Yoga means to join, or yoke, the unit self with the Cosmic
Self. There are different types of yoga, including hatha
(physcial), karma (service and works), jnana (philosophical),
and bhakti (devotion). The
combination of these paths is called Astanga yoga (eight fold)
or more recently Raja yoga (royal). In some works the first
four limbs are referred to as Hatha (Sun-Moon) yoga, and the
rest as Raja yoga.
These yogic techniques for perfecting the kosas were first
codified by Patanjali over one thousand years ago into eight
limbs. In his Yoga Sutras the
main purpose was to control the vrttis
rather than channeling them towards the higher layers of mind.
The following description is based on the modern teachings of
P. R. Sakar.
Motoyama groups asanas into three classes, by function.
i) Pawanmuktasanas (wind-releasing asanas) are said to aid
the circulation of prana
( ki) in the body and focuses
mainly on the joints. The asanas given are similar to the
"monkey dancing" exercises in
t'ai chi. ii) asanas for regulating the flow of
energy along the Sushumna, the
central nadi in the spinal cord. These asanas correct
displacements of the vertebra, and promote the strength
and flexibility of the back muscles and spine.
iii) asanas for mediation.
[TC]
In Yoga and Psychology pranayama is described as a
means of calming the grosser body pranas so that the more
subtle ones can be followed and mapped. It also can have
a strong effect on an out of kilter mind, bringing it
back into balance. This agrees with Sakar's comment that
pranayama will purify the
manomaya kosa, which is the subconscious mind. It
is said that breathing exercises may also help the mind
to recover from strong drug experiences. [Y&P]
Pranayama is, more prosaically, the science of breath
control, and a gateway from the conscious mind to the
autonomic nervous system.
Breathing through both nostrils is said the activate the
Sushumna, expansion of which
is referred to as sandhya, being key to deep meditation.
See also here.[SB]
Complete perfect sadhana is the sustained effort to control
the chakras and
vrttis, turning them inward to the Supreme. In this process
they are controlled more and more by the higher kosas. The final
stage is then to take the whole
ajina chakra into Bhramaloka,
where it is merged with Consciousness. This is in the sahasrara chakra. In this overall
process, and in most of the limbs the quality of
devotion is absolutely necessary for maximum effect.
The use of a powerful siddha mantra
is essential for the awakening of
the kundalini, yogic initiation. In combination with the
practices of Yama and Niyama the mantra
serves to clear the mind of crude thoughts
, replacing them with a high vibration that can lead to mind
towards God.
It is interesting to note that the ego, like the body is never
really destroyed, although it does
evolve through many reintegrations. In most cases it is only
temporarily desolved or left behind. As long as a person exists in
the manifest world, and interacts with others beings they will express
their self through the ego as well as through the body. However
this can be done from a much higher level of consciousness, which
understands that the ego is only a part of the Self.
As sadhana progresses and the
kundalini rises through the
chakras, as the mind rises through the
kosas, the sadhaka experiences
samadhi in progressively the subtler
worlds or lokas and hears the sound
of the Omkara in different ways. It is also found that each
world or layer posses its own challenges and temptations. See
e.g. St. Teressa of Avila's Interior Castles.
The rising of the kundalini
can be a tremendous strain on the body if it is not properly cared
for. The limbs of astanga yoga, along with
a proper vegetarian diet and suitable physcial exercise help to purify
the body and the mind so that the evolution of the mind can take place.
The body actually changes in parallel to the expansion of the
consciousness and its strength provides the foundation for the mental
concentration that is necessary for proper use of the mantra and
meditation. The body is the tool and the vehicle for tantric sadhana.
As the kundalini rises through the chakras
they are said to awaken, producing
various affects in the sadhaka. There are various yogic practices
that are aimed at helping to clear and balance each chakra and
thus enhance their opening. The arrival
of the kundalini at the sahasrara chakra
results in nirvikalpa samadhi the final goal
of tantra and yoga. It is said that this union of the unit mind and
cosmic mind is incomparable bliss.
This stage is only achievable through the surrender of
the I (mahat) to the Lord.
In the Yoga Sutras of Patanjali, students are ranked in three
grades depending on their ability to concentrate the mind, and a
fourth class whose minds are too disturbed to concentrate at all.
For these people other practices are first
necessary before the practice of yoga can be done.
The concept of non-duality is the core of this path, while the
method is that of self-inquiry [what is the sanskrta?], of asking
"Who am I?" and chasing the thoughts
( citta) to the I
( aham) which thinks them, to the I
( mahat) which watches them, to the
Self ( Atman) which is source of
the mind.
Ramana Maharshi calls this a path of jnana-yoga, and contrasts
it with the path of dhyana-yoga which is essentially that which is
described above. He claims that the former is gentler and subtler
than the latter, though they can both reach the goal. This is said
to be the path of Sankaracharya. It is inclusive and does not seek
to dispute other philosophies or paths, but sees itself as the peak
or pinnacle towards which all are striving.
A key realization of this school is that we are already the
Self, and need only realize that and become aware of it. It is not
something we need to find or experience, we simply need to relax
and be it.
Astanga Yoga
The Use of Mantra
The Ego in Sadhana
In successful sadhana a well developed
ego , or sense of self is a
necessity. This is because to rise through the
subconscious mind (western unconscious), which contains many suppressed aspects of the self,
a weak, unbalanced, or disturbed ego, may easily get lost. In western psychology the main aim is to
expand the ego (conscious self) by integrating portions of the
unconscious mind. This both strengthens (expands) the ego and
reduces the mass of repressed material in the unconscious. In yoga
this aspect of reinforcing the ego is accomplished by following yama and niyama.
The Rise of the Kundalini
The Four Stages of Sadhana
Types of Disciple
Advaita Vedanta
