It is said that in the Himalayas, there is a mythical kingdom of Shambhala (the Kingdom of Light or Agartha), the enlightened Earth, the land of the Living Fire, the earth of Miracle and the living God, and to determine whether it really exists and to reach him must find a hidden path, Which leads through these mountains the highest in the world, but at the same time takes its origin inside and outside of ourselves.
Perhaps the key to finding Shambhala is in the texts of mystical Tibet, is in the works of poets, Hermits, Tantric Yogiss who lived and meditateed in these places such as: Tonpy Szenraba, Guru Rinpoche and his partner Joszie Tsogjal, A heavenly dancer, a poet Magcig Labrong, a magical pus and his mystical Tilopa teacher, and their disciples; Marpa and the Milarepa hermit and poet.
Here, where unawareness is a land in itself, the mystical poet Magcig expresses it in the following way;
"You go without a goal, not stopping, in the midst of the desert there is no turning back.
It's like space, without doubt and worry.
No doubt and fear in the Immenseness "
And again the words of Sky Dancers:
"The whole world is an idea, so we think, and it doesn't matter. There is no reason to be sad, do not przygnębiaj a friend. Keep your courage. My body is dancing in the sky and with dexterity it moves in matter. Traveling everywhere, I have not found anything that ultimately is true. You, without recognizing me, consider me as an external entity. But when you know me, waving wings with hidden force, even in excess of the sharp storm, you will understand that you can reach any destination "
And the words that Master Marpa told his disciple Milarepa:
"Wander through the snowy deserts, in the solitude of dry mountains and pogrążaj in contemplation"
The unpredictable mountains of the Himalayas seem to defend ancient wisdom. Although far into the world, are born and die the theory of unawareness, here the original intuition, symbolically represented by the magical land of Shamballi, seems to be defended by an invincible warrior: Everest, who from his summit joins Earth and heaven as well as all opposites.
And this warrior was a witness to an important event when Guru Rinpoche brought tantra from India to Tibet.
When słyszyszymy the word "Tantra" we immediately come to mind two different things: sexuality and spirituality.
There are people who look at Nalepkom the Tantra methods, practice it, but completely do not engage in understanding it. They look at images of a sexual nature and believe that the whole world of exotic sensations open up before them, and precisely that "tantra" practice. Others have the purpose of controlling their energies to be able to control or even use others. But that's not what it's all about!
It is not a spiritual development, but the use of various capacities to satisfy one's ego and these can be very destructive practices.
As I have said earlier in the west, Tantra has become very popular, come not entirely known and understood.
Unfortunately not many people have access to information related to it, and many schools are talking about it in a superficial way. Often, this information has no real connection with the true teachings of Tantra, as it is not true that astrology and astronomy are identical, actually two distinct teachings.
We can therefore say that Tantra is an esoteric-mystical science, in which knowledge of reality is gained through experience. It deals with the exploration of the universe from human beings; His thoughts, emotions, physical bodies stretching further to nature, harmony, vibration, music and beyond to the dynamics of the Stars and the whole cosmos. It is considered an oriental tradition of divine magic and occultism, in the positive and benevolent sense of the word.
It is an ancient Indian shamanism and Himalayan shamanism yogi together.
Shamanism? Witch doctor only? What's it all about? What does a shaman do?
The shaman is a healer, a connoisseur of deep body and soul secrets.
That's all he knows, he learned not from reading books, but from ecstatic revelation. The shaman is, above all, a specialist in ecstasy, trance and extended states of consciousness. His masters are the same gods and demons, which the powerful nature of Tibet is loaded.
Like the yogis, the Buddhist monks Ngakpa (masters of Tantric Yoga) and all the Mystics, his truth is poetic rather than literal. The world is for him the fruit of the visionary power of man and man is the consequence of the visionary of the soul, and the soul is the fruit of vision: everything is a vision.
In a world where illusion is an illusion and reality is also an illusion, the shaman is a magician who pulls out of the bodies of his patients without provoke wounds-a disease that disguises himself to flesh out his spiritual guide, who tells him what to do, Based on the ancient knowledge of the Himalayas.
And so there are ten qualities of teaching tantra that have their roots in shamanism;
- Rasayana – Medical cures and recipes, healing potions, Tantric therapies and recipes, magical treatment procedures for the sick and non-demanding.
2. Akarśańa-The law of Attraction, methods and ways of attraction, the power of summoning, Zjednywania, spiritual magnetism, Magnetyzowanie places, things and people.
3. Yakszińi Sadhana-The practice of wealth and prosperity, the search for hidden treasures, because Yakszini is a goddess of treasures, wealth and prosperity.
4. Indrajala-literally water Indra, removing the curse, exorcism, the practice of removing negative influences, charms and spells etc.
- Vaśikarana-throwing charms, witchcraft, Zauraczanie, controlling the environment and the course of events. Practice controlling the environment and influencing others.
6. Videszana – Remedies against hatred, evil gaze, hostility, malice.
7. Stambhana-blocking people, places, events, practices repress others in their actions or influences, limiting, the laying of curses blocking malicious people and protecting our loved ones. Creating obstacles and impediments and strict bans against others ' actions and influences.
8. Uććatana-Offset people, events or situations, separating, throwing, disconnecting, solving, separating, rooting.
9. Mohańa – Colloquially Tantra love and loving, practices involving engagement, love, fascination, love infatuation, love, attaining goals, victory in battle.
- Marańa-throwing the soul out of the body, the practice of causing death, calling to death, going to another body, swiadomego dying according to his own will. Colloquially it is a practice of death and dying.
In addition to the folk traditions in the present time during the important holidays, the monks themselves use Szamńskich masks, heal with Starotybetańskich recipes, and some deities have remained in their place since the dawn of history.
In ancient texts, the real "Tantrysta" is described as a divine musician who can play with great wisdom on an instrument (an instrument with a huge number of strings in the interior of his soul and the whole universe). Tantryści believe that directing the natural forces of the body brings unity to space and sky. Therefore, most methods wiąrze with the summoning of the deity for which the person follows.
This is what Guru Rinpoche, in the eighth century, has joined the Bon religion and the existing religion from India, which was the result of a fascinating variety of Tibetan Buddhism.
Two Monoistyczne systems were also developed during this period; The first is the monks in sapphire robes living in celibate and living in monasteries and the second-lay priests tantric in white robes, with long hair who lived in temples and villages. Thanks to them, Tantra has reached the thatch becoming one of the spiritual trends where it is practiced until today.
For many centuries, Tibetan Buddhism has undergone significant changes-it has acquired many elements of local beliefs and practices, adopteding some deities and appropriateding shamanic sacred places.
Tibetan Tantryzmu differs from the Hindu Tantryzmu with a different perspective, a different look.
The final path leads to the transformation of events from everyday life into a church-like reality and the perception of all opposites as complementary to the achievement of unity.
The reality is steeped trascendentną principle – Wszechdobrem The aspect of masculine Kuntu Zangpo and the feminine Kuntu Zangmo, which combine in the form of Bon (Bon SKU) which represents the dimension of truth and Absolute Dharma
(from it all the measures leading to enlightenment are derived).
But let's go back to the general considerations of Tantra, which in themselves are not easy.
Tantra is not born as a separate philosophical system, but rather as a "point of view", which immediately connects to all existing traditions in a sense modifying them – the most important of which is yoga, Buddhism, Jainism. Therefore, it will be more correct to divide the tantra into; Yoga Buddhism, Tantric Jain yoga, and so on.
The history of the Tantra uprising talks about three lines;
Lineage of Buddha's intention – the doctrine of the body of the primordial Buddha Samantabhadra, which was to give tantric instructions to enlightened beings. These teachings are out of the reach of ordinary people.
The lineage of the wisdom tenant – refers to the learning of the body of Joy Vajrasattva and Wadżrapani.
Szeptanej lines-the teachings of the body of the five emanations Buddha-these teachings are given to ordinary practitioners.
Another tradition represents the six lineages of Tantra origin. Three more are added to the three already submitted;
-The lineage of the treasure doctrines of those who are lucky
-A line of trustees established by the power of prayer.
The Tantric scriptures and ning messages are divided into three groups; Oral teachings, treasures and visions.
The abbreviation for the word tantra is sometimes used to refer to a tantric perspective in yoga.
Under the name of Tantric yoga we can connect various types of yoga practiced also in the West and it is; Hatha Yoga, Kundalini Yoga, Raja Yoga, Laya Yoga. However, they put a greater emphasis on the physical side of man than on this spiritual.
Do not forget that Tantra is the path that leads us to the release of our inner energy, because it works mainly with energy, which in itself has no form. With the development of visualization, energy control is also developed through a persistent practice, discipline and work with channels (centres where the channels are coming) of energy called chakras (in Sanskrit word chakra means circle of light . We are then able to achieve a clean vision called Kye Rim.
The awareness of chakras is extremely important because it allows communication between two sides of our nature; Spiritual and physical. Each chakra manages not only systems located near it, but also a team of emotional, mental and spiritual problems. We can say that chakras are the konwertorami of our energies.
Chakras attract, read and spread energy that interacts with its vibrations or a set of sequences.
In authentic tradition are passed various messages about the chakra system and it is said that there is not only one chakra system, but many systems, very many.
The subtle body theory and its energy centers called Cakras (or Padmas, Ādhāras, Laksyas, etc.) come from a tantric yoga tradition that has developed between 600 and 1300 AD and which is still very much alive today.
In Yoga Tantra after 900 years of AD, each branch of traditional yoga practiced one (or more) chakra system. In some practices the Chakras were 5, in others 6, 9, 10, 12.15, 21, 28 or more, depending on the texts (we can here cite Krishnamacharya in Yoga Makaranda which refers to the system of 10 chakras).
The seven chakras (or technically 6 + 1) That Western Yoga practises is just one of the many systems, and it has become dominant from the 16th century.
Each system perceives the Chakras function in a little different way and assigns different characteristics to the same source of energy.
Now we should ask which of the systems is "correct" and how many are actually those chakras.
And here we come to the first great misunderstanding. Chakras are not the organs of the physical body, we can not study them and study as doctors are investigating nerve ganglia.
The spiritual body is a very fluid reality, as in fact everything that goes beyond organic matter. The spiritual body can be present on the empirical plane of many different energy centers, depending on the person and yogic of the practice that this person performs.
It can be said that some of these spiritual centers are discoverable on all systems. Specifically, these are the chakras that are found in the lower abdomen, at the heart and at the crown of the head, because they are areas of the body where all the people in the world experience emotional and spiritual phenomena.
In addition to these three, their diversity in chakra systems is enormous and is described in the original literature.
You can't say that one system is better than another because it all depends on the person who is practicing it.
For example, if you are practicing based on five elements, we use a system of five chakras. If we internalizowali the energy of six different gods, we use a six chakra system.
The Chakra System is practical, not descriptive-it is probably one of the most important points.
Chakras are related to mental states even because they have a relationship with;
– Karmic states
In Tantra practice, the worship of God is personal, that is, a much deeper work with the Guardian angel, as he writes. Crowley
The only exception is the 10 Chakra system for Yoga music.
But in this 13th-century system we do not find many chakras which have been attributed to specific emotions or states of mind. On the contrary, each petal of each chakra is tied to emotions or state of mind, and there is no mention of the system that can connect the entire chakra to a specific emotion or state of mind.
We can exchange two characteristics of the chakra system;
1) mystical sounds written using the Sanskrit alphabet are flakes of all the chakras of the given system.
2) Each chakra is tied to one of the Hindu gods.
Such a look/perception is especially present in a method called Nyasa (location, touching).
In Nyasa, we visualize a syllable from a mantra in a certain area within a given chakra in a spiritual body, quietly humminging its sound.
Deity (Punished-devatas) are commonly present in any system of chakras. These are gods, who are a constant sequence. From the lowest to the highest chakra they are; Indra, Brahma, Vishnu, Rudra, Ishvara, Sadasiva and Bhairava.
Some systems sometimes do not have the first and last of the gods.
This is closely related to the particular system and the number of chakras on which it focuses attention.
The most common system is the seven Chakras scheme.
In general, working with chakras makes sense because we are bodily beings and we are very rarely able to feel and see beyond our physicality.
Our chakras have energy blockages that represent our physical emotional and spiritual problems. They store everything through what we have passed in life, especially negative thoughts, bad memories that we create by reliving the ups and downs.
Let's make sure that our Chakras function properly and that there are no blockages in them. But don't expect fast results.
Unlocking your chakras requires you to work patiently.
It is advisable to take advantage of the assistance of an appropriately experienced person. Performing such procedures in an improper and hasty manner can bring a lot of damage.
Speaking of the chakras, we can not say about the Kundalini, snakeskin energy Shakti, which moves up the body between the first and seventh Chakra.
Kundalini is energy, is the information that moves and light that illuminates. This is because it is a mixture of conceptual matter and spirit.
Historians ascribe the beginning of the teachings of Kundalini Wedom, the ancient Indian scriptures, which were the first about 2000 years of P. N. E described yoga and the wisdom of kundalini.
The kundalini practices derived from the Wedyckiej tradition insist on releasing the soul from the body.
Tantric practices and Vedas are interrelated, but there is a distinct approach to Kundalini energy and its principles. Time has combined these two traditions, and although born long before the written word, it is not possible to clearly state which one was the first. Some tantryści reject Wedyckie dogmas and others believe that they are too complicated for the current culture. Both systems consider Kundalini energy to be a key aspect in achieving the intended goals and aspirations of a practitioner.
But let's return to Tantra and its proper view of life energy and Tantric metaphysics, which is based on two basic principles.
The first one we can try to understand the perception of the reflection of the universe in our being and our reflection in the universe.
The same happens with sleep and awakening in man or a change of day to night in nature. Just as there is a attraction between a man and a woman at human level, the same is true with magnetic and electrical poles at the planetary level. We can say that small pictures on the projector and large images on the screen have the same metrycę, so the universe and the human being are united and reflected one in the other.
To further clarify the tęj thought przytoczyę here the words engraved above the door of one of the Delfickich temples –
"Meet yourself and learn the whole universe"
The second principle of Tantra is described by Lama Anagarika Govinda and says;
"The Good and the evil, the sacrum and the profane, sensuality and spirituality, material and transcendence, ignorance (samsara) and Enlightenment (Nirvana) are not entirely opposed, are two sides of the same reality."
These principles distinguish Tantra from the various skrajnychis of spiritual paths that separate the sacred from the profane, love from lust or spirituality from materialism.
Tantra blurs the boundary between sin and virtue, it combines "what is" with this "what should be" in its development in "time."
According to this perspective, Tantra attempts to exploit every particle of life through spiritual evolution, which does not exclude basic life processes such as sleeping, eating, excretion or sexual needs. The energy of passion and desire is not eliminated, but definitely controlled.
As John Blofield notes in the book "The Tantric Mysticism of Tibet" (Tantric Mysticism in Tibet)
"Every process, every wish, not excessively excessive, carries with it a sacred heartbeat, followed by Tantra to identify it and bring it to light."
In Tantra, sex is also a form of energy like anger or lust.
On the path of the monk, he is completely rejected, while the tantric priests called Ngakpa are able to transform this emotional energy into enlightenment, knowledge.
Some Western Tantra followers consider it a sexual practice as if they are removed from the Kama Sutra and use sex practices as if they were a necessary tool in spiritual practices. This approach generated the Neo-Tantra (initiated by the Hindu Tantra teachers) which is jokingly called "California Tantra".
We can consider four human goals (Purusartha) as the basis of tantra;
Dharma-means the dimension of truth and absolute law, an idea that maintains the order in which you can become a wspanialszą person. If we do this we keep the space order and we become WSPANIALSZYMJ "me."
Artha-Good functioning in society, work and self-preservation and family, purification and sublimowanie of relationships with work and money.
Karma-Love, tenderness associated with admiration of beauty, uciechą of life and conjugal life
Moksha – A science of essential spiritual development that goes back to the divine soul.
Let us remember that the "classic" definition of yoga given by Patanjalego in its Sutra yoga, differs from our modern conception in many respects.
In the classic yoga, there is a lot of attention to the body. Practicing yoga maintains a good physical condition primarily in order not to interfere with the meditation process.
The body is prepared to maintain a comfortable position in meditation (which is why it is practicing to asana) for a long time and it's all.
Basically, the body is seen as a meditation tool, and this perception really turns out to be relevant only when the body creates problems because it is difficult to calm the mind when the body is ill or inflexible.
More generally, in the classical yoga conception of nature in all its manifestations (plants, animals, stars, oceans…) It holds, as the primary function of being a kind of "mirror", which aims to reflect the spirit.
The spirit in the conception of nature is a logical consequence of the fundamentally dualistic vision of Patanjalego, which in turn was from the School of Samkhya philosophy.
According to the tier approach Samkhya, Prakriti (the nature in Sanskrit) and the spirit (Puruszy in Sanskrit) are clearly separated.
In stark contrast to this classical duality, we could call Tantra as a "holistic" approach to yoga.
It derives from the Kaula system and is based on a subtle energy system.
Tantra has two formal paths-the traditional tantric celibacy, the path of the right hand and the sexual tradition or the path of the left hand. However, these names are definitely confusing and subordinate to the notoriety of Western societies.
Kaula Tantra – The Tantra of the left hand – its adepts meditateed over the Kundalini energy and use external practices to unlock and strengthen the Muladhara chakra. Tantra Kaula is considered to be divine power Tantra.
Samaya Tantra-The Tantra of the right hand-adepts practice Shakti Meditation at the Sahasrara Chakra. They also gain knowledge of the chakras, Nadis and Prana.
Samaya Tantra is considered to be the najczystrząest and most spiritual of the pathways.
Tantric yoga is such a practice that they contain;
Mudras – Sublime Posture and body gestures (actions)
Mantras-sound and prayer practices in Sanskrit (actions)
Characteristic of Tantric mantras are the so-called Bidża-mantras, or seminal tones. The main Bidża-Mantras are:
-Aim – concerns the goddess Saraswati, helping to gain wisdom
-Hrim-concerns the goddess of nature-Maji praises her and calms.
-Śrim – concerns the goddess Lakshmi helps in gaining wealth,
-Klim-concerns the goddess Maheśwari, the Lady of Joy, helps to achieve Earth power, pleasure.
-Krim – concerns the goddess Kali – protects, acquires spiritual knowledge and destruction of sorrow
Jantry-symbols and signs to visualize, signs of magical and mystical significance (actions)
The most popular ones are;
-Bindu-point-symbolizes the source from which everything arises.
-Circle (with a point in its center) – symbolizes cyclicality, rhythm, unity of consciousness with unawareness
-equilateral triangle (pointing upward)-symbolizes the masculine principle of the universe
-Hexagon-Symbolizes the elemental air
-square-symbolizes the earth, multilateralism
-Lotus – Symbolizes the chakra (one, any)
-Trident – Symbolizes decay, the divine desktrukcję.
-Swastika – binds closely with Lord Vishnu (his four arms)
-Pentagram-means five elements. Five senses. It can symbolize love, passion or disintegration.
-The six-pointed star – symbolizes the unity of Puruszy and Prakryti (male and female element)
Through concrete practices, practitioners of yoga can be awakened and directed by energy, called Kundalini Shakti, since yoga Tantric recommends an overall viewpoint whereby the physical and spiritual levels of existence are combined and mutually Affect.
Likewise, things happen with objects that are outside the body and can be a spiritual tool of evolution like, for example, mantras and Yantra, sounds and images that represent energy;
If used properly, these tools can greatly help those who practice yoga in the process of spiritual evolution.
So we notice two basic features of Tantric yoga. On the one hand, a holistic perspective: Yoga Tantric is all energy and events in nature, and the spirit or consciousness.
From this point of view, everything can be used as a tool for spiritual development: food, character traits, sun, mind, emotions, and so on.
Second, Tantra places particular emphasis on polarization, which is the dance of interaction between the female and male gender, between nature and spirit, between Shakti and Shiva.
As a result, sexuality has a special place in Tantra (this is the main manifestation of Kundalini energy in the physical body, being the most polarised interaction between humans). At the same time, however, Tantra has to do with anything more than sexuality and certainly not based just on it.
Tantric Yoga in its approach claims that the goals of yoga can be accomplished by applying any manifestation of nature, including the physical body and sexuality.
Of course, the above definition makes sense if we have a concept of what yoga is and what it aims for. So we can ask ourselves if we should talk about yoga not to mention the Tantric yoga, as often happens in modern society. Can we use Tantric techniques to Kanalizowania energy and spiritual elation if we don't understand our structure and sprecyzujemy our goals?
There are several possible answers to this question, but my suggestion is this – we should consider yoga Tantric as a system in which these two concepts really cannot be separated from one another.
Practicing yoga can choose between different paths, and yoga Tantric is just one of them.
Other pathways, such as Bhakti yoga or Karma Yoga, may be more suitable for certain types of people, however Tantric yoga poses a unique approach that focuses on utilizing our deepest source of energy and interacting with other people In the relationship of polarity.
By deliberately using these tools, we can accelerate our progress towards one goal of all forms of yoga: our physical, mental and spiritual evolution.
Pądążmy further to this line thinking and continue our reflections about what Tantra really is and why it was created and offered to people?
Speaking of Hindu Tantra, the answer to this question was described by the rishis-Indian sages-
"The Magi who attained the greatest realization of the self, when saw and understood that there was no difference between them and divinity, became one with the divine self. They liberated themselves from all desires and individual passions when saw and understood that all their actions in this life on Earth were led by God and then osiągneli the highest liberation. When they realised that God was reflected in every aspect of life on this earth, they attained inner peace and became one with the universe, discovering the mystery of eternal life. "
Further rishis describe the final realization of the man who is the revelation of the Supreme Self (atman) and the USZCZĘŚLIWIAJĄCYM connection with God the Father.
In order to understand the text examine analytically important elements that form it by means of simple metaphors:
– The individual soul relationship with the highest.
-Liberation from all personal desires.
-Understanding the fact that the supreme Self is the engine of everything.
-The state of blissful peace of self. It is a state where nothing can Zakłucić. A depth that will never know the movement, as it would have been nothingness, as it would always be nothing and meant nothing, as when all forms are emptied of being.
This spiritual consciousness may seem fantazią, especially for people who are at the beginning of their spiritual path.
Tantra offers a spiritual practice that makes every moment filled with spirit, and each room becomes a temple. People seem to have a golden różczkę to see God in every face they encounter.
The mystical Treaty of Vijnana Bhairava-Tantra-Offers us many spiritual exercises in which the reality is seen as a divine mystery.
Here are described methods of spiritual enlightenment in daily life-how can we experience the state of divine emptiness by looking at a beautiful lake at sunset or how to control energy while sneezing to experience enlightenment, etc.
Even nowadays we meet monks who łaskoczą a feather to reach the state of transcendence (transcending concepts) while sneezing.
Finally, we can quote the words of Rabbi Nachman who says;
"Simple people eat to have energy, sages study the Bible to know how to eat."
It is also an attitude of tantric to know how to introduce divinity into our daily lives.
We should also emphasize the importance of intention in the Tantric yoga.
The intention is a very important expression of human consciousness.
According to the Tantra analysis, for example, when the intention is not present in our lives, we feel that our actions are devoid of consciousness, though, fuelling the power of intent it is possible to regain control of consciousness. The intention therefore leads our consciousness in a certain direction: it is a very powerful tool to express ourselves and to follow the aforementioned delimited previously.
In our inner journey, having a profound motivation means not only being in contact with the heart, but also getting out of the state of restriction, in which all processes are governed by internal unawareness, to the state in which we have Ability to fully express the potential of our conscience as human beings. Without fuelling the power of intention, it is impossible to express and exploit the full potential of our conscience as human beings.
Speaking of conscience we speak of the self, unfortunately in our language is a poverty of vocabulary, while in Sanskrit there are many different terms to define the word "consciousness". It is understood as a deep space from which to observe ourselves and our heart as the essence of humanity.
In the natural process of evolution, we accumulate experience and come to a point where we can wonder what life is and whether there is something else beyond it.
Thus begins our search and at this moment of opening everything goes in a certain direction and grace permeates our lives.
Sometimes it is like a thunder sound, and sometimes creeps quietly.
The awakening is followed and the desire to know God begins to lead us.
It is not important here in what external situation we live, this is background. The process of transformation is in our interior.
Often practicing yoga, we expect that it would save us from a bad life, a gracious fear of death and suffering.
It is a very immature attitude towards life and to ourselves. So many are the motives to practice yoga as many human beings are in the world.
Some of these motives are to improve physical, health, or personal performance; Others recognize the spiritual dimension of yoga, which is not dogmatic.
I've heard often a very sad statement of the type: "If you're not a vegetarian, you're not a real yogi". I read the works of John from the cross which was certainly not a vegetarian, but who survived the transcendence and the whole "dipped" in God.
Many of us fall into such traps because they are not really connected to the essence of practice. If it is connected, there is nothing that can be an obstacle.
All the tenets of Tantra are saying that transcendence can be found everywhere. Dogmatism is a human tendency, but it does not belong to yoga. Tantra is an effective practice of yoga traditions and contains its entire history.
This practice can in fact offer many modern societies.
Its applied formulas not only give us a coherent vision of the universe, but also speak about our role in it.
To live and seize any circumstance, as an opportunity to grow, is the essence of Tantra.
Tantra, using yoga, restores the dignity of the body as a transformation tool.
In Hatha yoga, for example, it is very important to go beyond the superficial understanding of emerging experiences. When we hear about joy and well-being after the practices it happens that we understand this condition as absolute value, we are almost confident that yoga offers us a ticket to happiness.
In fact, yoga puts us in contact with a sense of fullness, the completeness of ourselves that does not depend in any way from anything outside. This does not apply to the fact that other people smile to us or not, whether life suddenly becomes less problematic or not. Yoga gives us the opportunity to be concentrated and strong in ourselves.
It connects us with the infinite power of our consciousness. Hatha Yoga itself, through Asanas and Pranayama, and all the way to meditate, gives us a great way to integrate the different dimensions within ourselves, starting from a life with deeper awareness, which is the source of true joy of heart, the essence of all life.
In our journey to the distant Tibet and after the various aspects of Tantra, we asked Mr. Jacob Szukalskiego, who for eight years as a monk poznawałed the language and spirituality of Tibet according to the custom of Bon;
What is the relationship between Tantra and bon?
-In the voucher Tantra is already present in the teaching of Tonpy Szenraba, the first and the main teacher of the Bon in the present period, but actually goes back further, to time immemorial. It is still quite widely used and taught in the voucher that has survived to this day.
What is the understanding of the essence of Tantra?
-Tantra to Heritage, message, tradition. Its essence is continuity – continuity of the family, continuity of customs, continuity of science and continuity of the spirit.
It is therefore also called a healthy procedure or an eternal procedure, Jungdrunk tekpa (g. Yung Drung Glacier theg PA). Tantra is based on the cognition of Joyful vacuum (bde stong ye shes). It means that it is born of awe over the original nature in which the supernatural is discovered.
Tantra has a similar basis as Mahayana – the teachings of Buddhism, which also consists in vanity (emptiness) and pity (compassion), but in Mahayana to the understanding of vanity comes through gradual, differentiating thinking, and in Tantra to that Understanding comes through the rapture and blessing of the flowing through prayer and devotion. Another difference still between Mahayana and Tantra is the approach to passion. In Mahayana we dispose of passions, and in Tantra we accept them and work, Opanowujemy. The Mahayana worshipper understands vanity, but does not want to have anything to do with the passions.
By contrast, the Wadźrajany (Tantra) uses the power of passions as a good fuel for holiness. That is why Tantra has a lot to do with medicine, where the power of poison is used and it creates a cure from it.
What is tantra based on?
-There are three rules of Tantra, also called Three roots (Rtsa gsum). These are the cleric or lama (Blah MA), ally or Yidam (Yi Dam) and the woman is Kandro (Mkha ' 'gro). The clergy can be a priest, a monk or a soul at all. It is an ally of God embodying friendship. The woman is oświecicielką and help. There are many different meanings of these three principles, but you can summarize them as the pan-head, friend-companion and friend-companion. In Tantra, however, everything is involved in the exchange. So it happens that the Lord is a friend, a friend of the Lord, a dear Lord, and so on. Tantra is based on the reality of Przebóstwionej.
What exactly is Tantra?
-It is the adoption of the rights and obligations associated with the spiritual life, the maintenance of this and the development, so as to ultimately be filled with holy spirituality and to benefit the community.
What does Tantra have to do with yoga?
Tantra itself is yoga – it is the mediation, the spiritual communication, the reconciliation of God to the world. It is also yoga in the sense of attachment, passion and passion. It is a kind of work leading to a perfect life. Tantra is an inner work, an inner exercise. There are also present elements found in Hindu yoga, but in Buddhist tantra these elements are aimed at a different purpose than in Hinduism. The Buddhist Tantras are aimed at holiness, awakening, enlightenment, as Buddha understands them.
What aspects of life includes Tantra?
-Tantra includes everything. This may seem ridiculous, but there are tantras in which there are even ways to do pile and pee. Tantra is the sanctification of all daily reality – the whole of life, and especially of marital, family, social, and professional life. Therefore, there are many facets, such as sex, ethics, art.
What is the practice of Tantra?
-First of all is the blessing and self-conscious cognition. It is the return to God and the maintenance of his communication through various activities. These activities depend on the type of Tantra.
Practicing Tantra is the beginning of appropriate preparations, which consist of numerous repetitions of prayers and meditations. After these long preparations are allowed to receive rights and obligations. This is a special blessing, which is sometimes called initiation. Then, when practicing in the practice of the tantras in question, the practitioner is strictly used to perform the duties entrusted to him, such as for example the repetition of a spell (sngags – mantra). These obligations are different and not everywhere the same. In general they are to improve the quality of life of the practitioner and lead to spirituality. The practitioner learns by not knowing the divinity in reality and obtaining various abilities to spread the knowledge and to grant it to others. This is generally charity.
What are the different types of Tantra (yoga)?
-The voucher Tantras are divided into four types – two external and two internal. They differ in the approach to the person of God – God in the sense of the harbinger of Ucieleśniającego spełnioną the character of the supreme god called in voucher named Kunzang (Kun bzang) or Sienla Okar (GShen lha ' from Dkar). In the first outer tantra, such a god-trailer is seen as the Lord and, in the other, as a friend. In the Inner Tantras, God recognizes himself in his own person. In the first inner tantra, the believer focuses more on building the image of this god, and in the other hand the dissolution of such an image.
Which types of Tantra are the most "friendly" to the Western man?
-There are no such. You have to stop being a man from the West and become a man of heaven. Tantra entails the transformation of one's own person while not tearing the ordinary life. If you want to get to know Tantra, you must enter the mystery – in an extraordinary reality, full of pictorial signs, where the world man all seems alien. Finally, the practice of Tantra is to familiarize yourself with this obcością – with fear, darkness, hidden lusts, but not by Pogrążanie in these darkness, and by understanding, love, the light of cognition – by illuminating all the divine presence.
Based on what I wrote earlier and the statements of Mr. Jacob Szukalskiego, we can confidently say that Tantra teaches us to live all our lives all the time with intensity, full of consciousness and detachment, looking with love and understanding On a flowing life. Practicing Tantra allows slowly to transform every aspect of our lives by developing a tantric perspective that reveals everything that is remarkable and spiritual, even in small things of everyday life. It allows to achieve harmony and physical, emotional and mental health, even exploits latent potential and leads to life in happiness and awe, developing the ability to love, partner relationships, facilitating understanding of all Aspects of life.
The path of Tantra reminds and understands that we are essentially spiritual beings, blessed and eternal, intimately connected with all the other beings in the universe, united in spirit, in a universal network (tantra), which creates A unique person – us.