The limbs of yoga in Kashmir Shaivism, part 1 How to develop the eight limbs of yoga before entering into yoga. This is part of a video interview by Alice Christensen (Mother Alice) and Swami Lakshmanjoo discussing the eight limbs of yoga in Kashmir Shaivism. This is part 1 - Niyamas (observance). Alice: You know the discipline of yoga, it seems to be so complicated, but in Patañjali’s book, the Yamas and Niyamas, of how to practice yoga, a lot of Americans they are trying to read that and understand that. Lets talk a little bit about what those things are. Swamiji: These are limbs of yoga. And these limbs are eight limbs: 1. 2. 3. 4. 5. 6. 7. 8. These are eight limbs; and these eight limbs we have to grow. Do you understand? Alice: Yes, I understand, yes. Swamiji: And these limbs are Yamas, Niyamas… Yamas are five. And Niyamas are also five. Niyamas: 1. 2. 3. 4. 5. These are Niyamas. 1. 2. 3. 4. 5. These are five yamas. Śauca: Śauca is purity of your body and mind. And the power of Śauca, the siddhi, you know, siddhis? Swamiji: Yes.
The limbs of yoga in Kashmir Shaivism, part 2 How to develop the eight limbs of yoga before entering into yoga. This is part of a video interview by Alice Christensen (Mother Alice) and Swami Lakshmanjoo discussing the eight limbs of yoga in Kashmir Shaivism. Part 1 was about Niyamas (observance). This is part 2, Yamas (conduct). Swamiji: And another fivefold collective limb of yoga is yama. Ahimsa (non-violence – in both speech and action)Satya (truthfulness – in speech and thought)Asteya (non-stealing – both mental and physical)Brahmacarya (maintaining mental and physical character)Aparigraha (non-hoarding) These five yamas. Ahimsa is just not to hurt anybody. Alice: Non-violence Swamiji: Non-violence. Alice: This takes a long time, doesn’t it Swamiji? Swamiji: But you have to develop them before you enter in the body of yoga. Alice: Yes. Swamiji: It is not the question of reading only. Alice: . . . that they can do it like that. Swamiji: You have to experience it, you have to go through it. Alice: It’s not a moments work. Swamiji: Yes.
The real story on the Chakras — Tantrik Studies Over the past hundred plus years, the concept of the chakras, or subtle energy centers within the body, has seized the Western imagination more than virtually any other teaching from the yoga tradition. Yet, as with most other concepts deriving from Sanskrit sources, the West (barring a handful of scholars) has almost totally failed to come to grips with what the chakras meant in their original context and how one is supposed to practice with them. This post seeks to rectify that situation to some extent. If you're short on time, you can skip the contextual comments I'm about to make and go straight to the list of the six fundamental facts about the chakras that modern yogis don't know. First let me clarify that by 'the West' I mean not only Euro-American culture but also the aspects of modern Indian culture that are informed by the Euro-American culture matrix. 'But does that matter?' 1. So many! Now, I know what you're thinking—'But which system is right? 2. 3. But that’s not all.
Traduction L. SIL Traduction Lilian SILBURN La Déesse dit : Ô Dieu, tout ce qui tire son origine du Rudrayâmalatantra m’a été intégralement révélé. C’est le Trikabheda, la triple différenciation obtenue en extrayant la quintessence de la quintessence. Et cependant, O Maître suprême ! mon doute n’est pas encore dissipé. Ou encore comment tout est composé, soit de l’énergie transcendante-et-immanente et à la fois de l’énergie immanente seule, et encore à la fois de l’énergie purement transcendantale ? O Seigneur accorde-moi ta grâce et dissipe entièrement mon doute. Bhairava répond : Bien ! Du point de vue absolu, ce bhairava n’est ni la nonuple formule, ni l’ensemble des sons. La félicité éprouvée comme sienne au plus profond de soi n’est pas soumise à la pensée dualisante. Puisqu’il ne peut jamais y avoir aucune distinction entre énergie et détenteur d’énergie, ni entre substance et attribut, l’énergie suprême est identique au Soi suprême. O dieux des dieux ! Le canal médian est ce qui tient au Centre.
vijnana-bhairava Traduit de l'anglais par Catherine Dillies et Pierre Vergeot D'après la traduction du texte sanskrit du Swami Lakshman Joo La Déesse dit: Ô Dieu, j'ai déjà entendu en sa totalité l'essence de la pensée de l'école Trika qui provient du Rudrayāmala (Tantra) avec toutes ses subdivisions. Mais même maintenant, ô Seigneur Suprême, mes doutes ne sont pas entièrement dissipés. Ô Dieu, quelle est en réalité la nature essentielle des énergies contenues dans la collection des lettres (phonèmes)? Et comment peut-elle résider dans la forme de Bhairava, selon le Bhairava (Tantra), dans la division des neuf formes (de mantras)? Comment est-t-elle différenciée dans le Triśira (Bhairava Tantra) ou dans la divinité à trois têtes? Comment s'effectue l'ascension du mantra par nāda et bindu, ardhacandra (demi-lune) et nirodhikā (obstruction)? Et encore, quelle est la forme de l'Énergie transcendante-et-immanente (parāparā śakti) et celle de l'Énergie immanente (aparā) avec ses parties? Très bien, ô très chère!
Agama (Hinduism) Collection of Hindu religious texts The Agamas state three requirements for a place of pilgrimage: Sthala, Tirtha, and Murti. Sthala refers to the place of the temple, Tīrtha is the temple tank, and Murti refers to the image of god (usually an idol of a deity).[citation needed] The Shaiva Agamas are found in four main schools: Kapala, Kalamukha, Pashupata and Shaiva, and number 28 in total as follows: KamikamYogajamChintyamKaranamAjithamDeepthamSukskmamSahasramAshumanSuprabedhamVijayamNishwasamSwayambhuvamAnalamVeeramRouravamMakutamVimalamChandragnanamBimbamProdgeethamLalithamSidhamSanthanamSarvokthamParameshwaramKiranamVathulam The Shaiva Agamas led to the Shaiva Siddhanta philosophy in Tamil-speaking regions of South-India and gave rise to Kashmir Saivism in the North-Indian region of Kashmir. The Shakta Agamas deploy Shiva and Shakti, and a unified view as the foundation for spiritual knowledge. The 3 Kandas authored by Kashyapa are Satyakāṇḍa, Tarkakāṇḍa, Jnānakāṇḍa.
So, You Want to be a Tantric Wizard, Huh? | A Perfumed Skull Part of my current PhD research focuses on the overlaps – and divergences – between ideas about what practicing tantra means in ‘traditional’ or ‘indigenous’ Asian contexts and in what can be called ‘neo’ or ‘New Age’ tantric settings. Recently, I’ve been coming across a great number of (white) people who describe themselves as ‘Tantrikas’ and ‘Dakinis’, traditional terms for somebody following the path of (an often but not always non-celibate) tantric practitioner and vow-holder. The (often, but not always) white people who use these terms most liberally frequently seem to be operating well outside of the boundaries of traditional Indian or Tibetan tantra, that is, the native religious system of someone like His Holiness the Dalai Lama. “Concerning Ngakpas’ Education and Activities The majority of ngakpas are part of family lineages. From ‘Notes on Ngakpa Culture’, pg. 90-91, Ngakpa Association Research, Vol. 6, 2003. Like this: Like Loading...
Yoga Festival~Ulta Sadhana "Yogic Reversal Of Negativity" - 1 SEP 2018 Positive experiences are what bring us joy and fulfillment. We seek them for ourselves and we seek to give them to others. Today, negativity is a, seemingly unavoidable, part of life. Yogis are the masters of reality, not by creating their own, but by accessing the actual reality that is available to all of us, all the time. In order to change an action we have to apply an equal, yet opposing reaction. Come join us for a weekend steeped in reversing destruction, decay, or death and enhancing growth, improvement, or life: Ulta Sadhana! See a complete Festival schedule: See the philosophy behind our Yoga Festivals: Festival Day price: $99 suggested donation. Donate now to reserve your spot!
Kashmir Shaivism by Prof. K. N. Dhar Abhinavagupta has been extolled as "Mahamahesvara" by the subsequent Kashmiri authors, his disciples and admirers, which precisely means the "great devotee of Siva", or the "Supreme - Self" in Shaivistic parlance. Abhinavagupta being a conscious artist was not averse to biography. Herein we have to refer to the observation made by late Madhusudan Kaul of the Kashmir RP search Department who in his introduction to "Ishvara Pratyabhijna" has erroneously taken Laksmana Gupta as his father. (Sri Laksamna Gupta showed me the path to Pratyabhijna theory (recognition). The silence of Kalhana about Abhinavagupta as such is intriguing - he mentions three "Abhinavas" in his Raja-Tarangini and the suffix "Gupta" he has not appended with any of these. Again in one of his Stotras which is called "Bhairavastava" in the last verse he gives the date and his name also: "In the 66th year, on the ninth day of dark fornight, I, Abhinavagugta, in the month of Maghar, praised Lord Siva". Dr.
Tantra for the practitioner Christopher D. Wallis, Oxford graduate in Comparative Religion and assistant professor of Sanskrit in Berkeley, treats us to a very well-written book: Tantra Illuminated. The Philosophy, History and Practice of a Timeless Tradition (Anusara Press, The Woodlands TX, 2012). It is academically sound yet stands out among the dry academic works by being very engaged with the theme of the book. The writer defines himself as a scholar-practitioner, initiated while a teenager. First off, he goes through a lengthy exercise of defining his subject, drawing on external and internal understandings of Tantra. A necessary explanation here is that Tantra has nothing to do with the Kāma Sūtra and very little with sexuality. At the end of it, he clarifies that he will limit himself to one specific tradition within Tantra, one that he knows intimately by practice: Śaiva Tantra as (once) practised in Kaśmīr. A priceless compendium Another quarter (p.321-420) is devoted to the practice of this path. Theism
The case of Christopher Wallis, the Tantrik In the Indian media, I once saw a beginning politician who had been a bit presumptuous in a speech being denounced as a "pretentious young upstart". I didn't really know how to picture such an entity. At least, not until I read a reaction to my review of Christopher Wallis' book Tantra (see the Hindu Human Rights website: or my blog: by the writer itself. Yoga instructor Even without reading the first word of it, I found this strange. Moreover, my review was actually a very laudatory one. He tries to capture the moral high ground by alleging: “Dr. According to Wallis' Facebook profile, he is an "independent yoga instructor". Gender The only things that could have irritated him were two criticisms pertaining to only a handful of words in his entire book. In his response, Wallis claims that ultimately, these spiritual concepts have no gender.